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Title: The Works of Sir Thomas Browne, Volume 3
Author: Browne, Thomas, Sir, 1605-1682
Language: English
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THE ENGLISH LIBRARY
THE WORKS OF
SIR THOMAS BROWNE
VOLUME III
THE WORKS OF
SIR THOMAS BROWNE
Edited by
CHARLES SAYLE
VOLUME III
EDINBURGH
JOHN GRANT
1907
PREFATORY NOTE
In concluding the present edition of Sir Thomas Browne's works,
attention may be drawn to the reprint of the _Hydriotaphia_, from the
first edition of 1658. The copy collated was the one preserved in the
Library of Trinity College, Cambridge. In this, in addition to the
corrections made at the time of publication on the printed label
attached, there are a few others made by a contemporary hand, which
deserve consideration. Among these is the excision of a sentence
hitherto preserved in the text, and now relegated to the margin (p.
205). If further sanction were needed for the change indicated, it may
be gathered from the inscription on the title-page, 'Ex dono Auctoris.'
The text of the _Christian Morals_ of 1716 has been collated with the
copy in the same Library.
For the account of Birds and Fishes found in Norfolk (pp. 513-539),
Professor Alfred Newton generously placed his annotated copy at the
disposal of the editor. As those actual pages were in the press,
Professor Newton passed away, and Death has deprived us of the pleasure
of placing this volume in his hands. In this edition Professor Newton's
readings have been in the main followed, with the additional help of the
valuable recension, published by Mr. Thomas Southwell of Norwich, in
1902, to which every serious student of this treatise must always refer.
For further assistance in questions of identification, I am again
indebted to the kindness of Mr. W. Aldis Wright; and for one correction
to Mr. A. R. Waller.
Sir Thomas Browne's Latin treatises and his correspondence are not
included in these volumes. It was the determination of the original
publisher of this edition that they should be omitted; and indeed they
do not form the most characteristic part of Sir Thomas Browne's work.
His erudition, and the resources from which he drew, his amazing
industry, his marvellous diction, and natural piety--all these are
apparent to the general reader of his English text; and it is to such
that the present edition of Sir Thomas Browne's works, as they
originally appeared, will primarily appeal.
C. S.
_16th June 1907._
CONTENTS
Page
PREFATORY NOTE BY THE EDITOR, v
PSEUDODOXIA EPIDEMICA--
THE SEVENTH BOOK:
1. Of the Forbidden Fruit, 1
2. That a Man hath one Rib less then a Woman, 5
3. Of Methuselah, 8
4. That there was no Rain-bow before the Flood, 11
5. Of Sem, Ham, and Japhet, 15
6. That the Tower of Babel was erected against a Second Deluge, 17
7. Of the Mandrakes of Leah, 19
8. Of the three Kings of Collein, 25
9. Of the food of John Baptist, Locust and Wild Honey, 27
10. That John Evangelist should not die, 29
11. More compendiously of some others, 36
12. Of the Cessation of Oracles, 39
13. Of the death of Aristotle, 42
14. Of the Wish of Philoxenus, 49
15. Of the Lake Asphaltites, 52
16. Of divers other Relations, 56
17. Of some others, 65
18. More briefly of some others, 74
19. Of some Relations whose truth we fear, 81
HYDRIOTAPHIA AND THE GARDEN OF CYRUS (1658), 87
Epistle to Thomas Le Gros, 89
Epistle to Nicholas Bacon, 93
HYDRIOTAPHIA, 97
THE GARDEN OF CYRUS, 145
The Stationer to the Reader, 211
CERTAIN MISCELLANY TRACTS (1684), 213
The Publisher to the Reader, 215
1. Observations upon several Plants mentioned in Scripture, 218
2. Of Garlands and Coronary or Garden-plants, 281
3. Of the Fishes eaten by Our Saviour, 286
4. An Answer to certain Queries relating to
Fishes, Birds, Insects, 289
5. Of Hawks and Falconry, 294
6. Of Cymbals, etc., 301
7. Of Ropalic or Gradual Verses, etc., 304
8. Of Languages, and particularly of the Saxon Tongue, 307
9. Of Artificial Hills, Mounts or Burrows, 322
10. Of Troas, etc., 326
11. Of the Answers of Apollo at Delphos to Crœsus, 333
12. A Prophecy concerning several Nations, 342
13. Musæum Clausum, or Bibliotheca Abscondita, 350
A LETTER TO A FRIEND (1690), 367
POSTHUMOUS WORKS (1712), 395
Repertorium, or some Account of the
Tombs and Monuments in the Cathedral
Church of Norwich in 1680, 397
MISCELLANIES:
1. An Account of Island, _alias_ Ice-land, in 1662, 427
2. Concerning some Urnes found in Brampton-Field,
in Norfolk, in 1667, 430
3. Concerning too nice Curiosity, 437
4. Upon reading Hudibras, 438
CHRISTIAN MORALS (1716), 439
Dedication, 441
Preface, 442
CHRISTIAN MORALS, 443
NOTES ON CERTAIN BIRDS FOUND IN NORFOLK, 513
NOTES ON CERTAIN FISHES AND MARINE ANIMALS FOUND
IN NORFOLK, 526
ON THE OSTRICH, 540
BOULIMIA CENTENARIA, 544
UPON THE DARK MIST, 27TH NOVEMBER 1674, 545
ACCOUNT OF A THUNDERSTORM AT NORWICH, 1665, 548
ON DREAMS, 550
OBSERVATIONS ON GRAFTING, 555
CORRIGENDA, 559
INDEX, 561
PLATES
EN SUM QUOD DIGITIS QUINQUE, _to face page_ 97
QUID QUINCUNCE SPECIOSIUS, " 147
THE SEVENTH BOOK
Concerning many Historical Tenents generally received, and some deduced
from the history of holy Scripture.
CHAPTER I
Of the Forbidden Fruit.
[Sidenote: _Opinions, of what kind the forbidden fruit was._]
That the Forbidden fruit of Paradise was an Apple, is commonly believed,
confirmed by Tradition, perpetuated by Writings, Verses, Pictures; and
some have been so bad _Prosodians_, as from thence to derive the Latine
word _malum_, because that fruit was the first occasion of evil; wherein
notwithstanding determinations are presumptuous, and many I perceive are
of another belief. For some have, conceived it a Vine; in the mystery of
whose fruit lay the expiation of the transgression: _Goropius Becanus_
reviving the conceit of _Barcephas_, peremptorily concludeth it to be
the _Indian_ Fig-tree; and by a witty Allegory labours to confirm the
same. Again, some fruits pass under the name of _Adams_ apples, which in
common acception admit not that appellation; the one described by
_Mathiolus_ under the name of _Pomum Adami_, a very fair fruit, and not
unlike a Citron, but somewhat rougher, chopt and cranied, vulgarly
conceived the marks of _Adams_ teeth. Another, the fruit of that plant
which _Serapion_ termeth _Musa_, but the Eastern Christians commonly the
Apples of Paradise; not resembling an apple in figure, and in taste a
Melon or Cowcomber. Which fruits although they have received
appellations suitable unto the tradition, yet can we not from thence
infer they were this fruit in question: No more then _Arbor vitæ_, so
commonly called, to obtain its name from the tree of life in Paradise,
or _Arbor Judæ_, to be the same which supplied the gibbet unto _Judas_.
Again, There is no determination in the Text; wherein is only
particulared that it was the fruit of a tree good for food, and
pleasant unto the eye, in which regards many excell the Apple; and
therefore learned men do wisely conceive it inexplicable; and _Philo_
puts determination unto despair, when he affirmeth the same kind of
fruit was never produced since. Surely were it not requisite to have
been concealed, it had not passed unspecified; nor the tree revealed
which concealed their nakedness, and that concealed which revealed it;
for in the same chapter mention is made of fig-leaves. And the like
particulars, although they seem uncircumstantial, are oft set down in
holy Scripture; so is it specified that _Elias_ sat under a juniper
tree, _Absalom_ hanged by an Oak, and _Zacheus_ got up into a Sycomore.
And although to condemn such Indeterminables unto him that demanded on
what hand _Venus_ was wounded, the Philosopher thought it a sufficient
resolution to re-inquire upon what leg King _Philip_ halted; and the
_Jews_ not undoubtedly resolved of the Sciatica-side of _Jacob_ [SN:
Jacobs _Sciatica_, see _Gen._ 32. 25, 31, 32.], do cautelously in their
diet abstain from the sinews of both: yet are there many nice
particulars which may be authentically determined. That _Peter_ cut off
the right ear of _Malchus_, is beyond all doubt. That our Saviour eat
the Passover in an upper room, we may determine from the Text. And some
we may concede which the Scripture plainly defines not. That the Dyal of
_Ahaz_ was placed upon the West side of the Temple, we will not deny, or
contradict the description of _Adricomius_. That _Abrahams_ servant put
his hand under his right thigh, we shall not question; and that the
Thief on the right hand was saved, and the other on the left reprobated,
to make good the Method of the last judicial dismission, we are ready to
admit. But surely in vain we enquire of what wood was _Moses_ rod, or
the tree that sweetned the waters. Or though tradition or humane
History might afford some light, whether the Crown of thorns was made of
Paliurus; Whether the cross of Christ were made of those four woods in
the Distick of _Durantes_ [SN: Pes ceorus est, truncus cupressus, oliva
supremum, palmaq; transversum Christi sunt in cruce lignum.], or only of
Oak, according unto _Lipsius_ and _Goropius_, we labour not to
determine. For though hereof prudent Symbols and pious Allegories be
made by wiser Conceivers; yet common heads will flie unto superstitious
applications, and hardly avoid miraculous or magical expectations.
Now the ground or reason that occasioned this expression by an Apple,
might be the community of this fruit, and which is often taken for any
other. So the Goddess of Gardens is termed _Pomona_; so the Proverb
expresseth it to give Apples unto _Alcinous; so_ the fruit which _Paris_
decided was called an Apple; so in the garden of _Hesperides_ (which
many conceive a fiction drawn from Paradise) we read of golden Apples
guarded by the Dragon. And to speak strictly in this appellation, they
placed it more safely then any other; for beside the great variety of
Apples, the word in Greek comprehendeth Orenges, Lemmons, Citrons,
Quinces; and as _Ruellius_ defineth [SN: _Ruel._ de stirpium natura.],
such fruits as have no stone within, and a soft covering without;
excepting the Pomegranate. And will extend much farther in the acception
of _Spigelius_ [SN: Isagoge in rem Herbariam.], who comprehendeth all
round fruits under the name of apples, not excluding Nuts and Plumbs.
It hath been promoted in some constructions from a passage in the
_Canticle_ [SN: _Can._ 8.], as it runs in the vulgar translation, _Sub
arbore malo suscitavi te, ibi corrupta est mater tua, ibi violata est
genetrix tua_; Which words notwithstanding parabolically intended, admit
no literal inference, and are of little force in our translation, I
raised thee under an Apple-tree, there thy mother brought thee forth,
there she brought thee forth that bare thee. So when from a basket of
summer fruits or apples, as the vulgar rendreth them, God by _Amos_
foretold the destruction of his people, we cannot say they had any
reference unto the fruit of Paradise, which was the destruction of man;
but thereby was declared the propinquity of their desolation, and that
their tranquility was of no longer duration then those horary or soon
decaying fruits of Summer. Nor when it is said in the same translation
[SN: Fructus horæi.], _Poma desiderii animæ tuæ discesserunt à te_, the
apples that thy soul lusted after are departed from thee, is there any
allusion therein unto the fruit of Paradise. But thereby is threatned
unto _Babylon_, that the pleasures and delights of their Palate should
forsake them. And we read in _Pierius_, that an Apple was the
Hieroglyphick of Love, and that the Statua of _Venus_ was made with one
in her hand. So the little Cupids in the figures of _Philostratus_ [SN:
_Philostrat._ figur. 6. De amoribus.] do play with apples in a garden;
and there want not some who have symbolized the Apple of Paradise unto
such constructions.
Since therefore after this fruit, curiosity fruitlesly enquireth, and
confidence blindly determineth, we shall surcease our Inquisition;
rather troubled that it was tasted, then troubling our selves in its
decision; this only we observe, when things are left uncertain, men will
assure them by determination. Which is not only verified concerning the
fruit, but the Serpent that perswaded; many defining the kind or species
thereof. [SN: _Opinions of what kind the Serpent was_, etc.] So
_Bonaventure_ and _Comestor_ affirm it was a Dragon, _Eugubinus_ a
Basilisk, _Delrio_ a Viper, and others a common snake. Wherein men still
continue the delusion of the Serpent, who having deceived _Eve_ in the
main, sets her posterity on work to mistake in the circumstance, and
endeavours to propagate errors at any hand. And those he surely most
desireth which concern either God or himself; for they dishonour God
who is absolute truth and goodness; but for himself, who is extreamly
evil, and the worst we can conceive, by aberration of conceit they may
extenuate his depravity, and ascribe some goodness unto him.
CHAPTER II
That a Man hath one Rib less then a Woman.
That a Man hath one Rib less then a Woman, is a common conceit derived
from the History of _Genesis_, wherein it stands delivered, that _Eve_
was framed out of a Rib of _Adam_; whence 'tis concluded the sex of man
still wants that rib our Father lost in _Eve_. And this is not only
passant with the many, but was urged against _Columbus_ in an Anatomy of
his at _Pisa_, where having prepared the Sceleton of a woman that
chanced to have thirteen ribs on one side, there arose a party that
cried him down, and even unto oaths affirmed, this was the rib wherein a
woman exceeded. Were this true, it would ocularly silence that dispute
out of which side _Eve_ was framed; it would determine the opinion of
_Oleaster_, that she was made out of the ribs of both sides, or such as
from the expression of the Text [SN: Os ex ossibus meis.] maintain there
was a plurality of ribs required; and might indeed decry the parabolical
exposition of _Origen_, _Cajetan_, and such as fearing to concede a
monstrosity, or mutilate the integrity of _Adam_, preventively conceive
the creation of thirteen ribs.
[Sidenote: _How many ribs commonly in men and women._]
But this will not consist with reason or inspection. For if we survey
the Sceleton of both sexes, and therein the compage of bones, we shall
readily discover that men and women have four and twenty ribs, that is,
twelve on each side, seven greater annexed unto the Sternon, and five
lesser which come short thereof. Wherein if it sometimes happen that
either sex exceed, the conformation is irregular, deflecting from the
common rate or number, and no more inferrible upon mankind, then the
monstrosity of the son of _Rapha_, or the vitious excess in the number
of fingers and toes. And although some difference there be in figure and
the female _os inominatum_ be somewhat more protuberant, to make a
fairer cavity for the Infant; the coccyx sometime more reflected to give
the easier delivery, and the ribs themselves seem a little flatter, yet
are they equal in number. And therefore while _Aristotle_ doubteth the
relations made of Nations, which had but seven ribs on a side, and yet
delivereth, that men have generally no more than eight; as he rejecteth
their history, so can we not accept of his Anatomy.
Again, Although we concede there wanted one rib in the Sceleton of
_Adam_, yet were it repugnant unto reason and common observation that
his posterity should want the same. For we observe that mutilations are
not transmitted from father unto son; the blind begetting such as can
see, men with one eye children with two, and cripples mutilate in their
own persons do come out perfect in their generations. For the seed
conveyeth with it not only the extract and single Idea of every part,
whereby it transmits their perfections or infirmities; but double and
over again; whereby sometimes it multipliciously delineates the same, as
in Twins, in mixed and numerous generations. Parts of the seed do seem
to contain the Idea and power of the whole; so parents deprived of
hands, beget manual issues, and the defect of those parts is supplied by
the Idea of others. So in one grain of corn appearing similary and
insufficient for a plural germination, there lyeth dormant the
virtuality of many other; and from thence sometimes proceed above an
hundred ears. And thus may be made out the cause of multiparous
productions; for though the seminal materials disperse and separate in
the matrix, the formative operator will not delineate a part, but
endeavour the formation of the whole; effecting the same as far as the
matter will permit, and from dividing materials attempt entire
formations. And therefore, though wondrous strange, it may not be
impossible what is confirmed at _Lausdun_ concerning the Countess of
_Holland_, nor what _Albertus_ reports of the birth of an hundred and
fifty. And if we consider the magnalities of generation in some things,
we shall not controvert its possibilities in others: nor easily question
that great work, whose wonders are only second unto those of the
Creation, and a close apprehension of the one, might perhaps afford a
glimmering light, and crepusculous glance of the other.
CHAPTER III
Of _Methuselah_.
What hath been every where opinioned by all men, and in all times, is
more then paradoxical to dispute; and so that _Methuselah_ was the
longest liver of all the posterity of _Adam_, we quietly believe: but
that he must needs be so, is perhaps below paralogy to deny. For hereof
there is no determination from the Text; wherein it is only particulared
he was the longest Liver of all the Patriarchs whose age is there
expressed; but that he out-lived all others, we cannot well conclude.
For of those nine whose death is mentioned before the flood, the Text
expresseth that _Enoch_ was the shortest Liver; who saw but three
hundred sixty-five years. But to affirm from hence, none of the rest,
whose age is not expressed, did die before that time, is surely an
illation whereto we cannot assent.
Again, Many persons there were in those days of longevity, of whose age
notwithstanding there is no account in Scripture; as of the race of
_Cain_, the wives of the nine Patriarchs, with all the sons and
daughters that every one begat: whereof perhaps some persons might
out-live _Methuselah_; the Text intending only the masculine line of
_Seth_, conduceable unto the Genealogy of our Saviour, and the
antediluvian Chronology. And therefore we must not contract the lives of
those which are left in silence by _Moses_; for neither is the age of
_Abel_ expressed in the Scripture, yet is he conceived far elder then
commonly opinioned; and if we allow the conclusion of his Epitaph as
made by _Adam_, and so set down by _Salian, Posuit mœrens pater, cui
à filio justius positum foret, Anno ab ortu rerum 130. Ab Abele nato
129_, we shall not need to doubt. Which notwithstanding _Cajetan_ and
others confirm, nor is it improbable, if we conceive that _Abel_ was
born in the second year of _Adam_, and _Seth_ a year after the death of
_Abel_: for so it being said, that _Adam_ was an hundred and thirty
years old when he begat _Seth_, _Abel_ must perish the year before,
which was one hundred twenty nine.
And if the account of _Cain_ extend unto the Deluge, it may not be
improbable that some thereof exceeded any of _Seth_. Nor is it unlikely
in life, riches, power and temporal blessings, they might surpass them
in this world, whose lives related unto the next. For so when the seed
of _Jacob_ was under affliction and captivity, that of _Ismael_ and
_Esau_ flourished and grew mighty, there proceeding from the one twelve
Princes, from the other no less then fourteen Dukes and eight Kings. And
whereas the age of _Cain_ and his posterity is not delivered in the
Text, some do salve it from the secret method of Scripture, which
sometimes wholly omits, but seldom or never delivers the entire duration
of wicked and faithless persons, as is observable in the history of
_Esau_, and the Kings of _Israel_ and _Judah_. And therefore when
mention is made that _Ismael_ lived 137 years, some conceive he adhered
unto the faith of _Abraham_; for so did others who were not descended
from _Jacob_; for _Job_ is thought to be an _Idumean_, and of the seed
of _Esau_. [SN: _Job thought by some to be of the race of_ Esau.]
Lastly (although we rely not thereon) we will not omit that conceit
urged by learned men, that _Adam_ was elder then _Methuselah_; inasmuch
as he was created in the perfect age of man, which was in those days 50
or 60 years, for about that time we read that they begat children; so
that if unto 930 we add 60 years, he will exceed _Methuselah_. And
therefore if not in length of days, at least in old age he surpassed
others; he was older then all, who was never so young as any. For though
he knew old age, he was never acquainted with puberty, youth or
Infancy; and so in a strict account he begat children at one year old.
And if the usual compute will hold, that men are of the same age which
are born within compass of the same year, _Eve_ was as old as her
husband and parent _Adam_, and _Cain_ their son coetaneous unto both.
Now that conception, that no man did ever attain unto a thousand years,
because none should ever be one day old in the sight of the Lord, unto
whom according to that of _David_, A thousand years are but one day,
doth not advantage _Methuselah_. And being deduced from a popular
expression, which will not stand a _Metaphysical_ and strict
examination, is not of force to divert a serious enquirer. For unto God
a thousand years are no more then one moment, and in his sight
_Methuselah_ lived no nearer one day then _Abel_, for all parts of time
are alike unto him, unto whom none are referrible; and all things
present, unto whom nothing is past or to come. And therefore, although
we be measured by the Zone of time, and the flowing and continued
instants thereof, do weave at last a line and circle about the eldest:
yet can we not thus commensurate the sphere of _Trismegistus_; or sum up
the unsuccessive and stable duration of God.
CHAPTER IV
That there was no Rain-bow before the Flood.
That there shall no Rain-bow appear forty years before the end of the
world, and that the preceding drought unto that great flame shall
exhaust the materials of this Meteor, was an assertion grounded upon no
solid reason: but that there was not any in sixteen hundred years, that
is, before the flood, seems deduceable from holy Scripture, _Gen._ 9. I
do set my bow in the clouds, and it shall be for a token of a Covenant
between me and the earth. From whence notwithstanding we cannot conclude
the nonexistence of the Rain-bow; nor is that Chronology naturally
established, which computeth the antiquity of effects arising from
physical and setled causes, by additionall impositions from voluntary
determinators. Now by the decree of reason and Philosophy, the Rain-bow
hath its ground in Nature, as caused by the rays of the Sun, falling
upon a roride and opposite cloud: whereof some reflected, others
refracted, beget that semi-circular variety we generally call the
Rain-bow; which must succeed upon concurrence of causes and subjects
aptly predisposed. And therefore, to conceive there was no Rain-bow
before, because God chose this out as a token of the Covenant, is to
conclude the existence of things from their signalities, or of what is
objected unto the sense, a coexistence with that which is internally
presented unto the understanding. With equall reason we may infer there
was no water before the institution of Baptism, nor bread and wine
before the holy Eucharist.
[Sidenote: _That there is a Rain-bow of the Moon._]
Again, while men deny the antiquity of one Rain-bow, they anciently
concede another. For, beside the solary Iris which God shewed unto
_Noah_, there is another Lunary, whose efficient is the Moon, visible
only in the night, most commonly at full Moon, and some degrees above
the Horizon. Now the existence hereof men do not controvert, although
effected by a different Luminary in the same way with the other. And
probably appeared later, as being of rare appearance and rarer
observation, and many there are which think there is no such thing in
Nature. And therefore by casual spectators they are lookt upon like
prodigies, and significations made, not signified by their natures.
Lastly, We shall not need to conceive God made the Rain-bow at this
time, if we consider that in its created and predisposed nature, it was
more proper for this signification then any other Meteor or celestial
appearancy whatsoever. Thunder and lightning had too much terrour to
have been tokens of mercy; Comets or blazing Stars appear too seldom to
put us in mind of a Covenant to be remembred often: and might rather
signifie the world should be once destroyed by fire, then never again by
water. The Galaxia or milky Circle had been more probable; for (beside
that unto the latitude of thirty, it becomes their Horizon twice in four
and twenty hours, and unto such as live under the Æquator, in that space
the whole Circle appeareth) part thereof is visible unto any situation;
but being only discoverable in the night, and when the ayr is clear, it
becomes of unfrequent and comfortless signification. A fixed Star had
not been visible unto all the Globe, and so of too narrow a signality in
a Covenant concerning all. But Rain-bows are seen unto all the world,
and every position of sphere. Unto our own elevation they may appear in
the morning, while the Sun hath attained about forty five degrees above
the Horizon (which is conceived the largest semi-diameter of any Iris)
and so in the afternoon when it hath declined unto that altitude again;
which height the Sun not attaining in winter, rain-bows may happen with
us at noon or any time. Unto a right position of sphere they may appear
three hours after the rising of the Sun, and three before its setting;
for the Sun ascending fifteen degrees an hour, in three attaineth forty
five of altitude. Even unto a parallel sphere, and such as live under
the pole, for half a year some segments may appear at any time and
under any quarter, the Sun not setting, but walking round about them.
[Sidenote: _The natural signification of the rain-bow._]
But the propriety of its Election most properly appeareth in the natural
signification and prognostick of it self; as containing a mixt signality
of rain and fair weather. For being in a roride cloud and ready to drop,
it declareth a pluvious disposure in the air; but because when it
appears the Sun must also shine, there can be no universal showrs, and
consequently no Deluge. Thus when the windows of the great deep were
open, in vain men lookt for the Rain-bow: for at that time it could not
be seen, which after appeared unto _Noah_. It might be therefore
existent before the flood, and had in nature some ground of its
addition. Unto that of nature God superadded an assurance of his
Promise, that is, never to hinder its appearance, or so to replenish the
heavens again, as that we should behold it no more. And thus without
disparaging the promise, it might rain at the same time when God shewed
it unto _Noah_; thus was there more therein then the heathens
understood, when they called it the _Nuncia_ of the gods, and the laugh
of weeping Heaven [SN: Risus plorantis Olympi.]; and thus may it be
elegantly said; I put my bow, not my arrow in the clouds, that is, in
the menace of rain the mercy of fair weather.
Cabalistical heads, who from that expression in _Esay_ [SN: _Isa._ 34.
4.], do make a book of heaven, and read therein the great concernments
of earth, do literally play on this, and from its semicircular figure,
resembling the Hebrew letter כ Caph, whereby is signified
the uncomfortable number of twenty, at which years _Joseph_ was sold,
which _Jacob_ lived under _Laban_, and at which men were to go to war:
do note a propriety in its signification; as thereby declaring the
dismal Time of the Deluge. And Christian conceits do seem to strain as
high, while from the irradiation of the Sun upon a cloud, they apprehend
the mysterie of the Sun of Righteousness in the obscurity of flesh; by
the colours green and red, the two destructions of the world by fire and
water; or by the colours of blood and water, the mysteries of Baptism,
and the holy Eucharist.
Laudable therefore is the custom of the _Jews_, who upon the appearance
of the Rain-bow, do magnifie the fidelity of God in the memory of his
Covenant; according to that of _Syracides_, look upon the Rain-bow, and
praise him that made it. And though some pious and Christian pens have
only symbolized the same from the mysterie of its colours, yet are there
other affections which might admit of Theological allusions. Nor would
he find a more improper subject, that should consider that the colours
are made by refraction of Light, and the shadows that limit that light;
that the Center of the Sun, the Rain-bow, and the eye of the Beholder
must be in one right line, that the spectator must be between the Sun
and the Rain-bow; that sometime there appear, sometime one reversed.
With many others, considerable in Meteorological Divinity, which would
more sensibly make out the Epithite of the Heathens [SN: Thaumancias.];
and the expression of the son of _Syrach_. Very beautifull is the
Rain-bow, it compasseth the heaven about with a glorious circle, and the
hands of the most High have bended it.
CHAPTER V
Of _Sem_, _Ham_ and _Japhet_.
Concerning the three sons of _Noah_, _Sem_, _Ham_ and _Japhet_, that the
order of their nativity was according to that of numeration, and
_Japhet_ the youngest son, as most believe, as _Austin_ and others
account, the sons of _Japhet_, and _Europeans_ need not grant: nor will
it so well concord unto the letter of the Text, and its readiest
interpretations. For so is it said in our Translation, _Sem_ the father
of all the sons of _Heber_ the brother of _Japhet_ the elder: so by the
Septuagint, and so by that of _Tremelius_. And therefore when the Vulgar
reads it, _Fratre Japhet majore_, the mistake as _Junius_ observeth,
might be committed by the neglect of the Hebrew account; which
occasioned _Jerom_ so to render it, and many after to believe it. Nor is
that Argument contemptible which is deduced from their Chronology: for
probable it is that _Noah_ had none of them before, and begat them from
that year when it is said he was five hundred years old, and begat
_Sem_, _Ham_ and _Japhet_. Again it is said he was six hundred years old
at the flood, and that two years after _Sem_ was but an hundred;
therefore _Sem_ must be born when _Noah_ was five hundred and two, and
some other before in the year of five hundred and one.
Now whereas the Scripture affordeth the priority of order unto _Sem_, we
cannot from thence infer his primogeniture. For in _Sem_ the holy line
was continued: and therefore however born, his genealogy was most
remarkable. So is it not unusuall in holy Scripture to nominate the
younger before the elder: so is it said, That _Tarah_ begat
_Abraham_[SN: _Gen._ 11.], _Nachor_ and _Haram_: whereas _Haram_ was the
eldest. So _Rebecca_ [SN: _Gen._ 28.] is termed the mother of _Jacob_
and _Esau_. Nor is it strange the younger should be first in
nomination, who have commonly had the priority in the blessings of God,
and been first in his benediction. [SN: _In divine benedictions the
younger often preferred._] So _Abel_ was accepted before _Cain_, _Isaac_
the younger preferred before _Ishmael_ the elder, _Jacob_ before _Esau_,
_Joseph_ was the youngest of twelve, and _David_ the eleventh son and
minor cadet of _Jesse_.
Lastly, though _Japhet_ were not elder then _Sem_, yet must we not
affirm that he was younger then _Cham_, for it is plainly delivered,
that after _Sem_ and _Japhet_ had covered _Noah_, he awaked, and knew
what his youngest son had done unto him υἱὸς ὁ νεὡτερος, is
the expression of the Septuagint, _Filius minor_ of _Jerom_, and
_minimus_ of _Tremelius_. And upon these grounds perhaps _Josephus_ doth
vary from the Scripture enumeration, and nameth them _Sem_, _Japhet_ and
_Cham_; which is also observed by the _Annian Berosus_; _Noah cum tribus
filiis, Semo, Japeto, Cham_. And therefore although in the priority of
_Sem_ and _Japhet_, there may be some difficulty, though _Cyril_,
_Epiphanius_ and _Austin_ have accounted _Sem_ the elder, and _Salian_
the _Annalist_, and _Petavius_ the Chronologist contend for the same,
yet _Cham_ is more plainly and confessedly named the youngest in the
Text.
[Sidenote: _That_ Noah _and_ Saturn _were the same person_.]
And this is more conformable unto the Pagan history and Gentile account
hereof, unto whom _Noah_ was _Saturn_, whose symbol was a ship, as
relating unto the Ark, and who is said to have divided the world between
his three sons. _Ham_ is conceived to be _Jupiter_, who was the youngest
son: worshipped by the name of _Hamon_, which was the _Egyptian_ and
_African_ name for _Jupiter_, who is said to have cut off the genitals
of his father, derived from the history of _Ham_, who beheld the
nakednes of his, and by no hard mistake might be confirmed from the Text
[SN: _Gen._ 9. 22.], as _Bochartus_ [SN: _Reading_ Veiaggod et abscidit,
_for_ Veiegged et nunciavit. Bochartus de Geographia sacrâ.] hath well
observed.
CHAPTER VI
That the Tower of _Babel_ was erected against a second Deluge.
An opinion there is of some generality, that our fathers after the flood
attempted the Tower of _Babel_ to secure themselves against a second
Deluge. Which however affirmed by _Josephus_ and others, hath seemed
improbable unto many who have discoursed hereon. For (beside that they
could not be ignorant of the Promise of God never to drown the world
again, and had the Rain-bow before their eyes to put them in mind
thereof) it is improbable from the nature of the Deluge; which being not
possibly causable from natural showers above, or watery eruptions below,
but requiring a supernatural hand, and such as all acknowledg
irresistible; must needs disparage their knowledg and judgment in so
succesless attempts.
Again, They must probably hear, and some might know, that the waters of
the flood ascended fifteen cubits above the highest mountains. Now, if
as some define, the perpendicular altitude of the highest mountains be
four miles; or as others, but fifteen furlongs, it is not easily
conceived how such a structure could be effected. Although we allowed
the description of _Herodotus_ concerning the Tower of _Belus_; whose
lowest story was in height and bredth one furlong, and seven more built
upon it; abating that of the Annian _Berosus_, the traditional relation
of _Jerom_, and fabulous account of the _Jews_. Probable it is that
what they attempted was feasible, otherwise they had been amply fooled
in fruitless success of their labours, nor needed God to have hindred
them, saying, Nothing will be restrained from them, which they begin to
do.
[Sidenote: _History of the world._]
It was improbable from the place, that is a plain in the land of
_Shinar_. And if the situation of _Babylon_ were such at first as it was
in the days of _Herodotus_, it was rather a feat of amenity and
pleasure, than conducing unto this intention. It being in a very great
plain, and so improper a place to provide against a general Deluge by
Towers and eminent structures, that they were fain to make provisions
against particular and annual inundations by ditches and trenches, after
the manner of _Egypt_. And therefore Sir _Walter Raleigh_ accordingly
objecteth: If the Nations which followed _Nimrod_, still doubted the
surprise of a second flood, according to the opinions of the ancient
_Hebrews_, it soundeth ill to the ear of Reason, that they would have
spent many years in that low and overflown valley of _Mesopotamia_. And
therefore in this situation, they chose a place more likely to have
secured them from the worlds destruction by fire, then another Deluge of
water: and as _Pierius_ observeth, some have conceived that this was
their intention.
Lastly, The reason is delivered in the Text. Let us build us a City and
a Tower, whose top may reach unto heaven, and let us make us a name,
lest we be scattered abroad upon the whole earth; as we have already
began to wander over a part. These were the open ends proposed unto the
people; but the secret design of _Nimrod_ was to settle unto himself a
place of dominion, and rule over his Brethren, as it after succeeded,
according to the delivery of the Text, the beginning of his kingdom was
_Babel_.
CHAPTER VII
Of the Mandrakes of _Leah_.
We shall not omit the Mandrakes of _Leah_, according to the History of
_Genesis_. And _Reuben_ went out in the daies of Wheat-harvest, and
found Mandrakes in the field, and brought them unto his mother _Leah_;
then _Rachel_ said unto _Leah_, give me, I pray thee, of thy sons
Mandrakes: and she said unto her, is it a small matter that thou hast
taken my husband, and wouldest thou take my sons Mandrakes also? and
_Rachel_ said, Therefore he shall lie with thee this night for thy sons
Mandrakes. From whence hath arisen a common conceit, that _Rachel_
requested these plants as a medicine of fecundation, or whereby she
might become fruitfull. Which notwithstanding is very questionable, and
of incertain truth.
For first from the comparison of one Text with another, whether the
Mandrakes here mentioned, be the same plant which holds that name with
us, there is some cause to doubt. The word is used in another place of
Scripture [SN: _Cant._ 7.], when the Church inviting her beloved into
the fields, among the delightfull fruits of Grapes and Pomegranates, it
is said, The Mandrakes give a smell, and at our gates are all manner of
pleasant fruits. Now instead of a smell of Delight, our Mandrakes afford
a papaverous and unpleasant odor, whether in the leaf or apple, as is
discoverable in their simplicity or mixture. The same is also dubious
from the different interpretations: for though the Septuagint and
_Josephus_ do render it the Apples of Mandrakes in this Text, yet in the
other of the _Canticles_, the _Chaldy_ Paraphrase termeth it Balsame. R.
_Solomon_, as _Drusius_ observeth, conceives it to be that plant the
_Arabians_ named Jesemin. _Oleaster_, and _Georgius Venetus_, the Lilly,
and that the word _Dudaim_ may comprehend any plant that hath a good
smell, resembleth a womans breast, and flourisheth in wheat harvest.
_Tremelius_ interprets the same for any amiable flowers of a pleasant
and delightfull odor: but the _Geneva_ Translators have been more wary
then any: for although they retain the word Mandrake in the Text, they
in effect retract it in the Margin: wherein is set down the word in the
original is _Dudaim_, which is a kind of fruit or Flower unknown.
[Sidenote: _The vegetables in H. Scripture how variously expounded._]
Nor shall we wonder at the dissent of exposition, and difficulty of
definition concerning this Text, if we perpend how variously the
vegetables of Scripture are expounded, and how hard it is in many places
to make out the _species_ determined. Thus are we at variance concerning
the plant that covered _Jonas_; which though the Septuagint doth render
Colocynthis, the _Spanish_ Calabaca, and ours accordingly a Gourd: yet
the vulgar translates it Hedera or Ivy; and as _Grotius_ observeth,
_Jerom_ thus translated it, not as the same plant, but best apprehended
thereby. The Italian of _Diodati_, and that of _Tremelius_ have named it
_Ricinus_, and so hath ours in the Margin, for _palma Christi_ is the
same with _Ricinus_. The _Geneva_ Translators have herein been also
circumspect, for they have retained the Original word _Kikaion_, and
ours hath also affixed the same unto the Margin.
Nor are they indeed alwayes the same plants which are delivered under
the same name, and appellations commonly received amongst us. So when it
is said of _Solomon_, that he writ of plants from the Cedar of Lebanus,
unto the Hysop that groweth upon the wall, that is, from the greatest
unto the smallest, it cannot be well conceived our common Hysop; for
neither is that the least of vegetables, nor observed to grow upon wals;
but rather as _Lemnius_ well conceiveth, some kind of the capillaries,
which are very small plants, and only grow upon wals and stony places.
Nor are the four species in the holy oyntment, Cinnamon, Myrrhe, Calamus
and Cassia, nor the other in the holy perfume, Frankincense, Stacte,
Onycha and Galbanum, so agreeably expounded unto those in use with us,
as not to leave considerable doubts behind them. Nor must that perhaps
be taken for a simple unguent, which _Matthew_ only termeth a precious
oyntment; but rather a composition as _Mark_ and _John_ imply by pistick
_Nard_ [SN: _V._ Mathioli. Epist.], that is faithfully dispensed, and
may be that famous composition described by _Dioscorides_, made of oyl
of Ben, Malabathrum, Juncus Odoratus, Costus, Amomum, Myrrhe, Balsam and
Nard; which _Galen_ affirmeth to have been in use with the delicate
Dames of _Rome_; and that the best thereof was made at _Laodicea_; from
whence by Merchants it was conveyed unto other parts. But how to make
out that Translation concerning the Tithe of Mint, Anise and Cumin, we
are still to seek; for we find not a word in the Text that can properly
be rendred Anise; the Greek being ἄνηθον, which the Latines
call _Anethum_, and is properly Englished Dill. Lastly, What meteor that
was, that fed the _Israelites_ so many years, they must rise again to
inform us. Nor do they make it out [SN: _V._ Doctissimum Chrysostom.
Magnenum de Manna.], who will have it the same with our Manna; nor will
any one kind thereof, or hardly all kinds we read of, be able to answer
the qualities thereof, delivered in the Scripture; that is, to fall upon
the ground, to breed worms, to melt with the Sun, to taste like fresh
oyl, to be grounded in Mils, to be like Coriander seed, and of the
colour of Bdellium.
Again, It is not deducible from the Text or concurrent sentence of
Comments, that _Rachel_ had any such intention, and most do rest in the
determination of _Austin_, that she desired them for rarity, pulchritude
or suavity. Nor is it probable she would have resigned her bed unto
_Leah_, when at the same time she had obtained a medicine to fructifie
her self. And therefore _Drusius_ who hath expresly and favourable
treated hereof, is so far from conceding this intention, that he plainly
concludeth, _Hoc quo modo illis in mentem venerit conjicere nequeo_; how
this conceit fell into mens minds, it cannot fall into mine; for the
Scripture delivereth it not, nor can it be clearly deduced from the
Text.
Thirdly, If _Rachel_ had any such intention, yet had they no such
effect, for she conceived not many years after of _Joseph_; whereas in
the mean time _Leah_ had three children, _Isachar_, _Zebulon_ and
_Dinah_.
Lastly, Although at that time they failed of this effect, yet is it
mainly questionable whether they had any such vertue either in the
opinions of those times, or in their proper nature. That the opinion was
popular in the land of _Canaan_, it is improbable, and had _Leah_
understood thus much, she would not surely have parted with fruits of
such a faculty; especially unto _Rachel_, who was no friend unto her. As
for its proper nature, the Ancients have generally esteemed in Narcotick
or stupefactive, and it is to be found in the list of poysons, set down
by _Dioscorides_, _Galen_, _Ætius_, _Ægineta_, and several Antidotes
delivered by them against it. It was I confess from good Antiquity, and
in the days of _Theophrastus_ accounted a philtre, or plant that
conciliates affection; and so delivered by _Dioscorides_. And this
intent might seem most probable, had they not been the wives of holy
_Jacob_: had _Rachel_ presented them unto him, and not requested them
for her self.
Now what _Dioscorides_ affirmeth in favour of this effect, that the
grains of the apples of Mandrakes mundifie the matrix, and applied with
Sulphur, stop the fluxes of women, he overthrows again by qualities
destructive unto conception; affirming also that the juice thereof
purgeth upward like Hellebore; and applied in pessaries provokes the
menstruous flows, and procures abortion. _Petrus Hispanus_, or Pope
_John_ the twentieth speaks more directly in his _Thesaurus pauperum_:
wherein among the receits of fecundation, he experimentally commendeth
the wine of Mandrakes given with _Triphera magna_. But the soul of the
medicine may lie in _Triphera magna_, an excellent composition, and for
this effect commended by _Nicolaus_. And whereas _Levinus Lemnius_ that
eminent Physitian doth also concede this effect, it is from manifest
causes and qualities elemental occasionally producing the same. For he
imputeth the same unto the coldness of that simple, and is of opinion
that in hot climates, and where the uterine parts exceed in heat, by the
coldness hereof they may be reduced into a conceptive constitution, and
Crasis accommodable unto generation; whereby indeed we will not deny the
due and frequent use may proceed unto some effect, from whence
notwithstanding we cannot infer a fertilitating condition or property of
fecundation. For in this way all vegetables do make fruitful according
unto the complexion of the Matrix; if that excel in heat, plants
exceeding in cold do rectifie it; if it be cold, simples that are hot
reduce it; if dry moist, if moist dry correct it; in which division all
plants are comprehended. But to distinguish thus much is a point of Art,
and beyond the Method of _Rachels_ or feminine Physick. Again, Whereas
it may be thought that _Mandrakes_ may fecundate, since _Poppy_ hath
obtained the Epithite of fruitful, and that fertility was
Hieroglyphically described by _Venus_ with an head of _Poppy_ in her
hand; the reason hereof was the multitude of seed within it self, and no
such multiplying in humane generation. And lastly, whereas they may seem
to have this quality, since _Opium_ it self is conceived to extimulate
unto venery, and for that intent is sometimes used by _Turks_,
_Persians_, and most oriental Nations; although _Winclerus_ doth seem to
favour the conceit, yet _Amatus Lusitanus_, and _Rodericus à Castro_ are
against it; _Garcias ab horto_ refutes it from experiment; and they
speak probably who affirm the intent and effect of eating Opium [SN:
_Opium, of what effect in venery._], it not so much to invigorate
themselves in coition, as to prolong the Act, and spin out the motions
of carnality.
CHAPTER VIII
Of the three Kings of _Collein_.
[Sidenote: _Three magi or wise men_ (Mat. 2.) _What manner of Kings they
were._]
A common conceit there is of the three Kings of _Collein_, conceived to
be the wise men that travelled unto our Saviour by the direction of the
Star, Wherein (omitting the large Discourses of _Baronius_, _Pineda_ and
_Montacutius_,) that they might be Kings, beside the Ancient Tradition
and Authority of many Fathers, the Scripture also implieth. The Gentiles
shall come to thy light, and Kings to the brightness of thy rising. The
Kings of _Tharsis_ and the Isles, the Kings of _Arabia_ and _Saba_ shall
offer gifts, which places most Christians and many _Rabbins_ interpret
of the _Messiah_. Not that they are to be conceived potent monarchs, or
mighty Kings; but Toparks, Kings of Cities or narrow Territories; such
as were the Kings of _Sodom_ and _Gomorrah_, the Kings of _Jericho_ and
_Ai_, the one and thirty which _Joshuah_ subdued, and such as some
conceive the Friends of _Job_ to have been.
But although we grant they were Kings, yet can we not be assured they
were three. For the Scripture maketh no mention of any number; and the
numbers of their presents, Gold, Myrrhe and Frankincense, concludeth not
the number of their persons; for these were the commodities of their
Country, and such as probably the Queen of _Sheba_ in one person had
brought before unto _Solomon_. So did not the sons of _Jacob_ divide the
present unto _Joseph_, but are conceived to carry one for them all,
according to the expression of their Father--Take of the best fruits of
the land in your vessels, and carry down the man a present. And
therefore their number being uncertain, what credit is to be given unto
their names, _Gasper_,_ Melchior_, _Balthazar_, what to the charm
thereof against the falling sickness [SN: Gaspar fert myrrham, _etc._],
or what unto their habits, complexions, and corporal accidents, we must
rely on their uncertain story, and received pourtraits of _Collein_.
Lastly, Although we grant them Kings, and three in number, yet could we
not conceive that they were Kings of _Collein_. For though _Collein_
were the chief City of the _Ubii_, then called _Ubiopolis_, and
afterwards _Agrippina_, yet will no History inform us there were three
Kings thereof. Beside, these being rulers in their Countries, and
returning home, would have probably converted their subjects: but
according unto _Munster_, their conversion was not wrought until seventy
years after by _Maternus_ a disciple of _Peter_. And lastly, it is said
that the wise men came from the East; but _Collein_ is seated West-ward
from _Jerusalem_; for _Collein_ hath of longitude thirty four degrees,
but _Jerusalem_ seventy two.
[Sidenote: _And why of_ Collein.]
The ground of all was this. These wise men or Kings, were probably of
_Arabia_, and descended from _Abraham_ by _Keturah_, who apprehending
the mystery of this Star, either by the Spirit of God, the prophesie of
_Balaam_, the prophesie which _Suetonius_ mentions, received and
constantly believed through all the East, that out of Jury one should
come that should rule the whole world: or the divulged expectation of
the _Jews_ from the expiring prediction of _Daniel_: were by the same
conducted unto _Judea_, returned unto their Country, and were after
baptized by _Thomas_. From whence about three hundred years after, by
_Helena_ the Empress their bodies were translated to _Constantinople_.
From thence by _Eustatius_ unto Millane, and at last by _Renatus_ the
Bishop unto _Collein_: where they are believed at present to remain,
their monuments shewn unto strangers, and having lost their _Arabian_
titles, are crowned Kings of _Collein_.
CHAPTER IX
Of the food of _John Baptist_, Locusts and Wild-honey.
Concerning the food of _John Baptist_ in the wilderness, Locusts and
Wild-honey, lest popular opiniatrity should arise, we will deliver the
chief opinions. The first conceiveth the Locusts here mentioned to be
that fruit which the Greeks name κεράτιον mentioned by _Luke_ in the
diet of the Prodigal son, the Latins _Siliqua_, and some _Panis Sancti
Johannis_; included in a broad Cod, and indeed a taste almost as
pleasant as Honey. But this opinion doth not so truly impugn that of the
Locusts: and might rather call into controversie the meaning of
Wild-honey.
[Sidenote: _Opinions concerning_ ἀκρίδες, _or the Locusts of S._ John
_Baptist_.]
The second affirmeth that they were the tops or tender crops of trees:
for so _Locusta_ also signifieth: which conceit is plausible in Latin,
but will not hold in Greek, wherein the word is ἀκρίδες, except for
ἀκρίς, we read ἀκρόδυα, or ἀκρέμονες, which signifie the
extremities of trees, of which belief have divers been: more confidently
_Isidore Peleusiota_, who in his Epistles plainly affirmeth they think
unlearnedly who are of another belief. And this so wrought upon
_Baronius_, that he concludeth in neutrality; _Hæc cum scribat Isidorus
definiendum nobis non est et totum relinquimus lectoris arbitrio;
nam constat Græcam dictionem_ ἀκρίδες, _et Locustam, insecti genus,
et arborum summitates significare. Sed fallitur_, saith Montacutius,
_nam constat contrarium_, Ἀκρίδα _apud nullum authorem classicum_
Ἀκρόδρυα _significare_. But above all _Paracelsus_ with most animosity
promoteth this opinion, and in his book _de melle_, spareth not his
Friend Erasmus. _Hoc à nonnullis ita explicatur ut dicant Locastus aut
cicadas Johanni pro cibo fuisse; sed hi stultitiam dissimulare non
possunt, veluti Jeronimus, Erasmus, et alii Prophetæ Neoterici in
Latinitate immortui._
[Sidenote: _The more probable what._]
A third affirmeth that they were properly Locusts: that is, a
sheath-winged and six-footed insect, such as is our Grashopper. And this
opinion seems more probable than the other. For beside the authority of
_Origen_, _Jerom_, _Chrysostom_, _Hillary_ and _Ambrose_ to confirm it:
this is the proper signification of the word, thus used in Scripture by
the Septuagint, Greek vocabularies thus expound it. _Suidas_ on the word
Ακρὶς observes it to be that animal whereon the Baptist fed in the
desert; in this sense the word is used by _Aristotle_, _Dioscorides_,
_Galen_, and several humane Authors. And lastly, there is no absurdity
in this interpretation, or any solid reason why we should decline it, it
being a food permitted unto the _Jews_, whereof four kinds are reckoned
up among clean meats. Beside, not only the _Jews_, but many other
Nations long before and since, have made an usual food thereof. That the
_Æthiopians_, _Mauritanians_ and _Arabians_ did commonly eat them, is
testified by _Diodorus_, _Strabo_, _Solinus_, _Ælian_ and _Pliny_: that
they still feed on them is confirmed by _Leo_, _Cadamustus_ and others.
_John_ therefore as our Saviour saith, came neither eating nor drinking:
that is, far from the diet of _Jerusalem_ and other Riotous places: but
fared coursly and poorly according unto the apparel he wore, that is of
Camels hair: the place of his abode, the wilderness; and the doctrin he
preached, humiliation and repentance.
CHAPTER X
That _John_ the Evangelist should not die.
The conceit of the long-living, or rather not dying of _John_ the
Evangelist, although it seem inconsiderable, and not much weightier than
that of _Joseph_ the wandring _Jew_: yet being deduced from Scripture,
and abetted by Authors of all times, it shall not escape our enquiry. It
is drawn from the speech of our Saviour unto _Peter_ after the
prediction of his Martyrdom; _Peter_ saith unto Jesus [SN: _John_ 21.].
Lord what shall this man do? Jesus saith unto him, If I will that he
tarry until I come, what is that to thee? Follow thou me; then went this
saying abroad among the brethren, that this disciple should not die.
Now the belief hereof hath been received either grosly and in the
general, that is not distinguishing the manner or particular way of this
continuation, in which sense probably the grosser and undiscerning party
received it. Or more distinctly apprehending the manner of his
immortality; that is, that _John_ should never properly die, but be
translated into Paradise, there to remain with _Enoch_ and _Elias_ until
about the coming of Christ; and should be slain with them under
Antichrist, according to that of the Apocalyps. I will give power unto
my two witnesses, and they shall prophesie a thousand two hundred and
threescore days cloathed in sack-cloth, and when they shall have
finished their Testimony, the beast that ascendeth out of the bottomless
pit, shall make war against them, and shall overcome them, and kill
them. Hereof, as _Baronius_ observeth, within three hundred years after
Christ, _Hippolytus_ the Martyr was the first assertor, but hath been
maintained by _Metaphrastes_, by _Freculphus_, but especially by
_Georgius Trapezuntius_, who hath expresly treated upon this Text, and
although he lived but in the last Century, did still affirm that _John_
was not yet dead.
The same is also hinted by the learned Italian Poet _Dante_, who in his
Poetical survey of Paradise, meeting with the soul of St. _John_, and
desiring to see his body; received answer from him that his body was in
earth, and there should remain with other bodys, until the number of the
blessed were accomplished.
_In terra è terra il mio corpo, et saragli
Tanto con gli altri, che l' numero nostro
Con l' eterno proposito s' agguagli._
As for the gross opinion that he should not die, it is sufficiently
refuted by that which first occasioned it, that is the Scripture it
self, and no further off than the very subsequent verse: Yet Jesus said
unto him, he should not die, but if I will that he tarry till I come,
What is that to thee? And this was written by _John_ himself, whom the
opinion concerned; and as is conceived many years after, when _Peter_
had suffered and fulfilled the prophesie of Christ.
For the particular conceit, the foundation is weak, nor can it be made
out from the Text alledged in the Apocalyps: for beside that therein two
persons are only named, no mention is made of _John_, a third Actor in
this Tragedy. [SN: _The death of St._ John _Evangelist, where and
when._] The same is also overthrown by History, which recordeth not only
the death of _John_, but assigneth the place of his burial, that is
_Ephesus_, a City in _Asia_ minor, whither after he had been banished
into _Patmos_ by _Domitian_, he returned in the reign of Nerva, there
deceased, and was buried in the days of _Trajan_. And this is testified
by _Jerom_[SN: De Scriptor. Ecclesiast.], by _Tertullian_ [SN: De
Anima.], by _Chrysostom_ and _Eusebius_, in whose days his Sepulchre was
to be seen; and by a more ancient Testimony alleadged also by him, that
is of _Polycrates_ Bishop of _Ephesus_, not many successions after
_John_; whose words are these in an Epistle unto _Victor_ Bishop of
_Rome, Johannes ille qui supra pectus Domini recumbebat, Doctor optimus,
apud Ephesum dormivit_; many of the like nature are noted by _Baronius_,
_Jansenius_, _Estius_, _Lipellous_, and others.
Now the main and primitive ground of this error, was a gross mistake in
the words of Christ, and a false apprehension of his meaning;
understanding that positively which was but conditionally expressed, or
receiving that affirmatively which was but concessively delivered. For
the words of our Saviour run in a doubtful strain, rather reprehending
than satisfying the curiosity of _Peter_; as though he should have said,
Thou hast thy own doom, why enquirest thou after thy Brothers? What
relief unto thy affliction, will be the society of anothers? Why pryest
thou into the secrets of Gods will? If he stay until I come, what
concerneth it thee, who shalt be sure to suffer before that time? And
such an answer probably he returned, because he fore-knew _John_ should
not suffer a violent death, but go unto his grave in peace. Which had
_Peter_ assuredly known, it might have cast some water on his flames,
and smothered those fires which kindled after unto the honour of his
Master.
[Sidenote: _Of all the Apostles St._ John _only is thought to have
suffered a natural death: And why?_]
Now why among all the rest _John_ only escaped the death of a Martyr,
the reason is given; because all others fled away or withdrew themselves
at his death, and he alone of the Twelve beheld his passion on the
Cross. Wherein notwithstanding, the affliction that he suffered could
not amount unto less than Martyrdom: for if the naked relation, at least
the intentive consideration of that Passion, be able still, and at this
disadvantage of time, to rend the hearts of pious Contemplators; surely
the near and sensible vision thereof must needs occasion Agonies beyond
the comprehension of flesh; and the trajections of such an object more
sharply pierce the Martyred soul of _John_, than afterward did the nails
the crucified body of _Peter_.
Again, They were mistaken in the Emphatical apprehension, placing the
consideration upon the words, If I will: whereas it properly lay in
these, when I come. Which had they apprehended as some have since, that
is, not for his ultimate and last return, but his coming in Judgment and
destruction upon the _Jews_; or such a coming, as it might be said, that
that generation should not pass before it was fulfilled; they needed
not, much less need we suppose such diuturnity. For after the death of
_Peter_, _John_ lived to behold the same fulfilled by _Vespasian_: nor
had he then his _Nunc dimittis_, or went out like unto _Simeon_; but old
in accomplisht obscurities, and having seen the expire of _Daniels_
prediction, as some conceive, he accomplished his Revelation.
But besides this original and primary foundation, divers others have
made impressions according unto different ages and persons by whom they
were received. For some established the conceit in the disciples and
brethren, which were contemporary unto him, or lived about the same time
with him; and this was first the extraordinary affection our Saviour
bare unto this disciple, who hath the honour to be called the disciple
whom Jesus loved. Now from hence they might be apt to believe their
Master would dispense with his death, or suffer him to live to see him
return in glory, who was the only Apostle that beheld him to die in
dishonour. Another was the belief and opinion of those times, that
Christ would suddenly come; for they held not generally the same opinion
with their successors, or as descending ages after so many Centuries;
but conceived his coming would not be long after his passion, according
unto several expressions of our Saviour grosly understood, and as we
find the same opinion not long after reprehended by St. _Paul_ [SN:
_Thes._ 2.]: and thus conceiving his coming would not be long, they
might be induced to believe his favorite should live unto it. [SN:
_Saint_ John, _how long surviving our B. Saviour._] Lastly, the long
life of _John_ might much advantage this opinion; for he survived the
other twelve, he was aged 22 years when he was called by Christ, and 25
that is the age of Priesthood at his death, and lived 93 years, that is
68 after his Saviour, and died not before the second year of _Trajan_.
Now having out lived all his fellows, the world was confirmed he might
live still, and even unto the coming of his Master.
The grounds which promoted it in succeeding ages, were especially two.
The first his escape of martyrdom: for whereas all the rest suffered
some kind of forcible death, we have no history that he suffered any;
and men might think he was not capable thereof: For as History
informeth, by the command of _Domitian_ he was cast into a Caldron of
burning oyl, and came out again unsinged. Now future ages apprehending
he suffered no violent death, and finding also the means that tended
thereto could take no place, they might be confirmed in their opinion
that death had no power over him, that he might live always who could
not be destroyed by fire, and was able to resist the fury of that
element which nothing shall resist. The second was a corruption crept
into the Latin Text, reading for _Si, Sic eum manere volo_; whereby the
answer of our Saviour becometh positive, or that he will have it so;
which way of reading was much received in former ages, and is still
retained in the vulgar Translation; but in the Greek and original the
word is ἐάν, signifying _Si_ or if, which is very different from οὕτως,
and cannot be translated for it: and answerable hereunto is the
translation of _Junius_, and that also annexed unto the Greek by the
authority of _Sixtus Quintus_.
The third confirmed it in ages farther descending, and proved a
powerfull argument unto all others following; because in his tomb at
_Ephesus_ there was no corps or relique thereof to be found; whereupon
arose divers doubts, and many suspitious conceptions; some believing he
was not buried, some that he was buried but risen again, others that he
descended alive into his tomb, and from thence departed after. But all
these proceeded upon unveritable grounds, as _Baronius_ hath observed;
who alledgeth a letter of _Celestine_ Bishop of _Rome_, unto the Council
of _Ephesus_, wherein he declareth the reliques of _John_ were highly
honoured by that City; and by a passage also of _Chrysostome_ in the
Homilies of the Apostles, That _John_ being dead, did cures in
_Ephesus_, as though he were still alive. And so I observe that
_Esthius_ discussing this point concludeth hereupon, _Quod corpus ejus
nunquam reperiatur, hoc non dicerent si veterum scripta diligenter
perlustrassent_.
Now that the first ages after Christ, those succeeding, or any other
should proceed into opinions so far divided from reason, as to think of
immortality after the fall of _Adam_, or conceit a man in these later
times should out-live our fathers in the first; although it seem very
strange, yet is it not incredible. For the credulity of men hath been
deluded into the like conceits; and as _Ireneus_ and _Tertullian_
mention, one _Menander_ a _Samaritan_ obtained belief in this very
point; whose doctrin it was, that death should have no power on his
disciples, and such as received his baptism should receive immortality
therewith. Twas surely an apprehension very strange; nor usually falling
either from the absurdities of Melancholy or vanities of ambition. Some
indeed have been so affectedly vain, as to counterfeit Immortality, and
have stoln their death, in a hope to be esteemed immortal; and others
have conceived themselves dead; but surely few or none have fallen upon
so bold an errour, as not to think that they could die at all. The
reason of those mighty ones, whose ambition could suffer them to be
called gods, would never be flattered into immortality; but the proudest
thereof have by the daily dictates of corruption convinced the
impropriety of that appellation. And surely although delusion may run
high, and possible it is that for a while a man may forget his nature,
yet cannot this be durable. For the inconcealable imperfections of our
selves, or their daily examples in others, will hourly prompt us our
corruption, and loudly tell us we are the sons of earth.
CHAPTER XI
More compendiously of some others.
Many others there are which we resign unto Divinity, and perhaps
deserve not controversie. Whether _David_ were punished only for pride
of heart in numbring the people, as most do hold, or whether as
_Josephus_ and many maintain, he suffered also for not performing the
Commandment of God concerning capitation; that when the people were
numbred, for every head they should pay unto God a shekell, we shall not
here contend. Surely, if it were not the occasion of this plague, we
must acknowledge the omission thereof was threatned with that
punishment, according to the words of the Law [SN: Exod. 30.]. When thou
takest the sum of the children of _Israel_, then shall they give every
man a ransom for his soul unto the Lord, that there be no plague amongst
them. Now how deeply hereby God was defrauded in the time of _David_,
and opulent State of Israel, will easily appear by the sums of former
lustrations. For in the first [SN: Exod. 38.], the silver of them that
were numbred was an hundred Talents, and a thousand seven hundred
three-score and fifteen shekels; a Bekah for every man, that is, half a
shekel, after the shekel of the sanctuary; for every one from twenty
years old and upwards, for six hundred thousand, and three thousand and
five hundred and fifty men. Answerable whereto we read in _Josephus_,
_Vespasian_ ordered that every man of the _Jews_ should bring into the
Capital two dragms; which amounts unto fifteen pence, or a quarter of an
ounce of silver with us: and is equivalent unto a Bekah, or half a
shekel of the Sanctuary. [SN: _What the Attick dragm is. What the
didrachmum and the stater_, Mat. 17. 27.] For an Attick dragm is seven
pence halfpeny or a quarter of a shekel, and a didrachmum or double
dragm, is the word for Tribute money, or half a shekel; and a stater the
money found in the fishes mouth was two Didrachmums, or an whole shekel,
and tribute sufficient for our Saviour and for _Peter_.
We will not question the Metamorphosis of _Lots_ wife, or whether she
were transformed into a real statua of Salt: though some conceive that
expression Metaphorical, and no more thereby then a lasting and durable
column, according to the nature of Salt, which admitteth no corruption:
in which sense the Covenant of God is termed a Covenant of Salt; and it
is also said, God gave the Kingdom unto _David_ for ever, or by a
Covenant of Salt.
That _Absalom_ was hanged by the hair of the head, and not caught up by
the neck, as _Josephus_ conceiveth, and the common argument against long
hair affirmeth, we are not ready to deny. Although I confess a great and
learned party there are of another opinion; although if he had his
Morion or Helmet on, I could not well conceive it; although the
translation of _Jerom_ or _Tremelius_ do not prove it, and our own seems
rather to overthrow it.
[Sidenote: _How_ Judas _might die_.]
That _Judas_ hanged himself, much more, that he perished thereby, we
shall not raise a doubt. Although _Jansenius_ discoursing the point,
produceth the testimony of _Theophylact_ and _Euthimius_, that he died
not by the Gallows, but under a cart wheel, and _Baronius_ also
delivereth, this was the opinion of the _Greeks_, and derived as high as
_Papias_, one of the Disciples of _John_. Although also how hardly the
expression of _Matthew_ is reconcilable unto that of _Peter_, and that
he plainly hanged himself, with that, that falling head-long he burst
asunder in the midst, with many other, the learned _Grotius_ plainly
doth acknowledge. And lastly, Although as he also urgeth, the word
ἀπήγξατο in _Matthew_, doth not only signifie suspension or pendulous
illaqueation, as the common picture discribeth it, but also suffocation,
strangulation or interception of breath, which may arise from grief,
despair, and deep dejection of spirit [SN: Strangulat inclusus dolor.],
in which sense it is used in the History of _Tobit_ concerning _Sara_,
ἐλυπήθη σφόδρα ὥστε ἀπάγξασθαι. _Ita tristata est ut strangulatione
premeretur_, saith _Junius_; and so might it happen from the horrour of
mind unto _Judas_. So do many of the _Hebrews_ affirm, that _Achitophel_
was also strangled, that is, not from the rope, but passion. For the
Hebrew and Arabick word in the Text, not only signifies suspension, but
indignation, as _Grotius_ hath also observed.
Many more there are of indifferent truths, whose dubious expositions
worthy Divines and Preachers do often draw into wholesome and sober uses
whereof we shall not speak; with industry we decline such Paradoxes, and
peaceably submit unto their received acceptions.
CHAPTER XII
Of the Cessation of Oracles.
That Oracles ceased or grew mute at the coming of Christ, is best
understood in a qualified sense, and not without all latitude, as though
precisely there were none after, nor any decay before. For (what we must
confess unto relations of Antiquity) some pre-decay is observable from
that of _Cicero_, urged by _Baronius_; _Cur isto modo jam oracula
Delphis non eduntur, non modo nostra ætate, sed jam diu, ut nihil possit
esse contemptius_. That during his life they were not altogether dumb,
is deduceable from _Suetonius_ in the life of _Tiberius_, who attempting
to subvert the Oracles adjoyning unto _Rome_, was deterred by the Lots
or chances which were delivered at _Preneste_. After his death we meet
with many; _Suetonius_ reports, that the Oracle of _Antium_ forewarned
_Caligula_ to beware of _Cassius_, who was one that conspired his death.
_Plutarch_ enquiring why the Oracles of _Greece_ ceased, excepteth that
of _Lebadia_: and in the same place _Demetrius_ affirmeth the Oracles of
_Mopsus_ and _Amphilochus_ were much frequented in his days. In brief,
Histories are frequent in examples, and there want not some even to the
reign of _Julian_.
What therefore may consist with history, by cessation of Oracles with
_Montacutius_ we may understand their intercision, not abscission or
consummate desolation; their rare delivery, not total dereliction, and
yet in regard of divers Oracles, we may speak strictly, and say there
was a proper cessation. Thus may we reconcile the accounts of times, and
allow those few and broken divinations, whereof we read in story and
undeniable Authors. For that they received this blow from Christ, and no
other causes alledged by the heathens, from oraculous confession they
cannot deny; whereof upon record there are some very remarkable. The
first that Oracle of _Delphos_ delivered unto _Augustus_.
_Me puer Hebræus Divos Deus ipse gubernans
Cedere sede jubet, tristemq; redire sub orcum;
Aris ergo dehinc tacitus discedito nostris._
An Hebrew child, a God all gods excelling,
To hell again commands me from this dwelling.
Our Altars leave in silence, and no more
A Resolution e're from hence implore.
A second recorded by _Plutarch_, of a voice that was heard to cry unto
Mariners at the sea, _Great Pan is dead_; which is a relation very
remarkable, and may be read in his defect of Oracles. A third reported
by _Eusebius_ in the life of his magnified _Constantine_, that about
that time _Apollo_ mourned, declaring his Oracles were false and that
the righteous upon earth did hinder him from speaking truth. And a
fourth related by _Theodoret_, and delivered by _Apollo Daphneus_ unto
_Julian_ upon his _Persian_ expedition, that he should remove the bodies
about him before he could return an answer, and not long after his
Temple was burnt with lightning.
All which were evident and convincing acknowledgements of that Power
which shut his lips, and restrained that delusion which had reigned so
many Centuries. But as his malice is vigilant, and the sins of men do
still continue a toleration of his mischiefs, he resteth not, nor will
he ever cease to circumvent the sons of the first deceived. [SN: _The
devils retreat when expelled the Oracles._] And therefore expelled from
Oracles and solemn Temples of delusion, he runs into corners, exercising
minor trumperies, and acting his deceits in Witches, Magicians,
Diviners, and such inferiour seducers. And yet (what is deplorable)
while we apply our selves thereto, and affirming that God hath left to
speak by his Prophets, expect in doubtfull matters a resolution from
such spirits, while we say the devil is mute, yet confess that these can
speak; while we deny the substance, yet practise the effect and in the
denied solemnity maintain the equivalent efficacy; in vain we cry that
Oracles are down; _Apollos_ Altar still doth smoak; nor is the fire of
_Delphos_ out unto this day.
Impertinent it is unto our intention to speak in general of Oracles, and
many have well performed it. The plainest of others was that of _Apollo
Delphicus_ recorded by _Herodotus_, and delivered unto _Crœsus_; who
as a trial of their omniscience sent unto distant Oracles; and so
contrived with the Messengers, that though in several places, yet at the
same time they should demand what _Crœsus_ was then a doing. Among
all others the Oracle of _Delphos_ only hit it, returning answer, he was
boyling a Lamb with a Tortoise, in a brazen vessel, with a cover of the
same metal. The stile is haughty in Greek, though somewhat lower in
Latine.
_Æquoris est spatium et numerus mihi notus arenæ
Mutum percipio, fantis nihil audio vocem.
Venit ad hos sensus nidor testudinis acris,
Quæ semel agninâ coquitur cum carne labete,
Aere infra strato, et stratum cui desuper æs est._
I know the space of Sea, the number of the sand,
I hear the silent, mute I understand.
A tender Lamb joined with Tortoise flesh,
Thy Master King of _Lydia_ now doth dress.
The scent thereof doth in my nostrils hover,
From brazen pot closed with brazen cover.
Hereby indeed he acquired much wealth and more honour, and was reputed
by _Crœsus_ as a Diety: and yet not long after, by a vulgar fallacy
he deceived his favourite and greatest friend of Oracles into an
irreparable overthrow by _Cyrus_. And surely the same success are likely
all to have that rely or depend upon him. 'Twas the first play he
practised on mortality; and as time hath rendred him more perfect in the
Art, so hath the inveterateness of his malice more ready in the
execution. 'Tis therefore the soveraign degree of folly, and a crime not
only against God, but also our own reasons, to expect a favour from the
devil; whose mercies are more cruel than those of _Polyphemus_; for he
devours his favourites first, and the nearer a man approacheth, the
sooner he is scorched by _Moloch_. In brief, his favours are deceitfull
and double-headed, he doth apparent good, for real and convincing evil
after it; and exalteth us up to the top of the Temple, but to humble us
down from it.
CHAPTER XIII
Of the death of _Aristotle_.
[Sidenote: _What an_ Euripus _is generally_.]
That _Aristotle_ drowned himself in _Euripus_, as despairing to resolve
the cause of its reciprocation, or ebb and flow seven times a day, with
this determination, _Si quidem ego non capio te, tu capies me_, was the
assertion of _Procopius_, _Nazianzen_, _Justin Martyr_, and is generally
believed amongst us. Wherein, because we perceive men have but an
imperfect knowledge, some conceiving _Euripus_ to be a River, others not
knowing where or in what part to place it; we first advertise, it
generally signifieth any strait, fret, or channel of the Sea, running
between two shoars, as _Julius Pollux_ hath defined it; as we read of
_Euripus Hellespontiacus_, _Pyrrhæus_, and this whereof we treat,
_Euripus Euboicus_ or _Chalcidicus_, that is, a narrow passage of Sea
dividing _Attica_, and the Island of _Eubœa_, now called _Golfo de
Negroponte_, from the name of the Island and chief City thereof; famous
in the wars of _Antiochus_, and taken from the _Venetians_ by _Mahomet_
the Great.
[Sidenote: _Touching the death of_ Aristotle.]
Now that in this _Euripe_ or fret of _Negropont_, and upon the occasion
mentioned, _Aristotle_ drowned himself, as many affirm, and almost all
believe, we have some room to doubt. For without any mention of this, we
find two ways delivered of his death by _Diogenes Laertius_, who
expresly treateth thereof; the one from _Eumolus_ and _Phavorimus_, that
being accused of impiety for composing an Hymn unto _Hermias_ (upon
whose Concubine he begat his son _Nichomachus_) he withdrew into
_Chalcis_, where drinking poison he died; the Hymn is extant in
_Laertius_, and the fifteenth book of _Athenæus_. Another by
_Apollodorus_, that he died at _Chalcis_ of a natural death and
languishment of stomach, in his sixty third, or great Climacterical
year; and answerable hereto is the account of _Suidas_ and _Censorinus_.
And if that were clearly made out, which _Rabbi Ben Joseph_ affirmeth,
he found in an _Egyptian_ book of _Abraham Sapiens Perizol_; that
_Aristotle_ acknowledged all that was written in the Law of _Moses_, and
became at last a Proselyte [SN: _Licetus_ de quæsitis, epist.]; it would
also make improbable this received way of his death.
Again, Beside the negative of Authority, it is also deniable by reason;
nor will it be easie to obtrude such desperate attempts upon
_Aristotle_, from unsatisfaction of reason, who so often acknowledged
the imbecillity thereof. Who in matters of difficulty, and such which
were not without abstrusities, conceived it sufficient to deliver
conjecturalities. And surely he that could sometimes sit down with high
improbabilities, that could content himself, and think to satisfie
others, that the variegation of Birds was from their living in the Sun,
or erection made by deliberation of the Testicles; would not have been
dejected unto death with this. He that was so well acquainted with ἢ
ὅτι, and πότερον _utrum_, and _An Quia_, as we observe in the Queries of
his Problems: with ἴσως and ἐπὶ τὸ πολὺ, _fortasse_ and _plerumque_, as
is observable through all his Works: had certainly rested with
probabilities, and glancing conjectures in this: Nor would his
resolutions have ever run into that mortal Antanaclasis, and desperate
piece of Rhetorick, to be compriz'd in that he could not comprehend. Nor
is it indeed to be made out that he ever endeavoured the particular of
_Euripus_, or so much as to resolve the ebb and flow of the Sea. For, as
_Vicomercatus_ and others observe, he hath made no mention hereof in his
Works, although the occasion present it self in his Meteors, wherein he
disputeth the affections of the Sea: nor yet in his Problems, although
in the twenty-third Section, there be no less than one and forty Queries
of the Sea. Some mention there is indeed in a Work of the propriety of
Elements, ascribed unto _Aristotle_: which notwithstanding is not
reputed genuine, and was perhaps the same whence this was urged by
_Plutarch_. [SN: De placitis Philosophorum.]
Lastly, the thing it self whereon the opinion dependeth, that is, the
variety of the flux and the reflux of _Euripus_, or whether the same do
ebb and flow seven times a day, is not incontrovertible. For though
_Pomponius Mela_, and after him _Solinus_ and _Pliny_ have affirmed it,
yet I observe _Thucydides_, who speaketh often of _Eubœa_, hath
omitted it. _Pausanias_ an ancient Writer, who hath left an exact
description of _Greece_, and in as particular a way as _Leandro_ of
_Italy_, or _Cambden_ of great _Britain_, describing not only the
Country Towns, and Rivers; but Hills, Springs and Houses, hath left no
mention hereof. _Æschines_ in _Ctesiphon_ only alludeth unto it; and
_Strabo_ that accurate Geographer speaks warily of it, that is, ὡς φασὶ,
and as men commonly reported. And so doth also _Maginus,
Velocis ac varii fluctus est mare, ubi quater in die, aut septies, ut
alii dicunt, reciprocantur æstus. Botero_ more plainly, _Il mar cresce e
cala con un impeto mirabile quatra volte il di, ben che communimente si
dica sette volte_, etc. This Sea with wondrous impetuosity ebbeth and
floweth four times a day, although it be commonly said seven times, and
generally opinioned, that _Aristotle_ despairing of the reason, drowned
himself therein. In which description by four times a day, it exceeds
not in number the motion of other Seas, taking the words properly, that
is, twice ebbing and twice flowing in four and twenty hours. And is no
more than what _Thomaso Porrcacchi_ affirmeth in his description of
famous Islands, that twice a day it hath such an impetuous flood, as is
not without wonder. _Livy_ speaks more particularly, _Haud facile
infestior classi statio est et fretum ipsum Euripi, non septies die
(ficut fama fert) temporibus certis reciprocat, sed temere in modum
venti, nunc hunc nunc illuc verso mari, velut monte præcipiti devolutus
torrens rapitur_. There is hardly a worse harbour, the fret or channel
of _Euripus_ not certainly ebbing or flowing seven times a day,
according to common report: but being uncertainly, and in the manner of
a wind carried hither and thither, is whirled away as a torrent down a
hill. But the experimental testimony of _Gillius_ is most considerable
of any: who having beheld the course thereof, and made enquiry of
Millers that dwelt upon its shore, received answer, that it ebbed and
flowed four times a day, that is, every six hours, according to the Law
of the Ocean: but that indeed sometimes it observed not that certain
course. And this irregularity, though seldom happening, together with
its unruly and tumultuous motion, might afford a beginning unto the
common opinion. Thus may the expression in _Ctesiphon_ be made out: And
by this may _Aristotle_ be interpreted, when in his Problems he seems to
borrow a Metaphor from _Euripus_: while in the five and twentieth
Section he enquireth, why in the upper parts of houses the air doth
Euripize, that is, is whirled hither and thither.
A later and experimental testimony is to be found in the travels of
Monsieur _Duloir_; who about twenty years ago, remained sometime at
_Negroponte_, or old _Chalcis_, and also passed and repassed this
_Euripus_; who thus expresseth himself. I wonder much at the Error
concerning the flux and reflux of _Euripus_; and I assure you that
opinion is false. I gave a Boat-man a Crown, to set me in a convenient
place, where for a whole day I might observe the same. It ebbeth and
floweth by six hours, even as it doth at _Venice_, but the course
thereof is vehement.
Now that which gave life unto the assertion, might be his death at
_Chalcis_, the chief City of _Eubœa_, and seated upon _Euripus_,
where 'tis confessed by all he ended his days. That he emaciated and
pined away in the too anxious enquiry of its reciprocations, although
not drowned therein, as _Rhodiginus_ relateth, some conceived, was a
half confession thereof not justifiable from Antiquity. Surely the
Philosophy of flux and reflux was very imperfect of old among the Greeks
and Latins; nor could they hold a sufficient theory thereof, who only
observed the Mediterranean, which in some places hath no ebb, and not
much in any part. Nor can we affirm our knowledg is at the height, who
have now the Theory of the Ocean and narrow Seas beside. While we refer
it unto the Moon, we give some satisfaction for the Ocean, but no
general salve for Creeks, and Seas which know no flood; nor resolve why
it flows three or four foot at _Venice_ in the bottom of the Gulf, yet
scarce at all at _Ancona_, _Durazzo_, or _Corcyra_, which lie but by the
way. And therefore old abstrusities have caused new inventions; and some
from the Hypotheses of _Copernicus_, or the Diurnal and annual motion of
the earth, endeavour to salve flows and motions of these Seas,
illustrating the same by water in a boal, that rising or falling to
either side, according to the motion of the vessel; the conceit is
ingenuous, salves some doubts, and is discovered at large by _Galileo_.
[SN: Rog. Bac. doctis, Cabeus Met. 2.]
[Sidenote: _How the Moon may cause the ebbing and flowing of the Sea._]
[Sidenote: _Why Rivers and Lakes ebb and flow not. Why some Seas flow
higher than others, and continue longer._]
But whether the received principle and undeniable action of the Moon may
not be still retained, although in some difference of application, is
yet to be perpended [SN: Rog. Bac. doctis, Cabeus Met. 2.]; that is, not
by a simple operation upon the surphace or superiour parts, but
excitation of the nitro-sulphureous spirits, and parts disposed to
intumescency at the bottom; not by attenuation of the upper part of the
Sea, (whereby ships would draw more water at the flow than at the ebb)
but inturgescencies caused first at the bottom, and carrying the upper
part before them: subsiding and falling again, according to the Motion
of the Moon from the Meridian, and languor of the exciting cause: and
therefore Rivers and Lakes who want these fermenting parts at the
bottom, are not excited unto æstuations; and therefore some Seas flow
higher than others, according to the Plenty of these spirits, in their
submarine constitutions. And therefore also the periods of flux and
reflux are various, nor their increase or decrease equal: according to
the temper of the terreous parts at the bottom: who as they are more
hardly or easily moved, do variously begin, continue or end their
intumescencies.
[Sidenote: _Whence the violent flows proceed in some Estuaries and
Rivers._]
From the peculiar disposition of the earth at the bottom, wherein quick
excitations are made, may arise those Agars and impetuous flows in some
æstuaries and Rivers, as is observable about _Trent_ and _Humber_ in
_England_; which may also have some effect in the boisterous tides of
_Euripus_, not only from ebullitions at the bottom, but also from the
sides and lateral parts, driving the streams from either side, which
arise or fall according to the motion in those parts, and the intent or
remiss operation of the first exciting causes, which maintain their
activities above and below the Horizon; even as they do in the bodies of
plants and animals, and in the commotion of _Catarrhes_.
However therefore _Aristotle_ died, what was his end, or upon what
occasion, although it be not altogether assured, yet that his memory and
worthy name shall live, no man will deny, nor grateful Scholar doubt,
and if according to the Elogy of _Solon_, a man may be only said to be
happy after he is dead, and ceaseth to be in the visible capacity of
beatitude, or if according unto his own Ethicks, sense is not essential
unto felicity, but a man may be happy without the apprehension thereof;
surely in that sense he is pyramidally happy; nor can he ever perish but
in the Euripe of Ignorance, or till the Torrent or Barbarism
overwhelmeth all.
[Sidenote: Homers _death_.]
A like conceit there passeth of _Melisigenes, alias Homer_, the Father
Poet, that he pined away upon the Riddle of the fishermen. But
_Herodotus_ who wrote his life hath cleared this point; delivering, that
passing from _Samos_ unto Athens, he went sick ashore upon the Island
_Ios_, where he died, and was solemnly interred upon the Sea side; and
so decidingly concludeth, _Ex hac ægritudine extremum diem clausit
Homerus in Io, non, ut arbitrantur aliqui, Ænigmatis perplexitate
enectus, sed morbo_.
CHAPTER XIV
Of the Wish of _Philoxenus_.
That Relation of _Aristotle_, and conceit generally received concerning
_Philoxenus_, who wished the neck of a Crane, that thereby he might take
more pleasure in his meat, although it pass without exception, upon
enquiry I find not only doubtful in the story, but absurd in the desire
or reason alledged for it. For though his Wish were such as is
delivered, yet had it not perhaps that end, to delight his gust in
eating; but rather to obtain advantage thereby in singing, as is
declared by _Mirandula_. _Aristotle_ (saith he) in his Ethicks and
Problems, accuseth _Philoxenus_ of sensuality, for the greater pleasure
of gust desiring the neck of a Crane; which desire of his, assenting
unto _Aristotle_, I have formerly condemned: But since I perceive that
_Aristotle_ for this accusation hath been accused by divers Writers. For
_Philoxenus_ was an excellent Musician, and desired the neck of a Crane,
not for any pleasure at meat; but fancying thereby an advantage in
singing or warbling, and dividing the notes in musick. And many Writers
there are which mention a Musician of that name, as _Plutarch_ in his
book against usury, and _Aristotle_ himself in the eighth of his
Politicks, speaks of one _Philoxenus_ a Musician, that went off from the
Dorick Dithyrambicks unto the Phrygian Harmony.
Again, Be the story true or false, rightly applied or not, the intention
is not reasonable, and that perhaps neither one way nor the other. For
if we rightly consider the Organ of tast, we shall find the length of
the neck to conduce but little unto it. For the tongue being the
instrument of tast, and the tip thereof the most exact distinguisher, it
will not advantage the gust to have the neck extended; Wherein the
Gullet and conveying parts are only seated, which partake not of the
nerves of gustation, or appertaining unto sapor, but receive them only
from the sixth pair; whereas the nerves of tast descend from the third
and fourth propagations, and so diffuse themselves into the tongue. And
therefore Cranes, Herns and Swans have no advantage in taste beyond
Hawks, Kites, and others of shorter necks.
Nor, if we consider it, had Nature respect unto the taste in the
different contrivance of necks, but rather unto the parts contained, the
composure of the rest of the body, and the manner whereby they feed.
Thus animals of long legs, have generally long necks; that is, for the
conveniency of feeding, as having a necessity to apply their mouths unto
the earth. So have Horses, Camels, Dromedaries long necks, and all tall
animals, except the Elephant, who in defect thereof is furnished with a
Trunk, without which he could not attain the ground. So have Cranes,
Herns, Storks and Shovelards long necks: and so even in Man, whose
figure is erect, the length of the neck followeth the proportion of
other parts: and such as have round faces or broad chests and shoulders,
have very seldom long necks. For, the length of the face twice exceedeth
that of the neck, and the space betwixt the throat-pit and the navell,
is equall unto the circumference thereof. Again, animals are framed with
long necks, according unto the course of their life or feeding: so many
with short legs have long necks, because they feed in the water, as
Swans, Geese, Pelicans, and other fin-footed animals. But Hawks and
birds of prey have short necks and trussed leggs; for that which is long
is weak and flexible, and a shorter figure is best accomodated unto
that intention. Lastly, the necks of animals do vary, according to the
parts that are contained in them, which are the weazon and the gullet.
Such as have no weazon and breath not, have scarce any neck, as most
sorts of fishes; and some none at all, as all sorts of pectinals, Soals,
Thornback, Flounders; and all crustaceous animals, as Crevises, Crabs
and Lobsters.
All which considered, the Wish of _Philoxenus_ will hardly consist with
reason. More excusable had it been to have wished himself an Ape, which
if common conceit speak true, is exacter in taste then any. Rather some
kind of granivorous bird then a Crane, for in this sense they are so
exquisite that upon the first peck of their bill, they can distinguish
the qualities of hard bodies; which the sense of man discerns not
without mastication. Rather some ruminating animal, that he might have
eat his meat twice over; or rather, as _Theophilus_ observed in
_Athenæus_, his desire had been more reasonable, had he wished himself
an Elephant, or an Horse; for in these animals the appetite is more
vehement, and they receive their viands in large and plenteous manner.
And this indeed had been more sutable, if this were the same
_Philoxenus_ whereof _Plutarch_ speaketh who was so uncivilly greedy,
that to engross the mess, he would preventively deliver his nostrils in
the dish.
As for the musical advantage, although it seem more reasonable, yet do
we not observe that Cranes and birds of long necks have any musical, but
harsh and clangous throats. But birds that are canorous, and whose notes
we most commend, are of little throats and short necks, as Nightingales,
Finches, Linnets, Canary birds and Larks. And truly, although the
weazon, throtle and tongue be the instruments of voice, and by their
agitations do chiefly concurr unto these delightfull modulations, yet
cannot we distinctly and peculiarly assign the cause unto any
particular formation; and I perceive the best thereof, the nightingale,
hath some disadvantage in the tongue; which is not accuminate and
pointed as in the rest, but seemeth as it were cut off, which perhaps
might give the hint unto the fable of _Philomela_, and the cutting off
her tongue by _Tereus_.
CHAPTER XV
Of the Lake Asphaltites.
Concerning the Lake _Asphaltites_, the Lake of _Sodom_, or the dead Sea,
that heavy bodies cast therein sink not, but by reason of a salt and
bituminous thickness in the water float and swim above, narrations
already made are of that variety, we can hardly from thence deduce a
satisfactory determination; and that not only in the story it self, but
in the cause alledged. As for the story, men deliver it variously: some
I fear too largely, as _Pliny_, who affirmeth that bricks will swim
therein. _Mandevil_ goeth farther, that Iron swimmeth, and feathers
sink. _Munster_ in his Cosmography hath another relation, although
perhaps derived from the Poem of _Tertullian,_ that a candle Burning
swimmeth, but if extinguished sinketh. Some more moderately, as
_Josephus_, and many others: affirming only that living bodies float,
nor peremptorily averring they cannot sink, but that indeed they do not
easily descend. Most traditionally, as _Galen_, _Pliny_, _Solinus_ and
_Strabo_, who seems to mistake the Lake _Serbonis_ for it. Few
experimentally, most contenting themselves in the experiment of
_Vespasian_, by whose command some captives bound were cast therein, and
found to float as though they could have swimmed: divers
contradictorily, or contrarily, quite overthrowing the point.
_Aristotle_ in the second of his Meteors speaks lightly thereof, ὥσπερ
μυθολογοῦσι, which word is variously rendred, by some as a fabulous
account, by some as a common talk. _Biddulphus_ divideth the common
accounts of _Judea_ in three parts, the one saith he, are apparent
Truths, the second apparent falshoods, the third are dubious or between
both; in which form he ranketh the relation of this Lake.[SN: Biddulphi
intinerarium Anglice.] But _Andrew Thevet_ in his Cosmography doth
ocularly overthrow it; for he affirmeth, he saw an Ass with his Saddle
cast therein and drowned. Now of these relations so different or
contrary unto each other, the second is most moderate and safest to be
embraced, which saith, that living bodies swim therein, that is, they do
not easily sink: and this, untill exact experiment further determine,
may be allowed, as best consistent with this quality, and the reasons
alledged for it.
As for the cause of this effect, common opinion conceives it to be the
salt and bituminous thickness of the water. This indeed is probable, and
may be admitted as far as the second opinion concedeth. For certain it
is that salt water will support a greater burden then fresh; and we see
an egg will descend in salt water, which will swim in brine. But that
Iron should float therein, from this cause is hardly granted; for heavy
bodies will only swim in that liquor, wherein the weight of their bulk
exceedeth not the weight of so much water as it occupieth or taketh up.
But surely no water is heavy enough to answer the ponderosity of Iron,
and therefore that metal will sink in any kind thereof, and it was a
perfect Miracle which was wrought this way by _Elisha_. Thus we perceive
that bodies do swim or sink in different liquors, according unto the
tenuity or gravity of those liquors which are to support them. So salt
water beareth that weight which will sink in vineger, vineger that which
will fall in fresh water, fresh water that which will sink in spirits of
Wine, and that will swim in spirits of Wine which will sink in clear
oyl; as we made experiment in globes of wax pierced with light sticks to
support them. So that although it be conceived an hard matter to sink in
oyl, I believe a man should find it very difficult, and next to flying,
to swim therein. And thus will Gold sink in Quick-silver, wherein Iron
and other metals swim; for the bulk of Gold is only heavier then that
space of Quick-silver which it containeth: and thus also in a solution
of one ounce of Quick-silver in two of _Aqua fortis_, the liquor will
bear Amber, Horn, and the softer kinds of stones, as we have made triall
in each.
But a private opinion there is which crosseth the common conceit,
maintained by some of late, and alleadged of old by _Strabo_, that the
floating of bodies in this Lake proceeds not from the thickness of the
water, but a bituminous ebullition from the bottom, whereby it wafts up
bodies injected, and suffereth them not easily to sink. The verity
thereof would be enquired by ocular exploration, for this way is also
probable. So we observe, it is hard to wade deep in baths where springs
arise; and thus sometime are bals made to play upon a spouting stream.
And therefore, until judicious and ocular experiment confirm or
distinguish the assertion, that bodies do not sink herein at all, we do
not yet believe; that they not easily, or with more difficulty descend
in this than other water, we shall readily assent. But to conclude an
impossibility from a difficulty, or affirm whereas things not easily
sink, they do not drown at all; beside the fallacy, is a frequent
addition in humane expression, and an amplification not unusual as well
in opinions as relations; which oftentimes give indistinct accounts of
proximities, and without restraint transcend from one another. Thus,
forasmuch as the torrid Zone was conceived exceeding hot, and of
difficult habitation, the opinions of men so advanced its constitution,
as to conceive the same unhabitable, and beyond possibility for man to
live therein. Thus, because there are no Wolves in _England_, nor have
been observed for divers generations, common people have proceeded into
opinions, and some wise men into affirmations, they will not live
therein, although brought from other Countries. Thus most men affirm,
and few here will believe the contrary, that there be no Spiders in
_Ireland_; but we have beheld some in that Country; and though but few,
some Cob-webs we behold in Irish wood in _England_. Thus the Crocodile
from an egg growing up to an exceeding magnitude, common conceit, and
divers Writers deliver, it hath no period of encrease, but groweth as
long as it liveth. And thus in brief, in most apprehensions the conceits
of men extend the considerations of things, and dilate their notions
beyond the propriety of their natures.
In the Mapps of the dead Sea or Lake of _Sodom_, we meet with the
destroyed Cities, and in divers the City of _Sodom_ placed about the
middle, or far from the shore of it; but that it could not be far from
_Segor_, which was seated under the mountains neer the side of the Lake,
seems inferrible from the sudden arrival of _Lot_, who coming from
_Sodom_ at day break, attained _Segor_ at Sun rising; and therefore
_Sodom_ to be placed not many miles from it, and not in the middle of
the Lake, which is accounted about eighteen miles over; and so will
leave about nine miles to be passed in too small a space of time.
CHAPTER XVI
Of divers other Relations.
1. The relation of _Averroes_, and now common in every mouth, of the
woman that conceived in a bath, by attracting the sperm or seminal
effluxion of a man admitted to bath in some vicinity unto her, I have
scarce faith to believe; and had I been of the Jury, should have hardly
thought I had found the father in the person that stood by her. 'Tis a
new and unseconded way in History to fornicate at a distance, and much
offendeth the rules of Physick, which say, there is no generation
without a joynt emission, nor only a virtual, but corporal and carnal
contaction. And although _Aristotle_ and his adherents do cut off the
one, who conceive no effectual ejaculation in women, yet in defence of
the other they cannot be introduced. For, if as he believeth, the
inordinate longitude of the organ, though in its proper recipient, may
be a means to inprolificate the seed; surely the distance of place, with
the commixture of an aqueous body, must prove an effectual impediment,
and utterly prevent the success of a conception. And therefore that
conceit concerning the daughters of _Lot_, that they were impregnated
by their sleeping father, or conceived by seminal pollution received at
distance from him, will hardly be admitted. [SN: _Generations by the
Devil very improbable._] And therefore what is related of devils, and
the contrived delusions of spirits, that they steal the seminal
emissions of man, and transmit them into their votaries in coition, is
much to be suspected; and altogether to be denied, that there ensue
conceptions thereupon; however husbanded by Art, and the wisest menagery
of that most subtile imposter. And therefore also that our magnified
_Merlin_ was thus begotten by the devil, is a groundless conception; and
as vain to think from thence to give the reason of his prophetical
spirit. For if a generation could succeed, yet should not the issue
inherit the faculties of the devil, who is but an auxiliary, and no
univocal Actor; Nor will his nature substantially concur to such
productions.
And although it seems not impossible, that impregnation may succeed from
seminal spirits, and vaporous irradiations containing the active
principle, without material and gross immissions; as it happeneth
sometimes in imperforated persons, and rare conceptions of some much
under pubertie or fourteen. As may be also conjectured in the coition of
some insects, wherein the female makes intrusion into the male; and from
the continued ovation in Hens, from one single tread of a cock, and
little stock laid up near the vent, sufficient for durable
prolification. And although also in humane generation the gross and
corpulent seminal body may return again, and the great business be acted
by what it caryeth with it: yet will not the same suffice to support the
story in question, wherein no corpulent immission is acknowledged;
answerable unto the fable of the _Talmudists_, in the storie of
_Benzira_, begotten in the same manner on the daughter of the Prophet
_Jeremie_.
2. The Relation of _Lucillius_, and now become common, concerning
_Crassus_ the grand-father of _Marcus_ the wealthy _Roman_, that he
never laughed but once in all his life, and that was at an Ass eating
thistles, is something strange. For, if an indifferent and unridiculous
object could draw his habitual austereness unto a smile, it will be hard
to believe he could with perpetuity resist the proper motives thereof.
[SN: _Laughter. What kind of Passion it is._] For the act of Laughter
which is evidenced by a sweet contraction of the muscles of the face,
and a pleasant agitation of the vocal Organs, is not meerly voluntary,
or totally within the jurisdiction of our selves: but as it may be
constrained by corporal contaction in any, and hath been enforced in
some even in their death, so the new unusual or unexpected jucundities,
which present themselves to any man in his life, at some time or other
will have activity enough to excitate the earthiest soul, and raise a
smile from most composed tempers. Certainly the times were dull when
these things happened, and the wits of those Ages short of these of
ours; when men could maintain such immutable faces, as to remain like
statues under the flatteries of wit and persist unalterable at all
efforts of Jocularity. The spirits in hell, and _Pluto_ himself, whom
_Lucian_ makes to laugh at passages upon earth, will plainly condemn
these Saturnines, and make ridiculous the magnified _Heraclitus_, who
wept preposterously, and made a hell on earth; for rejecting the
consolations of life, he passed his days in tears, and the uncomfortable
attendments of hell.
3. The same conceit there passeth concerning our blessed Saviour, and is
sometimes urged as an high example of gravity. And this is opinioned,
because in holy Scripture it is recorded he sometimes wept, but never
that he laughed. Which howsoever granted, it will be hard to conceive
how he passed his younger years and child-hood without a smile, if as
Divinity affirmeth, for the assurance of his humanity unto men, and the
concealment of his Divinity from the devil, he passed this age like
other children, and so proceeded untill he evidenced the same. And
surely herein no danger there is to affirm the act or performance of
that, whereof we acknowledge the power and essential property; and
whereby indeed he most nearly convinced the doubt of his humanity. Nor
need we be afraid to ascribe that unto the incarnate Son, which
sometimes is attributed unto the uncarnate Father; of whom it is said,
He that dwelleth in the heavens shall laugh the wicked to scorn. For a
laugh there is of contempt or indignation, as well as of mirth and
Jocosity; and that our Saviour was not exempted from the ground hereof,
that is, the passion of anger, regulated and rightly ordered by reason,
the schools do not deny: and besides the experience of the
money-changers and Dove-sellers in the Temple, is testified by St.
_John_, when he saith, the speech of _David_ [SN: Zelus domus tuæ
comedit me.] was fulfilled in our Saviour.
Now the Alogie of this opinion consisteth in the illation; it being not
reasonable to conclude from Scripture negatively in points which are not
matters of faith, and pertaining unto salvation. And therefore although
in the description of the creation there be no mention of fire,
Christian Philosophy did not think it reasonable presently to annihilate
that element, or positively to decree there was no such thing at all.
Thus whereas in the brief narration of _Moses_ there is no record of
wine before the flood, we cannot satisfactorily conclude that _Noah_ was
the first that ever tasted thereof. [SN: _Only in the vulgar Latin._
Judg. 9. 53.] And thus because the word _Brain_ is scarce mentioned
once, but _Heart_ above an hundred times in holy Scripture; Physitians
that dispute the principality of parts are not from hence induced to
bereave the animal Organ of its priority. Wherefore the Scriptures being
serious, and commonly omitting such Parergies, it will be unreasonable
from hence to condemn all Laughter, and from considerations
inconsiderable to discipline a man out of his nature. For this is by a
rustical severity to banish all urbanity; whose harmless and confined
condition, as it stands commended by morality, so is it consistent with
Religion, and doth not offend Divinity.
4. The custom it is of Popes to change their name at their creation; and
the Author thereof is commonly said to be _Bocca di porco_, or swines
face; who therefore assumed the stile of _Sergius_ the second, as being
ashamed so foul a name should dishonour the chair of _Peter_; wherein
notwithstanding, from _Montacutius_ and others I find there may be some
mistake. For _Massonius_ who writ the lives of Popes, acknowledgeth he
was not the first that changed his name in that Sea; nor as _Platina_
affirmeth, have all his Successors precisely continued that custom; for
_Adrian_ the sixt, and _Marcellus_ the second, did still retain their
Baptismal denomination. Nor is it proved, or probable, that _Sergius_
changed the name of _Bocca di Porco_, for this was his sirname or
gentilitious appellation: nor was it the custom to alter that with the
other; but be commuted his Christian name _Peter_ for _Sergius_,
because he would seem to decline the name of _Peter_ the second. A
scruple I confess not thought considerable in other Seas, whose
Originals and first Patriarchs have been less disputed; nor yet perhaps
of that reality as to prevail in points of the same nature. For the
names of the Apostles, Patriarchs and Prophets have been assumed even to
affectation; the name of Jesus hath not been appropriate; but some in
precedent ages have born that name, and many since have not refused the
Christian name of _Emmanuel_. Thus are there few names more frequent
then _Moses_ and _Abraham_ among the _Jews_; The _Turks_ without scruple
affect the name of _Mahomet_, and with gladness receive so honourable
cognomination.
And truly in humane occurrences there ever have been many well directed
intentions, whose rationalities will never bear a rigid examination, and
though in some way they do commend their Authors, and such as first
began them, yet have they proved insufficient to perpetuate imitation in
such as have succeeded them. Thus was it a worthy resolution of
_Godfrey_, and most Christians have applauded it, That he refused to
wear a Crown of Gold where his Saviour had worn one of thorns. Yet did
not his Successors durably inherit that scruple, but some were anointed,
and solemnly accepted the Diadem of regality. Thus _Julius_, _Augustus_
and _Tiberius_ with great humility or popularity refused the name of
_Imperator_, but their Successors have challenged that title, and retain
the same even in its titularity. And thus to come nearer our subject,
the humility of _Gregory_ the Great would by no means admit the stile of
universal Bishop; but the ambition of _Boniface_ made no scruple
thereof, nor of more queasie resolutions have been their Successors ever
since.
[Sidenote: Turkish _History_.]
5. That _Tamerlane_ was a _Scythian_ Shepherd, from Mr. _Knolls_ and
others, from _Alhazen_ a learned _Arabian_ who wrote his life, and was
Spectator of many of his exploits, we have reasons to deny. Not only
from his birth, for he was of the blood of the _Tartarian_ Emperours,
whose father _Og_ had for his possession the Country of _Sagathy_; which
was no slender Territory, but comprehended all that tract wherein were
contained _Bactriana_, _Sogdiana_, _Margiana_, and the nation of the
_Massagetes_, whose capital City was _Samarcand_; a place though now
decaid, of great esteem and trade in former ages. But from his regal
Inauguration, for it is said, that being about the age of fifteen, his
old father resigned the Kingdom and men of war unto him. And also from
his education, for as the storie speaks it, he was instructed in the
_Arabian_ learning, and afterward exercised himself therein. Now
_Arabian_ learning was in a manner all the liberal Sciences, especially
the Mathematicks, and natural Philosophy; wherein not many ages before
him there flourished _Avicenna_, _Averroes_, _Avenzoar_, _Geber_,
_Almanzor_ and _Alhazen_, cognominal unto him that wrote his History,
whose Chronology indeed, although it be obscure, yet in the opinion of
his Commentator, he was contemporary unto _Avicenna_, and hath left
sixteen books of Opticks, of great esteem with ages past, and textuary
unto our days.
Now the ground of this mistake was surely that which the Turkish
Historian declareth. Some, saith he, of our Historians will needs have
_Tamerlane_ to be the Son of a Shepherd. But this they have said, not
knowing at all the custom of their Country; wherein the principal
revenews of the King and Nobles consisteth in cattle; who despising gold
and silver, abound in all sorts thereof. And this was the occasion that
some men call them Shepherds, and also affirm this Prince descended from
them. Now, if it be reasonable, that great men whose possessions are
chiefly in cattle, should bear the name of Shepherds, and fall upon so
low denominations; then may we say that _Abraham_ was a Shepherd,
although too powerful for four Kings: that _Job_ was of that condition,
who beside Camels and Oxen had seven thousand Sheep: and yet is said to
be the greatest man in the East. Thus was _Mesha_ King of _Moab_ a
Shepherd, who annually paid unto the Crown of _Israel_ an hundred
thousand Lambs, and as many Rams. Surely it is no dishonourable course
of life which _Moses_ and _Jacob_ have made exemplary: 'tis a profession
supported upon the natural way of acquisition, and though contemned by
the _Egyptians_, much countenanced by the Hebrews, whose sacrifices
required plenty of Sheep and Lambs. And certainly they were very
numerous; for, at the consecration of the Temple, beside two and twenty
thousand Oxen, King _Solomon_ sacrificed an hundred and twenty thousand
Sheep: and the same is observable from the daily provision of his house:
which was ten fat Oxen, twenty Oxen out of the pastures, and an hundred
Sheep, beside row Buck, fallow Deer, and fatted Fowls. [SN: _Description
of the Turkish Seraglio, since printed. The daily provision of the
Seraglio._] Wherein notwithstanding (if a punctual relation thereof do
rightly inform us) the grand Seignior doth exceed: the daily provision
of whose Seraglio in the reign of _Achmet_, beside Beeves, consumed two
hundred Sheep, Lambs and Kids when they were in season one hundred,
Calves ten, Geese fifty, Hens two hundred, Chickens one hundred, Pigeons
an hundred pair.
And therefore this mistake concerning the noble _Tamerlane_, was like
that concerning _Demosthenes_, who is said to be the Son of a
Black-smith, according to common conceit, and that handsome expression
of _Juvenal_.
_Quem pater ardentis massæ fuligine lippus,
A carbone et forcipibus, gladiosq; parante
Incude, et luteo Vulcano ad Rhetora misit._
_Thus Englished by Sir_ Robert _Stapleton_.
Whom's Father with the smoaky forg half blind,
From blows on sooty Vulcans anvil spent.
In ham'ring swords, to study Rhet'rick sent.
But _Plutarch_ who writ his life hath cleared this conceit, plainly
affirming he was most nobly descended, and that this report was raised,
because his father had many slaves that wrought Smiths work, and brought
the profit unto him.
CHAPTER XVII
Of some others.
1. We are sad when we read the story of _Belisarius_ that worthy
Chieftain of _Justinian_; who, after his Victories over _Vandals_,
_Goths_, _Persians_, and his Trophies in three parts of the World, had
at last his eyes put out by the Emperour, and was reduced to that
distress, that he begged relief on the high-way, in that uncomfortable
petition, _Date obolum Belisario_. And this we do not only hear in
Discourses, Orations and Themes, but find it also in the leaves of
_Petrus Crinitus_, _Volaterranus_, and other worthy Writers.
But, what may somewhat consolate all men that honour vertue, we do not
discover the latter Scene of his Misery in Authors of Antiquity, or such
as have expresly delivered the stories of those times. For, _Suidas_ is
silent herein, _Cedrenus_ and _Zonaras_, two grave and punctual Authors,
delivering only the confiscation of his goods, omit the History of his
mendication. _Paulus Diaconus_ goeth farther, not only passing over this
act, but affirming his goods and dignities were restored. _Agathius_ who
lived at the same time, declareth he suffered much from the envy of the
Court: but that he descended thus deep into affliction, is not to be
gathered from his pen. The same is also omitted by _Procopius_ a
contemporary and professed enemy unto _Justinian_ and _Belisarius_, who
hath left an opprobrious book [SN: Ἀνέκδοτα, _or_ Arcana historia.]
against them both.
And in this opinion and hopes we are not single, but _Andreas Alciatus_
the Civilian in his _Parerga_, and _Franciscus de Cordua_ in his
_Didascalia_, have both declaratorily confirmed the same, which is also
agreeable unto the judgment of _Nicolaus Alemannus_, in his notes upon
the bitter History of _Procopius_. Certainly sad and Tragical stories
are seldom drawn within the circle of their verities; but as their
Relators do either intend the hatred or pitty of the persons, so are
they set forth with additional amplifications. Thus have some suspected
it hath happened unto the story of _Oedipus_; and thus do we conceive it
hath fared with that of _Judas_, who having sinned beyond aggravation,
and committed one villany which cannot be exasperated by all other: is
also charged with the murther of his reputed brother, parricide of his
father, and Incest with his own mother, as _Florilegus_ or _Matthew_ of
_Westminster_ hath at large related. And thus hath it perhaps befallen
the noble _Belisarius_; who, upon instigation of the Empress, having
contrived the exile, and very hardly treated Pope _Serverius_, Latin
pens, as a judgment of God upon this fact, have set forth his future
sufferings: and omitting nothing of amplification, they have also
delivered this: which notwithstanding _Johannes_ the Greek makes
doubtful, as may appear from his Iambicks in _Baronius_, and might be a
mistake or misapplication, translating the affliction of one man upon
another, for the same befell unto _Johannes Cappadox_, contemporary unto
_Belisarius_, and in great favour with _Justinian_; who being afterward
banished into _Egypt_, was fain to beg relief on the high-way. [SN:
Procop. Bell. Persic. 1. Ἀρτον ἠ ὀβολὸν αἰτεῖσθαι.]
2. That _fluctus Decumanus_, or the tenth wave is greater and more
dangerous than any other, some no doubt will be offended if we deny; and
hereby we shall seem to contradict Antiquity; for, answerable unto the
litteral and common acception, the same is averred by many Writers, and
plainly described by Ovid.
_Qui venit hic fluctus, fluctus supereminet omnes,
Posterior nono est, undecimoq; prior._
Which notwithstanding is evidently false; nor can it be made out by
observation either upon the shore or the Ocean, as we have with
diligence explored in both. And surely in vain we expect a regularity in
the waves of the Sea, or in the particular motions thereof, as we may in
its general reciprocations whose causes are constant, and effects
therefore correspondent. Whereas its fluctuations are but motions
subservient; which winds, storms, shores, shelves, and every
interjacency irregulates. With semblable reason we might expect a
regularity in the winds; whereof though some be statary, some
anniversary, and the rest do tend to determinate points of heaven, yet
do the blasts and undulary breaths thereof maintain no certainty in
their course; nor are they numerally feared by Navigators.
Of affinity hereto is that conceit of _Ovum Decumanum_, so called,
because the tenth egg is bigger than any other, according unto the
reason alledged by _Festus, Decumana ova dicuntur, quia ovum decimum
majus nascitur_. For the honour we bear unto the Clergy, we cannot but
wish this true: but herein will be found no more of verity than in the
other: and surely few will assent hereto without an implicite credulity,
or Pythagorical submission unto every conception of number.
For, surely the conceit is numeral, and though not in the sense
apprehended, relateth unto the number of ten, as _Franciscus Sylvius_
hath most probably declared. For, whereas amongst simple numbers or
Digits, the number of ten is the greatest: therefore whatsoever was the
greatest in every kind, might in some sense be named from this number.
Now, because also that which was the greatest, was metaphorically by
some at first called _Decumanus_; therefore whatsoever passed under this
name, was literally conceived by others to respect and make good this
number.
The conceit is also Latin; for the Greeks to express the greatest wave,
do use the number of three, that is, the word τρικυμία, which is a
concurrence of three waves in one, whence arose the proverb, τρικυμία
κακῶν, or a trifluctuation of evils, which _Erasmus_ doth render,
_Malorum fluctus Decumanus_. And thus, although the terms be very
different, yet are they made to signifie the self-same thing; the number
of ten to explain the number of three, and the single number of one wave
the collective concurrence of more.
3. The poyson of _Parysatis_ reported from _Ctesias_ by _Plutarch_ in
the life of _Artaxerxes_, whereby anointing a knife on the one side, and
therewith dividing a bird; with the one half she poysoned _Statira_, and
safely fed her self on the other, was certainly a very subtile one, and
such as our ignorance is well content it knows not. But surely we had
discovered a poyson that would not endure _Pandoraes_ box, could we be
satisfied in that which for its coldness nothing could contain but an
Asses hoof, and wherewith some report that _Alexander_ the great was
poysoned. Had men derived so strange an effect from some occult or
hidden qualities, they might have silenced contradiction; but ascribing
it unto the manifest and open qualities of cold, they must pardon our
belief, who perceive the coldest and most Stygian waters may be included
in glasses; and by _Aristotle_ who saith, that glass is the perfectest
work of Art, we understand they were not then to be invented.
And though it be said that poyson will break a Venice glass, yet have we
not met with any of that nature. Were there a truth herein, it were the
best preservative for Princes and persons exalted unto such fears: and
surely far better than divers now in use. And though the best of China
dishes, and such as the Emperour doth use, be thought by some of
infallible vertue unto this effect; yet will they not, I fear, be able
to elude the mischief of such intentions. [SN: _In what sense God
Almighty hath created all things double._] And though also it be true,
that God made all things double, and that if we look upon the works of
the most High, there are two and two, one against another; that one
contrary hath another, and poyson is not without a poyson unto it self;
yet hath the curse so far prevailed, or else our industry defected that
poysons are better known than their Antidotes, and some thereof do
scarce admit of any. And lastly, although unto every poyson men have
delivered many Antidotes, and in every one is promised an equality unto
its adversary, yet do we often find they fail in their effects: Moly
will not resist a weaker cup then that of Circe; a man may be poysoned
in a Lemnian dish; without the miracle of _John_, there is no confidence
in the earth of _Paul_ [SN: Terra Melitea.]; and if it be meant that no
poyson could work upon him, we doubt the story, and expect no such
success from the diet of _Mithridates_.
A story there passeth of an Indian King, that sent unto _Alexander_ a
fair woman fed with Aconites and other poysons, with this intent, either
by converse or copulation complexionally to destroy him. For my part,
although the design were true, I should have doubted the success. For,
though it be possible that poysons may meet with tempers whereto they
may become Aliments, and we observe from fowls that feed on fishes, and
others fed with garlick and onyons, that simple aliments are not alwayes
concocted beyond their vegetable qualities; and therefore that even
after carnall conversion, poysons may yet retain some portion of their
natures; yet are they so refracted, cicurated and subdued, as not to
make good their first and destructive malignities. And therefore the
Stork that eateth Snakes, and the Stare that feedeth upon Hemlock,
though no commendable aliments, are not destructive poysons. For,
animals that can innoxiously digest these poysons, become antidotall
unto the poyson digested. And therefore whether their breath be
attracted, or their flesh ingested, the poysonous reliques go still
along with their Antidote: whose society will not permit their malice to
be destructive. And therefore also animals that are not mischieved by
poysons which destroy us, may be drawn into Antidote against them; the
blood or flesh of Storks against the venom of Serpents, the Quail
against Hellebore, and the diet of Starlings against the drought of
_Socrates_ [SN: _Hemlock._]. Upon like grounds are some parts of Animals
Alexipharmacall unto others; and some veins of the earth, and also whole
regions, not only destroy the life of venemous creatures, but also
prevent their productions. For though perhaps they contain the seminals
of Spiders and Scorpions, and such as in other earths by suscitiation of
the Sun may arise unto animation; yet lying under command of their
Antidote, without hope of emergency they are poysoned in their matrix by
powers easily hindring the advance of their originals, whose confirmed
forms they are able to destroy.
5. The story of the wandring Jew is very strange, and will hardly obtain
belief; yet is there a formall account thereof set down by _Mathew
Paris_, from the report of an Armenian Bishop; who came into this
kingdom about four hundred years ago, and had often entertained this
wanderer at his Table. That he was then alive, was first called
_Cartaphilus_, was keeper of the Judgement Hall, whence thrusting out
our Saviour with expostulation of his stay, was condemned to stay untill
his return [SN: Vade quid moraris? Ego vado, tu autem morare donec
venio.]; was after baptized by _Ananias_, and by the name of _Joseph_;
was thirty years old in the dayes of our Saviour, remembred the Saints
that arised with him, the making of the Apostles Creed, and their
several peregrinations. Surely were this true, he might be an happy
arbitrator in many Christian controversies; but must impardonably
condemn the obstinacy of the Jews, who can contemn the Rhetorick of such
miracles, and blindly behold so living and lasting conversions.
6. Clearer confirmations must be drawn for the history of Pope _Joan_,
who succeeded _Leo_ the fourth, and preceeded _Benedict_ the third, then
many we yet discover. And since it is delivered with _aiunt_ and
_ferunt_ by many; since the learned _Leo Allatius_ [SN: Confutatio
fabulæ de Joanna Papissa cum Nihusio.] hath discovered, that ancient
copies of _Martinus Polonus_, who is chiefly urged for it, had not this
story in it; since not only the stream of Latine Historians have omitted
it, but _Photius_ the Patriarch, _Metrophanes Smyrnæus_, and the
exasperated Greeks have made no mention of it, but conceded _Benedict_
the third to bee Successor unto _Leo_ the fourth; he wants not grounds
that doubts it.
Many things historicall which seem of clear concession, want not
affirmations and negations, according to divided pens: as is notoriously
observable in the story of _Hildebrand_ or _Gregory_ the seventh,
repugnantly delivered by the Imperiall and Papal party. In such divided
records partiality hath much depraved history, wherein if the equity of
the reader do not correct the iniquity of the writer, he will be much
confounded with repugnancies, and often find in the same person, _Numa_
and _Nero_. In things of this nature moderation must intercede; and so
charity may hope, that Roman Readers will construe many passages in
_Bolsech_, _Fayus_, _Schlusselberg_ and _Cochlæus_. [SN: _Of_ Luther,
Calvin, Beza.]
7. Every ear is filled with the story of Frier _Bacon_ [SN: Rog. Bacon.
minor ita. Oxoniensis vir doctissimus.], that made a brazen head to
speak these words, _Time is_, Which though there want not the like
relations, is surely too literally received, and was but a mystical
fable concerning the Philosophers great work, wherein he eminently
laboured: implying no more by the copper head, then the vessel wherein
it was wrought, and by the words it spake, then the opportunity to be
watched, about the _Tempus ortus_, or birth of the mystical child, or
Philosophical King of _Lullius_: the rising of the _Terra foliata_ of
_Arnoldus_, when the earth sufficiently impregnated with the water,
ascendeth white and splendent. Which not observed, the work is
irrecoverably lost; according to that of _Petrus Bonus [SN: Margarita
pretiosa.]. Ibi est operis perfectio aut annihilatio; quoniam ipsa die,
immo horâ, oriuntur elementa simplicia depurata, quæ egent statim
compositione, antequam volent ab igne._
Now letting slip this critical opportunity, he missed the intended
treasure. Which had he obtained, he might have made out the tradition of
making a brazen wall about _England_. That is, the most powerfull
defence, and strongest fortification which Gold could have effected.
8. Who can but pitty the vertuous _Epicurus_, who is commonly conceived
to have placed his chief felicity in pleasure and sensual delights, and
hath therefore left an infamous name behind him? How true, let them
determine who read that he lived seventy years, and wrote more books
then any Philosopher but _Chrysippus_, and no less then three hundred,
without borrowing from any Author. That he was contented with bread and
water, and when he would dine with _Jove_, and pretend unto epulation,
he desired no other addition then a piece of _Cytheridian_ cheese. That
shall consider the words of _Seneca, Non dico, quod pleriq; nostrorum,
sectam Epicuri flagitiorum magistrum esse: sed illud dico, malè audit
infamis est, et immerito_. Or shall read his life, his Epistles, his
Testament in _Laertius_, who plainly names them Calumnies, which are
commonly said against them.
The ground hereof seems a mis-apprehension of his opinion, who placed
his Felicity not in the pleasures of the body, but the mind, and
tranquility thereof, obtained by wisdom and vertue, as is clearly
determined in his Epistle unto _Menœceus_. Now how this opinion was
first traduced by the _Stoicks_, how it afterwards became a common
belief, and so taken up by Authors of all ages, by _Cicero_, _Plutarch_,
_Clemens_, _Ambrose_ and others, the learned Pen of _Gassendus_ hath
discovered. [SN: De vita et moribus Epicuri.]
CHAPTER XVIII
More briefly of some others.
Other relations there are, and those in very good Authors, which though
we do not positively deny, yet have they not been unquestioned by some,
and at least as improbable truths have been received by others. Unto
some it hath seemed incredible what _Herodotus_ reporteth of the great
Army of _Xerxes_, that drank whole rivers dry. And unto the Author
himself it appeared wondrous strange, that they exhausted not the
provision of the Countrey, rather then the waters thereof. For as he
maketh the account, and _Budeus de Asse_ correcting the mis-compute of
_Valla_, delivereth it; if every man of the Army had had a chenix of
Corn a day, that is, a sextary and half; or about two pints and a
quarter, the Army had daily expended ten hundred thousand and forty
Medimna's, or measures containing six Bushels. Which rightly considered,
the _Abderites_ had reason to bless the Heavens, that _Xerxes_ eat but
one meal a day; and _Pythius_ his noble Host, might with less charge and
possible provision entertain both him and his Army. And yet may all be
salved, if we take it hyperbolically, as wise men receive that
expression in _Job_, concerning _Behemoth_ or the Elephant; Behold, he
drinketh up a river and hasteth not, he trusteth that he can draw up
_Jordan_ into his mouth.
2. That _Annibal_ eat or brake through the Alps with Vinegar, may be too
grosly taken and the Author of his life annexed unto _Plutarch_
affirmeth only, he used this artifice upon the tops of some of the
highest mountains. For as it is vulgarly understood, that he cut a
passage for his Army through those mighty mountains, it may seem
incredible, not only in the greatness of the effect, but the quantity of
the efficient and such as behold them, may think an Ocean of Vinegar too
little for that effect. 'Twas a work indeed rather to be expected from
earthquakes and inundations, then any corrosive waters, and much
condemneth the Judgement of _Xerxes_, that wrought through Mount _Athos_
with Mattocks.
3. That _Archimedes_ burnt the ships of _Marcellus_, with speculums of
parabolical figures, at three furlongs, or as some will have it, at the
distance of three miles, sounds hard unto reason, and artificial
experience: and therefore justly questioned by _Kircherus_ [SN: De luce
et umbra.], who after long enquiry could find but one made by _Manfredus
Septalius_ that fired at fifteen paces. And therefore more probable it
is, that the ships were nearer the shore, or about some thirty paces: at
which distance notwithstanding the effect was very great. But whereas
men conceive the ships were more easily set on flame by reason of the
pitch about them, it seemeth no advantage. Since burning glasses will
melt pitch or make it boyle, not easily set it on fire.
4. The story of the _Fabii_, whereof three hundred and six marching
against the _Veientes_, were all slain, and one child alone to support
the family remained; is surely not to be paralleld, nor easie to be
conceived, except we can imagine, that of three hundred and six, but one
had children below the service of war; that the rest were all unmarried,
or the wife but of one impregnated.
5. The received story of _Milo_, who by daily lifting a Calf, attained
an ability to carry it being a Bull, is witty conceit, and handsomly
sets forth the efficacy of Assuefaction. But surely the account had been
more reasonably placed upon some person not much exceeding in strength,
and such a one as without the assistance of custom could never have
performed that act; which some may presume that _Milo_ without precedent
artifice or any other preparative, had strength enough to perform. For
as relations declare, he was the most pancratical man of _Greece_, and
as _Galen_ reporteth, and _Mercurialis_ in his Gymnasticks representeth,
he was able to persist erect upon an oyled plank, and not to be removed
by the force or protrusion of three men. And if that be true which
_Atheneus_ reporteth, he was little beholding to custom for this
ability. For in the Olympick games, for the space of a furlong, he
carried an Ox of four years upon his shoulders; and the same day he
carried it in his belly: for as it is there delivered he eat it up
himself. Surely he had been a proper guest at _Grandgousiers_ feast, and
might have matcht his throat that eat six pilgrims for a Salad. [SN: In
Rabelais.]
6. It much disadvantageth the Panegyrick of _Synesius_ [SN: _Who writ in
the praise of baldness._], and is no small disparagement unto baldness,
if it be true what is related by _Ælian_ concerning _Æschilus_, whose
bald-pate was mistaken for a rock, and so was brained by a Tortoise
which an _Æagle_ let fall upon it. Certainly it was a very great mistake
in the perspicacy of that Animal. [SN: _An argument or instance against
the motion of the earth._] Some men critically disposed, would from
hence confute the opinion of _Copernicus_, never conceiving how the
motion of the earth below should not wave him from a knock
perpendicularly directed from a body in the air above.
7. It crosseth the Proverb, and _Rome_ might well be built in a day; if
that were true which is traditionally related by _Strabo_; that the
great Cities _Anchiale_ and _Tarsus_, were built by _Sardanapalus_ both
in one day, according to the inscription of his monument, _Sardanapalus
Anacyndaraxis filius, Anchialem et Tarsum unâ die edificavi, Tu autem
hospes Ede, Lude, Bibe_, etc. Which if strictly taken, that is, for the
finishing thereof, and not only for the beginning; for an artificial or
natural day, and not one of _Daniels_ weeks, that is, seven whole years;
surely their hands were very heavy that wasted thirteen years in the
private house of _Solomon_: It may be wondred how forty years were spent
in the erection of the Temple of _Jerusalem_, and no less than an
hundred in that famous one of _Ephesus_. Certainly it was the greatest
Architecture of one day, since that great one of six; an Art quite lost
with our Mechanicks, a work not to be made out, but like the wals of
_Thebes_, and such an Artificer as _Amphion_.
[Sidenote: _The Syracusia or King_ Hiero's _Galleon, of what Bulk_.]
8. It had been a sight only second unto the Ark to have beheld the great
_Syracusia_, or mighty ship of _Hiero_, described in _Athenæus_; and
some have thought it a very large one, wherein were to be found ten
stables for horses, eight Towers, besides Fish-ponds, Gardens,
Tricliniums, and many fair rooms paved with Agath, and precious Stones.
But nothing was impossible unto _Archimedes_, the learned Contriver
thereof; nor shall we question his removing the earth, when he finds an
immoveable base to place his Engine upon it.
9. That the _Pamphilian_ Sea gave way unto _Alexander_ in his intended
March toward _Persia_, many have been apt to credit, and _Josephus_ is
willing to believe, to countenance the passage of the _Israelites_
through the Red Sea. But _Strabo_ who writ before him delivereth another
account; that the Mountain _Climax_ adjoyning to the _Pamphilian_ Sea,
leaves a narrow passage between the Sea and it, which passage at an ebb
and quiet Sea all men take; but _Alexander_ coming in the Winter, and
eagerly pursuing his affairs, would not wait for the reflux or return of
the Sea; and so was fain to pass with his Army in the water, and march
up to the navel in it.
[Sidenote: _A List of some historical Errata's in this and the following
Sections._]
10. The relation of _Plutarch_ of a youth of _Sparta_, that suffered a
Fox concealed under his robe to tear out his bowels, before he would
either by voice or countenance betray his theft; and the other of the
Spartan Lad, that with the same resolution suffered a coal from the
Altar to burn his arm, although defended by the Author that writes his
life, is I perceive mistrusted by men of Judgment, and the Author with
an _aiunt_, is made to salve himself. Assuredly it was a noble Nation
that could afford an hint to such inventions of patience, and upon whom,
if not such verities, at least such verisimilities of fortitude were
placed. Were the story true, they would have made the only Disciples for
_Zeno_ and the _Stoicks_, and might perhaps have been perswaded to laugh
in _Phaleris_ his Bull.
11. If any man shall content his belief with the speech of _Balaams_
Ass, without a belief of that of _Mahomets_ Camel, or _Livies_ Ox: If
any man make a doubt of _Giges_ ring in _Justinus_, or conceives he must
be a _Jew_ that believes the Sabbatical river in _Josephus._ If any man
will say he doth not apprehend how the tayl of an _African_ Weather
out-weigheth the body of a good Calf, that is, an hundred pound,
according unto _Leo Africanus_, or desires before belief, to behold such
a creature as is the Ruck in _Paulus Venetus_, for my part I shall not
be angry with his incredulity.
12. If any one shall receive as stretcht or fabulous accounts what is
delivered of _Cocles_, _Scævola_ and _Curtius_, the sphere of
_Archimedes_, the story of the _Amazons_, the taking of the City of
_Babylon_, not known to some therein three days after; that the nation
was deaf which dwelt at the fall of _Nilus_, the laughing and weeping
humour of _Heraclitus_ and _Democritus_, with many more, he shall not
want some reason and the authority of _Lancelotti_. [SN: Farsalloni
Historici.]
13. If any man doubt of the strange Antiquities delivered by Historians,
as of the wonderful corps of _Antæus_ untombed a thousand years after
his death by _Sertorius_. Whether there were no deceit in those
fragments of the Ark so common to be seen in the days of _Berosus_;
whether the Pillar which _Josephus_ beheld long ago, _Tertullian_ long
after, and _Bartholomeus de Saligniaco_, and _Borchardus_ long since, be
the same with that of _Lots_ wife; whether this were the hand of _Paul_,
or that which is commonly shewn the head of _Peter_, if any doubt, I
shall not much dispute with their suspicions. If any man shall not
believe the Turpentine Tree, betwixt _Jerusalem_ and _Bethlem_, under
which the Virgin suckled our Saviour, as she passed between those
Cities; or the fig-tree of _Bethany_ shewed to this day, whereon
_Zacheus_ ascended to behold our Saviour; I cannot tell how to enforce
his belief, nor do I think it requisite to attempt it. [SN: _To compel
Religion, somewhat contrary to Reason._] For, as it is no reasonable
proceeding to compel a religion, or think to enforce our own belief upon
another, who cannot without the concurrence of Gods spirit have any
indubitable evidence of things that are obtruded: So is it also in
matters of common belief; whereunto neither can we indubitably assent,
without the co-operation of our sense or reason, wherein consists the
principles of perswasion. For, as the habit of Faith in Divinity is an
Argument of things unseen, and a stable assent unto things inevident,
upon authority of the Divine Revealer: So the belief of man which
depends upon humane testimony is but a staggering assent unto the
affirmative, not without some fear of the negative. And as there is
required the Word of God, or infused inclination unto the one, so must
the actual sensation of our senses, at least the non-opposition of our
reasons procure our assent and acquiescence in the other. So when
_Eusebius_ an holy Writer affirmeth, there grew a strange and unknown
plant near the statue of Christ, erected by his Hæmorrhoidal patient in
the Gospel, which attaining unto the hem of his vesture, acquired a
sudden faculty to cure all diseases. Although he saith he saw the
statue in his days, yet hath it not found in many men so much as humane
belief? Some believing, others opinioning, a third suspective it might
be otherwise. For indeed, in matters of belief the understanding
assenting unto the relation, either for the authority of the person, or
the probability of the object, although there may be a confidence of the
one, yet if there be not a satisfaction in the other, there will arise
suspensions; nor can we properly believe until some argument of reason,
or of our proper sense convince or determine our dubitations.
And thus it is also in matters of certain and experimented truth: for if
unto one that never heard thereof, a man should undertake to perswade
the affections of the Load-stone, or that Jet and Amber attracteth
straws and light bodies, there would be little Rhetorick in the
authority of _Aristotle_, _Pliny_, or any other. Thus although it be
true that the string of a Lute or Viol will stir upon the stroak of an
Unison or Diapazon in another of the same kind; that Alcanna being
green, will suddenly infect the nails and other parts with a durable
red; that a Candle out of a Musket will pierce through an Inch-board, or
an urinal force a nail through a Plank; yet can few or none believe thus
much without a visible experiment. Which notwithstanding fals out more
happily for knowledge; for these relations leaving unsatisfaction in the
Hearers, do stir up ingenuous dubiosities unto experiment, and by an
exploration of all, prevent delusion in any.
CHAPTER XIX
Of some Relations whose truth we fear.
Lastly, As there are many Relations whereto we cannot assent, and make
some doubt thereof, so there are divers others whose verities we fear,
and heartily wish there were no truth therein.
1. It is an unsufferable affront unto filiall piety, and a deep
discouragement unto the expectation of all aged Parents, who shall but
read the story of that barbarous Queen, who after she had beheld her
royall Parents ruin, lay yet in the arms of his assassine, and carowsed
with him in the skull of her father. For my part, I should have doubted
the operation of antimony, where such a potion would not work; 'twas an
act me thinks beyond Anthropophagy, and a cup fit to be served up only
at the table of _Atreus_.
2. While we laugh at the story of _Pygmaleon_, and receive as a fable
that he fell in love with a statue; we cannot but fear it may be true,
what is delivered by _Herodotus_ concerning _Egyptian_ Pollinctors, or
such as annointed the dead; that some thereof were found in the act of
carnality with them. From wits that say 'tis more then incontinency for
_Hylas_ to sport with _Hecuba_, and youth to flame in the frozen
embraces of age, we require a name for this: wherein _Petronius_ or
_Martial_ cannot relieve us. [SN: _Who tied dead and living bodies
together._] The tyrannie of _Mezentius_ did never equall the vitiosity
of this _Incubus_, that could embrace corruption, and make a Mistress of
the grave; that could not resist the dead provocations of beauty, whose
quick invitements scarce excuse submission. Surely, if such depravities
there be yet alive, deformity need not despair; nor will the eldest
hopes be ever superannuated, since death hath spurs, and carcasses have
been courted.
3. I am heartily sorry, and wish it were not true, what to the dishonour
of Christianity is affirmed of the _Italian_, who after he had inveigled
his enemy to disclaim his faith for the redemption of his life, did
presently poyniard him, to prevent repentance, and assure his eternal
death. The villany of this Christian exceedeth the persecution of
Heathens, whose malice was never so Longimanous [SN: _Long-handed._] as
to reach the soul of their enemies; or to extend unto the exile of their
_Elysiums._ And though the blindness of some ferities have savaged on
the bodies of the dead, and been so injurious unto worms, as to disinter
the bodies of the deceased; yet had they therein no design upon the
soul: and have been so far from the destruction of that, or desires of a
perpetual death, that for the satisfaction of their revenge they wisht
them many souls, and were it in their power would have reduced them unto
life again. It is a great depravity in our natures, and surely an
affection that somewhat savoureth of hell, to desire the society, or
comfort our selves in the fellowship of others that suffer with us; but
to procure the miseries of others in those extremities, wherein we hold
an hope to have no society our selves, is me thinks a strain above
_Lucifer_, and a project beyond the primary seduction of hell.
4. I hope it is not true, and some indeed have probably denied, what is
recorded of the Monk that poysoned _Henry_ the Emperour, in a draught of
the holy Eucharist. 'Twas a scandalous wound unto Christian Religion,
and I hope all Pagans will forgive it, when they shall read that a
Christian was poysoned in a cup of Christ, and received his bane in a
draught of his salvation. Had he believed Transubstantiation, he would
have doubted the effect; and surely the sin it self received an
aggravation in that opinion. It much commendeth the innocency of our
forefathers, and the simplicity of those times, whose Laws could never
dream so high a crime as parricide: whereas this at the least may seem
to out-reach that fact, and to exceed the regular distinctions of
murder. I will not say what sin it was to act it; yet may it seem a kind
of martyrdom to suffer by it. For, although unknowingly, he died for
Christ his sake, and lost his life in the ordained testimony of his
death. Certainly, had they known it, some noble zeales would scarcely
have refused it; rather adventuring their own death, then refusing the
memorial of his.
Many other accounts like these we meet sometimes in history [SN: Hujus
farinæ multa in historia horribili.], scandalous unto Christianity, and
even unto humanity; whose verities not only, but whose relations honest
minds do deprecate. For of sins heteroclital, and such as want either
name or president, there is oft times a sin even in their histories. We
desire no records of such enormities; sins should be accounted new, that
so they may be esteemed monstrous. They omit of monstrosity as they fall
from their rarity; for men count it veniall to err with their
forefathers, and foolishly conceive they divide a sin in its society.
The pens of men may sufficiently expatiate without these singularities
of villany; For, as they encrease the hatred of vice in some, so do they
enlarge the theory of wickedness in all. And this is one thing that may
make latter ages worse then were the former; For, the vicious examples
of Ages past, poyson the curiosity of these present, affording a hint of
sin unto seduceable spirits, and soliciting those unto the imitation of
them, whose heads were never so perversly principled as to invent them.
In this kind we commend the wisdom and goodness of _Galen_, who would
not leave unto the world too subtile a Theory of poisons; unarming
thereby the malice of venemous spirits, whose ignorance must be
contented with Sublimate and Arsenick. For, surely there are subtiler
venenations, such as will invisibly destroy, and like the Basilisks of
heaven. In things of this nature silence commendeth history: 'tis the
veniable part of things lost; wherein there must never rise a
Pancirollus [SN: _Who writ_ De Antiquis deperditis, _or of inventions
lost_.], nor remain any Register but that of hell.
And yet, if as some Stoicks opinion, and _Seneca_ himself disputeth,
these unruly affections that make us sin such prodigies, and even sins
themselves be animals; there is an history of _Africa_ and story of
Snakes in these. And if the transanimation of _Pythagoras_ or method
thereof were true, that the souls of men transmigrated into species
answering their former natures; some men must surely live over many
Serpents, and cannot escape that very brood whose sire Satan entered.
And though the objection of _Plato_ should take place, that bodies
subjected unto corruption, must fail at last before the period of all
things, and growing fewer in number, must leave some souls apart unto
themselves; the spirits of many long before that time will find but
naked habitations: and meeting no assimilables wherein to react their
natures, must certainly anticipate such natural desolations.
Lactant.
_Primus sapientiæ gradus est, falsa intelligere._
=_FINIS._=
HYDRIOTAPHIA
URNE-BURIALL
OR A DISCOURSE OF THE
SEPULCHRALL URNES
LATELY FOUND
IN NORFOLK
_TOGETHER WITH_
THE GARDEN OF CYRUS
TO MY WORTHY AND HONOURED FRIEND
THOMAS LE GROS
Of _Crostwick_ Esquire.
When the Funerall pyre was out, and the last valediction over, men took
a lasting adieu of their interred Friends, little expecting the
curiosity of future ages should comment upon their ashes, and having no
old experience of the duration of their Reliques, held no opinion of
such after-considerations.
But who knows the fate of his bones, or how often he is to be buried?
who hath the Oracle of his ashes, or whether they are to be scattered?
The Reliques of many lie like the ruines of [A]_Pompeys_, in all parts
of the earth; And when they arrive at your hands, these may seem to have
wandred farre, who in a [B]direct and _Meridian_ Travell, have but few
miles of known Earth between your selfe and the Pole.
[A] Pompeios juvenes Asia, atque Europa, sed ipsum terra tegit _Lybies_.
[B] _Little directly, but Sea between your house and_ Greenland.
That the bones of _Theseus_ should be seen again [C]in _Athens_, was not
beyond conjecture, and hopeful expectation; but that these should arise
so opportunely to serve your self, was an hit of fate and honour beyond
prediction.
[C] _Brought back by _Cimon. _Plutarch._
We cannot but wish these Urnes might have the effect of Theatrical
vessels, and great [D]_Hippodrome_ Urnes in _Rome_; to resound the
acclamations and honour due unto you. But these are sad and sepulchral
Pitchers, which have no joyfull voices; silently expressing old
mortality, the ruines of forgotten times, and can only speak with life,
how long in this corruptible frame, some parts may be uncorrupted; yet
able to out-last bones long unborn, and noblest [E]pyle among us.
[D] _The great Urnes in the_ Hippodrome _at_ Rome _conceived to resound
the voices of people at their shows._
[E] _Worthily possessed by that true Gentleman Sir_ Horatio Townshend
_my honored Friend_.
We present not these as any strange sight or spectacle unknown to your
eyes, who have beheld the best of Urnes, and noblest variety of Ashes;
Who are your self no slender master of Antiquities, and can daily
command the view of so many Imperiall faces; Which raiseth your thoughts
unto old things, and consideration of times before you, when even living
men were Antiquities; when the living might exceed the dead, and to
depart this world, could not be properly said, to go unto the [F]greater
number. And so run up your thoughts upon the ancient of dayes, the
Antiquaries truest object, unto whom the eldest parcels are young, and
earth it self an Infant; and without [G]Ægyptian account makes but small
noise in thousands.
[F] Abiit ad plures.
[G] _Which makes the world so many years old._
We were hinted by the occasion, not catched the opportunity to write of
old things, or intrude upon the Antiquary. We are coldly drawn unto
discourses of Antiquities, who have scarce time before us to comprehend
new things, or make out learned Novelties. But seeing they arose as
they lay, almost in silence among us, at least in short account suddenly
passed over; we were very unwilling they should die again, and be buried
twice among us.
Beside, to preserve the living, and make the dead to live, to keep men
out of their Urnes, and discourse of humane fragments in them, is not
impertinent unto our profession; whose study is life and death, who
daily behold examples of mortality, and of all men least need artificial
_memento's_, or coffins by our bed side, to minde us of our graves.
'Tis time to observe Occurrences, and let nothing remarkable escape us;
The Supinity of elder dayes hath left so much in silence, or time hath
so martyred the Records, that the most industrious[H] heads do finde no
easie work to erect a new _Britannia_.
[H] _Wherein M._ Dugdale _hath excellently well endeavoured, and worthy
to be countenanced by ingenuous and noble persons_.
'Tis opportune to look back upon old times, and contemplate our
Forefathers. Great examples grow thin, and to be fetched from the passed
world. Simplicity flies away, and iniquity comes at long strides upon
us. We have enough to do to make up our selves from present and passed
times, and the whole stage of things scarce serveth for our instruction.
A compleat peece of vertue must be made up from the _Centos_ of all
ages, as all the beauties of _Greece_ could make but one handsome
_Venus_.
When the bones of King _Arthur_ were digged up[I], the old Race might
think, they beheld therein some Originals of themselves; Unto these of
our Urnes none here can pretend relation, and can only behold the
Reliques of those persons, who in their life giving the Laws unto their
predecessors, after long obscurity, now lye at their mercies. But
remembring the early civility they brought upon these Countreys, and
forgetting long passed mischiefs; We mercifully preserve their bones,
and pisse not upon their ashes.
[I] _In the time of_ Henry _the second_, Cambden.
In the offer of these Antiquities we drive not at ancient Families, so
long out-lasted by them; We are farre from erecting your worth upon the
pillars of your Fore-fathers, whose merits you illustrate. We honour
your old Virtues, conformable unto times before you, which are the
Noblest Armoury. And having long experience of your friendly
conversation, void of empty Formality, full of freedome, constant and
Generous Honesty, I look upon you as a Gemme of the Old Rock[J], and
must professe my self even to Urne and Ashes,
[J] Adamas de rupe veteri præstantissimus.
Your ever faithfull Friend,
and Servant,
THOMAS BROWNE.
Norwich, May 1.
TO MY WORTHY AND HONOURED FRIEND
NICHOLAS BACON
Of _Gillingham_ Esquire.
_Had I not observed that [K]Purblinde men have discoursed well of sight,
and some [L]without issue, excellently of Generation; I that was never
master of any considerable garden, had not attempted this Subject. But
the Earth is the Garden of Nature, and each fruitfull Countrey a
Paradise. Dioscorides made most of his Observations in his march about
with_ Antonius; _and_ Theophrastus _raised his generalities chiefly from
the field_.
[K] Plempius, Cabeus, _etc_.
[L] _D. Harvy._
_Beside, we write no Herball, nor can this Volume deceive you, who have
handled the [M]massiest thereof: who know that thre [N]Folio's are yet
too little, and how New Herbals fly from_ America _upon us, from
persevering Enquirers, and [O]old in those singularities, we expect such
Descriptions. Wherein_ [P]England _is now so exact, that it yeelds not
to other Countreys_.
[M] _Besleri_ Hortus Eystetensis.
[N] _Bauhini_ Theatrum Botanicum, _etc._
[O] _My worthy friend M._ Goodier _an ancient and learned Botanist_.
[P] _As in_ London _and divers parts, whereof we mention none, lest we
seem to omit any_.
_We pretend not to multiply vegetable divisions by Quincuncial and
Reticulate plants; or erect a new Phytology. The Field of knowledge hath
been so traced, it is hard to spring any thing new. Of old things we
write something new, If truth may receive addition, or envy will have
any thing new; since the Ancients knew the late Anatomicall discoveries,
and_ Hippocrates _the Circulation_.
_You have been so long out of trite learning, that 'tis hard to finde a
subject proper for you; and if you have met with a Sheet upon this, we
have missed our intention. In this multiplicity of writing, bye and
barren Themes are best fitted for invention; Subjects so often
discoursed confine the Imagination, and fix our conceptions unto the
notions of fore-writers. Beside, such Discourses allow excursions, and
venially admit of collaterall truths, though at some distance from their
principals. Wherein if we sometimes take wide liberty, we are not
single, but erre by great [Q]example._
[Q] Hippocrates de superfœtatione, de dentitione.
_He that will illustrate the excellency of this order, may easily fail
upon so spruce a Subject, wherein we have not affrighted the common
Reader with any other Diagramms, then of it self; and have industriously
declined illustrations from rare and unknown plants._
_Your discerning judgement so well acquainted with that study, will
expect herein no mathematicall truths, as well understanding how few
generalities and [R]Vfinita's there are in nature. How_ Scaliger _hath
found exceptions in most Universals of_ Aristotle _and_ Theophrastus.
_How Botanicall Maximes must have fair allowance, and are tolerably
currant, if not intolerably over-ballanced by exceptions_.
[R] _Rules without exceptions_.
_You have wisely ordered your vegetable delights, beyond the reach of
exception. The Turks who passt their dayes in Gardens here, will have
Gardens also hereafter, and delighting in Flowers on earth, must have
Lillies and Roses in Heaven. In Garden Delights 'tis not easie to hold a
Mediocrity; that insinuating pleasure is seldome without some extremity.
The Antients venially delighted in flourishing Gardens; Many were
Florists that knew not the true use of a Flower; And in_ Plinies
_dayes none had directly treated of that subject. Some commendably
affected Plantations of venemous Vegetables, some confined their
delights unto single plants, and Cato seemed to dote upon Cabbadge;
While the Ingenuous delight of Tulipists, stands saluted with hard
language, even by their own [S]Professors._
[S] Tulipo mania, Narrencruiid, Laurenberg. Pet. Hondius. in lib.
_Belg._
_That in this Garden Discourse, we range into extraneous things, and
many parts of Art and Nature, we follow herein the example of old and
new Plantations, wherein noble spirits contented not themselves with
Trees, but by the attendance of Aviaries, Fish-Ponds, and all variety of
Animals, they made their gardens the Epitome of the earth, and some
resemblance of the secular shows of old._
_That we conjoyn these parts of different Subjects, or that this should
succeed the other; Your judgement will admit without impute of
incongruity; Since the delightfull World comes after death, and Paradise
succeeds the Grave. Since the verdant state of things is the Symbole of
the Resurrection, and to flourish in the state of Glory, we must first
be sown in corruption. Beside the ancient practise of Noble Persons, to
conclude in Garden-Graves, and Urnes themselves of old, to be wrapt up
flowers and garlands._
Nullam sine venia placuisse eloquium, _is more sensibly understood by
Writers, then by Readers; nor well apprehended by either, till works
have hanged out like_ Apelles _his Pictures; wherein even common eyes
will finde something for emendation._
_To wish all Readers of your abilities, were unreasonably to multiply
the number of Scholars beyond the temper of these times. But unto this
ill-judging age, we charitably desire a portion of your equity,
judgement, candour, and ingenuity; wherein you are so rich, as not to
lose by diffusion. And being a flourishing branch of that [T]Noble
Family, unto which we owe so much observance, you are not new set, but
long rooted in such perfection; whereof having had so lasting
confirmation in your worthy conversation, constant amity, and
expression; and knowing you a serious Student in the highest_ arcana's
_of Nature; with much excuse we bring these low delights, and poor
maniples to your Treasure_.
[T] _Of the most worthy Sr_ Edmund Bacon _prime Baronet, my true and
noble Friend._
_Your affectionate Friend,
and Servant_,
THOMAS BROWNE.
_Norwich, May 1._
[Illustration: _En sum quod digitis Quinque Levatur onus Propert_]
HYDRIOTAPHIA: URNE BURIAL
Or, a brief Discourse of the Sepulchrall Urnes lately found in Norfolk.
CHAPTER I
In the deep discovery of the Subterranean world, a shallow part would
satisfie some enquirers; who, if two or three yards were open about the
surface, would not care to wrack the bowels of _Potosi_,[1] regions
towards the Centre. Nature hath furnished one part of the Earth, and man
another. The treasures of time lie high, in Urnes, Coynes, and
Monuments, scarce below the roots of some vegetables. Time hath
endlesse rarities, and shows of all varieties; which reveals old things
in heaven, makes new discoveries in earth, and even earth it self a
discovery. That great antiquity _America_ lay buried for thousands of
years; and a large part of the earth is still in the Urne unto us.
[1] _The rich mountain of Peru._
Though if _Adam_ were made out of an extract of the Earth, all parts
might challenge a restitution, yet few have returned their bones far
lower then they might receive them; not affecting the graves of Giants
under hilly and heavy coverings, but content with lesse then their own
depth, have wished their bones might lie soft, and the earth be light
upon them; Even such as hope to rise again, would not be content with
central interrment, or so desperately to place their reliques as to lie
beyond discovery, and in no way to be seen again; which happy
contrivance hath made communication with our forefathers, and left unto
our view some parts, which they never beheld themselves.
Though earth hath engrossed the name yet water hath proved the smartest
grave; which in fourty dayes swallowed almost mankinde, and the living
creation; Fishes not wholly escaping, except the salt Ocean were
handsomly contempered by a mixture of the fresh Element.
Many have taken voluminous pains to determine the state of the soul upon
disunion; but men have been most phantastical in the singular
contrivances of their corporall dissolution: whilest the soberest
Nations have rested in two wayes, of simple inhumation and burning.
That carnal interrment or burying, was of the elder date, the old
examples of _Abraham_ and the Patriarches are sufficient to illustrate;
And were without competition, if it could be made out, that _Adam_ was
buried near _Damascus_, or Mount _Calvary_, according to some Tradition.
God himself that buried but one, was pleased to make choice of this way,
collectible from Scripture-expression, and the hot contest between Satan
and the Arch-Angel, about discovering the body of _Moses_. But the
practice of Burning was also of great Antiquity, and of no slender
extent. For (not to derive the same from _Hercules_) noble descriptions
there are hereof in the Grecian Funerale of _Homer_, in the formal
Obsequies of _Patroclus_, and _Achilles_; and somewhat elder in the
_Theban_ war, and solemn combustion of _Meneceus_, and _Archemorus_,
contemporary unto _Jair_ the Eighth Judge of _Israel_. Confirmable also
among the _Trojans_, from the Funeral Pyre of _Hector_, burnt before the
gates of _Troy_, and the burning[2] of _Penthisilea_ the _Amazonian
Queen_: and long continuance of that practice in the inward Countries of
_Asia_; while as low as the Reign of _Julian_, we finde that the King of
_Chionia_[3] burnt the body of his Son, and interred the ashes in a
silver Urne.
[2] _Q. Calaber lib._ 1.
[3] _Ammianus Marcellinus, Gumbrates King of_ Chionia _a Countrey near_
Persia.
The same practice extended also far West,[4] and besides _Herulians_,
_Getes_, and _Thracians_, was in use with most of the _Celtæ_,
_Sarmatians_, _Germans_, _Gauls_, _Danes_, _Swedes_, _Norwegians_; not
to omit some use thereof among _Carthaginians_ and _Americans_: Of
greater antiquity among the _Romans_ then most opinion, or _Pliny_ seems
to allow. For (beside the old Table Laws of burning[5] or burying within
the City, of making the Funeral fire with plained wood, or quenching the
fire with wine) _Manlius_ the Consul burnt the body of his son: _Numa_
by special clause of his will, was not burnt but buried; And _Remus_ was
solemnly buried, according to the description of _Ovid_.[6]
[4] _Arnoldis Montanis not in_ Cæs. _Commentar. L. L. Gyraldus.
Kirkmannus._
[5] _12 Tabul. part. 1 de jure sacro. Hominem mortuum in urbe ne
sepelito, neve urito. tom. 2. Rogum asciâ ne polito. to. 4 Item
vigeneri Annottat in Livium, et Alex. ab Alex. cum Tiraquello
Roscinus cum dempstero._
[6] _Ultima prolato subditu flamma rogo. De Fast. lib. 4. cum Car.
Neapol. anaptyxi._
_Cornelius Sylla_ was not the first whose body was burned in _Rome_,
but of the _Cornelian_ Family, which being indifferently, not frequently
used before; from that time spread and became the prevalent practice.
Not totally pursued in the highest run of Cremation; For when even Crows
were funerally burnt, _Poppæa_ the wife of _Nero_ found a peculiar grave
enterment. Now as all customs were founded upon some bottom of Reason,
so there wanted not grounds for this; according to several apprehensions
of the most rational dissolution. Some being of the opinion of _Thales_,
that water was the original of all things, thought it most equal to
submit unto the principle of putrifaction, and conclude in a moist
relentment. Others conceived it most natural to end in fire, as due unto
the master principle in the composition, according to the doctrine of
_Heraclitus_.
And therefore heaped up large piles, more actively to waft them toward
that Element, whereby they also declined a visible degeneration into
worms, and left a lasting parcel of their composition.
Some apprehended a purifying virtue in fire, refining the grosser
commixture, and firing out the Æthereal particles so deeply immersed in
it. And such as by tradition or rational conjecture held any hint of the
final pyre of all things; or that this Element at last must be too hard
for all the rest; might conceive most naturally of the fiery
dissolution. Others pretending no natural grounds, politickly declined
the malice of enemies upon their buried bodies. Which consideration led
_Sylla_ unto this practice; who having thus served the body of _Marius_,
could not but fear a retaliation upon his own; entertained after in the
Civil wars, and revengeful contentions of _Rome_.
But as many Nations embraced, and many left it indifferent, so others
too much affected, or strictly declined this practice. The _Indian
Brachmans_ seemed too great friends unto fire, who burnt themselves
alive, and thought it the noblest way to end their dayes in fire;
according to the expression of the Indian, burning himself at
_Athens_,[7] in his last words upon the pyre unto the amazed spectators,
_Thus I make my self immortal_.
[7] _And therefore the Inscription of his Tomb was made accordingly._
Nic. Damasc.
But the _Chaldeans_ the great Idolaters of fire, abhorred the burning of
their carcasses, as a polution of that Deity. The _Persian Magi_
declined it upon the like scruple, and being only solicitous about their
bones, exposed their flesh to the prey of Birds and Dogs. And the
_Persees_ now in _India_, which expose their bodies unto Vultures, and
endure not so much as _feretra_ or Beers of Wood; the proper Fuell of
fire, are led on with such nicities. But whether the ancient _Germans_
who burned their dead, held any such fear to pollute their Deity of
_Herthus_, or the earth, we have no Authentick conjecture.
The Ægyptians were afraid of fire, not as a Deity, but a devouring
Element, mercilesly consuming their bodies, and leaving too little of
them; and therefore by precious Embalments, depositure in dry earths, or
handsome inclosure in glasses, contrived the notablest wayes of
integrall conservation. And from such Ægyptian scruples imbibed by
_Pythagoras_, it may be conjectured that _Numa_ and the Pythagorical
Sect first waved the fiery solution.
The _Scythians_ who swore by winde and sword, that is, by life and
death, were so far from burning their bodies, that they declined all
interrment, and made their grave in the ayr: And the _Ichthyophagi_ or
fish-eating Nations about Ægypt, affected the Sea for their grave:
Thereby declining visible corruption, and restoring the debt of their
bodies. Whereas the old Heroes in _Homer_, dreaded nothing more than
water or drowning; probably upon the old opinion of the fiery substance
of the soul, onely extinguishable by that Element; And therfore the Poet
emphatically implieth the total destruction in this kinde of death,
which happened to _Ajax Oileus_.[8]
[8] _Which_ Magius _reads_ ἐξαπόλωλε.
The old _Balearians_[9] had a peculiar mode, for they used great Urnes
and much wood, but no fire in their burials; while they bruised the
flesh and bones of the dead, crowded them into Urnes, and laid heaps of
wood upon them. And the _Chinois_[10] without cremation or urnal
interrment of their bodies, make use of trees and much burning, while
they plant a Pine-tree by their grave, and burn great numbers of printed
draughts of slaves and horses over it, civilly content with their
companies in effigie, which barbarous Nations exact unto reality.
[9] Diodorus Siculus.
[10] Ramusius _in_ Navigat.
Christians abhorred this way of obsequies, and though they stickt not to
give their bodies to be burnt in their lives, detested that mode after
death; affecting rather a depositure than absumption, and properly
submitting unto the sentence of God, to return not unto ashes but unto
dust again, conformable unto the practice of the Patriarches, the
interrment of our Saviour, of _Peter_, _Paul_, and the ancient Martyrs.
And so far at last declining promiscuous enterrment with Pagans, that
some[11] have suffered Ecclesiastical censures, for making no scruple
thereof.
[11] _Martialis the Bishop._ Cyprian.
The _Musselman_ beleevers will never admit this fiery resolution. For
they hold a present trial from their black and white Angels in the
grave; which they must have made so hollow, that they may rise upon
their knees.
The Jewish Nation, though they entertained the old way of inhumation,
yet sometimes admitted this practice. For the men of _Jabesh_ burnt the
body of _Saul_. And by no prohibited practice to avoid contagion or
pollution, in time of pestilence, burnt the bodies of their friends.[12]
And when they burnt not their dead bodies, yet sometimes used great
burnings near and about them, deducible from the expressions concerning
_Jehoram_, _Sedechias_, and the sumptuous pyre of Asa; And were so
little averse from Pagan[13] burning, that the Jews lamenting the death
of _Cæsar_ their friend, and revenger on _Pompey_, frequented the place
where his body was burnt for many nights together. And as they raised
noble Monuments and _Mausolæums_ for their own Nation,[14] so they were
not scrupulous in erecting some for others, according to the practice of
_Daniel_, who left that lasting sepulchral pyle in _Echbatana_, for the
_Median_ and _Persian_ Kings.[15]
[12] _Amos_ 6. 10.
[13] _Sueton. in vita._ Jul. Cæs.
[14] _As that magnificent sepulchral Monument erected by Simon.
Mach. 1. 13._
[15] Κατασκέυασμα θαυμασίως πεποιημένον, _whereof a Jewish Priest
had alwayes the custody unto _Josephus _his dayes._ Jos. _Lib.
10. Antiq._
But even in times of subjection and hottest use, they conformed not unto
the _Romane_ practice of burning; whereby the Prophecy was secured
concerning the body of Christ, that it should not see corruption, or a
bone should not be broken; which we beleeve was also providentially
prevented, from the Souldiers spear and nailes that past by the little
bones both in his hands and feet: Nor of ordinary contrivance, that it
should not corrupt on the crosse, according to the Law of _Romane_
Crucifixion, or an hair of his head perish, though observable in Jewish
customes, to cut the haires of Malefactors.
Nor in their long co-habitation with the Ægyptians, crept into a custome
of their exact embalming, wherein deeply slashing the muscles, and
taking out the braines and entrailes, they had broken the subject of so
entire a Resurrection, nor fully answered the tipes of _Enoch_, _Eliah_,
or _Jonah_, which yet to prevent or restore, was of equall facility unto
that rising power, able to break the fasciations and bands of death, to
get clear out of the Cere-cloth, and an hundred pounds of oyntment, and
out of the Sepulchre before the stone was rolled from it.
But though they embraced not this practice of burning, yet entertained
they many ceremonies agreeable unto _Greek_ and _Romane_ obsequies, And
he that observeth their funeral Feasts, their Lamentations at the grave,
their musick, and weeping mourners; how they closed the eyes of their
friends, how they washed, anointed, and kissed the dead; may easily
conclude these were not meer Pagan Civilities. But whether that mournful
burthen, and treble calling out after _Absalom_, had any reference unto
the last conclamation, and triple valediction, used by other nations, we
hold but a wavering conjecture.
_Civilians_ make sepulture but of the Law of nations, others do
naturally found it and discover it also in animals. They that are so
thick skinned as still to credit the story of the _Phœnix_, may say
something for animal burning: More serious conjectures finde some
examples of sepulture in Elephants, Cranes, the Sepulchral Cells of
Pismires and practice of Bees; which civil society carrieth out their
dead, and hath exequies, if not interrments.
CHAPTER II
The Solemnities, Ceremonies, Rites of their Cremation or enterrment, so
solemnly delivered by Authours, we shall not disparage our Reader to
repeat. Only the last and lasting part in their Urns, collected bones
and Ashes, we cannot wholly omit, or decline that Subject, which
occasion lately presented, in some discovered among us.
In a Field of old _Walsingham_, not many months past, were digged up
between fourty and fifty Urnes, deposited in a dry and sandy soile, not
a yard deep, nor far from one another: Not all strictly of one figure,
but most answering these described; Some containing two pounds of bones,
distinguishable in skulls, ribs, jawes, thigh-bones, and teeth, with
fresh impressions of their combustion. Besides the extraneous
substances, like peeces of small boxes, or combs handsomely wrought,
handles of small brasse instruments, brazen nippers, and in one some
kinde of _Opale_.[16]
[16] _In one sent me by my worthy friend Dr._ Thomas Witherley _of_
Walsingham.
Near the same plot of ground, for about six yards compasse were digged
up coals and incinerated substances, which begat conjecture that this
was the _Ustrina_ or place of burning their bodies, or some sacrificing
place unto the _Manes_, which was properly below the surface of the
ground, as the _Aræ_ and _Altars_ unto the gods and _Heroes_ above it.
That these were the Urnes of _Romanes_ from the common custome and place
where they were found, is no obscure conjecture, not far from a _Romane_
Garrison, and but five mile from _Brancaster_, set down by ancient
Record under the name of _Brannodunum_. And where the adjoyning Town,
containing seven Parishes, in no very different sound, but Saxon
termination, still retaines the Name of _Burnham_, which being an early
station, it is not improbable the neighbour parts were filled with
habitations, either of _Romanes_ themselves, or _Brittains Romanised_,
which observed the _Romane_ customes.
Nor is it improbable that the _Romanes_ early possessed this Countrey;
for though we meet not with such strict particulars of these parts,
before the new Institution of _Constantine_, and military charge of the
Count of the _Saxon_ shore, and that about the _Saxon_ Invasions, the
_Dalmatian_ Horsemen were in the Garrison of _Brancaster_: Yet in the
time of _Claudius Vespasian_, and _Severus_, we finde no lesse then
three Legions dispersed through the Province of _Brittain_. And as high
as the Reign of _Claudius_ a great overthrow was given unto the _Iceni_,
by the _Romane_ Lieutenant _Ostorius_. Not long after the Countrey was
so molested, that in hope of a better state _Prasatagus_ bequeathed his
Kingdom unto _Nero_ and his Daughters; and _Boadicea_ his Queen fought
the last decisive Battle with _Paulinus_. After which time and Conquest
of _Agricola_ the Lieutenant of _Vespasian_, probable it is they wholly
possessed this Countrey, ordering it into Garrisons or Habitations, best
suitable with their securities. And so some _Romane_ habitations, not
improbable in these parts, as high as the time of _Vespasian_, where the
_Saxons_ after seated, in whose thin-fill'd Mappes we yet finde the Name
of _Walsingham_. Now if the _Iceni_ were but _Gammadims_, _Anconians_,
or men that lived in an Angle wedge or Elbow of _Brittain_, according to
the Original Etymologie, this countrey will challenge the Emphatical
appellation, as most properly making the Elbow or Iken of _Icenia_.
That _Britain_ was notably populous is undeniable, from that expression
of _Cæsar_[17]. That the _Romanes_ themselves were early in no small
numbers, Seventy Thousand with their associats slain by _Boadicea_,
affords a sure account. And though many _Roman_ habitations are now
unknown, yet some by old works, Rampiers, Coynes, and Urnes do testifie
their Possessions. Some Urnes have been found at Castor, some also about
_Southcreake_ and not many years past, no lesse then ten in a field at
_Buxton_,[18] not near any recorded Garrison. Nor is it strange to finde
_Romane_ Coynes of Copper and Silver among us; of _Vespasian_, _Trajan_,
_Adrian_, _Commodus_, _Antoninus_, _Severus_, etc. But the greater
number of _Dioclesian_, _Constantine_, _Constans_, _Valens_, with many
of _Victorinus Posthumius_, _Tetricus_, and the thirty Tyrants in the
Reigne of _Gallienus_; and some as high as _Adrianus_ have been found
about _Thetford_, or _Sitomagus_, mentioned in the itinerary of
_Antoninus_, as the way from _Venta_ or _Castor_ unto _London_[19].t the
most frequent discovery is made at the two _Casters_ by _Norwich_ and
_Yarmouth_[20] _Burghcastle_ and _Brancaster_.[21]
[17] Hominum infinita multitudo est, creberrimaque ædificia ferè
Gallicis consimilia. _Cæs._ de bello Gal. _l._ 5.
[18] _In the ground of my worthy Friend_ Rob. Jegon, _Esq., wherein
some things contained were preserved by the most worthy Sir_
William Paston, _Bt._
[19] _From Castor to Thetford the Romans accounted thirty-two miles,
and from thence observed not our common road to_ London, _but
passed by_ Combretonium ad Ansam, Canonium, Cæsaromagus, _etc.,
by_ Bretenham, Coggeshall, Chelmeford, Burntwood, _etc._
[20] _Most at_ Caster _by_ Yarmouth, _found in a place called_
East-bloudyburgh furlong, _belonging to Mr._ Thomas Wood, _a
person of civility, industry and knowledge in this way, who hath
made observation of remarkable things about him, and from whom we
have received divers Silver and Copper Coynes._
[21] _Belonging to that Noble Gentleman, and true example of worth
Sir_ Ralph Hare, _Baronet, my honoured Friend_.
Besides, the _Norman_, _Saxon_ and _Danish_ peeces of _Cuthred_,
_Canutus_, _William Matilda_,[22] and others, some Brittish Coynes of
gold have been dispersedly found; And no small number of silver peeces
neer _Norwich_[23]; with a rude head upon the obverse, and an ill formed
horse on the reverse, with inscriptions _Ic. Duro T._ whether implying
_Iceni_, _Duroriges_, _Tascia_, or _Trinobantes_, we leave to higher
conjecture. Vulgar Chronology will have _Norwich_ Castle as old as
_Julius Cæsar_, but his distance from these parts, and its _Gothick_
form of structure, abridgeth such Antiquity. The _British_ Coyns afford
conjecture of early habitation in these parts, though the City of
_Norwich_ arose from the ruines of _Venta_, and though perhaps not
without some habitation before, was enlarged, builded, and nominated by
the _Saxons_. In what bulk or populosity it stood in the old East-angle
Monarchy, tradition and history are silent. Considerable it was in the
_Danish_ Eruptions, when _Sueno_ burnt _Thetford_ and _Norwich_,[24] and
_Ulfketel_ the Governour thereof was able to make some resistance, and
after endeavoured to burn the _Danish_ Navy.
[22] _A peece of_ Maud _the Empresse said to be found in_ Buckenham
Castle _with this inscription_, Elle n'a elle.
[23] _At_ Thorpe.
[24] _Brampton_ Abbas Jorvallensis.
How the _Romanes_ left so many Coynes in Countreys of their Conquests,
seemes of hard resolution, except we consider how they buried them under
ground, when upon barbarous invasions they were fain to desert their
habitations in most part of their Empire, and the strictnesse of their
laws forbiding to transfer them to any other uses; Wherein the
_Spartans_[25] were singular, who to make their copper money uselesse,
contempered it with vinegar. That the _Britains_ left any, some wonder;
since their money was iron, and Iron rings before _Cæsar_; and those of
after stamp by permission, and but small in bulk and bignesse; that so
few of the _Saxons_ remain, because overcome by suceeding Conquerours
upon the place, their Coynes by degrees passed into other stamps, and
the marks of after ages.
[25] _Plut._ in vita Lycurg.
Then the time of these Urnes deposited, or precise Antiquity of these
Relicks, nothing of more uncertainty. For since the Lieutenant of
_Claudius_ seems to have the first progresse into these parts, since
_Boadicea_ was overthrown by the Forces of _Nero_, and _Agricola_ put a
full end to these Conquests; it is not probable the Country was fully
garrisoned or planted before; and therefore however these Urnes might be
of later date, not likely of higher Antiquity.
And the succeeding Emperours desisted not from their conquests in these
and other parts; as testified by history and medal inscription yet
extant. The Province of _Britain_ in so divided a distance from _Rome_,
beholding the faces of many Imperial persons, and in large account no
fewer than _Cæsar_, _Claudius_, _Britannicus_, _Vespasian_, _Titus_,
_Adrian_, _Severus_, _Commodus_, _Geta_, and _Caracalla_.
A great obscurity herein, because, no medall or Emperours coyne
enclosed, which might denote the dates of their enterrments, observable
in many Urnes, and found in those of _Spittle_ Fields by _London_,[26]
which contained the Coynes of _Claudius_, _Vespasian_, _Commodus_,
_Antoninus_, attended with Lacrymatories, Lamps, Bottles of Liquor, and
other appurtenances of affectionate superstition, which in these rurall
interrments were wanting.
[26] Stowes _Survey of_ London.
Some uncertainty there is from the period or term of burning, or the
cessation of that practise. _Macrobius_ affirmeth it was disused in his
dayes. But most agree, though without authentick record, that it ceased
with the _Antonini_. Most safely to be understood after the Reigne of
those Emperours, which assumed the name of _Antoninus_, extending unto
_Heliogabalus_. Not strictly after _Marcus_; For about fifty years later
we finde the magnificent burning, and consecration of _Severus_; and if
we so fix this period or cessation, these Urnes will challenge above
thirteen hundred yeers.
But whether this practise was onely then left by Emperours and great
persons, or generally about _Rome_, and not in other Provinces, we hold
no authentick account. For after _Tertullian_, in the dayes of
_Minucius_ it was obviously objected upon Christians, that they
condemned the practise of burning.[27] And we finde a passage in
_Sidonius_,[28] which asserteth that practise in France unto a lower
account. And perhaps not fully disused till Christianity fully
established, which gave the final extinction to these Sepulchral
Bonefires.
[27] Execrantur rogos, et damnant ignium sepulturam. _Min. in Oct._
[28] Sidon. Apollinaris.
Whether they were the bones of men or women or children, no authentick
decision from ancient custome in distinct places of burial. Although not
improbably conjectured, that the double Sepulture or burying place of
_Abraham_, had in it such intension. But from exility of bones,
thinnesse of skulls, smallnesse of teeth, ribbes, and thigh-bones; not
improbable that many thereof were persons of _minor_ age, or women.
Confirmable also from things contained in them: In most were found
substances resembling Combes, Plates like Boxes, fastened with Iron
pins, and handsomely overwrought like the necks or Bridges of Musicall
Instruments, long brasse plates overwrought like the handles of neat
implements, brazen nippers to pull away hair, and in one a kinde of
_Opale_ yet maintaining a blewish colour.
Now that they accustomed to burn or bury with them, things wherein they
excelled, delighted, or which were dear unto them, either as farewells
unto all pleasure, or vain apprehension that they might use them in the
other world, is testified by all Antiquity. Observable from the Gemme or
Beril Ring upon the finger of _Cynthia_, the Mistress of _Propertius_,
when after her Funeral Pyre her Ghost appeared unto him. And notably
illustrated from the Contents of that _Roman_ Urne preserved by Cardinal
_Farnese_,[29] wherein besides great number of Gemmes with heads of Gods
and Goddesses, were found an Ape of _Agath_, a Grashopper, an Elephant
of Ambre, a Crystal Ball, three glasses, two Spoons, and six Nuts of
Crystall. And beyond the content of Urnes, in the Monument of
_Childerick_ the first,[30] and fourth King from _Pharamond_, casually
discovered three years past at _Tournay_, restoring unto the world much
gold richly adorning his Sword, two hundred Rubies, many hundred
Imperial Coyns, three hundred Golden Bees, the bones and horseshoe of
his horse enterred with him, according to the barbarous magnificence of
those dayes in their sepulchral Obsequies. Although if we steer by the
conjecture of many and Septuagint expression; some trace thereof may be
found even with the ancient Hebrews, not only from the Sepulcral
treasure of _David_, but the circumcision knives which _Josuah_ also
buried.
[29] Vigeneri Annot. in 4. Liv.
[30] Chifflet in Anast. Childer.
Some men considering the contents of these Urnes, lasting peeces and
toyes included in them, and the custome of burning with many other
Nations, might somewhat doubt whether all Urnes found among us, were
properly _Romane_ Reliques, or some not belonging unto our _Brittish_,
_Saxon_, or _Danish_ Forefathers.
In the form of Burial among the ancient _Brittains_, the large
Discourses of _Cæsar_, _Tacitus_, and _Strabo_ are silent: For the
discovery whereof, with other particulars, we must deplore the loss of
that Letter which _Cicero_ expected or received from his Brother
_Quintus_, as a resolution of _Brittish_ customes; or the account which
might have been made by _Scribonius Largus_ the Physician, accompanying
the Emperor _Claudius_, who might have also discovered that frugal
Bit[31] of the Old _Brittains_, which in the bigness of a Bean could
satisfie their thirst and hunger.
[31] Dionis excerpta per Xiphilin. in Severo.
But that the _Druids_ and ruling Priests used to burn and bury, is
expressed by _Pomponius_; That _Bellinus_ the Brother of _Brennus_, and
King of _Brittains_ was burnt, is acknowledged by _Polydorus_, as also
by _Amandus Zierexensis_ in _Historia_, and _Pineda_ in his _Universa
historia_. Spanish. That they held that practise in _Gallia, Cæsar_
expressly delivereth. Whether the Brittains (probably descended from
them, of like Religion, Language and Manners) did not sometimes make use
of burning; or whether at least such as were after civilized unto the
_Romane_ life and manners, conformed not unto this practise, we have no
historical assertion or denial. But since from the account of _Tacitus_
the _Romanes_ early wrought so much civility upon the Brittish stock,
that they brought them to build Temples, to wear the Gown, and study the
_Romane_ Laws and Language, that they conformed also unto their
Religious rites and customes in burials, seems no improbable conjecture.
That burning the dead was used in _Sarmatia_, is affirmed by _Gaguinus_,
that the _Sueons_ and _Gothlanders_ used to burn their Princes and great
persons, is delivered by _Saxo_ and _Olaus_; that this was the old
_Germane_ practise, is also asserted by _Tacitus_. And though we are
bare in historical particulars of such obsequies in this Island, or that
the _Saxons_, _Jutes_, and _Angles_ burnt their dead, yet came they from
parts where 'twas of ancient practise; the _Germanes_ using it, from
whom they were descended. And even in _Jutland_ and _Sleswick_ in
_Anglia Cymbrica_, Urnes with bones were found not many years before us.
[Sidenote: Roisold, Brendetiide. Ild tyde.]
But the _Danish_ and Northern Nations have raised an _Æra_ or point of
compute from their Custome of burning their dead: Some deriving it from
_Unguinus_, some from _Frotho_ the great; who ordained by Law, that
Princes and Chief Commanders should be committed unto the fire, though
the common sort had the common grave enterrment. So _Starkatterus_ that
old _Heroe_ was burnt, and _Ringo_ royally burnt the body of _Harald_
the King slain by him.
What time this custome generally expired in that Nation, we discern no
assured period; whether it ceased before Christianity, or upon their
Conversion, by _Ansgurius_ the Gaul in the time of _Ludovicus Pius_ the
Son of _Charles_ the Great, according to good computes; or whether it
might not be used by some persons, while for a hundred and eighty years
Paganisme and Christianity were promiscuously embraced among them, there
is no assured conclusion. About which times the _Danes_ were busie in
_England_, and particularly infested this Countrey: Where many Castles
and strong holds were built by them, or against them, and great number
of names and Families still derived from them. But since this custome
was probably disused before their Invasion or Conquest, and the
_Romanes_ confessedly practised the same, since their possession of this
Island, the most assured account will fall upon the _Romanes_, or
_Brittains Romanized_.
However certain it is, that Urnes conceived of no _Romane_ Original, are
often digged up both in _Norway_ and _Denmark_, handsomely described,
and graphically represented by the Learned Physician _Wormius_,[32] And
in some parts of _Denmark_ in no ordinary number, as stands delivered by
Authors exactly describing those Countreys.[33] And they contained not
only bones, but many other substances in them, as Knives, peeces of
Iron, Brass and Wood, and one of _Norway_ a brasse guilded Jewes harp.
[32] Olai Wormii monumenta et Antiquitat. Dan.
[33] Adolphus Cyprius in Annal. Sleswic. urnis adeo abundabat collis,
_etc._
Nor were they confused or carelesse in disposing the noblest sort, while
they placed large stones in circle about the Urnes, or bodies which they
interred: Somewhat answerable unto the Monument of _Rollrich_ stones in
_England_,[34] or sepulcral Monument probably erected by _Rollo_, who
after conquered _Normandy_. Where 'tis not improbable somewhat might be
discovered. Mean while to what Nation or person belonged that large Urne
found at _Ashburie_,[35] containing mighty bones, and a Buckler; what
those large Urnes found at little _Massingham_,[36] or why the
_Anglesea_ Urnes are placed with their mouths downwards, remains yet
undiscovered.
[34] _In Oxfordshire_; Cambden.
[35] _In Cheshire_, Twinus de rebus Albionicis.
[36] _In Norfolk_, Hollingshead.
CHAPTER III
Playstered and whited Sepulchres, were anciently affected in cadaverous,
and corruptive Burials; And the rigid Jews were wont to garnish the
Sepulchres of the righteous;[37] _Ulysses_ in _Hecuba_[38] cared not how
meanly he lived, so he might finde a noble Tomb after death. Great
Princes affected great Monuments, and the fair and larger Urnes
contained no vulgar ashes, which makes that disparity in those which
time discovereth among us. The present Urnes were not of one capacity,
the largest containing above a gallon, Some not much above half that
measure; nor all of one figure, wherein there is no strict conformity,
in the same or different Countreys; Observable from those represented by
_Casalius_, _Bosio_, and others, though all found in _Italy_: While many
have handles, ears, and long necks, but most imitate a circular figure,
in a spherical and round composure; whether from any mystery, best
duration or capacity, were but a conjecture. But the common form with
necks was a proper figure, making our last bed like our first; nor much
unlike the Urnes of our Nativity, while we lay in the nether part of the
Earth,[39] and inward vault of our Microcosme. Many Urnes are red, these
but of a black colour, somewhat smooth, and dully sounding, which begat
some doubt, whether they were burnt, or only baked in Oven or Sun:
According to the ancient way, in many bricks, tiles, pots, and
testaceous works; and as the word _testa_ is properly to be taken, when
occurring without addition: And chiefly intended by _Pliny_, when he
commendeth bricks and tiles of two years old, and to make them in the
spring. Nor only these concealed peeces, but the open magnificence of
Antiquity, ran much in the Artifice of Clay. Hereof the house of
_Mausolus_ was built, thus old _Jupiter_ stood in the Capitol, and the
_Statua_ of _Hercules_ made in the Reign of _Tarquinius Priscus_, was
extant in _Plinies_ dayes. And such as declined burning or Funeral
Urnes, affected Coffins of Clay, according to the mode of _Pythagoras_,
and way preferred by _Varro_. But the spirit of great ones was above
these circumscriptions, affecting Copper, Silver, Gold, and _Porphyrie_
Urnes, wherein _Severus_ lay, after a serious view and sentence on that
which should contain him.[40] Some of these Urnes were thought to have
been silvered over, from sparklings in several pots, with small Tinsel
parcels; uncertain whether from the earth, or the first mixture in them.
[37] _Matt._ 23.
[38] Euripides.
[39] _Psa._ 63.
[40] Χωρήσεις τὸν ἅνθρωπον ὅν ἤ οἰκουμένη οὐκ ἠχώρησεν. Dion.
Among these Urnes we could obtain no good account of their coverings;
only one seemed arched over with some kinde of brickwork. Of those found
at _Buxton_ some were covered with flints, some in other parts with
Tiles, those at _Yarmouth Caster_, were closed with _Romane_ bricks. And
some have proper earthen covers adapted and fitted to them. But in the
_Homerical_ Urne of _Patroclus_, whatever was the solid Tegument, we
finde the immediate covering to be a purple peece of silk: And such as
had no covers might have the earth closely pressed into them, after
which disposure were probably some of these, wherein we found the bones
and ashes half mortered unto the sand and sides of the Urne; and some
long roots of Quich, or Dogs-grass wreathed about the bones.
No Lamps, included Liquors, Lachrymatories, or Tear-Bottles attended
these rural Urnes, either as sacred unto the _Manes_, or passionate
expressions of their surviving friends. While with rich flames, and
hired teares they solemnized their Obsequies, and in the most lamented
Monuments made one part of their Inscriptions.[41] Some finde sepulchral
Vessels containing liquors, which time hath incrassated into gellies.
For beside these Lachrymatories, notable Lamps, with Vessels of Oyles
and Aromatical Liquors attended noble Ossuaries. And some yet retaining
a Vinosity[42] and spirit in them, which if any have tasted they have
far exceeded the Palats of Antiquity. Liquors not to be computed by
years of annual Magistrates, but by great conjunctions and the fatal
periods of Kingdoms.[43] The draughts of Consulary date, were but crude
unto these, and _Opimian_[44] Wine but in the muste unto them.
[41] Cum lacrymis posuere.
[42] Lazius.
[43] _About five hundred years._ Plato.
[44] Vinum Opiminianum annorum centum. _Petron._
In sundry graves and Sepulchres, we meet with Rings, Coynes, and
Chalices; Ancient frugality was so severe, that they allowed no gold to
attend the Corps, but onely that which served to fasten their teeth.[45]
Whether the _Opaline_ stone in this Urne were burnt upon the finger of
the dead, or cast into the fire by some affectionate friend, it will
consist with either custome. But other incinerable substances were found
so fresh, that they could feel no sindge from fire. These upon view were
judged to be wood, but sinking in water and tried by the fire, we found
them to be bone or Ivory. In their hardnesse and yellow colour they most
resembled Box, which in old expressions found the Epithete[46] of
Eternal, and perhaps in such conservatories might have passed
uncorrupted.
[45] 12. Tabul. _l. xi._ de Jure sacro. Neve aurum addito, ast quoi auro
dentes vincti erunt, im cum illo sepelire et utere, se fraude esto.
[46] _Plin._ 1. xvi. Inter ξύλα ἀσαπῆ numerat Theophrastus.
That Bay-leaves were found green in the Tomb of S. _Humbert_,[47] after
an hundred and fifty yeers, was looked upon as miraculous. Remarkable it
was unto old Spectators, that the Cypresse of the Temple of _Diana_,
lasted so many hundred years: The wood of the Ark and Olive Rod of
_Aaron_ were older at the Captivity. But the Cypresse of the Ark of
_Noah_, was the greatest vegetable Antiquity, if _Josephus_ were not
deceived, by some fragments of it in his dayes. To omit the Moore-logs,
and Firre-trees found underground in some parts of _England_; the
undated ruines of winds, flouds or earthquakes; and which in _Flanders_
still shew from what quarter they fell, as generally lying in the
North-East position.[48]
[47] Surius.
[48] Gorop. Becanus in Niloscopio.
But though we found not these peeces to be Wood, according to first
apprehension, yet we missed not altogether of some woody substance; for
the bones were not so clearly pickt, but some coals were found amongst
them; A way to make wood perpetual, and a fit associat for metal,
whereon was laid the foundation of the great _Ephesian_ Temple, and
which were made the lasting tests of old boundaries, and Landmarks;
Whilest we look on these we admire not observations of Coals found
fresh, after four hundred years.[49] In a long deserted habitation,[50]
even Egge-shels have been found fresh, not tending to corruption.
[49] _Of_ Beringuccio nella pyrotechnia.
[50] _At_ Elmeham.
In the Monument of King _Childerick_, the Iron Reliques were found all
rusty and crumbling into peeces. But our little Iron pins which fastened
the ivory works, held well together, and lost not their Magneticall
quality, though wanting a tenacious moisture for the firmer union of
parts, although it be hardly drawn into fusion, yet that metal soon
submitteth unto rust and dissolution. In the brazen peeces we admired
not the duration but the freedom from rust, and ill savour; upon the
hardest attrition, but now exposed unto the piercing Atomes of aire; in
the space of a few moneths, they begin to spot and betray their green
entrals. We conceive not these Urns to have descended thus naked as they
appear, or to have entred their graves without the old habit of flowers.
The Urne of _Philopœmen_ was so laden with flowers and ribbons, that
it afforded no sight of it self. The rigid _Lycurgus_ allowed Olive and
Myrtle. The _Athenians_ might fairely except against the practise of
_Democritus_ to be buried up in honey; as fearing to embezzle a great
commodity of their Countrey, and the best of that kinde in _Europe_. But
_Plato_ seemed too frugally politick, who allowed no larger monument
then would contain four Heroick verses, and designed the most barren
ground for sepulture: Though we cannot commend the goodnesse of that
sepulchral ground, which was set at no higher rate then the mean salary
of _Judas_. Though the earth had confounded the ashes of these
Ossuaries, yet the bones were so smartly burnt, that some thin plates of
brasse were found half melted among them: whereby we apprehended they
were not of the meanest carcasses, perfunctorily fired as sometimes in
military, and commonly in pestilence, burnings; or after the manner of
abject corps, hudled forth and carelessly burnt, without the Esquiline
Port at _Rome_; which was an affront continued upon _Tiberius_, while
they but half burnt his body,[51] and in the Amphitheatre, according to
the custome in notable Malefactors; whereas _Nero_ seemed not so much to
fear his death, as that his head should be cut off and his body not
burnt entire.
[51] _Sueton._ in vitâ Tib. et in Amphitheatro semiustulandum, _not._
Casaub.
Some finding many fragments of sculs in these Urnes, suspected a
mixture of bones; In none we searched was there cause of such
conjecture, though sometimes they declined not that practise; The ashes
of _Domitian_[52] were mingled with those of _Julia_, of _Achilles_ with
those of _Patroclus_: All Urnes contained not single ashes; Without
confused burnings they affectionately compounded their bones;
passionately endeavouring to continue their living Unions. And when
distance of death denied such conjunctions, unsatisfied affections
conceived some satisfaction to be neighbours in the grave, to lye Urne
by Urne, and touch but in their names. And many were so curious to
continue their living relations, that they contrived large, and family
Urnes, wherein the Ashes of their nearest friends and kindred might
successively be received,[53] at least some parcels thereof, while their
collateral memorials lay in _minor_ vessels about them.
[52] Sueton. in vitâ Domitian
[53] _S. the most learned and worthy Mr._ M. Casaubon _upon_ Antoninus.
Antiquity held too light thoughts from Objects of mortality, while some
drew provocatives of mirth from Anatomies,[54] and Juglers shewed tricks
with Skeletons. When Fidlers made not so pleasant mirth as Fencers, and
men could sit with quiet stomacks while hanging was plaied before
them.[55] Old considerations made few _memento's_ by sculs and bones
upon their monuments. In the Ægyptian Obelisks and Hieroglyphical
figures, it is not easie to meet with bones. The sepulchral Lamps speak
nothing lesse then sepulture; and in their literal draughts prove often
obscene and antick peeces: Where we finde _D. M._[56] it is obvious to
meet with sacrificing _patera's_, and vessels of libation, upon old
sepulchral Monuments. In the Jewish _Hypogæum_[57] and subterranean Cell
at _Rome_, was little observable beside the variety of Lamps, and
frequent draughts of the holy Candlestick. In authentick draughts of
_Anthony_ and _Jerome_, we meet with thigh-bones and deaths heads; but
the cemiterial Cels of ancient Christians and Martyrs, were filled with
draughts of Scripture Stories; not declining the flourishes of Cypresse,
Palms, and Olive; and the mystical Figures of Peacocks, Doves and Cocks.
But iterately affecting the pourtraits of _Enoch_, _Lazarus_, _Jonas_,
and the vision of _Ezechiel_, as hopeful draughts, and hinting imagery
of the Resurrection; which is the life of the grave, and sweetens our
habitations in the Land of _Moles_ and _Pismires_.
[54] Sic erimus cuncti, _etc._ Ergo dum vivimus vivamus.
[55] Ἀγχόνην παίζειν. _A barbarous pastime at Feasts, when men
stood upon a rolling Globe, with their necks in a Rope, and a
knife in their hands, ready to cut it when the stone was rolled
away, wherein if they failed, they lost their lives to the
laughter of their spectators._ Athenæus.
[56] Diis manibus.
[57] Bosio.
Gentile inscriptions precisely delivered the extent of mens lives,
seldome the manner of their deaths, which history it self so often
leaves obscure in the records of memorable persons. There is scarce any
Philosopher but dies twice or thrice in _Laertius_; Nor almost any life
without two or three deaths in _Plutarch_; which makes the tragical ends
of noble persons more favourably resented by compassionate Readers, who
finde some relief in the Election of such differences.
The certainty of death is attended with uncertainties, in time, manner,
places. The variety of Monuments hath often obscured true graves: and
_Cenotaphs_ confounded Sepulchres. For beside their real Tombs, many
have found honorary and empty Sepulchres. The variety of _Homers_
Monuments made him of various Countreys. _Euripides_[58] had his Tomb in
_Africa_, but his sepulture in _Macedonia_. And _Severus_[59] found his
real Sepulchre in _Rome_, but his empty grave in _Gallia_.
[58] Pausan. in Atticis.
[59] _Lamprid._ in vit. Alexand. Severi.
[Sidenote: _The Commission of the_ Gothish _King_ Theodoric _for finding
out sepulchrall treasure._ Cassiodor. Var. _l._ 4.]
He that lay in a golden Urne[60] eminently above the earth, was not like
to finde the quiet of these bones. Many of these Urnes were broke by a
vulgar discoverer in hope of inclosed treasure. The ashes of
_Marcellus_[61] were lost above ground, upon the like account. Where
profit hath prompted, no age hath wanted such miners. For which the most
barbarous Expilators found the most civil Rhetorick. Gold once out of
the earth is no more due unto it; What was unreasonably committed to the
ground is reasonably resumed from it: Let Monuments and rich Fabricks,
not Riches adorn mens ashes. The commerce of the living is not to be
transferred unto the dead: It is no injustice to take that which none
complaines to lose, and no man is wronged where no man is possessor.
[60] _Trajanus._ Dion.
[61] _Plut._ in vit. Marcelli.
What virtue yet sleeps in this _terra damnata_ and aged cinders, were
petty magick to experiment; These crumbling reliques and long-fired
particles superannate such expectations: Bones, hairs, nails, and teeth
of the dead, were the treasures of old Sorcerers. In vain we revive such
practices; Present superstition too visibly perpetuates the folly of our
fore-fathers, wherein unto old Observation this Island was so compleat,
that it might have instructed _Persia_.[62]
[62] Britannia hodie eam attonitè celebrat tantis ceremoniis, ut dedisse
Persis videri possit. _Plin. l. 29._
_Plato's_ historian of the other world, lies twelve dayes incorrupted,
while his soul was viewing the large stations of the dead. How to keep
the corps seven dayes from corruption by anointing and washing, without
exenteration, were an hazardable peece of art, in our choisest practise.
How they made distinct separation of bones and ashes from fiery
admixture, hath found no historical solution. Though they seemed to make
a distinct collection, and overlooked not _Pyrrhus_ his toe. Some
provision they might make by fictile Vessels, Coverings, Tiles, or flat
stones, upon and about the body. And in the same Field, not far from
these Urnes, many stones were found under ground, as also by careful
separation of extraneous matter, composing and raking up the burnt bones
with forks, observable in that notable lamp of _Galuanus_.
_Martianus_,[63] who had the sight of the _Vas Ustrinum_, or vessel
wherein they burnt the dead, found in the Esquiline Field at _Rome_,
might have afforded clearer solution. But their insatisfaction herein
begat that remarkable invention in the Funeral Pyres of some Princes, by
incombustible sheets made with a texture of _Asbestos_, incremable flax,
or Salamanders wool, which preserved their bones and ashes[64]
incommixed.
[63] Topographiæ Roma ex Martiano. Erat et vas ustrinum appellatum quod
in eo cadavera comburerenur. _Cap._ de Campo Esquilino.
[64] _To be seen in_ Licet. de reconditis veterum lucernis.
How the bulk of a man should sink into so few pounds of bones and ashes,
may seem strange unto any who considers not its constitution, and how
slender a mass will remain upon an open and urging fire of the carnal
composition. Even bones themselves reduced into ashes, do abate a
notable proportion. And consisting much of a volatile salt, when that is
fired out, make a light kind of cinders. Although their bulk be
disproportionable to their weight, when the heavy principle of Salt is
fired out, and the Earth almost onely remaineth; Observable in sallow,
which makes more Ashes then Oake; and discovers the common fraud of
selling Ashes by measure, and not by ponderation.
Some bones make best Skeletons,[65] some bodies quick and speediest
ashes: Who would expect a quick flame from Hydropical _Heraclitus_? The
poisoned Souldier when his Belly brake, put out two pyres in
_Plutarch_.[66] But in the plague of _Athens_,[67] one private pyre
served two or three Intruders; and the _Saracens_ burnt in large heaps,
by the King of _Castile_,[68] shewed how little Fuel sufficeth. Though
the Funeral pyre of _Patroclus_ took up an hundred foot,[69] a peece of
an old boat burnt _Pompey_; And if the burthen of _Isaac_ were
sufficient for an holocaust, a man may carry his own pyre.
[65] _Old bones according to_ Lyserus. _Those of young persons not tall
nor fat according to_ Columbus.
[66] In vita. _Gracc._
[67] Thucydides.
[68] Laurent. Valla.
[69] Ἑκατόμπεδον ἔνθα ἥ ἔνθα.
From animals are drawn good burning lights, and good medicines[70]
against burning; Though the seminal humor seems of a contrary nature to
fire, yet the body compleated proves a combustible lump, wherein fire
findes flame even from bones, and some fuel almost from all parts.
Though the Metropolis[71] of humidity seems least disposed unto it,
which might render the sculls of these Urnes less burned then other
bones. But all flies or sinks before fire almost in all bodies. When the
common ligament is dissolved, the attenuable parts ascend, the rest
subside in coal, calx or ashes.
[70] Sperm ran. Alb. Ovor.
[71] _The brain._ Hippocrates.
To burn the bones of the King of _Edom_[72] for Lyme, seems no
irrational ferity; But to drink of the ashes of dead relations,[73] a
passionate prodigality. He that hath the ashes of his friend, hath an
everlasting treasure: where fire taketh leave, corruption slowly enters;
In bones well burnt, fire makes a wall against it self, experimented in
copels, and tests of metals, which consist of such ingredients. What the
Sun compoundeth, fire analyseth, not transmuteth. That devouring agent
leaves almost alwayes a morsel for the Earth, whereof all things are but
a colony; and which, if time permits, the mother Element will have in
their primitive mass again.
[72] _Amos_ 2. 1.
[73] _As_ Artemisia _of her Husband_ Mausolus.
He that looks for Urnes and old sepulchral reliques, must not seek them
in the ruines of Temples: where no Religion anciently placed them. These
were found in a Field, according to ancient custome, in noble or private
burial; the old practise of the _Canaanites_, the Family of _Abraham_,
and the burying place of _Josua_, in the borders of his possessions;
and also agreeable unto _Romane_ practise to bury by highwayes, whereby
their Monuments were under eye: Memorials of themselves, and
_memento's_ of mortality into living passengers; whom the Epitaphs of
great ones were fain to beg to stay and look upon them. A language
though sometimes used, not so proper in Church-Inscriptions.[74] The
sensible Rhetorick of the dead, to exemplarity of good life, first
admitted the bones of pious men, and Martyrs within Church-wals; which
in succeeding ages crept into promiscuous practise. While _Constantine_
was peculiarly favoured to be admitted unto the Church Porch; and the
first thus buried in _England_ was in the dayes of _Cuthred_.
[74] Siste viator.
Christians dispute how their bodies should lye in the grave.[75] In
urnal enterrment they clearly escaped this Controversie: Though we
decline the Religious consideration, yet in cemiterial and narrower
burying places, to avoid confusion and crosse position, a certain
posture were to be admitted; which even Pagan civility observed, The
_Persians_ lay North and South, The _Megarians_ and _Phœnicians_
placed their heads to the East: The _Athenians_, some think, towards the
West, which Christians still retain. And _Beda_ will have it to be the
posture of our Saviour. That he was crucified with his face towards the
West, we will not contend with tradition and probable account; But we
applaud not the hand of the Painter, in exalting his Cross so high above
those on either side; since hereof we finde no authentick account in
history, and even the crosses found by _Helena_ pretend no such
distinction from longitude or dimension.
[75] Kirckmannus de funer.
To be gnawd out of our graves, to have our sculs made drinking-bowls,
and our bones turned into Pipes, to delight and sport our Enemies, are
Tragical abominations, escaped in burning Burials.
Urnal enterrments, and burnt Reliques lye not in fear of worms, or to be
an heritage for Serpents; In carnal sepulture, corruptions seem peculiar
unto parts, and some speak of snakes out of the spinal marrow. But while
we suppose common wormes in graves, 'tis not easie to finde any there;
few in Church-yards above a foot deep, fewer or none in Churches, though
in fresh decayed bodies. Teeth, bones, and hair, give the most lasting
defiance to corruption. In an Hydropical body ten years buried in a
Church yard, we met with a fat concretion, where the nitre of the Earth,
and the salt and lixivious liquor of the body, had coagulated large
lumps of fat, into the consistence of the hardest castle-soap; whereof
part remaineth with us. After a battle with the _Persians_, the _Romane_
Corps decayed in few dayes, while the _Persian_ bodies remained dry and
uncorrupted. Bodies in the same ground do not uniformly dissolve, nor
bones equally moulder; whereof in the opprobrious disease we expect no
long duration. The body of the Marquess of _Dorset_ seemed sound and
handsomely cereclothed, that after seventy eight years was found
uncorrupted.[76] Common Tombs preserve not beyond powder: A firmer
consistence and compage of parts might be expected from Arefaction, deep
burial or Charcoal. The greatest Antiquities of mortal bodies may remain
in petrified bones, whereof, though we take not in the pillar of _Lots_
wife, or Metamorphosis of _Ortelius_,[77] some may be older then
Pyramids, in the petrified Reliques of the general inundation. When
_Alexander_ opened the Tomb of _Cyrus_, the remaining bones discovered
his proportion, whereof urnal fragments afford but a bad conjecture, and
have this disadvantage of grave enterrments, that they leave us ignorant
of most personal discoveries. For since bones afford not only rectitude
and stability, but figure unto the body; It is no impossible Physiognomy
to conjecture at fleshly appendencies; and after what shape the muscles
and carnous parts might hang in their full consistences. A full spread
_Cariola_ shews a well-shaped horse behinde, handsome formed sculls,
give some analogy of flesh resemblance. A critical view of bones makes a
good distinction of sexes. Even colour is not beyond conjecture, since
it is hard to be deceived in the distinction of _Negro's_ sculls.
_Dantes_[78] Characters are to be found in sculls as well as faces.
_Hercules_ is not onely known by his foot. Other parts make out their
comproportions, and inferences upon whole, or parts. And since the
dimensions of the head measure the whole body, and the figure thereof
gives conjecture of the principal faculties; Physiognomy out-lives our
selves, and ends not in our graves.
[76] _Of_ Thomas _Marquesse of_ Dorset, _whose body being buried
1530, was 1608 upon the cutting open of the Cerecloth found perfect
and nothing corrupted, the flesh not hardened, but in colour,
proportion, and softnesse like an ordinary corps newly to be
interred._ Burtons _descript. of_ Leicestershire.
[77] _In his Map of_ Russia.
[78] _The Poet_ Dante _in his view of Purgatory, found gluttons so
meagre, and extenuated, that he conceived them to have been in the
siege of_ Jerusalem, _and that it was easie to have discovered_ Homo
_or_ Omo _in their faces: M being made by the two lines of their
cheeks, arching over the Eye-brows to the nose, and their sunk eyes
making O O which makes up_ Omo. Parean l'occhiaie anella senza gemme
che nel viso de gli huomini legge huomo Ben'hauria quiui conosciuto
l'emme.
Severe contemplators observing these lasting reliques, may think them
good monuments of persons past, little advantage to future beings. And
considering that power which subdueth all things unto it self, that can
resume the scattered Atomes, or identifie out of any thing, conceive it
superfluous to expect a resurrection out of Reliques. But the soul
subsisting, other matter clothed with due accidents, may salve the
individuality: Yet the Saints we observe arose from graves and
monuments, about the holy City. Some think the ancient Patriarchs so
earnestly desired to lay their bones in _Canaan_, as hoping to make a
part of that Resurrection, and though thirty miles from Mount _Calvary_,
at least to lie in that Region, which should produce the first-fruits of
the dead. And if according to learned conjecture, the bodies of men
shall rise where their greatest Reliques remain, many are not like to
erre in the Topography of their Resurrection, though their bones or
bodies be after translated by Angels into the field of _Ezechiels_
vision, or as some will order it, into the Valley of Judgement, or
_Jehosaphat_.[79]
[79] Tirin. _in Ezek._
CHAPTER IV
Christians have handsomely glossed the deformity of death, by careful
consideration of the body, and civil rites which take off brutal
terminations. And though they conceived all reparable by a resurrection,
cast not off all care of enterrment. And since the ashes of Sacrifices
burnt upon the Altar of God, were carefully carried out by the Priests,
and deposed in a clean field; since they acknowledged their bodies to be
the lodging of Christ, and temples of the holy Ghost, they devolved not
all upon the sufficiency of soul existence; and therefore with long
services and full solemnities concluded their last Exequies, wherein[80]
to all distinctions the Greek devotion seems most pathetically
ceremonious.
[80] Rituale Græcum opera J. Goar in officio exequiarum.
Christian invention hath chiefly driven at Rites, which speak hopes of
another life, and hints of a Resurrection. And if the ancient Gentiles
held not the immortality of their better part, and some subsistence
after death; in several rites, customes, actions and expressions, they
contradicted their own opinions: wherein _Democritus_ went high, even to
the thought of a resurrection,[81] as scoffingly recorded by _Pliny_.
What can be more express than the expression of _Phocyllides_?[82] Or
who would expect from _Lucretius_[83] a sentence of _Ecclesiastes_?
Before _Plato_ could speak, the soul had wings in _Homer_, which fell
not, but flew out of the body into the mansions of the dead; who also
observed that handsome distinction of _Demas_ and _Soma_, for the body
conjoyned to the soul and body separated from it. _Lucian_ spoke much
truth in jest, when he said, that part of _Hercules_ which proceeded
from _Alchmena_ perished, that from _Jupiter_ remained immortal. Thus
_Socrates_[84] was content that his friends should bury his body, so
they would not think they buried _Socrates_, and regarding only his
immortal part, was indifferent to be burnt or buried. From such
Considerations _Diogenes_ might contemn Sepulture. And being satisfied
that the soul could not perish, grow careless of corporal enterrment.
The _Stoicks_ who thought the souls of wise men had their habitation
about the _Moon_, might make slight account of subterraneous deposition;
whereas the _Pythagorians_ and transcorporating Philosophers, who were
to be often buried, held great care of their enterrment. And the
Platonicks rejected not a due care of the grave, though they put their
ashes to unreasonable expectations, in their tedious term of return and
long set revolution.
[81] Similis reviviscendi promissa Democrito vanitas, qui non revixit
ipse. Quæ, malùm, ista dementia est; iterari vitam morte. _Plin.
l. 7 c. 55._
[82] Καὶ τάχα δʼ ἐκ γαίης ἐλπίζομεν ἐς φάος ἐλθεῖν λειψαν ἀποιχομένων.
[83] Cedit enim retro de terra quod fuit ante In terram, _etc._
_Lucret._
[84] Plato _in_ Phæd.
Men have lost their reason in nothing so much as their Religion, wherein
stones and clouts make Martyrs; and since the Religion of one seems
madness unto another, to afford an account or rational of old Rites,
requires no rigid Reader; That they kindled the pyre aversly, or turning
their face from it, was an handsome Symbole of unwilling ministration;
That they washed their bones with wine and milk, that the mother wrapt
them in Linnen, and dryed them in her bosome, the first fostering part,
and place of their nourishment; That they opened their eyes towards
heaven, before they kindled the fire, as the place of their hopes or
original, were no improper Ceremonies. Their last valediction[85] thrice
uttered by the attendants was also very solemn, and somewhat answered by
Christians, who thought it too little, if they threw not the earth
thrice upon the enterred body. That in strewing their Tombs the
_Romanes_ affected the Rose, the Greeks _Amaranthus_ and myrtle; that
the Funeral pyre consisted of sweet fuel, Cypress, Firre, Larix, Yewe,
and Trees perpetually verdant, lay silent expressions of their surviving
hopes: Wherein Christians which deck their Coffins with Bays have found
a more elegant Embleme. For that tree seeming dead, will restore it self
from the root, and its dry and exuccous leaves resume their verdure
again; which if we mistake not, we have also observed in Furze. Whether
the planting of Yewe in Churchyards, hold not its original from ancient
Funeral Rites, or as an Embleme of Resurrection from its perpetual
verdure, may also admit conjecture.
[85] Vale, vale, vale, nos te ordine quo natura permittet sequemur.
They made use of Musick to excite or quiet the affections of their
friends, according to different harmonies. But the secret and symbolical
hint was the harmonical nature of the soul; which delivered from the
body, went again to enjoy the primitive harmony of heaven, from whence
it first descended; which according to its progresse traced by
antiquity, came down by _Cancer_, and ascended by _Capricornus_.
They burnt not children before their teeth appeared, as apprehending
their bodies too tender a morsel for fire, and that their gristly bones
would scarce leave separable reliques after the pyral combustion. That
they kindled not fire in their houses for some dayes after, was a strict
memorial of the late afflicting fire. And mourning without hope, they
had an happy fraud against excessive lamentation, by a common opinion
that deep sorrows disturbed their ghosts.[86]
[86] Tu manes ne læde meos.
That they buried their dead on their backs, or in a supine position,
seems agreeable unto profound sleep, and common posture of dying;
contrary to the most natural way of birth; Nor unlike our pendulous
posture, in the doubtful state of the womb. _Diogenes_ was singular, who
preferred a prone situation in the grave, and some Christians[87] like
neither, who decline the figure of rest, and make choice of an erect
posture.
[87] Russians, _etc._
That they carried them out of the world with their feet forward, not
inconsonant unto reason: As contrary unto the native posture of man, and
his production first into it. And also agreeable unto their opinions,
while they bid adieu unto the world, not to look again upon it; whereas
_Mahometans_ who think to return to a delightful life again, are carried
forth with their heads forward, and looking towards their houses.
They closed their eyes as parts which first die or first discover the
sad effects of death. But their iterated clamations to excitate their
dying or dead friends, or revoke them unto life again, was a vanity of
affection; as not presumably ignorant of the critical tests of death, by
apposition of feathers, glasses, and reflexion of figures, which dead
eyes represent not; which however not strictly verifiable in fresh and
warm _cadavers_, could hardly elude the test, in corps of four or five
dayes.
That they suck'd in the last breath of their expiring friends, was
surely a practice of no medicall institution, but a loose opinion that
the soul passed out that way, and a fondnesse of affection from some
_Pythagoricall_[88] foundation, that the spirit of one body passed into
another; which they wished might be their own.
[88] Francesco Perucci Pompe funebr.
That they powred oyle upon the pyre, was a tolerable practise, while
the intention rested in facilitating the accension; But to place good
_Omens_ in the quick and speedy burning, to sacrifice unto the winds for
a dispatch in this office, was a low form of superstition.
The _Archimime_ or _Jester_ attending the Funeral train, and imitating
the speeches, gesture, and manners of the deceased, was too light for
such solemnities, contradicting their funerall Orations, and dolefull
rites of the grave.
That they buried a peece of money with them as a Fee of the _Elysian
Ferriman_, was a practise full of folly. But the ancient custome of
placing coynes in considerable Urnes, and the present practice of
burying medals in the Noble Foundations of _Europe_, are laudable wayes
of historicall discoveries, in actions, persons, Chronologies; and
posterity will applaud them.
We examine not the old Laws of Sepulture, exempting certain persons from
burial or burning. But hereby we apprehend that these were not the bones
of persons Planet-struck or burnt with fire from Heaven: No Reliques of
Traitors to their Countrey, Self-killers, or Sacrilegious Malefactors;
Persons in old apprehension unworthy of the _earth_; condemned unto the
_Tartara's_ of Hell, and bottomlesse pit of _Pluto_, from whence there
was no redemption.
Nor were only many customes questionable in order to their Obsequies,
but also sundry practises, fictions, and conceptions, discordant or
obscure, of their state and future beings; whether unto eight or ten
bodies of men to adde one of a woman, as being more inflammable, and
unctuously constituted for the better pyrall combustion, were any
rational practise: Or whether the complaint of _Perianders_ Wife be
tolerable, that wanting her Funerall burning she suffered intolerable
cold in Hell, according to the constitution of the infernal house of
_Pluto_, wherein cold makes a great part of their tortures; it cannot
passe without some question.
Why the Female Ghosts appear unto _Ulysses_, before the _Heroes_ and
masculine spirits? Why the _Psyche_ or soul of _Tiresias_ is of the
masculine gender; who being blinde on earth sees more then all the rest
in hell; Why the Funeral Suppers consisted of Egges, Beans, Smallage,
and Lettuce, since the dead are made to eat _Asphodels_ about the
_Elysian_ medows? Why since there is no Sacrifice acceptable, nor any
propitiation for the Covenant of the grave: men set up the Deity of
_Morta_, and fruitlesly adored Divinities without ears? it cannot escape
some doubt.
The dead seem all alive in the humane _Hades_ of _Homer_, yet cannot we
speak, prophesie, or know the living, except they drink blood, wherein
is the life of man. And therefore the souls of _Penelope's_ Paramours
conducted by _Mercury_ chiriped like bats, and those which followed
_Hercules_ made a noise but like a flock of birds.
The departed spirits know things past and to come, yet are ignorant of
things present. _Agememnon_ fortels what should happen unto _Ulysses_,
yet ignorantly enquires what is become of his own Son. The ghosts are
afraid of swords in _Homer_, yet _Sybilla_ tells _Æneas_ in _Virgil_,
the thin habit of spirits was beyond the force of weapons. The spirits
put off their malice with their bodies, and _Cæsar_ and _Pompey_ accord
in Latine Hell, yet _Ajax_ in _Homer_ endures not a conference with
_Ulysses_: And _Deiphobus_ appears all mangled in _Virgils_ Ghosts, yet
we meet with perfect shadows among the wounded ghosts of _Homer_.
Since _Charon_ in _Lucian_ applauds his condition among the dead,
whether it be handsomely said of _Achilles_, that living contemner of
death, that he had rather be a Plowmans servant then Emperour of the
dead? How _Hercules_ his soul is in hell, and yet in heaven, and
_Julius_ his soul in a Star, yet seen by _Æneas_ in hell, except the
Ghosts were but images and shadows of the soul, received in higher
mansions, according to the ancient division of body, soul, and image or
_simulachrum_ of them both. The particulars of future beings must needs
be dark unto ancient Theories, which Christian Philosophy yet determines
but in a Cloud of opinions. A Dialogue between two Infants in the womb
concerning the state of this world, might handsomly illustrate our
ignorance of the next, whereof methinks we yet discourse in _Platoes_
denne, and are but _Embryon_ Philosophers.
_Pythagoras_ escapes in the fabulous hell of _Dante_,[89] among that
swarm of Philosophers, wherein whilest we meet with _Plato_ and
_Socrates_, _Cato_ is to be found in no lower place then Purgatory.
Among all the set, _Epicurus_ is most considerable, whom men make honest
without an _Elyzium_, who contemned life without encouragement of
immortality, and making nothing after death, yet made nothing of the
King of terrours.
[89] Del inferno. _cant. 4._
Were the happinesse of next world as closely apprehended as the
felicities of this, it were a martyrdome to live; and unto such as
consider none hereafter, it must be more then death to die, which makes
us amazed at those audacities, that durst be nothing, and return into
their _Chaos_ again. Certainly such spirits as could contemn death, when
they expected no better being after, would have scorned to live had they
known any. And therefore we applaud not the judgment of _Machiavel_,
that Christianity makes men cowards, or that with the confidence of but
half dying, the dispised virtues of patience and humility, have abased
the spirits of men, which Pagan principles exalted, but rather regulated
the wildenesse of audacities, in the attempts, grounds, and eternal
sequels of death; wherein men of the boldest spirits are often
prodigiously temerarious. Nor can we extenuate valour of ancient
Martyrs, who contemned death in the uncomfortable scene of their lives,
and in their decrepit Martyrdomes did probably lose not many moneths of
their dayes, or parted with life when it was scarce worth the living.
For (beside that long time past holds no consideration unto a slender
time to come) they had no small disadvantage from the constitution of
old age, which naturally makes men fearful; And complexionally
superannuated from the bold and couragious thoughts of youth and fervent
years. But the contempt of death from corporal animosity, promoteth not
our felicity. They may set in the _Orchestra_, and noblest Seats of
Heaven, who have held up shaking hands in the fire, and humanely
contended for glory.
Mean while _Epicurus_ lies deep in _Dante's_ hell, wherin we meet with
Tombs enclosing souls which denied their immortalities. But whether the
virtuous heathen, who lived better then he spake, or erring in the
principles of himself, yet lived above Philosophers of more specious
Maximes, lye so deep as he is placed; at least so low as not to rise
against Christians, who beleeving or knowing that truth, have lastingly
denied it in their practise and conversation, were a quæry too sad to
insist on.
But all or most apprehensions rested in Opinions of some future being,
which ignorantly or coldly beleeved, beget those perverted conceptions,
Ceremonies, Sayings, which Christians pity or laugh at. Happy are they,
which live not in that disadvantage of time, when men could say little
for futurity, but from reason. Whereby the noblest mindes fell often
upon doubtful deaths, and melancholly Dissolutions; With these hopes
_Socrates_ warmed his doubtful spirits, against that cold potion, and
_Cato_ before he durst give the fatal stroak, spent part of the night in
reading the immortality of _Plato_, thereby confirming his wavering hand
unto the animosity of that attempt.
It is the heaviest stone that melancholy can throw at a man, to tell him
he is at the end of his nature; or that there is no further state to
come, unto which this seemes progressional, and otherwise made in vaine;
Without this accomplishment the natural expectation and desire of such a
state, were but a fallacy in nature; unsatisfied Considerators would
quarrel the justice of their constitutions, and rest content that _Adam_
had fallen lower; whereby by knowing no other Original, and deeper
ignorance of themselves, they might have enjoyed the happinesse of
inferiour Creatures; who in tranquillity possess their Constitutions, as
having not the apprehension to deplore their own natures. And being
framed below the circumference of these hopes, or cognition of better
being, the wisedom of God hath necessitated their Contentment: But the
superiour ingredient and obscured part of our selves, whereto all
present felicities afford no resting contentment, will be able at last
to tell us we are more then our present selves; and evacuate such hopes
in the fruition of their own accomplishments.
CHAPTER V
Now since these dead bones have already out-lasted the living ones of
_Methuselah_, and in a yard under ground, and thin walls of clay,
out-worn all the strong and specious buildings above it; and quietly
rested under the drums and tramplings of three conquests; What Prince
can promise such diuturnity unto his Reliques, or might not gladly say,
_Sic ego componi versus in ossa velim._[90]
[90] Tibullus.
Time which antiquates Antiquities, and hath an art to make dust of all
things, hath yet spared these _minor_ Monuments. In vain we hope to be
known by open and visible conservatories, when to be unknown was the
means of their continuation and obscurity their protection: If they dyed
by violent hands, and were thrust into their Urnes, these bones become
considerable, and some old Philosophers would honour them,[91] whose
soules they conceived most pure, which were thus snatched from their
bodies; and to retain a stronger propension unto them: whereas they
weariedly left a languishing corps, and with faint desires of reunion.
If they fell by long and aged decay, yet wrapt up in the bundle of time,
they fall into indistinction, and make but one blot with Infants. If we
begin to die when we live, and long life be but a prolongation of death;
our life is a sad composition; we live with death, and die not in a
moment. How many pulses made up the life of _Methuselah_, were work for
_Archimedes_: Common Counters sum up the life of _Moses_ his man.[92]
Our dayes become considerable like petty sums by minute accumulations;
where numerous fractions make up but small round numbers; and our dayes
of a span long make not one little finger.[93]
[91] Oracula Chaldaica cum scholiis Pselli et Phethonis. Βίη λιπóντων
σῶμα ψυχαὶ καθαρώταται. Vi corpus relinquentium animæ purissimæ.
[92] _In the Psalme of_ Moses.
[93] _According to the ancient Arithmetick of the hand wherein the
little finger of the right hand contracted, signified an
hundred._ Pierius in Hieroglyph.
If the nearnesse of our last necessity, brought a nearer conformity
unto it, there were a happinesse in hoary hairs, and no calamity in half
senses. But the long habit of living indisposeth us for dying; When
Avarice makes us the sport of death; When even _David_ grew politickly
cruel; and _Solomon_ could hardly be said to be the wisest of men. But
many are to early old, and before the date of age. Adversity stretcheth
our dayes, misery makes _Alcmenas_ nights,[94] and time hath no wings
unto it. But the most tedious being is that which can unwish it self,
content to be nothing, or never to have been, which was beyond the
_male_-content of _Job_, who cursed not the day of his life, but his
Nativity; Content to have so far been, as to have a title to future
being; Although he had lived here but in an hidden state of life, and as
it were an abortion.
[94] _One night as long as three._
[Sidenote: _The puzling questions of_ Tiberius _unto Grammarians.
Marcel. Donatus in Suet._ Κλυτὰ ἔθνεα νεκρῶν. Hom. Job.]
What Song the _Syrens_ sang, or what name _Achilles_ assumed when he hid
himself among women, though puzling questions are not beyond all
conjecture. What time the persons of these Ossuaries entred the famous
Nations of the dead, and slept with Princes and Counsellors, might admit
a wide solution. But who were the proprietaries of these bones, or what
bodies these ashes made up, were a question above Antiquarism. Not to be
resolved by man, nor easily perhaps by spirits, except we consult the
Provincial Guardians, or tutelary Observators. Had they made as good
provision for their names, as they have done for their Reliques, they
had not so grosly erred in the art of perpetuation. But to subsist in
bones, and be but Pyramidally extant, is a fallacy in duration. Vain
ashes, which in the oblivion of names, persons, times, and sexes, have
found unto themselves a fruitlesse continuation, and only arise unto
late posterity, as Emblemes of mortal vanities; Antidotes against pride,
vainglory, and madding vices. Pagan vain glories which thought the world
might last for ever, had encouragement for ambition, and finding no
_Atropos_ unto the immortality of their Names, were never dampt with the
necessity of oblivion. Even old ambitions had the advantage of ours, in
the attempts of their vain-glories, who acting early, and before the
probable Meridian of time, have by this time found great accomplishment
of their designes, whereby the ancient _Heroes_ have already out-lasted
their Monuments, and Mechanical preservations. But in this latter Scene
of time we cannot expect such Mummies unto our memories, when ambition
may fear the Prophecy of _Elias_,[95] and _Charles_ the fift can never
hope to live within two _Methusela's_ of _Hector_.[96]
[95] _That the world may last but six thousand years._
[96] _Hectors fame lasting above two lives of_ Methuselah, _before that
famous Prince was extant._
And therefore restlesse inquietude for the diuturnity of our memories
unto present considerations, seemes a vanity almost out of date, and
superannuated peece of folly. We cannot hope to live so long in our
names, as some have done in their persons, one face of _Janus_ holds no
proportion to the other. 'Tis to late to be ambitious. The great
mutations of the world are acted, or time may be too short for our
designes. To extend our memories by Monuments, whose death we dayly pray
for, and whose duration we cannot hope, without injury to our
expectations, in the advent of the last day, were a contradiction to our
beliefs. We whose generations are ordained in this setting part of time,
are providentially taken off from such imaginations. And being
necessitated to eye the remaining particle of futurity, are naturally
constituted unto thoughts of the next world, and cannot excusably
decline the consideration of that duration, which maketh Pyramids
pillars of snow, and all that's past a moment.
Circles and right lines limit and close all bodies, and the mortal
right-lined-circle[97] must conclude and shut up all. There is no
antidote against the _Opium_ of time, which temporally considereth all
things; Our Fathers finde their graves in our short memories, and sadly
tell us how we may be buried in our Survivors. Grave-stones tell truth
scarce fourty yeers:[98] Generations passe while some trees stand, and
old Families last not three Oakes. To be read by bare inscriptions like
many in _Gruter_,[99] to hope for Eternity by Ænigmatical Epithetes, or
first letters of our names, to be studied by Antiquaries, who we were,
and have new Names given us like many of the Mummies, are cold
consolations unto the Students of perpetuity, even by everlasting
Languages.
[97] Θ _The character of death._
[98] _Old ones being taken up, and other bodies laid under them._
[99] Gruteri Inscriptiones Antiquæ
To be content that times to come should only know there was such a man,
not caring whether they knew more of him, was a frigid ambition in
_Cardan_:[100] disparaging his horoscopal inclination and judgement of
himself, who cares to subsist like _Hippocrates_ Patients, or _Achilles_
horses in _Homer_, under naked nominations, without deserts and noble
acts, which are the balsame of our memories, the _Entelechia_ and soul
of our subsistences. To be namelesse in worthy deeds exceeds an infamous
history. The _Canaanitish_ woman lives more happily without a name, then
_Herodias_ with one. And who had not rather have been the good theef,
then _Pilate_?
[100] Cuperem notum esse quod sim, non opto ut sciatur qualis sim.
_Card._ in vita propria.
But the iniquity of oblivion blindly scattereth her poppy, and deals
with the memory of men without distinction to merit of perpetuity. Who
can but pity the founder of the Pyramids? _Herostratus_ lives that burnt
the Temple of _Diana_, he is almost lost that built it; Time hath spared
the Epitaph of _Adrians_ horse, confounded that of himself. In vain we
compute our felicities by the advantage of our good names, since bad
have equal durations; and _Thersites_ is like to live as long as
_Agamemnon_. Who knows whether the best of men be known? or whether
there be not more remarkable persons forgot, then any that stand
remembred in the known account of time? Without the favour of the
everlasting Register the first man had been as unknown as the last, and
_Methuselahs_ long life had been his only Chronicle.
Oblivion is not to be hired: The greater part must be content to be as
though they had not been, to be found in the register of God, not in the
record of man. Twenty seven names make up the first story, and the
recorded names ever since contain not one living Century. The number of
the dead long exceedeth all that shall live. The night of time far
surpasseth the day, and who knows when was the Æquinox? Every houre
addes unto that current Arithmetique, which scarce stands one moment.
And since death must be the _Lucina_ of life, and even Pagans could
doubt whether thus to live, were to die; Since our longest Sun sets at
right descensions, and makes but winter arches, and therefore it cannot
be long before we lie down in darknesse, and have our light in ashes;
Since the brother of death daily haunts us with dying _memento's_, and
time that grows old it self, bids us hope no long duration: Diuturnity
is a dream and folly of expectation.
Darknesse and light divide the course of time, and oblivion shares with
memory, a great part even of our living beings; we slightly remember our
felicities, and the smartest stroaks of affliction leave but short smart
upon us. Sense endureth no extremities, and sorrows destroy us or
themselves. To weep into stones are fables. Afflictions induce
callosities, miseries are slippery, or fall like snow upon us, which
notwithstanding is no stupidity. To be ignorant of evils to come, and
forgetful of evils past, is merciful provision in nature, whereby we
digest the mixture of our few and evil dayes, and our delivered senses
not relapsing into cutting remembrances, our sorrows are not kept raw by
the edge of repetitions. A great part of Antiquity contented their hopes
of subsistency with a transmigration of their souls. A good way to
continue their memories, while having the advantage of plural
successions, they could not but act something remarkable in such variety
of beings, and enjoying the fame of their passed selves, make
accumulation of glory unto their last durations. Others rather then be
lost in the uncomfortable night of nothing, were content to recede into
the common being, and make one particle of the publick soul of all
things, which was no more then to return into their unknown and divine
Original again. Ægyptian ingenuity was more unsatisfied, contriving
their bodies in sweet consistences, to attend the return of their souls.
But all was vanity, feeding the winde,[101] and folly. The Ægyptian
Mummies, which _Cambyses_ or time hath spared, avarice now consumeth.
Mummie is become Merchandise, _Mizraim_ cures wounds, and _Pharaoh_ is
sold for balsoms.
[101] Omnia vanitas et pastio venti, νομὴ ἀνέμου, βόσκησις ut olim
Aquila et Symmachus.
_V. Drus._ Eccles.
In vain do individuals hope for immortality, or any patent from
oblivion, in preservations below the Moon: Men have been deceived even
in their flatteries above the Sun, and studied conceits to perpetuate
their names in heaven. The various Cosmography of that part hath already
varied the names of contrived constellations; _Nimrod_ is lost in
_Orion_, and _Osyris_ in the Dogge-starre. While we look for
incorruption in the heavens, we finde they are but like the Earth;
Durable in their main bodies, alterable in their parts: whereof beside
Comets and new Stars, perspectives begin to tell tales. And the spots
that wander about the Sun, with _Phaetons_ favour, would make clear
conviction.
There is nothing strictly immortal, but immortality; whatever hath no
beginning may be confident of no end. All others have a dependent being,
and within the reach of destruction, which is the peculiar of that
necessary essence that cannot destroy it self; And the highest strain of
omnipotency to be so powerfully constituted, as not to suffer even from
the power of it self. But the sufficiency of Christian Immortality
frustrates all earthly glory, and the quality of either state after
death makes a folly of posthumous memory. God who can only destroy our
souls, and hath assured our resurrection, either of our bodies or names
hath directly promised no duration. Wherein there is so much of chance
that the boldest Expectants have found unhappy frustration; and to hold
long subsistence, seems but a scape in oblivion. But man is a Noble
Animal, splendid in ashes, and pompous in the grave, solemnizing
Nativities and Deaths with equal lustre, nor omitting Ceremonies of
bravery, in the infamy of his nature.
Life is a pure flame, and we live by an invisible Sun within us. A
small fire sufficeth for life, great flames seemed too little after
death, while men vainly affected precious pyres, and burn like
_Sardanapalus_, but the wisedom of funeral Laws found the folly of
prodigal blazes, and reduced undoing fires, unto the rule of sober
obsequies, wherein few could be so mean as not to provide wood, pitch, a
mourner, and an Urne.
Five Languages secured not the Epitaph of _Gordianus;_ The man of God
lives longer without a Tomb then any by one, invisibly interred by
Angels, and adjudged to obscurity, though not without some marks
directing humane discovery. _Enoch_ and _Elias_ without either tomb or
burial, in an anomalous state of being, are the great Examples of
perpetuity, in their long and living memory, in strict account being
still on this side death, and having a late part yet to act upon this
stage of earth. If in the decretory term of the world we shall not all
die but be changed, according to received translation; the last day will
make but few graves; at least quick Resurrections will anticipate
lasting Sepultures; Some Graves will be opened before they be quite
closed, and _Lazarus_ be no wonder. When many that feared to die shall
groan that they can die but once, the dismal state is the second and
living death, when life puts despair on the damned; when men shall wish
the coverings of Mountaines, not of Monuments, and annihilation shall be
courted.
While some have studied Monuments, others have studiously declined them:
and some have been so vainly boisterous, that they durst not acknowledge
their Graves; wherein _Alaricus_[102] seems most subtle, who had a Rever
turned to hide his bones at the bottome. Even _Sylla_ that thought
himself safe in his Urne, could not prevent revenging tongues, and
stones thrown at his Monument. Happy are they whom privacy makes
innocent, who deal so with men in this world, that they are not afraid
to meet them in the next, who when they die, make no commotion among the
dead, and are not toucht with that poeticall taunt of _Isaiah_.[103]
[102] Jornandes de rebus Geticis.
[103] _Isa._ 14.
_Pyramids_, _Arches_, _Obelisks_, were but the irregularities of
vain-glory, and wilde enormities of ancient magnanimity. But the most
magnanimous resolution rests in the Christian Religion, which trampleth
upon pride, and sets on the neck of ambition, humbly pursuing that
infallible perpetuity, unto which all others must diminish their
diameters and be poorly seen in Angles of contingency.[104]
[104] Angulus contingentiæ, _the least of Angles_.
Pious spirits who passed their dayes in raptures of futurity, made
little more of this world, then the world that was before it, while they
lay obscure in the Chaos of preordination, and night of their
fore-beings. And if any have been so happy as truly to understand
Christian annihilation, extasis, exolution, liquefaction,
transformation, the kisse of the Spouse, gustation of God, and
ingression into the divine shadow, they have already had an handsome
anticipation of heaven; the glory of the world is surely over, and the
earth in ashes unto them.
To subsist in lasting Monuments, to live in their productions, to exist
in their names, and prædicament of _Chymera's_, was large satisfaction
unto old expectations and made one part of their _Elyziums_. But all
this is nothing in the Metaphysicks of true belief. To live indeed is to
be again our selves, which being not only an hope but an evidence in
noble beleevers; 'Tis all one to lie in St. _Innocents_
Church-yard,[105] as in the Sands of _Ægypt_: Ready to be any thing, in
the extasie of being ever, and as content with six foot as the Moles of
_Adrianus_.[106]
[105] _In_ Paris _where bodies soon consume._
[106] _A stately_ Mausoleum _or sepulchral pyle built by_ Adrianus _in_
Rome, _where now standeth the Castle of_ St. Angelo.
Lucan
----_Tabesne cadavera solvat
An rogus haud refert._----
THE GARDEN OF CYRUS
OR, THE QUINCUNCIAL, LOZENGE
OR NET-WORK PLANTATIONS OF
THE ANCIENTS, ARTIFICIALLY
NATURALLY, MYSTICALLY
CONSIDERED
BY
THOMAS BROWN D. OF PHYSICK
Printed in the Year, 1658
[Illustration: _Quid Quincunce speciosius, qui, in quam cunq; partem
spectaueris, rectus est. Quintilian;_//]
THE GARDEN OF CYRUS
Or, The Quincuncial, Lozenge, or Net-work Plantations of the Ancients,
Artificially, Naturally, Mystically considered.
CHAPTER I
That _Vulcan_ gave arrows unto _Apollo_ and _Diana_ the fourth day after
their Nativities, according to Gentile Theology, may passe for no blinde
apprehension of the Creation of the Sunne and Moon, in the work of the
fourth day; When the diffused light contracted into Orbes, and shooting
rayes, of those Luminaries. Plainer Descriptions there are from Pagan
pens, of the creatures of the fourth day; While the divine
Philosopher[107] unhappily omitteth the noblest part of the third; And
_Ovid_ (whom many conceive to have borrowed his description from
_Moses_) coldly deserting the remarkable account of the text, in three
words,[108] describeth this work of the third day; the vegetable
creation, and first ornamental Scene of nature; the primitive food of
animals, and first story of Physick, in Dietetical conservation.
[107] Plato in Timæo.
[108] fronde tegi silvas.
For though Physick may pleade high, from the medicall act of God, in
casting so deep a sleep upon our first Parent; And Chirurgery[109] finde
its whole art, in that one passage concerning the Rib of _Adam_, yet is
there no rivality with Garden contrivance and Herbery. For if Paradise
were planted the third day of the Creation, as wiser Divinity
concludeth, the Nativity thereof was too early for Horoscopie; Gardens
were before Gardiners, and but some hours after the earth.
[109] διαίρεσις _in opening the flesh_. ἐξαίρεσις, _in taking out the
rib_. σύνθεσις, _in closing up the part again_.
Of deeper doubt is its Topography, and locall designation, yet being the
primitive garden, and without much controversie[110] seated in the East;
it is more then probable the first curiosity, and cultivation of plants,
most nourished in those quarters. And since the Ark of _Noah_ first
toucht upon some mountains of _Armenia,_ the planting art arose again in
the East, and found its revolution not far from the place of its
Nativity, about the Plains of those Regions. And if _Zoroaster_ were
either _Cham_, _Chus_, or _Mizraim_, they were early proficients
therein, who left (as _Pliny_ delivereth) a work of Agriculture.
[110] _For some there is from the ambiguity of the word_ Mikedem,
_whether_ ab oriente _or_ a principio.
However the account of the Pensill or hanging gardens of _Babylon_, if
made by _Semiramis_, the third or fourth from _Nimrod_, is of no
slender antiquity; which being not framed upon ordinary level of ground,
but raised upon pillars admitting under-passages, we cannot accept as
the first _Babylonian_ Gardens; But a more eminent progress and
advancement in that art, then any that went before it: Somewhat
answering or hinting the old Opinion concerning Paradise it self, with
many conceptions elevated above the plane of the Earth.
_Nebuchodonosor_, whom some will have to be the famous _Syrian_ King of
_Diodorus_, beautifully repaired that City; and so magnificently built
his hanging gardens;[111] that from succeeding Writers he had the honour
of the first. From whence over-looking _Babylon_, and all the Region
about it, he found no circumscription to the eye of his ambition, till
over-delighted with the bravery of this Paradise; in his melancholy
metamorphosis, he found the folly of that delight, and a proper
punishment, in the contrary habitation, in wilde plantations and
wandrings of the fields.
[111] Josephus.
The _Persian_ Gallants who destroyed this Monarchy, maintained their
Botanicall bravery. Unto whom we owe the very name of Paradise:
wherewith we meet not in Scripture before the time of _Solomon_, and
conceived originally _Persian_. The word for that disputed Garden,
expressing in the Hebrew no more then a Field enclosed, which from the
same Root is content to derive a garden and a Buckler.
_Cyrus_ the elder brought up in Woods and Mountains, when time and power
enabled, pursued the dictate of his education, and brought the treasures
of the field into rule and circumscription, So nobly beautifying the
hanging Gardens of _Babylon_, that he was also thought to be the authour
thereof.
_Ahasuerus_ (whom many conceive to have been _Artaxerxes Longimanus_) in
the Countrey and City of Flowers,[112] and in an open Garden,
entertained his Princes and people, while _Vasthi_ more modestly treated
the Ladies within the Palace thereof.
[112] Sushan in Susiana.
But if (as some opinion) [SN: Plutarch _in the life of_ Artaxerxes.]
King _Ahasuerus_ were _Artaxerxes Mnemon_, that found a life and reign
answerable unto his great memory, our magnified _Cyrus_ was his second
brother: who gave the occasion of that memorable work, and almost
miraculous retrait of _Xenophon_. A person of high spirit and honour,
naturally a King, though fatally prevented by the harmlesse chance of
_post_-geniture: Not only a Lord of Gardens, but a manuall planter
thereof: disposing his trees like his armies in regular ordination. So
that while old _Laertas_ hath found a name in _Homer_ for pruning
hedges, and clearing away thorns and bryars; while King _Attalus_ lives
for his poysonous plantations of _Aconites_, Henbane, Hellebore, and
plants hardly admitted within the walls of Paradise; While many of the
Ancients do poorly live in the single names of Vegetables; All stories
do look upon _Cyrus_, as the splendid and regular planter.
According whereto _Xenophon_[113] describeth his gallant plantation at
_Sardis_, thus rendered by _Stobæus, Arbores pari intervallo sitas,
rectos ordines, et omnia perpulchrè in Quincuncem directa_.[114] Which
we shall take for granted as being accordingly rendered by the most
elegant of the Latines;[115] and by no made term, but in use before by
_Varro_. That is, the rows and orders so handsomely disposed; or five
trees so set together, that a regular angularity, and through prospect,
was left on every side. Owing this name not only unto the Quintuple
number of Trees, but the figure declaring that number, which being
doubled at the angle, makes up the Letter Χ, that is the Emphatical
decussation, or fundamental figure.
[113] Xenophon in Oeconomico.
[114] Καλὰ μὲν τὰ δένδρα, διʼ ἴσου δὲ τὰ πεφυτευμένα, ὀρθοὶ δὲ ὁι
στίχοι τῶν δένδρον, εὐγώνεα δὲ πάντα καλῶς
[115] Cicero iæ Cat. Major.
Now though in some ancient and modern practice the _area_ or decussated
plot, might be a perfect square, answerable to a _Tuscan Pedestal_, and
the _Quinquernio_ or Cinque-point of a die; wherein by Diagonal lines
the intersection was regular; accommodable unto Plantations of large
growing Trees; and we must not denie our selves the advantage of this
order; yet shall we chiefly insist upon that of _Curtius_[116] and
_Porta_, in their brief description hereof. Wherein the _decussis_ is
made within a longilateral square, with oposite angles, acute and obtuse
at the intersection; and so upon progression making a _Rhombus_ or
Lozenge figuration, which seemeth very agreeable unto the Original
figure; Answerable whereunto we observe the decussated characters in
many consulary coynes, and even in those of _Constantine_ and his Sons,
which pretend their pattern in the Sky; the crucigerous Ensigne carried
this figure, not transversly or rectangularly intersected, but in a
decussation, after the form of an _Andrean_ or _Burgundian_ cross, which
answereth this description.
[116] Benedict Curtius de Hortis. Bapt. Portainvilla.
Where by the way we shall decline the old Theme, so traced by antiquity
of crosses and crucifixion: Whereof some being right, and of one single
peece without traversion or transome, do little advantage our subject.
Nor shall we take in the mystical _Tau_, or the Crosse of our blessed
Saviour, which having in some descriptions an _Empedon_ or crossing
foot-stay, made not one single transversion. And since the Learned
_Lipsius_ hath made some doubt even of the crosse of St. _Andrew_,
since some Martyrological Histories deliver his death by the general
Name of a crosse, and _Hippolitus_ will have him suffer by the sword; we
should have enough to make out the received Crosse of that Martyr. Nor
shall we urge the _labarum_, and famous Standard of _Constantine_, or
make further use thereof, then as the first letters in the Name of our
Saviour Christ, in use among Christians, before the dayes of
_Constantine_, to be observed in Sepulchral Monuments of Martyrs,[117]
in the Reign of _Adrian_, and _Antoninus_; and to be found in the
Antiquities of the Gentiles, before the advent of Christ, as in the
Medal of King _Ptolomy_, signed with the same characters, and might be
the beginning of some word or name, which Antiquaries have not hit on.
[117] _Of_ Marius, Alexander, Roma Sotterranea.
We will not revive the mysterious crosses of _Ægypt_, with circles on
their heads, in the breast of _Serapis_, and the hands of their Geniall
spirits, not unlike the character of _Venus_, and looked on by ancient
Christians, with relation unto Christ. Since however they first began,
the Ægyptians thereby expressed the processe and motion of the spirit of
the world, and the diffusion thereof upon the Celestiall and Elementall
nature; implyed by a circle and right-lined intersection. A secret in
their Telesmes and magicall Characters among them. Though he that
considereth the plain crosse[118] upon the head of the Owl in the
Laterane Obelisk, or the crosse[119] erected upon a pitcher diffusing
streams of water into two basins, with sprinkling branches in them, and
all described upon a two-footed Altar, as in the Hieroglyphicks of the
brazen Table of _Bembus_: will hardly decline all thought of Christian
signality in them.
[118] _Wherein the lower part is some what longer, as defined by_ Upton
de studio militari, _and_ Johannes de Bado Aureo, cum comment.
clariss. et doctiss. Bi sæi.
[119] Casal. de Ritibus. Bosio nella Trionfante croce.
We shall not call in the Hebrew _Tenapha_, or ceremony of their
Oblations, waved by the priest unto the four quarters of the world,
after the form of a cross; as in the peace-offerings. And if it were
clearly made out what is remarkably delivered from the Traditions of
the Rabbins, that as the Oyle was powred coronally or circularly upon
the head of Kings, so the High-Priest was anointed decussatively or in
the form of a X; though it could not escape a typical thought of Christ,
from mystical considerators; yet being the conceit is Hebrew, we should
rather expect its verification from Analogy in that language, then to
confine the same unto the unconcerned Letters of _Greece_, or make it
out by the characters of _Cadmus_ or _Palamedes_.
Of this Quincuncial Ordination the Ancients practised, much discoursed
little; and the Moderns have nothing enlarged; which he that more nearly
considereth, in the form of its square _Rhombus_, and decussation, with
the several commodities, mysteries, parallelismes, and resemblances,
both in Art and Nature, shall easily discern the elegancy of this order.
That this was in some wayes of practice in diverse and distant Nations,
hints or deliveries there are from no slender Antiquity. In the hanging
Gardens of _Babylon_, from _Abydenus_, _Eusebius_, and others,
_Curtius_[120] describeth this rule of decussation. In the memorable
Garden of _Alcinous_ anciently conceived an original phancy, from
Paradise, mention there is of well contrived order; For so hath
_Didymus_ and _Eustachius_ expounded the emphatical word. _Diomedes_
describing the Rurall possions of his Father, gives account in the same
Language of Trees orderly planted. And _Ulysses_ being a boy was
promised by his father fourty Fig-trees, and fifty rows of vines,[121]
producing all kind of grapes.
[120] Decussatio ipsa jucundum ac peramænum conspectum præbuit.
_Cart._ Hortar. _l._ 6.
[121] ὄρχοι, στίχοι ἀμπελῶν, φυτῶν στίχος, ἡ κατὰ τάξιν φυτεία.
Phavorinus Philoxenus.
That the Eastern Inhabitants of _India_, made use of such order, even in
open Plantations, is deducible from _Theophrastus_; who describing the
trees whereof they made their garments, plainly delivereth that they
were planted kaτʼ ὄρχους, and in such order that at a distance men would
mistake them for Vineyards. The same seems confirmed in _Greece_ from a
singular expression in _Aristotle_[122] concerning the order of Vines,
delivered by a military term representing the orders of Souldiers, which
also confirmeth the antiquity of this form yet used in vineal
plantations.
[122] συστάδας ἀμπέλων. _Polit. 7._
That the same was used in Latine plantations is plainly confirmed from
the commending penne of _Varro_, _Quintilian_, and handsome Description
of _Virgil_.[123]
[123] Indulge ordinibus, nec secius omnis in unguem Arboribus positis,
secto via limite quadret. _Georg. 2._
That the first Plantations not long after the Floud were disposed after
this manner, the generality and antiquity of this order observed in
Vineyards, and Wine Plantations, affordeth some conjecture. And since
from judicious enquiry, _Saturn_ who divided the world between his three
sonnes, who beareth a Sickle in his hand, who taught the Plantations of
Vines, the setting, grafting of trees, and the best part of Agriculture,
is discovered to be _Noah_, whether this early dispersed Husbandry in
Vineyards, had not its Original in that Patriarch, is no such
Paralogical doubt.
And if it were clear that this was used by _Noah_ after the Floud, I
could easily beleeve it was in use before it; Not willing to fix such
ancient inventions no higher original then _Noah_; Nor readily
conceiving those aged _Heroes_, whose diet was vegetable, and only, or
chiefly consisted in the fruits of the earth, were much deficient in
their splendid cultivations; or after the experience of fifteen hundred
years, left much for future discovery in Botanical Agriculture. Nor
fully perswaded that Wine was the invention of _Noah_, that fermented
Liquors, which often make themselves, so long escaped their Luxury or
experience; that the first sinne of the new world was no sin of the old.
That _Cain_ and _Abel_ were the first that offered Sacrifice; or because
the Scripture is silent that _Adam_ or _Isaac_ offered none at all.
Whether _Abraham_ brought up in the first planting Countrey, observed
not some rule hereof, when he planted a grove at _Beer-sheba_; or
whether at least a like ordination were not in the Garden of _Solomon_,
probability may contest. Answerably unto the wisedom of that eminent
Botanologer, and orderly disposer of all his other works. Especially
since this was one peece of Gallantry, wherein he pursued the specious
part of felicity, according to his own description. I made me Gardens
and Orchards, and planted Trees in them of all kindes of fruit. I made
me Pools of water, to water therewith the wood that bringeth forth
Trees,[124] which was no ordinary plantation, if according to the
_Targum_, or _Chaldee Paraphrase_, it contained all kindes of Plants,
and some fetched as far as _India_; And the extent thereof were from the
wall of _Jerusalem_ unto the water of _Siloah_.
[124] _Eccles._ 2.
And if _Jordan_ were but _Jaar Eden_, that is, the River of _Eden,
Genesar_ but _Gansar_ or the prince of Gardens; and it could be made
out, that the Plain of _Jordan_ were watered not comparatively, but
causally, and because it was the Paradise of God, as the learned
_Abramas_[125] hinteth, he was not far from the Prototype and originall
of Plantations. And since even in Paradise it self, the tree of
knowledge was placed in the middle of the Garden, whatever was the
ambient figure; there wanted not a centre and rule of decussation.
Whether the groves and sacred Plantations of Antiquity, were not thus
orderly placed, either by _quaternio's_, or quintuple ordinations, may
favourably be doubted. For since they were so methodical in the
constitutions of their temples, as to observe the due scituation,
aspect, manner, form, and order in Architectonicall relations, whether
they were not as distinct in their groves and Plantations about them, in
form and _species_ respectively unto their Deities, is not without
probability of conjecture. And in their groves of the Sunne this was a
fit number, by multiplication to denote the dayes of the year; and might
Hieroglyphically speak as much, as the mystical _Statua_ of _Janus_[126]
in the Language of his fingers. And since they were so critical in the
number of his horses, the strings of his Harp, and rayes about his head,
denoting the orbes of heaven, the Seasons and Moneths of the Yeare:
witty Idolatry would hardly be flat in other appropriations.
[125] Vet. Testamenti Pharus.
[126] _Which King_ Numa _set up with his fingers so disposed that they
numerically denoted 365._ Pliny.
CHAPTER II
Nor was this only a form of practise in Plantations, but found imitation
from high Antiquity, in sundry artificial contrivances and manual
operations. For to omit the position of squared stones, _cuncatim_ or
_wedgwise_ in the walls of _Roman_ and _Gothick_ buildings; and the
_lithostrata_ or figured pavements of the ancients, which consisted not
all of square stones, but were divided into triquetrous segments,
honeycombs, and sexangular figures, according to _Vitruvius_; The
squared stones and bricks in ancient fabricks, were placed after this
order. And two above or below conjoyned by a middle stone or _Plinthus_,
observable in the ruines of _Forum Nervæ,_ the _Mausoleum_ of
_Augustus_, the Pyramid of _Cestius_, and the sculpture draughts of the
larger Pyramids of Ægypt. And therefore in the draughts of eminent
fabricks, Painters do commonly imitate this order in the lines of their
description.
In the Laureat draughts of sculpture and picture, the leaves and foliate
works are commonly thus contrived, which is but in imitation of the
_Pulvinaria_, and ancient pillow-work, observable in _Ionick_ peeces,
about columns, temples and altars. To omit many other analogies, in
Architectonicall draughts, which art itself is founded upon fives,[127]
having its subject, and most gracefull peeces divided by this number.
[127] _Of a structure five parts_, Fundamentum, parietes, Aperturæ,
Compartitio tectum, _Leo. Alberti. Five Columes_, Tuscan, Dorick,
Ionick, Corinthian, Compound. _Five different intercolumniations_,
Pycnostylos, dystylos, Systylos, Areostylos, Eustylos. _Vitru._
The Triumphal Oval, and Civicall Crowns of Laurel, Oake, and Myrtle,
when fully made, were pleated after this order. And to omit the Crossed
Crowns of Christian Princes; what figure that was which _Anastatius_
described upon the head of _Leo_ the third; or who first brought in the
Arched Crown; That of Charles the great, (which seems the first
remarkably closed Crown), was framed after this manner;[128] with an
intersection in the middle from the main crossing barres, and the
interspaces, unto the frontal circle, continued by handsome
network-plates, much after this order. Whereon we shall not insist,
because from greater Antiquity, and practice of consecration, we meet
with the radiated, and starry Crown, upon the head of _Augustus_, and
many succeeding Emperors. Since the Armenians and Parthians had a
peculiar royall Capp; And the Grecians from _Alexander_ another kinde of
diadem. And even Diadems themselves were but fasciations, and handsome
ligatures, about the heads of Princes; nor wholly omitted in the mitrall
Crown, which common picture seems to set too upright and forward upon
the head of _Aaron_: Worne[129] sometimes singly, or doubly by Princes,
according to their Kingdomes; and no more to be expected from two Crowns
at once, upon the head of _Ptolomy_. And so easily made out when
historians tell us, some bound up wounds, some hanged themselves with
diadems.
[128] Uti constat ex pergamena apud Chifflet; in _B. R._ Bruxelli, et
Icon. _f._ Stradæ.
[129] Macc, 1. 11.
The beds of the antients were corded somewhat after this fashion: That
is not directly, as ours at present, but obliquely, from side to side,
and after the manner of network; whereby they strengthened the spondæ or
bedsides, and spent less cord in the work: as is demonstrated by
_Blancanus_.[130]
[130] Aristot. Mechan. Quæst.
And as they lay in crossed beds, so they sat upon seeming crosse legg'd
seats: in which form the noblest thereof were framed; Observable in the
triumphall seats, the _sella curulis_, or _Ædyle Chayres_, in the coyns
of _Cestius_, _Sylla_, and _Julius_. That they sat also crosse legg'd
many noble draughts declare; and in this figure the sitting gods and
goddesses are drawn in medalls and medallions. And beside this kinde of
work in Retiarie and hanging tectures, in embroderies, and eminent
needle-works; the like is obvious unto every eye in glass-windows. Nor
only in Glassie contrivances, but also in Lattice and Stone-work,
conceived in the Temple of _Solomon_; wherein the windows are termed
_fenestræ reticulatæ_, or lights framed like nets.[131] And agreeable
unto the Greek expression concerning Christ in the _Canticles_,[132]
looking through the nets, which ours hath rendered, he looketh forth at
the windows, shewing himselfe through the lattesse; that is, partly seen
and unseen, according to the visible and invisible side of his nature.
To omit the noble reticulate work, in the chapters of the pillars of
_Solomon_, with Lillies, and Pomegranats upon a network ground; and the
_Craticula_ or grate through which the ashes fell in the altar of burnt
offerings.
[131] δικτυοτά.
[132] _Cant._ 2.
That the networks and nets of antiquity were little different in the
form from ours at present, is confirmable from the nets in the hands of
the Retiarie gladiators, the proper combatants with the secutores. To
omit the ancient Conopeion or gnatnet of the Ægyptians, the inventors of
that Artifice: the rushey labyrinths of _Theocritus_; the nosegaynets,
which hung from the head under the nostrils of Princes; and that uneasie
metaphor of _Reticulum Jecoris_, which some expound the lobe, we the
caule above the liver. As for that famous network[133] of _Vulcan_,
which inclosed _Mars_ and _Venus_, and caused that unextinguishable
laugh in heaven; since the gods themselves could not discern it, we
shall not prie into it; Although why _Vulcan_ bound them, _Neptune_
loosed them, and _Apollo_ should first discover them, might afford no
vulgar mythologie. Heralds have not omitted this order or imitation
thereof, whiles they Symbollically adorn their Scuchions with Mascles,
Fusils and Saltyrs,[134] and while they disposed the figures of Ermins,
and vaired coats in this Quincuncial method.
[133] Ἄσβεστος δ' ἅ ρ' ἐνῶρτο γελως. Hom.
[134] De armis Scaccatis, Masculatis, invectis fuselatis vide Spelm.
Aspilog. et Upton. cum erudit. Bissæo.
The same is not forgot by Lapidaries while they cut their gemms
pyramidally, or by æquicrural triangles. Perspective pictures, in their
Base, Horison, and lines of distances, cannot escape these Rhomboidall
decussations. Sculptors in their strongest shadows, after this order doe
draw their double Haches. And the very _Americans_ do naturally fall
upon it, in their neat and curious textures, which is also observed in
the elegant artifices of _Europe_. But this is no law unto the wool of
the neat _Retiarie_ Spider, which seems to weave without transversion,
and by the union of right lines to make out a continued surface, which
is beyond the common art of Textury, and may still nettle _Minerva_ the
goddesse of that mystery.[135] And he that shall hatch the little seeds,
either found in small webs, or white round Egges, carried under the
bellies of some Spiders, and behold how at their first production in
boxes, they will presently fill the same with their webbs, may observe
the early, and untaught finger of nature, and how they are natively
provided with a stock, sufficient for such Texture.
[135] _As in the contention between_ Minerva _and_ Arachne.
The Rurall charm against _Dodder_, _Tetter_, and strangling weeds, was
contrived after this order, while they placed a chalked Tile at the four
corners, and one in the middle of their fields, which though ridiculous
in the intention, was rationall in the contrivance, and a good way to
diffuse the magick through all parts of the _Area_.
Somewhat after this manner they ordered the little stones in the old
game of _Pentalithismus_, or casting up five stones to catch them on the
back of their hand. And with some resemblance hereof, the _Proci_ or
Prodigal Paramours disposed their men, when they played _Penelope_.[136]
For being themselves an hundred and eight, they set fifty four stones on
either side, and one in the middle, which they called _Penelope_, which
he that hit was Master of the game.
[136] _In_ Eustachius.
In Chesse-boards and Tables we yet finde Pyramids and Squares, I wish we
had their true and ancient description, far different from ours, or the
_Chet mat_ of the _Persians_, and might continue some elegant
remarkables, as being an invention as High as _Hermes_ the Secretary of
_Osyris_,[137] figuring the whole world, the motion of the Planets, with
Eclipses of Sunne and Moon.
[137] Plato.
Physicians are not without the use of this decussation in several
operations, in ligatures and union of dissolved continuities. Mechanicks
make use hereof in forcipal Organs, and Instruments of incision; wherein
who can but magnifie the power of decussation, inservient to contrary
ends, solution and consolidation, union, and division, illustrable from
_Aristotle_ in the old _Nucifragium_ or Nutcraker, and the Instruments
of Evulsion, compression or incision; which consisting of two _Vectes_
or armes, converted towards each other, the innitency and stresse being
made upon the _hypomochlion_ or fulciment in the decussation, the
greater compression is made by the union of two impulsors.
----- ----- ----- ----- -----
_Hast._ | | | | | | | | | |
----- ----- ----- ----- -----
----- ----- ----- -----
_Pr._ | | | | | | | |
----- ----- ----- -----
----- ----- ----- ----- -----
_Tr._ | | | | | | | | | |
----- ----- ----- ----- -----
The _Romane Batalia_[138] was ordered after this manner, whereof as
sufficiently known _Virgil_ hath left but an hint, and obscure
intimation. For thus were the maniples and cohorts of the _Hastiti_,
_Principes_ and _Triarii_ placed in their bodies, wherein consisted the
strength of the _Romane battle_. By this Ordination they readily fell
into each other; the _Hastati_ being pressed, handsomely retired into
the intervals of the _principes_, these into that of the _Triarii_,
which making as it were a new body, might joyntly renew the battle,
wherein consisted the secret of their successes. And therefore it was
remarkably singular[139] in the battle of _Africa_, that _Scipio_
fearing a rout from the Elephants the Enemy, left not the _Principes_ in
their alternate distances, whereby the Elephants passing the vacuities
of the _Hastati_, might have run upon them, but drew his battle into
right order, and leaving the passages bare, defeated the mischief
intended by the Elephants. Out of this figure were made two remarkable
forms of Battle, the _Cuneus_ and _Forceps_, or the Sheare and wedge
Battles, each made of half a _Rhombus_, and but differenced by position.
The wedge invented to break or worke into a body, the _forceps_ to
environ and defeat the power thereof composed out of selectest Souldiery
and disposed into the form of an V, wherein receiving the wedge, it
inclosed it on both sides. After this form the famous _Narses_[140]
ordered his battle against the _Franks_, and by this figure the _Almans_
were enclosed, and cut in peeces.
[138] _In the disposure of the Legions in the Wars of the Republike,
before the division of the Legion into ten cohorts by the
Emperours._ Salmas. _in his Epistle a Mounsieur de Peyresc. & de
Re militari Romanorum_.
[139] Polybius Appianus.
[140] Agathius Ammianus.
The _Rhombus_ or Lozenge figure so visible in this order, was also a
remarkable form of battle in the _Grecian_ Cavalry,[141] observed by the
_Thessalians_, and _Philip_ King of _Macedon_, and frequently by the
_Parthians_, As being most ready to turn every way, and best to be
commanded, as having its ductors, or Commanders at each Angle.
[141] Ælian. Tact.
The _Macedonian Phalanx_ (a long time thought invincible) consisted of a
long square. For though they might be sixteen in Rank and file, yet when
they shut close, so that the sixt pike advanced before the first, though
the number might be square, the figure was oblong, answerable unto the
Quincuncial quadrate of _Curtius_. According to this square _Thucydides_
delivers, the _Athenians_ disposed their battle against the
_Lacedemonians_ brickwise,[142] and by the same word the Learned
_Guellius_ expoundeth the quadrat of _Virgil_[143] after the form of a
brick or tile.
[142] ἐν πλασίω.
[143] Secto via limite quadret. _Comment._ in Virgil.
And as the first station and position of trees, so was the first
habitation of men, not in round Cities, as of later foundation; For the
form of _Babylon_ the first City was square, and so shall also be the
last, according to the description of the holy City in the Apocalyps.
The famous pillars of _Seth_ before the floud had also the like
foundation, if they were but _antidiluvian_ Obelisks, and such as _Cham_
and his _Ægyptian_ race, imitated after the Floud.
But _Nineveh_ which Authours acknowledge to have exceeded _Babylon_, was
of a longilaterall[144] figure, ninety five Furlongs broad, and an
hundred and fifty long, and so making about sixty miles in circuit,
which is the measure of three dayes journey, according unto military
marches, or castrensiall mansions. So that if _Jonas_ entred at the
narrower side, he found enough for one dayes walk to attain the heart of
the City, to make his Proclamation, And if we imagine a City extending
from _Ware_ to _London_, the expression will be moderate of six score
thousand Infants, although we allow vacuities, fields, and intervals of
habitation, as there needs must be when the monument of _Ninus_ took up
no lesse then ten furlongs.
[144] Diod. Sic.
And, though none of the seven wonders, yet a noble peece of Antiquity,
and made by a Copy exceeding all the rest, had its principal parts
disposed after this manner, that is, the Labyrinth of _Crete_, built
upon a long quadrate, containing five large squares, communicating by
right inflections, terminating in the centre of the middle square, and
lodging of the _Minotaur_, if we conform unto the description of the
elegant medal thereof in _Agostino_.[145] And though in many accounts we
reckon grosly by the square, yet is that very often to be accepted as a
long-sided quadrate which was the figure of the Ark of the Covenant, the
table of the Shew-bread, and the stone wherein the names of the twelve
Tribes were engraved, that is, three in a row, naturally making a
longilateral Figure, the perfect quadrate being made by nine.
[145] Antonio Agostino delle medaglie.
What figure the stones themselves maintained, tradition and Scripture
are silent, yet Lapidaries in precious stones affect a Table or long
square, and in such proportion, that the two laterall, and also the
three inferiour Tables are equall unto the superiour, and the angles of
the laterall Tables, contain and constitute the _hypothenusæ_, or broder
sides subtending.
That the Tables of the Law were of this figure, general imitation and
tradition hath confirmed; yet are we unwilling to load the shoulders of
_Moses_ with such massie stones, as some pictures lay upon them, since
'tis plainly delivered that he came down with them in his hand; since
the word strictly taken implies no such massie hewing, but cutting, and
fashioning of them into shape and surface; since some will have them
Emeralds, and if they were made of the materials of Mount _Sina_, not
improbable that they were marble: since the words were not many, the
letters short of seven hundred, and the Tables written on both sides
required no such capacity.
The beds of the Ancients were different from ours at present, which are
almost square, being framed oblong, and about a double unto their
breadth; not much unlike the _area_, or bed of this Quincuncial
quadrate. The single beds of _Greece_ were six foot,[146] and a
little more in length, three in breadth; the Giant-like bed of _Og_,
which had four cubits of bredth, nine and a half in length, varied not
much from this proportion. The Funeral bed of King _Cheops_, in the
greater Pyramid, which holds seven in length, and four foot in bredth,
had no great deformity from this measure; And whatsoever were the
bredth, the length could hardly be lesse, of the tyrannical bed of
_Procrustes_, since in a shorter measure he had not been fitted with
persons for his cruelty of extension. But the old sepulchral bed, or
_Amazonian_ Tomb[147] in the market-place of _Megara_, was in the form
of a Lozenge; readily made out by the composure of the body. For the
armes not lying fasciated or wrapt up after the _Grecian_ manner but in
a middle distention, the including lines will strictly make out that
figure.
[146] Aristot. Mechan.
[147] _Plut._ in vit. Thes.
CHAPTER III
Now although this elegant ordination of vegetables, hath found
coincidence or imitation in sundry works of Art, yet is it not also
destitute of natural examples, and though overlooked by all, was
elegantly observable, in severall works of nature.
Could we satisfie our selves in the position of the lights above, or
discover the wisedom of that order so invariably maintained in the fixed
Stars of heaven; Could we have any light, why the stellary part of the
first masse, separated into this order, that the Girdle of _Orion_
should ever maintain its line, and the two Stars in _Charles's_ Wain
never leave pointing at the Pole-Starre, we might abate the
_Pythagoricall_ Musick of the Spheres, the sevenfold Pipe of _Pan_; and
the strange Cryptography of _Gaffarell_ in his Starrie Book of Heaven.
But not to look so high as Heaven or the single Quincunx of the
_Hyades_ upon the neck of _Taurus_, the Triangle, and remarkable
_Crusero_ about the foot of the _Centaur_; observable rudiments there
are hereof in subterraneous concretions, and bodies in the Earth; in the
_Gypsum_ or _Talcum Rhomboides_, in the Favaginites or honey-comb-stone,
in the _Asteria_ and _Astroites_, and in the crucigerous stone of S.
_Iago_ of _Gallicia_.
The same is observably effected in the _Julus_, _Catkins_, or pendulous
excrescencies of severall Trees, of Wallnuts, Alders, and Hazels, which
hanging all the Winter, and maintaining their Net-work close, by the
expansion thereof are the early foretellers of the spring, discoverable
also in long Pepper, and elegantly in the _Julus_ of _Calamus
Aromaticus_, so plentifully growing with us in the first palms of
Willowes, and in the flowers of Sycamore, Petasites, Asphodelus, and
_Blattaria_, before explication. After such order stand the flowery
Branches in our best spread _Verbascum_, and the seeds about the spicous
head or torch of _Tapsus Barbatus_, in as fair a regularity as the
circular and wreathed order will admit, which advanceth one side of the
square, and makes the same Rhomboidall.
In the squamous heads of _Scabious_, _Knapweed_, and the elegant _Jacea
Pinea_, and in the Scaly composure of the Oak-Rose,[148] which some
years most aboundeth. After this order hath Nature planted the Leaves in
the Head of the common and prickled Artichoak: wherein the black and
shining Flies do shelter themselves, when they retire from the purple
Flower about it; The same is also found in the pricks, sockets, and
impressions of the seeds, in the pulp or bottome thereof; wherein do
elegantly stick the Fathers of their Mother. To omit the Quincunciall
Specks on the top of the Miscle-berry, especially that which grows upon
the _Tilia_ or Lime-Tree. And the remarkable disposure of those yellow
fringes about the purple Pestill of _Aaron_, and elegant clusters of
Dragons, so peculiarly secured by nature, with an _umbrella_ or
skreening Leaf about them.
[148] Capitula squammata Quercum Bauhini, _whereof though he saith_
perraro reperiuntur bis tantum invenimus, _yet we finde them
commonly with us and in great numbers_.
[Sidenote: _Especially the_ porus cervinus Imperati, Sporosa, Alga
πλατυκέρως. Bauhini.]
The Spongy leaves of some Sea-wracks, Fucus, Oaks, in their several
kindes, found about the shoar,[149] with ejectments of the Sea, are
overwrought with Net-work elegantly containing this order, which plainly
declareth the naturality of this texture; And how the needle of nature
delighteth to work, even in low and doubtful vegetations.
[149] Antho. Græc. inter Epigrammata γριφώδη ἐνδον ἐμῶν μητρὸς
λαγονων ἔχω πατέρα.
The _Arbustetum_ or Thicket on the head of the Teazell, may be observed
in this order: And he that considereth that fabrick so regularly
palisadoed, and stemm'd with flowers of the royal colour; in the house
of the solitary maggot, may finde the Seraglio of _Solomon_. And
contemplating the calicular shafts, and uncous disposure of their
extremities, so accommodable unto the office of abstersion, not condemn
as wholly improbable the conceit of those who accept it, for the herb
_Borith_.[150] Where by the way, we could with much inquiry never
discover any transfiguration, in this abstemious insect, although we
have kept them long in their proper houses, and boxes. Where some wrapt
up in their webbs, have lived upon their own bowels, from _September_
unto _July_.
[150] _Jer._ 2, 22.
In such a grove doe walk the little creepers about the head of the
burre. And such an order is observed in the aculeous prickly plantation,
upon the heads of several common thistles, remarkably in the notable
palisados about the flower of the milk-thistle; And he that inquireth
into the little bottome of the globe-thistle, may finde that gallant
bush arise from a scalpe of like disposure.
The white umbrella or medicall bush of Elder, is an Epitome of this
order: arising from five main stemms Quincuncially disposed, and
tollerably maintained in their subdivisions. To omit the lower
observations in the seminal spike of Mercurie weld, and Plantane.
Thus hath nature ranged the flowers of Santfoyne, and French honey
suckle; and somewhat after this manner hath ordered the bush in
_Jupiters_ beard, or house-leek; which old superstition set on the tops
of houses, as a defensative against lightening and thunder. The like in
Fenny Seagreen or the water Souldier;[151] which, though a military name
from Greece, makes out the Roman order.
[151] Stratiotes.
A like ordination there is in the favaginous Sockets, and Lozenge seeds
of the noble flower of the Sunne. Wherein in Lozenge figured boxes
nature shuts up the seeds, and balsame which is about them.
But the Firre and Pinetree from their fruits doe naturally dictate this
position. The Rhomboidall protuberances in Pineapples maintaining this
Quincuncial order unto each other, and each Rhombus in it self. Thus are
also disposed the triangular foliations, in the conicall fruit of the
firre tree, orderly shadowing and protecting the winged seeds below
them.
The like so often occurreth to the curiosity of observers, especially in
spicated seeds and flowers, that we shall not need to take in the single
Quincunx of Fuchsius in the grouth of the masle fearn, the seedie
disposure of Gramen Ischemon, and the trunck or neat Reticulate work in
the codde of the Sachell palme.
For even in very many round stalk plants, the leaves are set after a
Quintuple ordination, the first leaf answering the fift, in lateral
disposition. Wherein the leaves successively rounding the stalk, in
foure at the furthest the compass is absolved, and the fifth leafe or
sprout, returns to the position of the other fift before it; as in
accounting upward is often observable in furze pellitorye, Ragweed, the
sproutes of Oaks, and thorns upon pollards, and very remarkably in the
regular disposure of the rugged excrescencies in the yearly shoots of
the Pine.
But in square stalked plants, the leaves stand respectively unto each
other, either in crosse or decussation to those above or below them,
arising at crosse positions; whereby they shadow not each other, and
better resist the force of winds, which in a parallel situation, and
upon square stalkes would more forcibly bear upon them.
And to omit, how leaves and sprouts which compasse not the stalk, are
often set in a Rhomboides, and making long and short Diagonals, do stand
like the leggs of Quadrupeds when they goe: Nor to urge the thwart
enclosure and furdling of flowers, and blossomes, before explication, as
in the multiplied leaves of Pionie; And the Chiasmus in five leaved
flowers, while one lies wrapt about the staminous beards, the other
foure obliquely shutting and closing upon each other; and how even
flowers which consist of foure leaves, stand not ordinarily in three and
one, but two, and two crosse wise unto the Stilus; even the Autumnal
budds, which awaite the return of the Sun, doe after the winter solstice
multiply their calicular leaves, making little Rhombuses, and network
figures, as in the Sycamore and Lilac.
The like is discoverable in the original production of plants which
first putting forth two leaves, those which succeed, bear not over each
other, but shoot, obliquely or crossewise, untill the stalk appeareth;
which sendeth not forth its first leaves without all order unto them;
and he that from hence can discover in what position the two first
leaves did arise, is no ordinary observator.
Where by the way, he that observeth the rudimental spring of seeds,
shall finde strict rule, although not after this order. How little is
required unto effectual generation, and in what deminutives the plastick
principle lodgeth, is exemplified in seeds, wherein the greater mass
affords so little comproduction. In beans the leaf and root sprout from
the Germen, the main sides split, and lye by, and in some pull'd up near
the time of blooming, we have found the pulpous sides intire or little
wasted. In Acorns the nebb dilating splitteth the two sides, which
sometimes lye whole, when the Oak is sprouted two handfuls. In Lupins
these pulpy sides do sometimes arise with the stalk in a resemblance of
two fat leaves. Wheat and Rye will grow up, if after they have shot some
tender roots, the adhering pulp be taken from them. Beanes will prosper
though a part be cut away, and so much set as sufficeth to contain and
keep the Germen close. From this superfluous pulp in unkindely, and wet
years, may arise that multiplicity of little insects, which infest the
Roots and Sprouts of tender Graines and pulses.
In the little nebbe or fructifying principle, the motion is regular, and
not transvertible, as to make that ever the leaf, which nature intendeth
the root; observable from their conversion, until they attain their
right position, if seeds be set inversedly.
In vain we expect the production of plants from different parts of the
seed, from the same _corculum_ or little original proceed both
germinations; and in the power of this slender particle lye many Roots
and Spoutings, that though the same be pull'd away, the generative
particle will renew them again, and proceed to a perfect plant; And malt
may be observed to grow, though the Cummes be fallen from it.
The seminal nebbe hath a defined and single place, and not extended unto
both extremes. And therefore many too vulgarly conceive that Barley and
Oats grow at both ends; For they arise from one _punctilio_ or
generative nebbe, and the Speare sliding under the husk, first appeareth
nigh the toppe. But in Wheat and Rye being bare the sprouts are seen
together. If Barley unhulled would grow, both would appear at once. But
in this and Oat-meal the nebbe is broken away, which makes them the
milder food, and lesse apt to raise fermentation in Decoctions.
Men taking notice of what is outwardly visible, conceive a sensible
priority in the Root. But as they begin from one part, so they seem to
start and set out upon one signall of nature. In Beans yet soft, in
Pease while they adhere unto the Cod, the rudimentall Leafe and Root are
discoverable. In the Seeds of Rocket and Mustard, sprouting in Glasses
of water, when the one is manifest the other is also perceptible. In
muddy waters apt to breed _Duckweed_, and Periwinkles, if the first and
rudimentall stroaks of _Duckweed_ be observed, the Leaves and Root
anticipate not each other. But in the Date-stone the first sprout is
neither root nor leaf distinctly, but both together; For the Germination
being to passe through the narrow navel and hole about the midst of the
stone, the generative germ is faine to enlengthen it self, and shooting
out about an inch, at that distance divideth into the ascending and
descending portion.
And though it be generally thought that Seeds will root at that end,
where they adhere to their Originals, and observable it is that the
nebbe sets most often next the stalk, as in Grains, Pulses, and most
small Seeds, yet is it hardly made out in many greater plants. For in
Acornes, Almonds, Pistachios, Wallnuts, and acuminated shells, the germ
puts forth at the remotest part of the pulp. And therefore to set Seeds
in that posture, wherein the Leaf and Roots may shoot right without
contortion, or forced circumvolution, which might render them strongly
rooted, and straighter, were a Criticisme in Agriculture. And nature
seems to have made some provision hereof in many from their figure, that
as they fall from the Tree they may lye in Positions agreeable to such
advantages.
Beside the open and visible Testicles of plants, the seminall powers lie
in great part invisible, while the Sun findes polypody in stone-wals,
the little stinging Nettle, and nightshade in barren sandy High-wayes,
_Scurvy-grasse_ in _Greeneland_, and unknown plants in earth brought
from remote Countries. Beside the known longevity of some Trees, what is
the most lasting herb, or seed, seems not easily determinable. Mandrakes
upon known account have lived near an hundred yeares. Seeds found in
Wilde-Fowls Gizards have sprouted in the earth. The Seeds of Marjorane
and _Stramonium_ carelessly kept, have grown after seven years. Even in
Garden-Plots long fallow, and digged up, the seeds of _Blattaria_ and
yellow henbane, and after twelve years burial have produced themselves
again.
That bodies are first spirits _Paracelsus_ could affirm, which in the
maturation of Seeds and fruits, seems obscurely implied by[152]
_Aristotle_, when he delivereth, that the spirituous parts are
converted into water, and the water into earth, and attested by
observation in the maturative progresse of Seeds, wherein at first may
be discerned a flatuous distention of the husk, afterwards a thin
liquor, which longer time digesteth into a pulp or kernell observable in
Almonds and large Nuts. And some way answered in the progressionall
perfection of animall semination, in its spermaticall maturation, from
crude pubescency unto perfection. And even that seeds themselves in
their rudimentall discoveries, appear in foliaceous surcles, or sprouts
within their coverings, in a diaphanous gellie, before deeper
incrassation, is also visibly verified in Cherries, Acorns, Plums.
[152] In met. cum Gabeo.
From seminall considerations, either in reference unto one mother, or
distinction from animall production, the holy Scripture describeth the
vegetable creation; And while it divideth plants but into Herb and Tree,
though it seemeth to make but an accidental division, from magnitude, it
tacitely containeth the naturall distinction of vegetables, observed by
Herbarists, and comprehending the four kinds. For since the most
naturall distinction is made from the production of leaf or stalk, and
plants after the two first seminall leaves, do either proceed to send
forth more leaves, or a stalk, and the folious and stalky emission
distinguisheth herbs and trees, in a large acception it compriseth all
Vegetables, for the frutex and suffrutex are under the progression of
trees, and stand Authentically differenced, but from the accidents of
the stalk.
The Æquivocal production of things under undiscerned principles, makes a
large part of generation, though they seem to hold a wide univocacy in
their set and certain Originals, while almost every plant breeds its
peculiar insect, most a Butterfly, moth or fly, wherein the Oak seemes
to contain the largest seminality, while the Julus, Oak, apple, dill,
woolly tuft, foraminous roundles upon the leaf, and grapes under ground
make a Fly with some difference. The great variety of Flyes lyes in the
variety of their Originals, in the Seeds of Caterpillars or Cankers
there lyeth not only a Butterfly or Moth, but if they be sterill or
untimely cast, their production is often a Fly, which we have also
observed from corrupted and mouldred Egges, both of Hens and Fishes; To
omit the generation of Bees out of the bodies of dead Heifers, or what
is strange yet well attested, the production of Eeles[153] in the backs
of living Cods and Perches.
[153] Schoneveldus de Pisc.
The exiguity and smallnesse of some seeds extending to large productions
is one of the magnalities of nature, somewhat illustrating the work of
the Creation, and vast production from nothing. The true seeds of
Cypresse[154] and Rampions are indistinguishable by old eyes. Of the
seeds of Tobacco a thousand make not one grain, The disputed seeds of
Harts tongue, and Maidenhair, require a greater number. From such
undiscernable seminalities arise spontaneous productions. He that would
discern the rudimentall stroak of a plant, may behold it in the
Originall of Duckweed, at the bignesse of a pins point, from convenient
water in glasses, wherein a watchfull eye may also discover the
puncticular Originals of Periwincles and Gnats.
[154] Doctissim. Laurenburg horr.
That seeds of some Plants are lesse then any animals, seems of no clear
decision; That the biggest of Vegetables exceedeth the biggest of
Animals, in full bulk, and all dimensions, admits exception in the
Whale, which in length and above ground measure, will also contend with
tall Oakes. That the richest odour of plants surpasseth that of Animals,
may seem of some doubt, since animall-musk, seems to excell the
vegetable, and we finde so noble a scent in the Tulip-Fly, and
Goat-Beetle.[155]
[155] _The long and tender green_ Capricornus _rarely found, we could
never meet with but two._
Now whether seminall nebbes hold any sure proportion unto seminall
enclosures, why the form of the germe doth not answer the figure of the
enclosing pulp, why the nebbe is seated upon the solid, and not the
channeld side of the seed as in grains, why since we often meet with two
yolks in one shell, and sometimes one Egge within another, we do not
oftener meet with two nebbes in one distinct seed: why since the Egges
of a Hen laid at one course, do commonly outweigh the bird, and some
moths coming out of their cases, without assistance of food, will lay so
many Egges as to outweigh their bodies, trees rarely bear their fruit,
in that gravity or proportion: Whether in the germination of seeds
according to _Hippocrates_, the lighter part ascendeth, and maketh the
sprout, the heaviest tending downward frameth the root; Since we observe
that the first shoot of seeds in water, will sink or bow down at the
upper and leafing end: Whether it be not more rational Epicurisme to
contrive whole dishes out of the nebbes and spirited particles of
plants, then from the Gallatures and treddles of Egges; since that part
is found to hold no seminall share in Oval Generation, are quæries which
might enlarge but must conclude this digression.
And though not in this order, yet how nature delighteth in this number,
and what consent and coordination there is in the leaves and parts of
flowers, it cannot escape our observation in no small number of plants.
For the calicular or supporting and closing leaves, do answer the number
of the flowers, especially in such as exceed not the number of Swallows
Egges; as in Violets, Stichwort, Blossomes, and flowers of one leaf
have often five divisions, answered by a like number of calicular
leaves; as _Gentianella, Convolvulus_, Bell-flowers. In many the
flowers, blades, or staminous shoots and leaves are all equally five, as
in cockle, mullein and _Blattaria_; Wherein the flowers before
explication are pentagonally wrapped up, with some resemblance of the
_blatta_ or moth from whence it hath its name; But the contrivance of
nature is singular in the opening and shutting of Bindeweeds, performed
by five inflexures, distinguishable by pyramidicall figures, and also
different colours.
The rose at first is thought to have been of five leaves, as it yet
groweth wilde among us; but in the most luxuriant, the calicular leaves
do still maintain that number. But nothing is more admired then the five
Brethren of the Rose, and the strange disposure of the Appendices or
Beards, in the calicular leaves thereof, which in despair of resolution
is tolerably salved from this contrivance, best ordered and suited for
the free closure of them before explication. For those two which are
smooth, and of no beard are contrived to lye undermost, as without
prominent parts, and fit to be smoothly covered, the other two which are
beset with Beards on either side, stand outward and uncovered, but the
fifth or half-bearded leaf is covered on the bare side but on the open
side stands free, and bearded like the other.
Besides a large number of leaves have five divisions, and may be
circumscribed by a _Pentagon_ or figure of five Angles, made by right
lines from the extremity of their leaves, as in Maple, Vine, Figge-Tree:
But five-leaved flowers are commonly disposed circularly about the
_Stylus_; according to the higher Geometry of Nature, dividing a circle
by five _Radii_, which concurre not to make Diameters, as in
Quadrilaterall and sexangular Intersections.
Now the number of five is remarkable in every Circle, not only as the
first sphærical Number, but the measure of sphærical motion. For
sphærical bodies move by fives, and every globular Figure placed upon a
plane, in direct volutation, returns to the first point of contaction in
the fift touch, accounting by the Axes of the Diameters or Cardinall
points of the four quarters thereof. And before it arriveth unto the
same point again, it maketh five circles equall unto it self, in each
progresse from those quarters, absolving an equall circle.
By the same number doth nature divide the circle of the Sea-starre, and
in that order and number disposeth those elegant Semi-circles, or
dentall sockets and egges in the Sea Hedge-hogge. And no mean
Observations hereof there is in the Mathematicks of the neatest Retiary
Spider, which concluding in fourty four Circles, from five Semidiameters
beginneth that elegant texture.
And after this manner doth lay the foundation of the Circular branches
of the Oak, which being five-cornered, in the tender annual sprouts, and
manifesting upon incision the signature of a Starre, is after made
circular, and swel'd into a round body: Which practice of nature is
become a point of art, and makes two Problemes in _Euclide_.[156] But
the Bryar which sends forth shoots and prickles from its angles,
maintains its pentagonall figure, and the unobserved signature of a
handsome porch within it. To omit the five small buttons dividing the
Circle of the Ivy-berry, and the five characters in the Winter stalk of
the Walnut, with many other Observables, which cannot escape the eyes of
signal discerners; Such as know where to finde _Ajax_ his name in
_Gallitricum_, or _Arons_ Mitre in Henbane.
[156] Elem. _li._ 4.
Quincuncial forms and ordinations are also observable in animal
figurations. For to omit the hioides or throat bone of animals, the
_furcula_ or _merry-thought_ in birds; which supporteth the _scapulæ_,
affording a passage for the winde-pipe and the gullet, the wings of
Flyes, and disposure of their legges in their first formation from
maggots, and the position of their horns, wings and legges, in their
_Aurelian_ cases and swadling clouts: The back of the _Cimex Arboreus_,
found often upon Trees and lesser plants, doth elegantly discover the
_Burgundian_ decussation; And the like is observable in the belly of the
_Notonecton_, or water-Beetle, which swimmeth on its back, and the
handsome Rhombusses of the Sea-poult, or Weazell, on either side the
Spine.
The sexangular Cels in the Honey-combs of Bees are disposed after this
order, much there is not of wonder in the confused Houses of Pismires;
though much in their busie life and actions, more in the edificial
Palaces of Bees and Monarchical spirits; who make their combs
six-corner'd, declining a circle, whereof many stand not close together,
and compleatly fill the _area_ of the place; But rather affecting a
six-sided figure, whereby every cell affords a common side unto six
more, and also a fit receptacle for the Bee it self, which gathering
into a Cylindrical Figure, aptly enters its sexangular house, more
nearly approaching a circular figure, then either doth the Square or
Triangle. And the Combes themselves so regularly contrived, that their
mutual intersections make three Lozenges at the bottom of every Cell;
which severally regarded make three Rows of neat Rhomboidall Figures,
connected at the angles, and so continue three several chaines
throughout the whole comb.
As for the _Favago_ found commonly on the Sea-shoar, though named from
an honey-comb, it but rudely makes out the resemblance, and better
agrees with the round Cels of humble Bees. He that would exactly discern
the shop of a Bees mouth, need observing eyes, and good augmenting
glasses; wherein is discoverable one of the neatest peeces in nature,
and must have a more piercing eye then mine; who findes out the shape of
Buls heads, in the guts of Drones pressed out behinde, according to the
experiment of _Gomesius_[157]; wherein notwithstanding there seemeth
somewhat which might incline a pliant fancy to credulity of similitude.
[157] Gom. de Sale.
A resemblance hereof there is in the orderly and rarely disposed Cels,
made by Flyes and Insects, which we have often found fastened about
small sprigs, and in those cottonary and woolly pillows, which sometimes
we meet with fastened unto Leaves, there is included an elegant Net-work
Texture, out of which come many small Flies. And some resemblance there
is of this order in the Egges of some Butterflies and moths, as they
stick upon leaves, and other substances; which being dropped from
behinde, nor directed by the eye, doth neatly declare how nature
Geometrizeth, and observeth order in all things.
A like correspondency in figure is found in the skins and outward
teguments of animals, whereof a regardable part are beautiful by this
texture. As the backs of several Snakes and Serpents, elegantly
remarkable in the _Aspis_, and the Dart-snake, in the Chiasmus, and
larger decussations upon the back of the Rattlesnake, and in the close
and finer texture of the _Mater formicarum_, or snake that delights in
Anthils; whereby upon approach of outward injuries, they can raise a
thicker Phalanx on their backs, and handsomely contrive themselves into
all kindes of flexures: Whereas their bellies are commonly covered with
smooth semicircular divisions, as best accommodable unto their quick and
gliding motion.
This way is followed by nature in the peculiar and remarkable tayl of
the Bever, wherein the scaly particles are disposed, somewhat after this
order, which is the plainest resolution of the wonder of _Bellonius_,
while he saith, with incredible Artifice hath Nature framed the tayl or
Oar of the Bever: where by the way we cannot but wish a model of their
houses, so much extolled by some Describers: wherein since they are so
bold as to venture upon three stages, we might examine their Artifice in
the contignations, the rule and order in the compartitions; or whether
that magnified structure be any more then a rude rectangular pyle or
meer hovell-building.
Thus works the hand of nature in the feathery plantation about birds.
Observable in the skins of the breast,[158] legs and Pinions of Turkies,
Geese, and Ducks, and the Oars or finny feet of Water-Fowl: And such a
naturall net is the scaly covering of Fishes, of Mullets, Carps,
Tenches, _etc._ even in such as are excoriable and consist of smaller
scales, as Bretts, Soals, and Flounders. The like Reticulate grain is
observable in some _Russia_ Leather. To omit the ruder Figures of the
ostracion, the triangular or cunny fish, or the pricks of the
Sea-Porcupine.
[158] _Elegantly conspicuous on the inside of the striped skins of
Dive-Fowl, of the cormorant, Goshonder, Weasell, Loon_, etc.
The same is also observable in some part of the skin of man, in habits
of neat texture, and therefore not unaptly compared unto a Net: We
shall not affirm that from such grounds, the Ægyptian Embalmers imitated
this texture, yet in their linnen folds the same is still observable
among their neatest Mummies, in the figures of _Isis_ and _Osyris_, and
the Tutelary spirits in the Bembine Table. Nor is it to be over-looked
how _Orus_, the Hieroglyphick of the world is described in a Net-work
covering, from the shoulder to the foot. And (not to enlarge upon the
cruciated Character of _Trismegistus_, or handed crosses, so often
occurring in the Needles of _Pharaoh_, and Obelisks of Antiquity) the
_Statuæ Isiacæ_, Teraphims, and little Idols, found about the Mummies,
do make a decussation or _Jacobs_ Crosse, with their armes, like that on
the head of _Ephraim_ and _Manasses_, and this _decussis_ is also
graphically described between them.
This Reticulate or Net-work was also considerable in the inward parts of
man, not only from the first _subtegmen_ or warp of his formation, but
in the netty _fibres_ of the veines and vessels of life; wherein
according to common Anatomy the right and transverse _fibres_ are
decussated by the oblique _fibres_; and so must frame a Reticulate and
Quincuncial Figure by their Obliquations, Emphatically extending that
Elegant expression of Scripture. Thou hast curiously embroydered me,
thou hast wrought me up after the finest way of texture, and as it were
with a Needle.
Nor is the same observable only in some parts, but in the whole body of
man, which upon the extension of arms and legges, doth make out a
square, whose intersection is at the genitals. To omit the phantastical
Quincunx, in _Plato_ of the first Hermaphrodite or double man, united at
the Loynes, which _Jupiter_ after divided.
A rudimental resemblance hereof there is in the cruciated and rugged
folds of the _Reticulum_, or Net-like Ventricle of ruminating horned
animals, which is the second in order, culinarily called the Honey-comb.
For many divisions there are in the stomack of severall animals; what
number they maintain in the _Scarus_ and ruminating Fish, common
description, or our own experiment hath made no discovery. But in the
Ventricle of _Porpuses_ there are three divisions. In many Birds a crop,
Gizard, and little receptacle before it; but in Cornigerous animals,
which chew the cudd, there are no lesse then four of distinct position
and office.
The _Reticulum_ by these crossed cels, makes a further digestion, in the
dry and exuccous part of the Aliment received from the first Ventricle.
For at the bottome of the gullet there is a double Orifice; What is
first received at the mouth descendeth into the first and greater
stomack, from whence it is returned into the mouth again; and after a
fuller mastication, and salivous mixture, what part thereof descendeth
again, in a moist and succulent body, it slides down the softer and more
permeable Orifice, into the Omasus or third stomack; and from thence
conveyed into the fourth, receives its last digestion. The other dry and
exuccous part after rumination by the larger and stronger Orifice
beareth into the first stomack, from thence into the _Reticulum_, and so
progressively into the other divisions. And therefore in Calves newly
calved, there is little or no use of the two first Ventricles, for the
milk and liquid aliment slippeth down the softer Orifice, into the third
stomack; where making little or no stay, it passeth into the fourth, the
seat of the _Coagulum_, or Runnet, or that division of stomack which
seems to bear the name of the whole, in the Greek translation of the
Priests Fee, in the Sacrifice of Peace-offerings.
As for those Rhomboidal Figures made by the Cartilagineous parts of the
Wezon, in the Lungs of great Fishes, and other animals, as _Rondeletius_
discovered, we have not found them so to answer our Figure as to be
drawn into illustration; Something we expected in the more discernable
texture of the lungs of frogs, which notwithstanding being but two
curious bladders not weighing above a grain, we found interwoven with
veins, not observing any just order. More orderly situated are those
cretaceous and chalky concretions found sometimes in the bignesse of a
small fech on either side their spine; which being not agreeable unto
our order, nor yet observed by any, we shall not here discourse on.
But had we found a better account and tolerable Anatomy of that
prominent jowle of the _Sperma Ceti_ Whale,[159] then questuary
operation, or the stench of the last cast upon our shoar, permitted, we
might have perhaps discovered some handsome order in those Net-like
seases and sockets, made like honey-combs, containing that medicall
matter.
[159] 1652. _described in our_ Pseudo Epidem. _Edit._ 3.
Lastly, The incession or locall motion of animals is made with analogy
unto this figure, by decussative diametrals, Quincunciall Lines and
angles. For to omit the enquiry how Butterflies and breezes move their
four wings, how birds and fishes in ayre and water move by joynt stroaks
of opposite wings and Finnes, and how salient animals in jumping forward
seem to arise and fall upon a square base; As the station of most
Quadrupeds is made upon a long square, so in their motion they make a
Rhomboides; their common progression being performed Diametrally, by
decussation and crosse advancement of their legges, which not observed
begot that remarkable absurdity in the position of the legges of
_Castors_ horse in the Capitoll. The Snake which moveth circularly makes
his spires in like order, the convex and concave spirals answering each
other at alternate distances; In the motion of man the armes and legges
observe this thwarting position, but the legges alone do move
Quincuncially by single angles with some resemblance of an V measured by
successive advancement from each foot, and the angle of indenture great
or lesse, according to the extent or brevity of the stride.
Studious Observators may discover more analogies in the orderly book of
nature, and cannot escape the Elegancy of her hand in other
correspondencies. The Figures of nails and crucifying appurtenances, are
but precariously made out in the _Granadilla_ or flower of Christs
passion; And we despair to behold in these parts that handsome draught
of crucifixion in the fruit of the _Barbado_ Pine. The seminal Spike of
_Phalaris_, or great shaking grasse, more nearly answers the tayl of a
Rattle-Snake, then many resemblances in Porta: And if the man
_Orchis_[160] of _Culumna_ be well made out, it excelleth all analogies.
In young Wall-nuts cut athwart, it is not hard to apprehend strange
characters; and in those of somewhat elder growth, handsome ornamental
draughts about a plain crosse. In the root of _Osmond_ or Water-fern,
every eye may discern the form of a Half Moon, Rain-bow, or half the
character of _Pisces_. Some finde Hebrew, Arabick, Greek, and Latine
Characters in Plants; In a common one among us we seem to reade _Acaia_,
_Viviu_, _Lilil_.
[160] Orchis Anthropophora, Fabii Columnæ.
Right lines and circles make out the bulk of plants; In the parts
thereof we finde Helicall or spirall roundles, voluta's, conicall
Sections, circular Pyramids, and frustums of _Archimedes_; And cannot
overlook the orderly hand of nature, in the alternate succession of the
flat and narrower sides in the tender shoots of the Ashe, or the regular
inequality of bignesse in the five leaved flowers of Henbane, and
something like in the calicular leaves of _Tutson_. How the spots of
_Persicaria_ do manifest themselves between the sixth and tenth ribbe.
How the triangular capp in the stemme or _stylus_ of Tuleps doth
constantly point at three outward leaves. That spicated flowers do open
first at the stalk. That white flowers have yellow thrums or knops. That
the nebbe of Beans and Pease do all look downward, and so presse not
upon each other; And how the seeds of many pappous or downy flowers
lockt up in sockets after a gomphosis or _mortis_-articulation, diffuse
themselves circularly into branches of rare order, observable in
_Tragopogan_ or Goats-beard, conformable to the Spiders web, and the
_Radii_ in like manner telarely inter-woven.
And how in animall natures, even colours hold correspondencies, and
mutuall correlations. That the colour of the Caterpillar will shew again
in the Butterfly, with some latitude is allowable. Though the regular
spots in their wings seem but a mealie adhesion, and such as may be
wiped away, yet since they come in this variety, out of their cases,
there must be regular pores in those parts and membranes, defining such
Exudations.
That _Augustus_[161] had native notes on his body and belly, after the
order and number in the Starre of _Charles wayne_, will not seem strange
unto astral Physiognomy, which accordingly considereth moles in the body
of man, or Physicall Observators, who from the position of moles in the
face, reduce them to rule and correspondency in other parts. Whether
after the like method medicall conjecture may not be raised, upon parts
inwardly affected; since parts about the lips are the criticall seats of
Pustules discharged in Agues; And scrophulous tumours about the neck do
so often speak the like about the Mesentery, may also be considered.
[161] Suet. in vit. Aug.
The russet neck in young Lambs seems but adventitious, and may owe its
tincture to some contaction in the womb; But that if sheep have any
black or deep russet in their faces, they want not the same about their
legges and feet; That black Hounds have mealy months and feet; That
black Cows which have any white in their tayls, should not misse of some
in their bellies; and if all white in their bodies, yet if
black-mouth'd, their ears and feet maintain the same colour, are
correspondent tinctures not ordinarily failing in nature, which easily
unites the accidents of extremities, since in some generations she
transmutes the parts themselves, while in the _Aurelian Metamorphosis_
the head of the canker becomes the Tayl of the Butterfly. Which is in
some way not beyond the contrivance of Art, in submersions and Inlays,
inverting the extremes of the plant, and fetching the root from the top,
and also imitated in handsome columnary work, in the inversion of the
extremes; wherein the Capitel, and the Base, hold such near
correspondency.
In the motive parts of animals may be discovered mutuall proportions;
not only in those of Quadrupeds, but in the thigh-bone, legge,
foot-bone, and claws of Birds. The legs of Spiders are made after a
sesquitertian proportion, and the long legs of some locusts, double unto
some others. But the internodial parts of Vegetables, or spaces between
the joints, are contrived with more uncertainty; though the joints
themselves in many Plants, maintain a regular number.
In vegetable composure, the unition of prominent parts seems most to
answer the _Apophyses_ or processes of Animall bones, whereof they are
the produced parts or prominent explantations. And though in the parts
of plants which are not ordained for motion, we do not expect
correspondent Articulations; yet in the setting on of some flowers, and
seeds in their sockets, and the lineall commissure of the pulp of
severall seeds, may be observed some shadow of the Harmony; some show of
the _Gomphosis_ or _mortis_-articulation.
As for the _Diarthrosis_ or motive Articulation, there is expected
little Analogy, though long-stalked leaves doe move by long lines, and
have observable motions, yet are they made by outward impulsion, like
the motion of pendulous bodies, while the parts themselves are united by
some kinde of _symphysis_ unto the stock.
But standing Vegetables, void of motive-Articulations, are not without
many motions. For beside the motion of vegetation upward, and of
radiation unto all quarters, that of contraction, dilatation,
inclination, and contortion, is discoverable in many plants. To omit the
rose of _Jericho_, the ear of Rye, which moves with change of weather,
and the Magical spit, made of no rare plants, which windes before the
fire, and rosts the bird without turning.
Even Animals near the Classis of plants, seem to have the most restlesse
motions. The Summer-worm of Ponds and plashes makes a long waving
motion; the hair-worm seldome lies still. He that would behold a very
anomalous motion, may observe it in the Tortile and tiring stroaks of
Gnatworms.[162]
[162] _Found often in some form of redmaggot in the standing waters of
Cisterns in the Summer._
CHAPTER IV
As for the delights, commodities, mysteries, with other concernments of
this order, we are unwilling to fly them over, in the short deliveries
of _Virgil_, _Varro_, or others, and shall therefore enlarge with
additionall ampliations.
By this position they had a just proportion of Earth, to supply an
equality of nourishment. The distance being ordered, thick or thin,
according to the magnitude or vigorous attraction of the plant, the
goodnesse, leannesse, or propriety of the soyl, and therefore the rule
of _Solon_, concerning the territory of _Athens_, not extendible unto
all; allowing the distance of six foot unto common Trees, and nine for
the Figge and Olive.
They had a due diffusion of their roots on all or both sides, whereby
they maintained some proportion to their height, in Trees of large
radication. For that they strictly make good their profundeur or depth
unto their height, according to common conceit, and that expression of
_Virgil_,[163] though confirmable from the plane Tree in _Pliny_, and
some few examples, is not to be expected from the generation of Trees
almost in any kinde, either of side-spreading or tap-roots: Except we
measure them by lateral and opposite diffusions; nor commonly to be
found in _minor_ or hearby plants; If we except Sea-holly, Liquorish,
Sea-rush, and some others.
[163] Quantum vertice ad auras Æthereas, tantum radice ad tartara
tendit.
They had a commodious radiation in their growth; and a due expansion of
their branches, for shadow or delight. For trees thickly planted, do
runne up in height and branch with no expansion, shooting unequally or
short, and thinne upon the neighbouring side. And therefore Trees are
inwardly bare, and spring, and leaf from the outward and Sunny side of
their branches.
Whereby they also avoided the perill of συνολεθρισμὸς or one tree
perishing with another, as it happeneth ofttimes from the sick
_effluviums_ or entanglements of the roots, falling foul with each
other. Observable in Elmes set in hedges, where if one dieth the
neighbouring Tree prospereth not long after.
In this situation divided into many intervals and open unto six
passages, they had the advantage of a fair perflation from windes,
brushing and cleansing their surfaces; relaxing and closing their pores
unto due perspiration. For that they afford large _effluviums_
perceptible from odours, diffused at great distances, is observable from
Onyons out of the Earth; which though dry, and kept until the spring, as
they shoot forth large and many leaves, do notably abate of their
weight. And mint growing in glasses of water, until it arriveth unto the
weight of an ounce, in a shady place, will sometimes exhaust a pound of
water.
And as they send forth much, so may they receive somewhat in: For beside
the common way and road of reception by the root, there may be a
refection and imbibition from without; For gentle showrs refresh plants,
though they enter not their roots; And the good and bad _effluviums_ of
Vegetables, promote or debilitate each other. So _Epithymum_ and
_Dodder_, rootlesse and out of the ground, maintain themselves upon
Thyme, Savory, and plants, whereon they hang. And _Ivy_ divided from the
root, we have observed to live some years, by the cirrous parts commonly
conceived but as tenacles and holdfasts unto it. The stalks of mint
cropt from the root stripped from the leaves, and set in _glasses_ with
the root end upward, and out of the water, we have observed to send
forth sprouts and leaves without the aid of roots, and _scordium_ to
grow in like manner, the leaves set downward in water. To omit severall
Sea-plants, which grow on single roots from stones, although in very
many there are side-shoots _fibres_, beside the fastening root.
By this open position they were fairly exposed unto the rayes of Moon
and Sunne, so considerable in the growth of Vegetables. For though
Poplars, Willows, and severall Trees be made to grow about the brinks of
_Acharon_, and dark habitations of the dead; Though some plants are
content to grow in obscure Wells; wherein also old Elme pumps afford
sometimes long bushy sprouts, not observable in any above ground: And
large fields of Vegetables are able to maintain their verdure at the
bottome and shady part of the Sea; yet the greatest number are not
content without the actual rayes of the Sun, but bend, incline, and
follow them; As large lists of solisequious and Sun-following plants.
And some observe the method of its motion in their own growth and
conversion twining towards the West by the South, as Bryony, Hops,
Woodbine, and several kindes of Bindeweed, which we shall more admire;
when any can tell us, they observe another motion, and Twist by the
North at the _Antipodes_. The same plants rooted against an erect
North-wall full of holes, will finde a way through them to look upon the
Sun. And in tender plants from mustard-seed, sown in the winter, and in
a plot of earth placed inwardly against a South-window, the tender
stalks of two leaves arose not erect, but bending towards the window,
nor looking much higher then the Meridian Sun. And if the pot were
turned they would work themselves into their former declinations, making
their conversion by the East. That the Leaves of the Olive and some
other Trees solstitially turn, and precisely tell us, when the Sun is
entred _Cancer_, is scarce expectable in any Climate; and _Theophrastus_
warily observes it; Yet somewhat thereof is observable in our own, in
the leaves of Willows and Sallows, some weeks after the Solstice. But
the great _Convolvulus_ or white-flower'd _Bindweed_ observes both
motions of the Sunne, while the flower twists Æquinoctionally from the
left hand to the right according to the daily revolution; The stalk
twineth ecliptically from the right to the left, according to the annual
conversion.
Some commend the exposure of these orders unto the Western gales, as the
most generative and fructifying breath of heaven. But we applaud the
Husbandry of _Solomon_, whereto agreeth the doctrine of _Theophrastus_.
Arise O North-winde, and blow thou South upon my garden, that the spices
thereof may flow out; For the North-winde closing the pores, and
shutting up the _effluviums_, when the South doth after open and relax
them; the Aromatical gummes do drop, and sweet odours fly actively from
them. And if his garden had the same situation, which mapps and charts
afford it, on the East side of _Jerusalem_, and having the wall on the
West; these were the winds, unto which it was well exposed.
By this way of plantation they encreased the number of their trees,
which they lost in _Quaternio's_, and square-orders, which is a
commodity insisted on by _Varro_, and one great intent of nature, in
this position of flowers and seeds in the elegant formation of plants,
and the former Rules observed in naturall and artificiall Figurations.
Whether in this order and one Tree in some measure breaking the cold,
and pinching gusts of windes from the other, trees will not better
maintain their inward circles, and either escape or moderate their
excentricities, may also be considered. For the circles in Trees are
naturally concentricall, parallel unto the bark, and unto each other,
till frost and piercing windes contract and close them on the
weatherside, the opposite semi-circle widely enlarging, and at a comely
distance, which hindreth oftentimes the beauty and roundnesse of Trees,
and makes the Timber lesse serviceable; whiles the ascending juyce not
readily passing, settles in knots and inequalities. And therefore it is
no new course of Agriculture, to observe the native position of Trees
according to North and South in their transplantations.
The same is also observable underground in the circinations and
sphærical rounds of Onyons, wherein the circles of the Orbes are
ofttimes larger, and the meridionall lines stand wider upon one side
then the other. And where the largenesse will make up the number of
planetical Orbes, that of _Luna_, and the lower planets excede the
dimensions of _Saturne_, and the higher: Whether the like be not
verified in the Circles of the large roots of Briony and Mandrake, or
why in the knotts of Deale or Firre the Circles are often eccentrical,
although not in a plane, but vertical and right position, deserves a
further enquiry.
Whether there be not some irregularity of roundnesse in most plants
according to their position? Whether some small compression of pores be
not perceptible in parts which stand against the current of waters, as
in Reeds, Bull-rushes, and other vegetables toward the streaming
quarter, may also be observed, and therefore such as are long and weak,
are commonly contrived into a roundnesse of figure, whereby the water
presseth lesse, and slippeth more smoothly from them, and even in flags
or flat-figured leaves, the greater part obvert their sharper sides unto
the current in ditches.
But whether plants which float upon the surface of the water, be for the
most part of cooling qualities, those which shoot above it of heating
vertues, and why? whether _Sargasso_ for many miles floating upon the
Western Ocean, or Sea-lettuce, and Phasganium at the bottome of our
Seas, make good the like qualities? Why Fenny waters afford the hottest
and sweetest plants, as Calamus, Cyperus, and Crowfoot, and mudd cast
out of ditches most naturally produceth Arsmart? Why plants so greedy of
water so little regard oyl? Why since many seeds contain much oyl within
them, they endure it not well without, either in their growth or
production? Why since Seeds shoot commonly under ground, and out of the
aire, those which are let fall in shallow glasses, upon the surface of
the water, will sooner sprout then those at the bottom? And if the water
be covered with oyle, those at the bottome will hardly sprout at all, we
have not room to conjecture.
Whether Ivy would not lesse offend the Trees in this clean ordination,
and well kept paths, might perhaps deserve the question. But this were a
quæry only unto some habitations, and little concerning _Cyrus_ or the
Babylonian territory; wherein by no industry _Harpalus_ could make Ivy
grow: And _Alexander_ hardly found it about those parts to imitate the
pomp of _Bacchus_. And though in these Northern Regions we are too much
acquainted with one Ivy, we know too little of another, whereby we
apprehend not the expressions of Antiquity, the Splenetick[164] medicine
of _Galen_, and the Emphasis of the Poet, in the beauty of the white
Ivy.[165]
[164] Galen. de med. secundum loc.
[165] Hedera formosior alba.
The like concerning the growth of Misseltoe, which dependeth not only
of the _species_, or kinde of Tree, but much also of the Soil. And
therefore common in some places, not readily found in others, frequent
in _France_, not so common in _Spain_, and scarce at all in the
Territory of _Ferrara_: Nor easily to be found where it is most required
upon Oakes, lesse on trees continually verdant. Although in some places
the Olive escapeth it not, requiting its detriment, in the delightful
view of its red Berries; as _Clusius_ observed in _Spain_, and
_Bellonius_ about _Hierusalem_. But this Parasitical plant suffers
nothing to grow upon it, by any way of art; nor could we ever make it
grow where nature had not planted it; as we have in vain attempted by
inocculation and incision, upon its native or forreign stock, and though
there seem nothing improbable in the seed, it hath not succeeded by
sation in any manner of ground, wherein we had no reason to despair
since we reade of vegetable horns [SN: Linschoten.], and how Rams horns
will root about _Goa_.
But besides these rural commodities, it cannot be meanly delectable in
the variety of Figures, which these orders open, and closed do make.
Whilest every inclosure makes a _Rhombus_, the figures obliquely taken a
Rhomboides, the intervals bounded with parallel lines, and each
intersection built upon a square, affording two Triangles or Pyramids
vertically conjoyned; which in the strict Quincuncial order do
oppositely make acute and blunt Angles.
And though therein we meet not with right angles, yet every Rhombus
containing four Angles equal unto two right, it virtually contains two
right in every one. Nor is this strange unto such as observe the natural
lines of Trees, and parts disposed in them. For neither in the root doth
nature affect this angle, which shooting downward for the stability of
the plant, doth best effect the same by Figures of Inclination; Nor in
the Branches and stalky leaves, which grow most at acute angles; as
declining from their head the root, and diminishing their Angles with
their altitude: Verified also in lesser Plants, whereby they better
support themselves, and bear not so heavily upon the stalk: So that
while near the root they often make an Angle of seventy parts, the
sprouts near the top will often come short of thirty. Even in the nerves
and master veines of the leaves the acute angle ruleth; the obtuse but
seldome found, and in the backward part of the leaf, reflecting and
arching about the stalk. But why ofttimes one side of the leaf is
unequal unto the other, as in Hazell and Oaks, why on either side the
master vein the lesser and derivative channels stand not directly
opposite, nor at equal angles, respectively unto the adverse side, but
those of one part do often exceed the other, as the Wallnut and many
more, deserves another enquiry.
Now if for this order we affect coniferous and tapering Trees,
particularly the Cypresse, which grows in a conical figure; we have
found a tree not only of great Ornament, but in its Essentials of
affinity unto this order. A solid Rhombus being made by the conversion
of two Equicrural Cones, as _Archimedes_ hath defined. And these were
the common Trees about _Babylon_, and the East, whereof the Ark was
made; and _Alexander_ found no Trees so accommodable to build his Navy;
And this we rather think to be the tree mentioned in the Canticles,
which stricter Botanology will hardly allow to be Camphire.
And if delight or ornamentall view invite a comely disposure by circular
amputations, as is elegantly performed in Hawthorns; then will they
answer the figures made by the conversion of a Rhombus, which maketh two
concentrical Circles; the greater circumference being made by the lesser
angles, the lesser by the greater.
The Cylindrical figure of trees is virtually contained and latent in
this order. A Cylinder or long round being made by the conversion or
turning of a Parallelogram, and most handsomely by a long square, which
makes an equal, strong, and lasting figure in trees, agreeable unto the
body and motive parts of animals, the greatest number of Plants, and
almost all roots, though their stalks be angular, and of many corners,
which seem not to follow the figure of their Seeds; Since many angular
Seeds send forth round stalks, and sphæricall seeds arise from angular
spindles, and many rather conform unto their roots, as the round stalks
of bulbous Roots, and in tuberous Roots stemmes of like figure. But why
since the largest number of Plants maintain a circular Figure, there are
so few with teretous or long round leaves; why coniferous Trees are
tenuifolious or narrow leafed, why Plants of few or no joynts have
commonly round stalks, why the greatest number of hollow stalks are
round stalks; or why in this variety of angular stalks the quadrangular
most exceedeth, were too long a speculation; Mean while obvious
experience may finde, that in Plants of divided leaves above, nature
often beginneth circularly in the two first leaves below, while in the
singular plant of Ivy, she exerciseth a contrary Geometry, and beginning
with angular leaves below, rounds them in the upper branches.
Nor can the rows in this order want delight, as carrying an aspect
answerable unto the _dipteros hypœthros_, or double order of columns
open above; the opposite ranks of Trees standing like pillars in the
_Cavedia_ of the Courts of famous buildings, and the _Portico's_ of the
_Templa subdialia_ of old; Somewhat imitating the _Peristylia_ or
Cloyster buildings, and the _Exedræ_ of the Ancients, wherein men
discoursed, walked and exercised; For that they derived the rule of
Columnes from trees, especially in their proportionall diminutions, is
illustrated by _Vitruvius_ from the shafts of Firre and Pine. And though
the inter-arboration do imitate the _Areostylos_, or thin order, not
strictly answering the proportion of intercolumniations; yet in many
trees they will not exceed the intermission of the Columnes in the court
of the Tabernacle; which being an hundred cubits long, and made up by
twenty pillars, will afford no lesse then intervals of five cubits.
Beside, in this kinde of aspect the sight being not diffused but
circumscribed between long parallels and the ἐπισκιασμὸς and adumbration
from the branches, it frameth a penthouse over the eye, and maketh a
quiet vision: And therefore in diffused and open aspects, men hollow
their hand above their eye, and make an artificiall brow, whereby they
direct the dispersed rayes of sight, and by this shade preserve a
moderate light in the chamber of the eye; keeping the _pupilla_ plump
and fair, and not contracted or shrunk as in light and vagrant vision.
And therefore providence hath arched and paved the great house of the
world, with colours of mediocrity, that is, blew and green, above and
below the sight, moderately terminating the _acies_ of the eye. For most
plants, though green above-ground, maintain their original white below
it, according to the candour of their seminall pulp, and the rudimental
leaves do first appear in that colour; observable in Seeds sprouting in
water upon their first foliation. Green seeming to be the first
supervenient, or above-ground complexion of Vegetables, separable in
many upon ligature or inhumation, as Succory, Endive, Artichoaks, and
which is also lost upon fading in the Autumn.
And this is also agreeable unto water it self, the alimental vehicle of
plants, which first altereth into this colour; And containing many
vegetable seminalities, revealeth their Seeds by greennesse; and
therefore soonest expected in rain or standing water, not easily found
in distilled or water strongly boiled; wherein the seeds are
extinguished by fire and decoction, and therefore last long and pure
without such alteration, affording neither uliginous coats, gnatworms,
Acari, hairworms, like crude and common water; And therefore most fit
for wholsome beverage, and with malt makes Ale and Beer without boyling.
What large water-drinkers some Plants are, the Canary-tree and Birches
in some Northern Countries, drenching the fields about them do
sufficiently demonstrate. How water it self is able to maintain the
growth of Vegetables, and without extinction of their generative or
medicall vertues; Beside the experiment of _Helmonts_ tree, we have
found in some which have lived six years in glasses. The seeds of
Scurvy-grasse growing in water-pots, have been fruitful in the Land;
and _Asarum_ after a years space, and once casting its leaves in water
in the second leaves, hath handsomely performed its vomiting operation.
Nor are only dark and green colours, but shades and shadows contrived
through the great Volume of nature, and trees ordained not only to
protect and shadow others, but by their shades and shadowing parts, to
preserve and cherish themselves. The whole radiation or branchings
shadowing the stock and the root, the leaves, the branches and fruit,
too much exposed to the windes and scorching Sunne. The calicular leaves
inclose the tender flowers, and the flowers themselves lye wrapt about
the seeds, in their rudiment and first formations, which being advanced
the flowers fall away; and are therefore contrived in variety of
Figures, best satisfying the intention; Handsomely observable in hooded
and gaping flowers, and the Butterfly bloomes of leguminous plants, the
lower leaf closely involving the rudimental Cod, and the alary or wingy
divisions embracing or hanging over it.
But Seeds themselves do lie in perpetual shades, either under the leaf,
or shut up in coverings; and such as lye barest, have their husks,
skins, and pulps about them, wherein the nebbe and generative particle
lyeth moist and secured from the injury of Aire and Sunne. Darknesse and
light hold interchangeable dominions, and alternately rule the seminal
state of things. Light unto _Pluto_[166] is darknesse unto _Jupiter_.
Legions of seminall _Idæa's_ lye in their second Chaos and _Orcus_ of
_Hippocrates_; till putting on the habits of their forms, they shew
themselves upon the stage of the world, and open dominion of _Jove_.
They that held the Stars of heaven were but rayes and flashing glimpses
of the Empyreall light, through holes and perforations of the upper
heaven, took of the natural shadows of stars, while according to better
discovery the poor Inhabitants of the Moon[167] have but a polary life,
and must passe half their dayes in the shadow of that Luminary.
[166] Lux orco, tenebræ Jovi, tenebræ orco, lux Jovi. _Hippocr._ de
diæta.
[167] S. Hevelii Selenographia.
Light that makes things seen, makes some things invisible, were it not
for darknesse and the shadow of the earth, the noblest part of the
Creation had remained unseen, and the Stars in heaven as invisible as on
the fourth day, when they were created above the Horizon, with the Sun,
or there was not an eye to behold them. The greatest mystery of Religion
is expressed by adumbration, and in the noblest part of Jewish Types, we
finde the Cherubims shadowing the Mercy-seat: Life it self is but the
shadow of death, and souls departed but the shadows of the living: All
things fall under this name. The Sunne it self is but the dark
_simulachrum_, and light but the shadow of God.
Lastly, It is no wonder that this Quincunciall order was first and still
affected as gratefull unto the Eye: For all things are seen
Quincuncially; For at the eye the Pyramidal rayes from the object,
receive a decussation, and so strike a second base upon the _Retina_ or
hinder coat, the proper organ of Vision; wherein the pictures from
objects are represented, answerable to the paper, or wall in the dark
chamber; after the decussation of the rayes at the hole of the
hornycoat, and their refraction upon the Christalline humour, answering
the _foramen_ of the window, and the _convex_ or burning-glasses, which
refract the rayes that enter it. And if ancient Anatomy would hold, a
like disposure there was of the optick or visual nerves in the brain,
wherein Antiquity conceived a concurrence by decussation. And this not
only observable in the Laws of direct Vision, but in some part also
verified in the reflected rayes of sight. For making the angle of
incidence equal to that of reflexion, the visuall ray returneth
Quincuncially, and after the form of a V, and the line of reflexion
being continued unto the place of vision, there ariseth a
semi-decussation which makes the object seen in a perpendicular unto it
self, and as farre below the reflectent, as it is from it above,
observable in the Sun and Moon beheld in water.
And this is also the law of reflexion in moved bodies and sounds, which
though not made by decussation, observe the rule of equality between
incidence and reflexion; whereby whispering places are framed by
Elliptical arches laid side-wise; where the voice being delivered at the
_focus_ of one extremity, observing an equality unto the angle of
incidence, it will reflect unto the _focus_ of the other end, and so
escape the ears of the standers in the middle.
A like rule is observed in the reflection of the vocall and sonorous
line in Ecchoes, which cannot therefore be heard in all stations. But
hapning in woody plantations, by waters, and able to return some words;
if reacht by a pleasant and well-dividing voice, there may be heard the
softest notes in nature.
And this not only verified in the way of sense, but in animall and
intellectual receptions. Things entring upon the intellect by a Pyramid
from without, and thence into the memory by another from within, the
common decussation being in the understanding as is delivered by
_Bovillus_.[168] Whether the intellectual and phantastical lines be not
thus rightly disposed, but magnified, diminished, distorted, and ill
placed in the Mathematicks of some brains, whereby they have irregular
apprehensions of things, perverted notions, conceptions, and incurable
hallucinations, were no unpleasant speculation.
[168] Car. Bovillus de intellectu.
And if Ægyptian Philosophy may obtain, the scale of influences was thus
disposed, and the geniall spirits of both worlds, do trace their way in
ascending and descending Pyramids, mystically apprehended in the Letter
X, and the open Bill and stradling Legges of a Stork, which was imitated
by that Character.
Of this Figure _Plato_ made choice to illustrate the motion of the soul,
both of the world and man; while he delivered that God divided the whole
conjunction length-wise, according to figure of a Greek X, and then
turning it about reflected it into a circle; By the circle implying the
uniform motion of the first Orb, and by the right lines, the planetical
and various motions within it. And this also with application unto the
soul of man, which hath a double aspect, one right, whereby it beholdeth
the body, and objects without; another circular and reciprocal, whereby
it beholdeth it self. The circle declaring the motion of the indivisible
soul, simple, according to the divinity of its nature, and returning
into it self; the right lines respecting the motion pertaining unto
sense, and vegetation, and the central decussation, the wonderous
connexion of the severall faculties conjointly in one substance. And so
conjoyned the unity and duality of the soul, and made out the three
substances so much considered by him; That is, the indivisible or
divine, the divisible or corporeal, and that third, which was the
_Systasis_ or harmony of those two, in the mystical decussation.
And if that were clearly made out which _Justin Martyr_ took for
granted, this figure hath had the honour to characterise and notifie our
blessed Saviour, as he delivereth in that borrowed expression from
_Plato: Decussavit eum in universo_, the hint whereof he would have
_Plato_ derive from the figure of the brazen Serpent, and to have
mistaken the Letter X for T, whereas it is not improbable, he learned
these and other mystical expressions in his Learned Observations of
Ægypt, where he might obviously behold the Mercurial characters, the
handed crosses, and other mysteries not throughly understood in the
sacred Letter X, which being derivative from the Stork, one of the ten
sacred animals, might be originally Ægyptian, and brought into _Greece_
by _Cadmus_ of that Countrey.
CHAPTER V
To enlarge this contemplation unto all the mysteries and secrets,
accommodable unto this number, were inexcusable Pythagorisme, yet cannot
omit the ancient conceit of five surnamed the number of justice[169]; as
justly dividing between the digits, and hanging in the centre of Nine,
described by square numeration, which angularly divided will make the
decussated number; and so agreeable unto the Quincunciall Ordination,
and rowes divided by Equality, and just _decorum_, in the whole
complantation; And might be the Originall of that common game among us,
wherein the fifth place is Soveraigne, and carrieth the chief intention.
The Ancients wisely instructing youth, even in their recreations unto
virtue, that is, early to drive at the middle point and Central Seat of
justice.
[169] δίκη
. . .
. . .
. . .
Nor can we omit how agreeable unto this number an handsome division is
made in Trees and Plants, since _Plutarch_ and the Ancients have named
it the Divisive Number, justly dividing the Entities of the world, many
remarkable things in it, and also comprehending the generall[170]
division of Vegetables. And he that considers how most blossomes of
Trees, and greatest number of Flowers, consist of five Leaves; and
therein doth rest the setled rule of nature; So that in those which
exceed there is often found, or easily made a variety; may readily
discover how nature rests in this number, which is indeed the first rest
and pause of numeration in the fingers, the natural Organs thereof. Nor
in the division of the feet of perfect animals doth nature exceed this
account. And even in the joynts of feet, which in birds are most
multiplied, surpasseth not this number; So progressionally making them
out in many, that from five in the foreclaw she descendeth unto two in
the hindemost. And so in fower feet makes up the number of joynts, in
the five fingers or toes of man.
[170] Δενδρον, Θάμνος, Φρύγανον, Πόα, Arbor, frutex, suffrutex, herba,
_and that fifth which comprehendeth the_ fungi _and_ tubera,
_whether to be named_ Ἄσχιον _or_ γύμνον, _comprehending also_
conserva marina salsa, _and Sea-cords, of so many yards length_.
Not to omit the Quintuple Section of a Cone,[171] of handsome practise
in Ornamentall Garden-plots, and in some way discoverable in so many
works of Nature; In the leaves, fruits, and seeds of Vegetables, and
scales of some Fishes, so much considerable in glasses, and the optick
doctrine; wherein the learned may consider the Crystalline humour of the
eye in the cuttle-fish and _Loligo_.
[171] Elleipsis, parabola, Hyperbole, Circulus, Triangulum.
He that forgets not how Antiquity named this the Conjugall or wedding
Number, and made it the Embleme of the most remarkable conjunction, will
conceive it duely appliable unto this handsome Oeconomy, and vegetable
combination; May hence apprehend the allegoricall sence of that obscure
expression of _Hesiod_,[172] and afford no improbable reason why _Plato_
admitted his Nuptiall guests by fives, in the kindred of the
married[173] couple.
[172] πεμπτας id est nuptias multas. _Rhodig._
[173] _Plato_ de leg. 6.
And though a sharper mystery might be implied in the Number of the five
wise and foolish Virgins, which were to meet the Bridegroom, yet was the
same agreeable unto the Conjugall Number, which ancient Numerists made
out by two and three, the first parity and imparity, the active and
passive digits, the materiall and formall principles in generative
Societies. And not discordant even from the customes of the _Romans_,
who admitted but five[174] Torches in their Nuptiall Solemnities.
Whether there were any mystery or not implied, the most generative
animals were created on this day, and had accordingly the largest
benediction; And under a Quintuple consideration, wanton Antiquity
considered the Circumstances of generation, while by this number of five
they naturally divided the Nectar of the fifth Planet.
[174] Plutarch problem. Rom. 1.
The same number in the Hebrew Mysteries and Cabalistical Accounts was
the Character[175] of Generation; declared by the Letter _He_, the fifth
in their Alphabet; According to that Cabalisticall _Dogma_: If _Abram_
had not had this Letter added unto his Name, he had remained fruitlesse,
and without the power of Generation: Not onely because hereby the number
of his Name attained two hundred fourty eight, the number of the
affirmative precepts, but because as in created natures there is a male
and female, so in divine and intelligent productions, the mother of Life
and Fountain of souls in Cabalisticall Technology is called _Binah_;
whose Seal and Character was _He._ So that being sterill before, he
received the power of generation from that measure and mansion in the
Archetype; and was made conformable unto _Binah._ And upon such involved
considerations, the ten[176] of _Sarai_ was exchanged into five. If any
shall look upon this as a stable number, and fitly appropriable unto
Trees, as Bodies of Rest and Station, he hath herein a great Foundation
in nature, who observing much variety in legges and motive Organs of
Animals, as two, four, six, eight, twelve, fourteen, and more, hath
passed over five and ten, and assigned them unto none.[177] And for the
stability of this Number, he shall not want the sphericity of its
nature, which multiplied in it self, will return into its own
denomination, and bring up the reare of the account. Which is also one
of the Numbers that makes up the mysticall Name of God, which consisting
of Letters denoting all the sphæricall Numbers, ten, five, and six;
Emphatically sets forth the notion of _Trismegistus_, and that
intelligible Sphear which is the Nature of God.
[175] Archang. dog. Cabal.
[176] Jod _into_ He.
[177] Or very few, as the _Phalangium monstrosum Brasilianum, Clusii et
Jac de Laet. Cur. poster. Americæ, Descript._ If perfectly
described.
Many Expressions by this Number occurre in Holy Scripture, perhaps
unjustly laden with mysticall Expositions, and little concerning our
order. That the Israelites were forbidden to eat the fruit of their new
planted Trees, before the fifth yeare, was very agreeable unto the
naturall Rules of Husbandry; Fruits being unwholsome, and lash, before
the fourth, or fifth Yeare. In the second day or Feminine part of five,
there was added no approbation. For in the third or masculine day, the
same is twice repeated; and a double benediction inclosed both
Creations, whereof the one in some part was but an accomplishment of the
other. That the Trespasser[178] was to pay a fifth part above the head
or principall, makes no secret in this Number, and implied no more then
one part above the principall; which being considered in four parts, the
additionall forfeit must bear the Name of a fift. The five golden mice
had plainly their determination from the number of the Princes; That
five should put to flight an hundred might have nothing mystically
implyed; considering a rank of Souldiers could scarce consist of a
lesser number. Saint _Paul_ had rather speak five words in a known then
ten thousand in an unknown tongue: That is as little as could well be
spoken. A simple proposition consisting of three words, and a complexed
one, not ordinarily short of five.
[178] Lev. 6.
More considerable there are in this mysticall account, which we must not
insist on. And therefore why the radicall Letters in the Pentateuch
should equall the number of the Souldiery of the Tribes; Why our Saviour
in the Wildernesse fed five thousand persons with five Barley Loaves,
and again, but four thousand with no lesse then seven of Wheat? Why
_Joseph_ designed five changes of Rayment unto _Benjamin_? and _David_
took just five pibbles[179] out of the Brook against the Pagan Champion?
We leave it unto Arithmeticall Divinity, and Theologicall explanation.
[179] τέσσαρα ἔν κε _four and one, or five_. Scalig.
Yet if any delight in new Problemes, or think it worth the enquiry,
whether the Criticall Physician hath rightly hit the nominall notation
of Quinque; Why the Ancients mixed five or three but not four parts of
water unto their Wine: And _Hippocrates_ observed a fifth proportion in
the mixture of water with milk, as in _Dysenteries_ and bloudy fluxes.
Under what abstruse foundation Astrologers do figure the good or bad
Fate from our Children, in good Fortune,[180] or the fifth house of
their Celestial Schemes. Whether the Ægyptians described a Starre by a
Figure of five points, with reference unto the five[181] Capitall
aspects, whereby they transmit their Influences, or abstruser
Considerations? Why the Cabalisticall Doctors, who conceive the whole
_Sephiroth_, or divine Emanations to have guided the ten-stringed Harp
of _David_, whereby he pacified the evil spirit of _Saul_, in strict
numeration doe begin with the Perihypate Meson, or ff fa ut, and so
place the Tiphereth answering C sol fa ut, upon the fifth string: Or
whether this number be oftner applied unto bad things and ends, then
good in holy Scripture, and why? He may meet with abstrusities of no
ready resolution.
[180] Ἀγαθὴ τυχὴ, _or_ bona fortuna _the name of the fifth
house_.
[181] _Conjunct, opposite, sextile, trigonal, tetragonal._
If any shall question the rationality of that Magick, in the cure of the
blinde man by _Serapis_, commanded to place five fingers on his Altar,
and then his hand on his Eyes? Why since the whole Comœdy is
primarily and naturally comprised in four[182] parts; and Antiquity
permitted not so many persons to speak in one Scene, yet would not
comprehend the same in more or lesse then five acts? Why amongst
Sea-starres nature chiefly delighteth in five points? And since there
are found some of no fewer then twelve, and some of seven and nine,
there are few or none discovered of six or eight? If any shall enquire
why the Flowers of Rue properly consist of four Leaves, The first and
third Flower have five? Why since many Flowers have one leaf or
none,[183] as _Scaliger_ will have it, diverse three, and the greatest
number consist of five divided from their bottomes; there are yet so few
of two: or why nature generally beginning or setting out with two
opposite leaves at the Root, doth so seldome conclude with that order
and number at the Flower? he shall not passe his hours in vulgar
speculations.
[182] Πρότασις, ἐπíτασις, κατάστασις, καταστροφή.
[183] Unifolium nullifolima.
If any shall further quæry why magneticall Philosophy excludeth
decussations, and needles transversly placed do naturally distract their
verticities. Why Geomancers do imitate the Quintuple Figure, in their
Mother Characters of Acquisition and Amission, _etc._ somewhat answering
the Figures in the Lady or speckled Beetle? With what Equity,
Chiromantical conjecturers decry these decussations in the Lines and
Mounts of the hand? What that decussated Figure intendeth in the medall
of _Alexander_ the Great? Why the Goddesses sit commonly crosse-legged
in ancient draughts, Since _Juno_ is described in the same as a
venefical posture to hinder the birth of _Hercules_? If any shall doubt
why at the Amphidromicall Feasts, on the fifth day after the Childe was
born, presents were sent from friends, of _Polipusses_, and Cuttle
fishes? Why five must be only left in that Symbolicall mutiny among the
men of _Cadmus_? Why _Proteus_ in _Homer_ the Symbole of the first
matter, before he setled himself in the midst of his Sea-Monsters, doth
place them out by fives? Why the fifth years Oxe was acceptable
Sacrifice unto _Jupiter_? Or why the Noble _Antoninus_ in some sence
doth call the soul it self a Rhombus? He shall not fall on trite or
triviall disquisitions. And these we invent and propose unto acuter
enquirers, nauseating crambe verities and questions over-queried. Flat
and flexible truths are beat out by every hammer; But _Vulcan_ and his
whole forge sweat to work out _Achilles_ his armour. A large field is
yet left unto sharper discerners to enlarge upon this order, to search
out the _quaternio's_ and figured draughts of this nature, and
moderating the study of names, and meer nomenclature of plants, to erect
generalities, disclose unobserved proprieties, not only in the
vegetable shop, but the whole volume of nature; affording delightfull
Truths, confirmable by sense and ocular Observation, which seems to me
the surest path, to trace the Labyrinth of truth. For though discursive
enquiry and rationall conjecture, may leave handsome gashes and
flesh-wounds; yet without conjunction of this expect no mortal or
dispatching blows unto errour.
But the Quincunx[184] of Heaven runs low, and 'tis time to close the
five ports of knowledge; We are unwilling to spin out our awaking
thoughts into the phantasmes of sleep, which often continueth
præcogitations; making Cables of Cobwebbes and Wildernesses of handsome
Groves. Beside _Hippocrates_[185] hath spoke so little and the
Oneirocriticall Masters,[186] have left such frigid Interpretations from
plants, that there is little encouragement to dream of Paradise it self.
Nor will the sweetest delight of Gardens afford much comfort in sleep;
wherein the dulnesse of that sense shakes hands with delectable odours;
and though in the Bed[187] of _Cleopatra_, can hardly with any delight
raise up the ghost of a Rose.
[184] Hyades _near the Horizon about midnight, at that time._
[185] De insomniis.
[186] Artemodorus et Apomazar.
[187] _Strewed with roses._
Night, which Pagan Theology could make the daughter of _Chaos_, affords
no advantage to the description of order: Although no lower then that
Masse can we derive its Genealogy. All things began in order, so shall
they end, and so shall they begin again; according to the ordainer of
order and mystical Mathematicks of the City of heaven.
Though _Somnus_ in _Homer_ be sent to rowse up _Agamemnon_, I finde no
such effects in the drowsy approaches of sleep. To keep our eyes open
longer were but to act our _Antipodes_. The Huntsmen are up in
_America_, and they are already past their first sleep in _Persia_. But
who can be drowsie at that howr which freed us from everlasting sleep?
or have slumbring thoughts at that time, when sleep it self must end,
and as some conjecture all shall awake again?
_FINIS_
THE STATIONER TO THE READER
I cannot omit to advertise, that a Book was published not long since,
Entituled, _Natures Cabinet Unlockt_, bearing the Name of this Authour:
If any man have been benefited thereby this Authour is not so ambitious
as to challenge the honour thereof, as having no hand in that Work. To
distinguish of true and spurious Peeces was the Originall Criticisme,
and some were so handsomely counterfeited, that the Entitled Authours
needed not to disclaime them. But since it is so, that either he must
write himself, or Others will write for him, I know no better Prevention
then to act his own part with lesse intermission of his Pen.
CERTAIN
MISCELLANY
TRACTS.
Written by
_THOMAS BROWN_, K^t,
and Doctour of Physick;
late of _NORWICH_.
_LONDON_,
Printed for _Charles Mearne_, and are to be sold
by _Henry Bonwick_, at the _Red Lyon_,
in St. _Paul's_ Church-Yard,
MDCLXXXIV.
THE PUBLISHER TO THE READER
The Papers from which these _Tracts_ were printed, were, a while since,
deliver'd to me by, those worthy persons, the _Lady_ and _Son_ of the
excellent Authour. He himself gave no charge concerning his
_Manuscripts_, either for the suppressing or the publishing of them.
Yet, seeing he had procured _Transcripts_ of them, and had kept those
_Copies_ by him, it seemeth probable that He designed them for publick
use.
Thus much of his Intention being presumed, and many who had tasted of
the fruits of his former studies being covetous of more of the like
kind; Also these _Tracts_ having been perused and much approv'd of by
some Judicious and Learned men; I was not unwilling to be instrumental
in fitting them for the Press.
To this end, I selected them out of many disordred Papers, and dispos'd
them into such a method as They seem'd capable of; beginning first with
_Plants_, going on to _Animals_, proceeding farther to things relating
to _Men_, and concluding with _matters_ of a _various nature_.
Concerning the _Plants_, I did, on purpose, forbear to range them (as
some advised) according to their _Tribes_ and _Families_; because, by so
doing, I should have represented that as a studied and formal work,
which is but a Collection of _occasional Essaies_. And, indeed, both
this _Tract_, and those which follow, were rather the _diversions_ than
the _Labours_ of his Pen: and, because He did, as it were, drop down his
Thoughts of a sudden, in those little spaces of vacancy which he
snatch'd from those very many occasions which gave him hourly
interruption; If there appears, here and there, any uncorrectness in the
style, a small degree of Candour sufficeth to excuse it.
If there be any such errours in the words, I'm sure the Press has not
made them fewer; but I do not hold my self oblig'd to answer for That
which I could not perfectly govern. However, the matter is not of any
great moment: such errours will not mislead a Learned Reader; and He who
is not such in some competent degree, is not a fit Peruser of these
LETTERS. Such these _Tracts_ are; but, for the Persons to whom they were
written, I cannot well learn their _Names_ from those few obscure marks
which the Authour has set at the beginning of them. And these Essaies
being _Letters_, as many as take offence at some few familiar things
which the Authour hath mixed with them, find fault with decence. Men are
not wont to set down Oracles in every line they write to their
Acquaintance.
There, still, remain other brief Discourses written by this most Learned
and ingenious Authour. Those, also, may come forth, when some of his
Friends shall have sufficient leisure; and at such due distance from
these Tracts, that They may follow rather than stifle them.
Amongst these Manuscripts there is one which gives a brief Account of
all the _Monuments_ of the _Cathedral_ of _Norwich_. It was written
merely for private use: and the Relations of the Authour expect such
Justice from those into whose hands some imperfect Copies of it are
fallen; that, without their Consent first obtain'd, they forbear the
publishing of It.
The truth is, matter equal to the skill of the Antiquary was not, there,
afforded: had a fit Subject of that nature offer'd it self, He would
scarce have been guilty of an oversight like to that of _Ausonius_, who,
in the description of his native City of _Burdeaux_, omitted the two
famous Antiquities of it, _Palais de Tutele_, and, _Palais de Galien_.
Concerning the _Authour himself_, I chuse to be silent, though I have
had the happiness to have been, for some years, known to him. There is
on foot a design of writing his _Life_: and there are, already, some
Memorials collected by one of his ancient Friends. Till that work be
perfected, the Reader may content himself with these present _Tracts_;
all which commending themselves by their _Learning_, _Curiosity_ and
_Brevity_, if He be not pleased with them, he seemeth to me to be
distemper'd with such a niceness of Imagination as no wise man is
concern'd to humour.
_THO. TENISON._
OBSERVATIONS
Upon several
PLANTS mention'd in SCRIPTURE.
TRACT I
[Sidenote: _The Introduction._]
SIR,
Though many ordinary Heads run smoothly over the Scripture, yet I must
acknowledge, it is one of the hardest Books I ever met with: and
therefore well deserveth those numerous Comments, Expositions and
Annotations which make up a good part of our Libraries.
However so affected I am therewith, that I wish there had been more of
it: and a larger Volume of that Divine Piece which leaveth such welcome
impressions, and somewhat more, in the Readers, than the words and sense
after it. At least, who would not be glad that many things barely hinted
were at large delivered in it? The particulars of the Dispute between
the Doctours and our Saviour could not but be welcome to them, who have
every word in honour which proceeded from his mouth, or was otherwise
delivered by him: and so would be glad to be assured what he wrote with
his Finger on the ground: But especially to have a particular of that
instructing Narration or Discourse which he made unto the Disciples
after his resurrection, where 'tis said [SN: Luke 24. 27.]: _And
beginning at Moses, and all the Prophets, he expounded unto them in all
the Scriptures the things concerning himself._
But to omit Theological obscurities, you must needs observe that most
Sciences do seem to have something more nearly to consider in the
expressions of the Scripture.
Astronomers find therein the Names but of few Stars, scarce so many as
in _Achilles_ his _Buckler_ in _Homer_, and almost the very same. But in
some passages of the Old Testament they think they discover the Zodiacal
course of the Sun: and they, also, conceive an Astronomical sense in
that elegant expression of S. _James_[SN: Jam. 1. 17.] concerning _the
father of lights, with whom there is no variableness, neither shadow of
turning_: and therein an allowable allusion unto the tropical conversion
of the Sun, whereby ensueth a variation of heat, light, and also of
shadows from it. But whether the _Stellæ erraticæ_, or wandring Stars in
S. _Jude_, may be referr'd to the celestial Planets, or some
meteorological wandring Stars, _Ignes fatui, Stellæ cadentes et
erraticæ_, or had any allusion unto the Impostour _Barchochebas_, or
_Stellæ Filius_, who afterward appeared, and wandred about in the time
of _Adrianus_, they leave unto conjecture.
Chirurgions may find their whole Art in that one passage, concerning the
Rib which God took out of _Adam_, that is their διαίρεσις in opening the
Flesh, ἐξαίρεσις in taking out the Rib, and σύνθεσις in closing and
healing the part again.
Rhetoricians and Oratours take singular notice of very many excellent
passages, stately metaphors, noble tropes and elegant expressions, not
to be found or parallel'd in any other Authour.
Mineralists look earnestly into the twenty eighth of _Job_, take special
notice of the early artifice in Brass and Iron under _Tubal-Cain_: And
find also mention of Gold, Silver, Brass, Tin, Lead, Iron; beside
Refining, Sodering, Dross, Nitre, Saltpits, and in some manner also of
Antimony.[188]
[188] _Depinxit oculos stibio._ 2 Kings 9. 30. Jerem. 4. 30. Ezek. 23.
40.
Gemmarie Naturalists reade diligently the pretious Stones in the holy
City of the _Apocalypse_: examine the Breast-plate of _Aaron_, and
various Gemms upon it, and think the second Row the nobler of the four:
they wonder to find the Art of Ingravery so ancient upon pretious Stones
and Signets; together with the ancient use of Ear-rings and Bracelets.
And are pleased to find Pearl, Coral, Amber and Crystal in those sacred
Leaves, according to our Translation. And when they often meet with
Flints and Marbles, cannot but take notice that there is no mention of
the Magnet or Loadstone, which in so many similitudes, comparisons, and
allusions, could hardly have been omitted in the Works of _Solomon_: if
it were true that he knew either the attractive or directive power
thereof, as some have believed.
Navigatours consider the Ark, which was pitched without and within, and
could endure the Ocean without Mast or Sails: They take special notice
of the twenty seventh of _Ezekiel_; the mighty Traffick and great
Navigation of _Tyre_, with particular mention of their Sails, their
Masts of Cedar, Oars of Oak, their skilfull Pilots, Mariners and
Calkers; as also of the long Voyages of the Fleets of _Solomon_; of
_Jehosaphat's_ Ships broken at _Ezion-Geber_; of the notable Voyage and
Shipwreck of S. _Paul_, so accurately delivered in the _Acts_.
Oneirocritical Diviners apprehend some hints of their knowledge, even
from Divine Dreams; while they take notice of the Dreams of _Joseph_,
_Pharaoh_, _Nebuchadnezzar_, and the Angels on _Jacob's_ Ladder; and
find, in _Artemidorus_ and _Achmetes_, that Ladders signifie Travels,
and the Scales thereof Preferment; and that Oxen Lean and Fat naturally
denote Scarcity or Plenty, and the successes of Agriculture.
Physiognomists will largely put in from very many passages of Scripture.
And when they find in _Aristotle_, _quibus frons quadrangula,
commensurata, fortes, referuntur ad leones_, cannot but take special
notice of that expression concerning the Gadites; _mighty men of war,
fit for battel, whose faces were as the faces of lyons_.
Geometrical and Architectonical Artists look narrowly upon the
description of the Ark, the fabrick of the Temple, and the holy City in
the _Apocalypse_.
But the Botanical Artist meets every where with Vegetables, and from the
Figg Leaf in _Genesis_ to the Star Wormwood in the _Apocalypse_, are
variously interspersed expressions from Plants, elegantly advantaging
the significancy of the Text: Whereof many being delivered in a
Language proper unto _Judæa_ and neighbour Countries are imperfectly
apprehended by the common Reader, and now doubtfully made out, even by
the Jewish Expositour.
And even in those which are confessedly known, the elegancy is often
lost in the apprehension of the Reader, unacquainted with such
Vegetables, or but nakedly knowing their natures: whereof holding a
pertinent apprehension, you cannot pass over such expressions without
some doubt or want of satisfaction in your judgment. Hereof we shall
onely hint or discourse some few which I could not but take notice of in
the reading of holy Scripture.
Many Plants are mention'd in Scripture which are not distinctly known in
our Countries, or under such Names in the Original, as they are fain to
be rendred by analogy, or by the name of Vegetables of good affinity
unto them, and so maintain the textual sense, though in some variation
from identity.
* * * * *
[Sidenote: _The Observations. Kikaion._]
1. The Plant which afforded a shade unto _Jonah_,[189] mention'd by the
name of Kikaion, and still retained at least marginally in some
Translations, to avoid obscurity _Jerome_ rendred _Hedera_ or Ivy; which
notwithstanding (except in its scandent nature) agreed not fully with
the other, that is, to _grow up in a night_, or be consumed with a Worm;
Ivy being of no swift growth, little subject unto Worms, and a scarce
Plant about _Babylon_.
[189] Jona 4. 6. _a Gourd_.
[Sidenote: _Hyssope._]
2. That Hyssope is taken for that Plant which cleansed the Leper, being
a well scented, and very abstersive Simple, may well be admitted; so we
be not too confident, that it is strictly the same with our common
Hyssope: The Hyssope of those parts differing from that of ours; as
_Bellonius_ hath observed in the Hyssope which grows in _Judæa_, and the
Hyssope of the Wall mention'd in the Works of _Solomon_, no kind of our
Hyssope; and may tolerably be taken for some kind of minor Capillary,
which best makes out the Antithesis with the Cedar. Nor when we meet
with _Libanotis_, is it to be conceived our common Rosemary, which is
rather the first kind thereof among several others, used by the
Ancients.
[Sidenote: _Hemlock._ Hosea 10. 4. Amos 6. 2.]
3. That it must be taken for Hemlock, which is twice so rendred in our
Translation, will hardly be made out, otherwise than in the intended
sense, and implying some Plant, wherein bitterness or a poisonous
quality is considerable.
[Sidenote: Paliurus.]
4. What _Tremelius_ rendreth _Spina_, and the Vulgar Translation
_Paliurus_, and others make some kind of _Rhamnus_, is allowable in the
sense; and we contend not about the species, since they are known Thorns
in those Countries, and in our Fields or Gardens among us: and so common
in _Judæa_, that men conclude the thorny Crown of our Saviour was made
either of _Paliurus_ or _Rhamnus_.
[Sidenote: Rubus.]
5. Whether the Bush which burnt and consumed not, were properly a
_Rubus_ or Bramble, was somewhat doubtfull from the Original and some
Translations, had not the Evangelist, and S. _Paul_ express'd the same
by the Greek word Bάtos, which from the description of
_Dioscorides_, Herbarists accept for _Rubus_; although the same word
Bάtos expresseth not onely the _Rubus_ or kinds of Bramble, but
other Thorn-bushes, and the Hipp-briar is also named Κυνοσβάτος, or the
Dog-briar or Bramble.
[Sidenote: Myrica. Cant. 1. 14.]
6. That _Myrica_ is rendred, Heath, sounds instructively enough to our
ears, who behold that Plant so common in barren Plains among us: But you
cannot but take notice that _Erica_, or our Heath is not the same Plant
with _Myrica_ or Tammarice, described by _Theophrastus_ and
_Dioscorides_, and which _Bellonius_ declareth to grow so plentifully
in the Desarts of _Judæa_ and _Arabia_.
[Sidenote: _Cypress._ Cant. 1. 14.]
7. That the βότρυς τῆς Κύπρου, _botrus Cypri_, or Clusters of Cypress,
should have any reference to the Cypress Tree, according to the original
_Copher_, or Clusters of the noble Vine of _Cyprus_, which might be
planted into _Judæa_, may seem to others allowable in some latitude. But
there seeming some noble Odour to be implied in this place, you may
probably conceive that the expression drives at the Κύπρος of
_Dioscorides_, some oriental kind of _Ligustrum_ or _Alcharma_, which
_Dioscorides_ and _Pliny_ mention under the name of Κύπρος and _Cyprus_,
and to grow about _Ægypt_ and _Ascalon_, producing a sweet and odorate
bush of Flowers, and out of which was made the famous _Oleum Cyprinum_.
But why it should be rendred Camphyre your judgment cannot but doubt,
who know that our Camphyre was unknown unto the Ancients, and no
ingredient into any composition of great Antiquity: that learned men
long conceived it a bituminous and fossile Body, and our latest
experience discovereth it to be the resinous substance of a Tree, in
_Borneo_ and _China_; and that the Camphyre that we use is a neat
preparation of the same.
[Sidenote: _Shittah Tree_, etc. Isa. 41. 19.]
8. When 'tis said in _Isaiah 41. I will plant in the wilderness the
Cedar, the Shittah Tree, and the Myrtle and the Oil Tree, I will set in
the Desart, the Firre Tree, and the Pine, and the Box Tree_: Though some
doubt may be made of the Shittah Tree, yet all these Trees here
mentioned being such as are ever green, you will more emphatically
apprehend the mercifull meaning of God in this mention of no fading, but
always verdant Trees in dry and desart places.
[Sidenote: _Grapes of_ Eshcol. Num. 13. 23.]
9. _And they cut down a Branch with one cluster of Grapes, and they bare
it between two upon a Staff, and they brought Pomegranates and Figgs._
This cluster of Grapes brought upon a Staff by the Spies, was an
incredible sight, in _Philo Judæus_,[190] seem'd notable in the eyes of
the Israelites, but more wonderfull in our own, who look onely upon
Northern Vines. But herein you are like to consider, that the Cluster
was thus carefully carried to represent it entire, without bruising or
breaking; that this was not one Bunch but an extraordinary Cluster, made
up of many depending upon one gross stalk. And however, might be
parallel'd with the Eastern Clusters of _Margiana_ and _Caramania_, if
we allow but half the expressions of _Pliny_ and _Strabo_, whereof one
would lade a Curry or small Cart; and may be made out by the clusters of
the Grapes of _Rhodes_ presented unto Duke _Radzivil_[191] each
containing three parts of an Ell in compass, and the Grapes as big as
Prunes.
[190] ἄπιστος θέα. Philo.
[191] Radzivil _in his Travels_.
[Sidenote: _Ingred. of holy Perfume._ _Stacte_, etc. Exod. 30.34, 35.]
10. Some things may be doubted in the species of the holy Ointment and
Perfume. With Amber, Musk and Civet we meet not in the Scripture, nor
any Odours from Animals; except we take the Onycha of that Perfume for
the Covercle of a Shell-fish called _Unguis Odoratus_, or _Blatta
Byzantina_, which _Dioscorides_ affirmeth to be taken from a Shell-fish
of the Indian Lakes, which feeding upon the Aromatical Plants is
gathered when the Lakes are drie. But whether that which we now call
_Blatta Byzantina_, or _Unguis Odoratus_, be the same with that odorate
one of Antiquity, great doubt may be made; since _Dioscorides_ saith it
smelled like _Castoreum_, and that which we now have is of an
ungratefull odour.
No little doubt may be also made of Galbanum prescribed in the same
Perfume, if we take it for Galbanum which is of common use among us,
approaching the evil scent of _Assa Fœtida_; and not rather for
Galbanum of good odour, as the adjoining words declare, and the original
_Chelbena_ will bear; which implies a fat or resinous substance, that
which is commonly known among us being properly a gummous body and
dissoluble also in Water.
The holy Ointment of Stacte or pure Myrrh, distilling from the Plant
without expression or firing, of Cinnamon, Cassia and Calamus,
containeth less questionable species, if the Cinnamon of the Ancients
were the same with ours, or managed after the same manner. For thereof
_Dioscorides_ made his noble Unguent. And Cinnamon was so highly valued
by Princes, that _Cleopatra_ carried it unto her Sepulchre with her
Jewels; which was also kept in wooden Boxes among the rarities of Kings:
and was of such a lasting nature, that at his composing of Treacle for
the Emperor _Severus_, _Galen_ made use of some which had been laid up
by _Adrianus_.
[Sidenote: _Husks eaten by the Prodigal._ Luke 15. 16.]
11. That the Prodigal Son desired _to eat of Husks_ given unto Swine,
will hardly pass in your apprehension for the Husks of Pease, Beans, or
such edulious Pulses; as well understanding that the textual word
Κεράτιον or _Ceration_, properly intendeth the Fruit of the _Siliqua_
Tree so common in _Syria_, and fed upon by Men and Beasts; called also
by some the Fruit of the Locust Tree, and _Panis Sancti Johannis_, as
conceiving it to have been part of the Diet of the _Baptist_ in the
Desart. The Tree and Fruit is not onely common in _Syria_ and the
Eastern parts, but also well known in _Apuglia_, and the Kingdom of
_Naples_, growing along the _Via Appia_, from _Fundi_ unto _Mola_; the
hard Cods or Husks making a rattling noise in windy weather, by beating
against one another: called by the Italians _Carobe_ or _Carobole_, and
by the French _Carouges_. With the sweet Pulp hereof some conceive that
the Indians preserve Ginger, Mirabolans and Nutmegs. Of the same (as
_Pliny_ delivers) the Ancients made one kind of Wine, strongly
expressing the Juice thereof; and so they might after give the expressed
and less usefull part of the Cods, and remaining Pulp unto their Swine:
which being no gustless or unsatisfying Offal, might be well desired by
the Prodigal in his hunger.
[Sidenote: _Cucumbers_ etc. _of_ Ægypt.]
12. No marvel it is that the Israelites having lived long in a well
watred Country, and been acquainted with the noble Water of _Nilus_,
should complain for Water in the dry and barren Wilderness. More
remarkable it seems that they should extoll and linger after the
Cucumbers and Leeks, Onions and Garlick in _Ægypt_: wherein
notwithstanding lies a pertinent expression of the Diet of that Country
in ancient times, even as high as the building of the Pyramids, when
_Herodotus_ delivereth, that so many Talents were spent in Onions and
Garlick, for the Food of Labourers and Artificers; and is also
answerable unto their present plentifull Diet in Cucumbers, and the
great varieties thereof, as testified by _Prosper Alpinus_, who spent
many years in _Ægypt_.
[Sidenote: _Forbidden Fruit._ Gen. 2. 17. etc.]
13. What Fruit that was which our first Parents tasted in Paradise, from
the disputes of learned men seems yet indeterminable. More clear it is
that they cover'd their nakedness or secret parts with Figg Leaves;
which when I reade, I cannot but call to mind the several considerations
which Antiquity had of the Figg Tree, in reference unto those parts,
particularly how Figg Leaves by sundry Authours are described to have
some resemblance unto the Genitals, and so were aptly formed for such
contection of those parts; how also in that famous Statua of
_Praxiteles_, concerning _Alexander_ and _Bucephalus_, the Secret Parts
are veil'd with Figg Leaves; how this Tree was sacred unto _Priapus_,
and how the Diseases of the Secret Parts have derived their Name from
Figgs.
[Sidenote: _Balsam. Oil._ Luke 10. 34.]
14. That the good Samaritan coming from _Jericho_ used any of the Judean
Balsam upon the wounded Traveller, is not to be made out, and we are
unwilling to disparage his charitable Surgery in pouring Oil into a
green Wound; and therefore when 'tis said he used Oil and Wine, may
rather conceive that he made an _Oinelæum_ or medicine of Oil and Wine
beaten up and mixed together, which was no improper Medicine, and is an
Art now lately studied by some so to incorporate Wine and Oil that they
may lastingly hold together, which some pretend to have, and call it
_Oleum Samaritanum_, or Samaritans Oil.
[Sidenote: _Pulse of_ Daniel. Dan. 1. 12.]
15. When _Daniel_ would not pollute himself with the Diet of the
Babylonians, he probably declined Pagan commensation, or to eat of Meats
forbidden to the Jews, though common at their Tables, or so much as to
taste of their Gentile Immolations, and Sacrifices abominable unto his
Palate.
But when 'tis said that he made choice of the Diet of Pulse and Water,
whether he strictly confined unto a leguminous Food, according to the
Vulgar Translation, some doubt may be raised, from the original word
_Zeragnim_, which signifies _Seminalia_, and is so set down in the
Margin of _Arias Montanus_; and the Greek word _Spermata_, generally
expressing Seeds, may signifie any edulious or cerealious Grains besides
ὄσπρια or leguminous Seeds.
Yet if he strictly made choice of a leguminous Food, and Water instead
of his portion from the King's Table, he handsomely declined the Diet
which might have been put upon him, and particularly that which was
called the _Potibasis_ of the King, which as _Athenæus_ informeth
implied the Bread of the King, made of Barley, and Wheat, and the Wine
of _Cyprus_, which he drank in an oval Cup. And therefore distinctly
from that he chose plain Fare of Water, and the gross Diet of Pulse, and
that perhaps not made into Bread, but parched, and tempered with Water.
Now that herein (beside the special benediction of God) he made choice
of no improper Diet to keep himself fair and plump and so to excuse the
Eunuch his Keeper, Physicians will not deny, who acknowledge a very
nutritive and impinguating faculty in Pulses, in leguminous Food, and in
several sorts of Grains and Corns, is not like to be doubted by such who
consider that this was probably a great part of the Food of our
Forefathers before the Floud, the Diet also of _Jacob_: and that the
Romans (called therefore _Pultifagi_) fed much on Pulse for six hundred
years; that they had no Bakers for that time: and their Pistours were
such as, before the use of Mills, beat out and cleansed their Corn. As
also that the Athletick Diet was of Pulse, _Alphiton_, _Maza_, Barley
and Water; whereby they were advantaged sometimes to an exquisite state
of health, and such as was not without danger. And therefore though
_Daniel_ were no Eunuch, and of a more fatning and thriving temper, as
some have phancied, yet was he by this kind of Diet, sufficiently
maintained in a fair and carnous state of Body, and accordingly his
Picture not improperly drawn, that is, not meagre and lean, like
_Jeremy's_, but plump and fair, answerable to the most authentick
draught of the _Vatican_, and the late German _Luther's_ Bible.
The Cynicks in _Athenæus_ make iterated Courses of Lentils, and prefer
that Diet before the Luxury of _Seleucus_. The present Ægyptians, who
are observed by _Alpinus_ to be the fattest Nation, and Men to have
breasts like Women, owe much, as he conceiveth, unto the Water of
_Nile_, and their Diet of Rice, Pease, Lentils and white Cicers. The
Pulse-eating Cynicks and Stoicks, are all very long livers in
_Laertius_. And _Daniel_ must not be accounted of few years, who, being
carried away Captive in the Reign of _Joachim_, by King
_Nebuchadnezzar_, lived, by Scripture account, unto the first year of
_Cyrus_.
[Sidenote: Jacob's _Rods_. Gen. 30. 31.]
16. _And Jacob took Rods of green Poplar, and of the Hazel and the
Chesnut Tree, and pilled white streaks in them, and made the white
appear which was in the Rods_, etc. Men multiply the Philosophy of
_Jacob_, who, beside the benediction of God, and the powerfull effects
of imagination, raised in the Goats and Sheep from pilled and
party-coloured objects, conceive that he chose out these particular
Plants above any other, because he understood they had a particular
virtue unto the intended effects, according unto the conception of
_Georgius Venetus_.[192]
[192] G. Venetus _Problem_ 200.
Whereto you will hardly assent, at least till you be better satisfied
and assured concerning the true species of the Plants intended in the
Text, or find a clearer consent and uniformity in the Translation: For
what we render Poplar, Hazel and Chesnut, the Greek translateth _Virgam
styracinam, nucinam, plataninam_, which some also render a Pomegranate:
and so observing this variety of interpretations concerning common and
known Plants among us, you may more reasonably doubt, with what
propriety or assurance others less known be sometimes rendred unto us.
[Sidenote: _Lilies of the Field._ Matt. 6. 28.]
17. Whether in the Sermon of the Mount, the _Lilies of the Field_ did
point at the proper Lilies, or whether those Flowers grew wild in the
place where our Saviour preached, some doubt may be made: because Κρίνον
the word in that place is accounted of the same signification with
Λείριον, and that in _Homer_ is taken for all manner of specious
Flowers: so received by _Eustachius_, _Hesychius_, and the Scholiast
upon _Apollonius Rhodius_, Καθόλου τὰ ἄνθη Λείρια λέγεται. And Κρίνον
is also received in the same latitude, not signifying onely Lilies,
but applied unto Daffodils, Hyacinths, Iris's, and the Flowers of
_Colocynthis_.
Under the like latitude of acception, are many expressions in the
_Canticles_ to be received. And when it is said _he feedeth among the
Lilies_, therein may be also implied other specious Flowers, not
excluding the proper Lilies. But in that expression, _the Lilies drop
forth Myrrhe_, neither proper Lilies nor proper Myrrhe can be
apprehended, the one not proceeding from the other, but may be received
in a Metaphorical sense: and in some latitude may be also made out from
the roscid and honey drops observable in the Flowers of Martagon, and
inverted flowred Lilies, and, 'tis like, is the standing sweet Dew on
the white eyes of the Crown Imperial, now common among us.
And the proper Lily may be intended in that expression of 1 _Kings_ 7.
that the brazen Sea was of the thickness of a hand breadth, and the brim
like a Lily. For the figure of that Flower being round at the bottom,
and somewhat repandous, or inverted at the top, doth handsomely
illustrate the comparison.
But that the Lily of the Valley, mention'd in the _Canticles_[SN: Cant.
2.], _I am the Rose of Sharon, and the Lily of the Valleys_, is that
Vegetable which passeth under the same name with us, that is _Lilium
convallium_, or the _May_ Lily, you will more hardly believe, who know
with what insatisfaction the most learned Botanists reduce that Plant
unto any described by the Ancients; that _Anguillara_ will have it to be
the _Oenanthe_ of _Athenæus_, _Cordus_ the _Pothos_ of _Theophrastus_;
and _Lobelius_ that the Greeks had not described it; who find not six
Leaves in the Flower agreeably to all Lilies, but onely six small
divisions in the Flower, who find it also to have a single, and no
bulbous Root, nor Leaves shooting about the bottom, nor the Stalk round,
but angular. And that the learned _Bauhinus_ hath not placed it in the
Classis of Lilies, but nervifolious Plants.
[Sidenote: _Fitches_, _Cummin_, &c. _in_ Isa. 28. 25]
18. _Doth he not cast abroad the Fitches, and scatter the Cummin Seed,
and cast in the principal Wheat, and the appointed Barley, and the Rye
in their place_: Herein though the sense may hold under the names
assigned, yet is it not so easie to determine the particular Seeds and
Grains, where the obscure original causeth such differing Translations.
For in the Vulgar we meet with _Milium_ and Gith, which our Translation
declineth, placing Fitches for Gith, and Rye for _Milium_ or Millet,
which notwithstanding is retained by the Dutch.
That it might be _Melanthium_, _Nigella_, or Gith, may be allowably
apprehended, from the frequent use of the Seed thereof among the Jews
and other Nations, as also from the Translation of _Tremellius_; and
the Original implying a black Seed, which is less than Cummin, as, out
of _Aben Ezra_, _Buxtorfius_ hath expounded it.
But whereas _Milium_ or Κέγχρος of the Septuagint is by ours rendred
Rye, there is little similitude or affinity between those Grains; For
_Milium_ is more agreeable unto _Spelta_ or Espaut, as the Dutch and
others still render it.
That we meet so often with Cummin Seed in many parts of Scripture in
reference unto _Judæa_, a Seed so abominable at present unto our Palates
and Nostrils, will not seem strange unto any who consider the frequent
use thereof among the Ancients, not onely in medical but dietetical use
and practice: For their Dishes were filled therewith, and the noblest
festival preparations in _Apicius_ were not without it: And even in the
_Polenta_, and parched Corn, the old Diet of the Romans, (as _Pliny_
recordeth) unto every Measure they mixed a small proportion of Lin-seed
and Cummin-seed.
And so Cummin is justly set down among things of vulgar and common use,
when it is said in _Matthew_ 23. v. 23. _You pay Tithe of Mint, Annise
and Cummin_: but how to make out the translation of Annise we are still
to seek, there being no word in that Text which properly signifieth
Annise: the Original being Ἄνηθον, which the Latins call _Anethum_, and
is properly englished Dill.
That among many expressions, allusions and illustrations made in
Scripture from Corns, there is no mention made of Oats, so usefull a
Grain among us, will not seem very strange unto you, till you can
clearly discover that it was a Grain of ordinary use in those parts; who
may also find that _Theophrastus_, who is large about other Grains,
delivers very little of it. That _Dioscorides_ is also very short
therein. And _Galen_ delivers that it was of some use in _Asia minor_,
especially in _Mysia_, and that rather for Beasts than Men: And _Pliny_
affirmeth that the _Pulticula_ thereof was most in use among the
Germans. Yet that the Jews were not without all use of this Grain seems
confirmable from the Rabbinical account, who reckon five Grains liable
unto their Offerings, whereof the Cake presented might be made; that is,
Wheat, Oats, Rye, and two sorts of Barley.
[Sidenote: _Ears of Corn._ Matt. 12. 1.]
19. Why the Disciples being hungry pluck'd the Ears of Corn, it seems
strange to us, who observe that men half starved betake not themselves
to such supply; except we consider the ancient Diet of _Alphiton_ and
_Polenta_, the Meal of dried and parched Corn, or that which was
Ὠμήλυσις, or Meal of crude and unparched Corn, wherewith they being well
acquainted, might hope for some satisfaction from the Corn yet in the
Husk; that is, from the nourishing pulp or mealy part within it.
[Sidenote: _Stubble of_ Ægypt Exod. 5.7, etc.]
20. The inhumane oppression of the Ægyptian Task-masters, who, not
content with the common tale of Brick, took also from the Children of
Israel their allowance of _Straw_, and forced them to gather _Stubble_
where they could find it, will be more nearly apprehended, if we
consider how hard it was to acquire any quantity of Stubble in _Ægypt_,
where the Stalk of Corn was so short, that to acquire an ordinary
measure, it required more than ordinary labour; as is discoverable from
that account, which _Pliny_[193] hath happily left unto us. In the Corn
gather'd in _Ægypt_ the Straw is never a Cubit long: because the Seed
lieth very shallow, and hath no other nourishment than from the Mudd and
Slime left by the River; For under it is nothing but Sand and Gravel.
[193] _Lib. 18. Nat. Hist._
So that the expression of Scripture is more Emphatical than is commonly
apprehended, when 'tis said, _The people were scattered abroad through
all the Land of Ægypt to gather Stubble instead of Straw_. For the
Stubble being very short, the acquist was difficult; a few Fields
afforded it not, and they were fain to wander far to obtain a sufficient
quantity of it.
[Sidenote: _Flowers of the Vine._ Cant. 2. 13.]
21. It is said in the _Song of Solomon_, that _the Vines with the tender
Grape give a good smell_. That the Flowers of the Vine should be
Emphatically noted to give a pleasant smell, seems hard unto our
Northern Nostrils, which discover not such Odours, and smell them not in
full Vineyards; whereas in hot Regions, and more spread and digested
Flowers, a sweet savour may be allowed, denotable from several humane
expressions, and the practice of the Ancients, in putting the dried
Flowers of the Vine into new Wine to give it a pure and flosculous race
or spirit, which Wine was therefore called Οἰνάθινον, allowing unto
every _Cadus_ two pounds of dried Flowers.
And, therefore, the Vine flowering but in the Spring, it cannot but seem
an impertinent objection of the Jews, that the Apostles were _full of
new Wine_ at _Pentecost_ when it was not to be found. Wherefore we may
rather conceive that the word Γλεύκυ[194] in that place implied
not _new Wine_ or _Must_, but some generous strong and sweet Wine,
wherein more especially lay the power of inebriation.
[194] Acts 2. 13.
But if it be to be taken for some kind of _Must_, it might be some kind
of Ἀεγίλευκος, or long-lasting _Must_, which might be had at any time of
the year, and which, as _Pliny_ delivereth, they made by hindring, and
keeping the _Must_ from fermentation or working, and so it kept soft and
sweet for no small time after.
[Sidenote: _The Olive Leaf in_ Gen. 8. 11.]
22. When the _Dove_, sent out of the Ark, return'd with _a green Olive
Leaf_, according to the Original: how the Leaf, after ten Months, and
under water, should still maintain a verdure or greenness, need not much
amuse the Reader, if we consider that the Olive Tree is Ἀείφυλλον, or
continually green; that the Leaves are of a bitter taste, and of a fast
and lasting substance. Since we also find fresh and green Leaves among
the Olives which we receive from remote Countries; and since the Plants
at the bottom of the Sea, and on the sides of Rocks, maintain a deep and
fresh verdure.
How the Tree should stand so long in the Deluge under Water, may partly
be allowed from the uncertain determination of the Flows and Currents of
that time, and the qualification of the saltness of the Sea, by the
admixture of fresh Water, when the whole watery Element was together.
And it may be signally illustrated from the like examples in
_Theophrastus_[195] and _Pliny_[196] in words to this effect: Even the
Sea affordeth Shrubs and Trees; In the red Sea whole Woods do live,
namely of Bays and Olives bearing Fruit. The Souldiers of _Alexander_,
who sailed into _India_, made report, that the Tides were so high in
some Islands, that they overflowed, and covered the Woods, as high as
Plane and Poplar Trees. The lower sort wholly, the greater all but the
tops, whereto the Mariners fastned their Vessels at high Waters, and at
the root in the Ebb; That the Leaves of these Sea Trees while under
water looked green, but taken out presently dried with the heat of the
Sun. The like is delivered by _Theophrastus_, that some Oaks do grow and
bear Acrons under the Sea.
[195] Theophrast. _Hist. Lib. 4. Cap. 7. 8._
[196] Plin. _lib. 13. cap. ultimo._
[Sidenote: _Grain of Mustard-seed in S._ Matt 13. 31, 32.]
23. _The Kingdom of Heaven is like to a grain of Mustard-seed, which a
Man took and sowed in his Field, which indeed is the least of all Seeds;
but when 'tis grown is the greatest among Herbs, and becometh a Tree, so
that the Birds of the Air come and lodge in the Branches thereof._
Luke 13. 19. _It is like a grain of Mustard-seed, which a Man took and
cast it into his Garden, and it waxed a great Tree, and the Fowls of the
Air lodged in the Branches thereof._
This expression by a grain of Mustard-seed, will not seem so strange
unto you, who well consider it. That it is simply the least of Seeds,
you cannot apprehend, if you have beheld the Seeds of _Rapunculus_,
Marjorane, Tobacco, and the smallest Seed of _Lunaria_.
But you may well understand it to be the smallest Seed among Herbs which
produce so big a Plant, or the least of herbal Plants, which arise unto
such a proportion, implied in the expression; _the smallest of Seeds_,
and _becometh the greatest of Herbs_.
And you may also grant that it is the smallest of Seeds of Plants apt to
δενδρίζειν, _arborescere_, _fruticescere_, or to grow unto a ligneous
substance, and from an herby and oleraceous Vegetable, to become a kind
of Tree, and to be accounted among the _Dendrolachana_, or
_Arboroleracea_; as upon strong Seed, Culture and good Ground, is
observable in some Cabbages, Mallows, and many more, and therefore
expressed by γίνεται τὸ δένδρον, and γίνεται εἰς τὸν δένδρον, it
becometh a Tree, or _arborescit_, as _Beza_ rendreth it.
Nor if warily considered doth the expression contain such difficulty.
For the Parable may not ground it self upon generals, or imply any or
every grain of Mustard, but point at such a grain as from its fertile
spirit, and other concurrent advantages, hath the success to become
arboreous, shoot into such a magnitude, and acquire the like tallness.
And unto such a Grain the Kingdom of Heaven is likened which from such
slender beginnings shall find such increase and grandeur.
The expression also that it might grow into such dimensions that Birds
might lodge in the Branches thereof, may be literally conceived; if we
allow the luxuriancy of plants in _Judæa_, above our Northern Regions;
If we accept of but half the Story taken notice of by Tremellius, from
the _Jerusalem Talmud_, of a Mustard Tree that was to be climbed like a
Figg Tree; and of another, under whose shade a Potter daily wrought: and
it may somewhat abate our doubts, if we take in the advertisement of
_Herodotus_ concerning lesser Plants of _Milium_ and _Sesamum_ in the
Babylonian Soil: _Milium ac Sesamum in proceritatem instar arborum
crescere, etsi mihi compertum, tamen memorare supersedeo, probè sciens
cis qui nunquam Babyloniam regionem adierunt perquam incredibile visum
iri._ We may likewise consider that the word κατασκηνῶσαι doth not
necessarily signifie _making a Nest_, but rather sitting, roosting,
covering and resting in the Boughs, according as the same word is used
by the _Septuagint_ in other places[197] as the Vulgar rendreth it in
this, _inhabitant_, as our Translation, _lodgeth_, and the Rhemish,
_resteth_ in the Branches.
[197] Dan. 4. 9. Ps. 1. 14. 12.
[Sidenote: _The Rod of_ Aaron. Numb. 17. 8.]
24. _And it came to pass that on the morrow Moses went into the
Tabernacle of witness, and behold the Rod of Aaron for the House of Levi
was budded, and brought forth Buds, and bloomed Blossomes, and yielded
Almonds._ In the contention of the Tribes and decision of priority and
primogeniture of _Aaron_, declared by the Rod, which in a night budded,
flowred and brought forth Almonds, you cannot but apprehend a propriety
in the Miracle from that species of Tree which leadeth in the Vernal
germination of the year, unto all the Classes of Trees; and so apprehend
how properly in a night and short space of time the Miracle arose, and
somewhat answerable unto its nature the Flowers and Fruit appeared in
this precocious Tree, and whose original Name[198] implies such speedy
efflorescence, as in its proper nature flowering in _February_, and
shewing its Fruit in _March_.
[198] Sbacher _from_ Sbachar festinus fuit _or_ maturuit.
This consideration of that Tree maketh the expression in _Jeremy_[SN:
Jer. 1. 11.] more Emphatical, when 'tis said, _What seest thou? and he
said, A Rod of an Almond Tree. Then said the Lord unto me, Thou hast
well seen, for I will hasten the Word to perform it._ I will be quick
and forward like the Almond Tree, to produce the effects of my word, and
hasten to display my judgments upon them.
And we may hereby more easily apprehend the expression in
_Ecclesiastes_ [SN: Eccles. 12. 5.]; _When the Almond Tree shall
flourish_. That is when the Head, which is the prime part, and first
sheweth it self in the world, shall grow white, like the Flowers of the
Almond Tree, whose Fruit, as _Athenæus_ delivereth, was first called
Κάρηνον, or the Head, from some resemblance and covering parts of it.
How properly the priority was confirmed by a Rod or Staff, and why the
Rods and Staffs of the Princes were chosen for this decision,
Philologists will consider. For these were the badges, signs and
cognisances of their places, and were a kind of Sceptre in their hands,
denoting their supereminencies. The Staff of Divinity is ordinarily
described in the hands of Gods and Goddesses in old draughts. Trojan and
Grecian Princes were not without the like, whereof the Shoulders of
_Thersites_ felt from the hands of _Ulysses_. _Achilles_ in _Homer_, as
by a desperate Oath, swears by his wooden Sceptre, which should never
bud nor bear Leaves again; which seeming the greatest impossibility to
him, advanceth the Miracle of _Aaron's_ Rod. And if it could be well
made out that _Homer_ had seen the Books of _Moses_, in that expression
of _Achilles_, he might allude unto this Miracle.
That power which proposed the experiment by Blossomes in the Rod, added
also the Fruit of Almonds; the Text not strictly making out the Leaves,
and so omitting the middle germination: the Leaves properly coming after
the Flowers, and before the Almonds. And therefore if you have well
perused Medals, you cannot but observe how in the impress of many
Shekels, which pass among us by the name of the _Jerusalem_ Shekels, the
Rod of _Aaron_ is improperly laden with many Leaves, whereas that which
is shewn under the name of the Samaritan Shekel seems most conformable
unto the Text, which describeth the Fruit without Leaves.
[Sidenote: _The Vine in_ Gen. 49. 11.]
25. _Binding his Foal unto the Vine, and his Asses Colt unto the choice
Vine._
That Vines, which are commonly supported, should grow so large and
bulky, as to be fit to fasten their Juments, and Beasts of labour unto
them, may seem a hard expression unto many: which notwithstanding may
easily be admitted, if we consider the account of _Pliny_, that in many
places out of _Italy_ Vines do grow without any stay or support: nor
will it be otherwise conceived of lusty Vines, if we call to mind how
the same Authour[199] delivereth, that the _Statua_ of _Jupiter_ was
made out of a Vine; and that out of one single Cyprian Vine a Scale or
Ladder was made that reached unto the Roof of the Temple of _Diana_ at
_Ephesus_.
[199] Plin. _lib. 14._
[Sidenote: _Rose of_ Jericho. Ecclus. 24. 14.]
26. _I was exalted as a Palm Tree in Engaddi, and as a Rose Plant in
Jericho._ That the Rose of _Jericho_, or that Plant which passeth among
us under that denomination, was signified in this Text, you are not like
to apprehend with some, who also name it the _Rose of S. Mary_, and
deliver, that it openeth the Branches, and Flowers upon the Eve of our
Saviour's Nativity: But rather conceive it some proper kind of Rose,
which thrived and prospered in _Jericho_ more than in the neighbour
Countries. For our Rose of _Jericho_ is a very low and hard Plant, a few
inches above the ground; one whereof brought from _Judæa_ I have kept by
me many years, nothing resembling a Rose Tree, either in Flowers,
Branches, Leaves or Growth; and so, improper to answer the Emphatical
word of exaltation in the Text: growing not only about _Jericho_, but
other parts of _Judæa_ and _Arabia_, as _Bellonius_ hath observed: which
being a drie and ligneous Plant, is preserved many years, and though
crumpled and furdled up, yet, if infused in Water, will swell and
display its parts.
[Sidenote: _Turpentine Tree in_ Ecclus. 24. 16.]
27. _Quasi Terebinthus extendi ramos_, when it is said in the same
Chapter, _as a Turpentine Tree have I stretched out my Branches_: it
will not seem strange unto such as have either seen that Tree, or
examined its description: For it is a Plant that widely displayeth its
Branches: and though in some European Countries it be but of a low and
fruticeous growth, yet _Pliny_[200] observeth that it is great in
_Syria_, and so allowably, or at least not improperly mentioned in the
expression of _Hosea_[201] according to the Vulgar Translation. _Super
capita montium sacrificant,_ etc. _sub quercu, populo et terebintho,
quoniam bona est umbra ejus._ And this diffusion and spreading of its
Branches, hath afforded the Proverb of _Terebintho stultior_, applicable
unto arrogant or boasting persons, who spread and display their own
acts, as _Erasmus_ hath observed.
[200] Terebinthus in Macedonia fruticat, in Syria, magna est. _Lib. 13._
Plin.
[201] Hosea. 4. 13.
[Sidenote: _Pomegranate in_ 1 Sam. 14. 2.]
28. It is said in our Translation. _Saul tarried in the uppermost parts
of Gibeah, under a Pomegranate Tree which is in Migron: and the people
which were with him were about six hundred men._ And when it is said in
some Latin Translations, _Saul morabatur fixo tentorio sub Malogranato_,
you will not be ready to take in the common literal sense, who know that
a Pomegranate Tree is but low of growth, and very unfit to pitch a Tent
under it; and may rather apprehend it as the name of a place, or the
Rock of _Rimmon_, or Pomegranate; so named from Pomegranates which grew
there, and which many think to have been the same place mentioned in
_Judges_.[202]
[202] Judges 20. 45, 47. _Ch._ 21. 13.
[Sidenote: _A Green Field in_ Wisd. 19. 7.]
29. It is said in the Book of _Wisedom_, _Where water stood before, drie
land appeared, and out of the red Sea a way appeared without impediment,
and out of the violent streams a green Field_; or as the Latin renders
it, _Campus germinans de profundo_: whereby it seems implied that the
Israelites passed over a green Field at the bottom of the Sea: and
though most would have this but a Metaphorical expression, yet may it be
literally tolerable; and so may be safely apprehended by those that
sensibly know what great number of Vegetables (as the several varieties
of _Alga's_, _Sea Lettuce_, _Phasganium_, _Conferua_, _Caulis Marina_,
_Abies_, _Erica_, _Tamarice_, divers sorts of _Muscus_, _Fucus_,
_Quercus Marina_ and _Corallins_) are found at the bottom of the Sea.
Since it is also now well known, that the Western Ocean, for many
degrees, is covered with _Sargasso_ or _Lenticula Marina_, and found to
arise from the bottom of that Sea; since, upon the coast of _Provence_
by the Isles of _Eres_, there is a part of the _Mediterranean Sea_,
called _la Prairie_, or the _Meadowy Sea_, from the bottom thereof so
plentifully covered with Plants: since vast heaps of Weeds are found in
the Bellies of some Whales taken in the Northern Ocean, and at a great
distance from the Shore: And since the providence of Nature hath
provided this shelter for minor Fishes; both for their spawn, and safety
of their young ones. And this might be more peculiarly allowed to be
spoken of the Red Sea, since the Hebrews named it _Suph_, or the _Weedy
Sea_: and, also, seeing _Theophrastus_ and _Pliny_, observing the growth
of Vegetables under water, have made their chief illustrations from
those in the Red Sea.
[Sidenote: _Sycamore._]
30. You will readily discover how widely they are mistaken, who accept
the Sycamore mention'd in several parts of Scripture for the Sycamore,
or Tree of that denomination, with us: which is properly but one kind or
difference of _Acer_, and bears no Fruit with any resemblance unto a
Figg.
But you will rather, thereby, apprehend the true and genuine Sycamore,
or _Sycaminus_, which is a stranger in our parts. A Tree (according to
the description of _Theophrastus_, _Dioscorides_ and _Galen_) resembling
a Mulberry Tree in the Leaf, but in the Fruit a Figg; which it produceth
not in the Twiggs but in the Trunck or greater Branches, answerable to
the Sycamore of _Ægypt_, the Ægyptian Figg or Giamez of the Arabians,
described by _Prosper Alpinus_, with a Leaf somewhat broader than a
Mulberry, and in its Fruit like a Figg. Insomuch that some have fancied
it to have had its first production from a Figg Tree grafted on a
Mulberry.
It is a Tree common in _Judæa_, whereof they made frequent use in
Buildings; and so understood, it explaineth that expression in
_Isaiah_:[203] _Sycamori excisi sunt, Cedros substituemus. The Bricks
are fallen down, we will build with hewen Stones: The Sycamores are cut
down, but we will change them into Cedars._
[203] Isa. 9. 10
It is a broad spreading Tree, not onely fit for Walks, Groves and Shade,
but also affording profit. And therefore it is said that King
_David_[204] appointed _Baalhanan_ to be over his Olive Trees and
Sycamores, which were in great plenty; and it is accordingly
delivered,[205] that _Solomon made Cedars to be as the Sycamore Trees
that are in the Vale for abundance_. That is, he planted many, though
they did not come to perfection in his days.
[204] 1 Chron. 27. 28.
[205] 1 King. 10. 27.
And as it grew plentifully about the Plains, so was the Fruit good for
Food; and, as _Bellonius_ and late accounts deliver, very refreshing
unto Travellers in those hot and drie Countries: whereby the expression
of _Amos_[206] becomes more intelligible, when he said he was _an
Herdsman, and a gatherer of Sycamore Fruit_. And the expression of
_David_[207] also becomes more Emphatical; _He destroyed their Vines
with Hail, and their Sycamore Trees with Frost_. That is, their
_Sicmoth_ in the Original, a word in the sound not far from the
Sycamore.
[206] Amos 7. 14.
[207] Psal. 78 47.
Thus when it is said,[208] _If ye had Faith as a grain of Mustard-seed,
ye might say unto this Sycamine Tree, Be thou plucked up by the roots,
and be thou placed in the Sea, and it should obey you_: it might be more
significantly spoken of this Sycamore; this being described to be _Arbor
vasta_, a large and well rooted Tree, whose removal was more difficult
than many others. And so the instance in that Text, is very properly
made in the Sycamore Tree, one of the largest and less removable Trees
among them. A Tree so lasting and well rooted, that the Sycamore which
_Zacheus_ ascended, is still shewn in _Judæa_ unto Travellers; as also
the hollow Sycamore at _Maturæa_ in _Ægypt_, where the blessed Virgin is
said to have remained: which though it relisheth of the Legend, yet it
plainly declareth what opinion they had of the lasting condition of that
Tree, to countenance the Tradition; for which they might not be without
some experience, since the learned describer of the _Pyramides_[209]
observeth, that the old Ægyptians made Coffins of this Wood, which he
found yet fresh and undecayed among divers of their Mummies.
[208] Luk. 17. 6.
[209] D. Greaves.
And thus, also, when _Zacheus_ climbed up into a Sycamore above any
other Tree, this being a large and fair one, it cannot be denied that he
made choice of a proper and advantageous Tree to look down upon our
Saviour.
[Sidenote: _Increase of Seed 100. fold in_ Matt. 13. 23.]
31. Whether the expression of our Saviour in the Parable of the Sower,
and the increase of the Seed _unto thirty, sixty and a hundred fold_,
had any reference unto the ages of Believers, and measures of their
Faith, as Children, Young and Old Persons, as to beginners, well
advanced and strongly confirmed Christians, as learned men have hinted;
or whether in this progressional assent there were any latent Mysteries,
as the mystical Interpreters of Numbers may apprehend, I pretend not to
determine.
But, how this multiplication may well be conceived, and in what way
apprehended, and that this centesimal increase is not naturally strange,
you that are no stranger in Agriculture, old and new, are not like to
make great doubt.
That every Grain should produce an Ear affording an hundred Grains, is
not like to be their conjecture who behold the growth of Corn in our
Fields, wherein a common Grain doth produce far less in number. For
barley consisting but of two _Versus_ or Rows, seldom exceedeth twenty
Grains, that is, ten upon each Στοῖχος, or Row; Rye, of a square figure,
is very fruitfull at forty: Wheat, besides the _Frit_ and _Uruncus_, or
imperfect Grains of the small Husks at the top and bottom of the Ear, is
fruitfull at ten treble _Glumæ_ or Husks in a Row, each containing but
three Grains in breadth, if the middle Grain arriveth at all to
perfection; and so maketh up threescore Grains in both sides.
Yet even this centesimal fructification may be admitted in some sorts of
_Cerealia_, and Grains from one Ear: if we take in the _Triticum
centigranum_, or _fertilissimum Plinii_, Indian Wheat, and _Panicum_;
which, in every Ear, containeth hundreds of Grains.
But this increase may easily be conceived of Grains in their total
multiplication, in good and fertile ground, since, if every Grain of
Wheat produceth but three Ears, the increase will arise above that
number. Nor are we without examples of some grounds which have produced
many more Ears, and above this centesimal increase: As _Pliny_ hath left
recorded of the _Byzacian_ Field in _Africa_. _Misit ex eo loco
Procurator ex uno quadraginta minus germina. Misit et Neroni pariter
tercentum quadraginta stipulos, ex uno grano. Cum centessimos quidem
Leontini Siciliæ campi fundunt, aliique, et tota Bœtica, et imprimis
Ægyptus._ And even in our own Country, from one Grain of Wheat sowed in
a Garden, I have numbred many more than an hundred.
And though many Grains are commonly lost which come not to sprouting or
earing, yet the same is also verified in measure; as that one Bushel
should produce a hundred, as is exemplified by the Corn in _Gerar_;[210]
_Then Isaac sowed in that Land, and received in that year an hundred
fold_. That is, as the Chaldee explaineth it, _a hundred for one_, when
he measured it. And this _Pliny_ seems to intend, when he saith of the
fertile Byzacian Territory before mentioned, _Ex uno centeni
quinquaginta modii redduntur_. And may be favourably apprehended of the
fertility of some grounds in _Poland_; wherein, after the account of
_Gaguinus_, from Rye sowed in _August_, come thirty or forty Ears, and a
Man on Horseback can scarce look over it. In the Sabbatical Crop of
_Judæa_, there must be admitted a large increase, and probably not short
of this centesimal multiplication: For it supplied part of the sixth
year, the whole seventh, and eighth untill the Harvest of that year.
[210] Gen. 26. 12.
The _seven years of plenty in Ægypt_ must be of high increase; when, by
storing up but the fifth part, they supplied the whole Land, and many of
their neighbours after: for it is said,[211] the Famine was in all the
Land about them. And therefore though the causes of the Dearth in
_Ægypt_ be made out from the defect of the overflow of _Nilus_,
according to the Dream of _Pharaoh_; yet was that no cause of the
scarcity of the Land of _Canaan_, which may rather be ascribed to the
want of the former and latter rains, for some succeeding years, if their
Famine held time and duration with that of _Ægypt_; as may be probably
gather'd from that expression of _Joseph_,[212] _Come down unto me [into
Ægypt] and tarry not, and there will I nourish you: (for yet there are
five years of Famine) lest thou and thy Household, and all that thou
hast come to poverty_.
[211] Gen. 41. 56.
[212] Gen. 45. 9, 11.
How they preserved their Corn so long in _Ægypt_ may seem hard unto
Northern and moist Climates, except we consider the many ways of
preservation practised by antiquity, and also take in that handsome
account of _Pliny_; What Corn soever is laid up in the Ear, it taketh no
harm keep it as long as you will; although the best and most assured way
to keep Corn is in Caves and Vaults under ground, according to the
practice of _Cappadocia_ and _Thracia_.
In _Ægypt_ and _Mauritania_ above all things they look to this, that
their Granaries stand on high ground; and how drie so ever their Floor
be, they lay a course of Chaff betwixt it and the ground. Besides, they
put up their Corn in Granaries and Binns together with the Ear. And
_Varro_ delivereth that Wheat laid up in that manner will last fifty
years; Millet an hundred; and Beans so conserved in a Cave of
_Ambracia_, were known to last an hundred and twenty years; that is,
from the time of King _Pyrrhus_, unto the Pyratick War under the conduct
of _Pompey_.
More strange it may seem how, after seven years, the Grains conserved
should be fruitfull for a new production. For it is said that _Joseph
delivered Seed unto the Ægyptians, to sow their Land for the eighth
year_: and Corn after seven years is like to afford little or no
production, according to _Theophrastus_;[213] _Ad Sementem semen
anniculum optimum putatur, binum deterius et trinum; ultra sterile fermè
est, quanquam ad usum cibarium idoneum_.
[213] Theoph. _Hist. l. 8_.
Yet since, from former exemplifications, Corn may be made to last so
long, the fructifying power may well be conceived to last in some good
proportion, according to the region and place of its conservation, as
the same _Theophrastus_ hath observed, and left a notable example from
_Cappadocia_, where Corn might be kept sixty years, and remain fertile
at forty; according to his expression thus translated; _In Cappadociæ
loco quodam petra dicto, triticum ad quadraginta annos fœcundum est, at
ad sementem percommodum durare proditum est, sexagenos aut septuagenos
ad usum cibarium servari posse idoneum._ The situation of that
Conservatory, was, as he delivereth, ἱψηλὸν, εὔπνουν, εὔαυρον, _high,
airy and exposed to several favourable winds_. And upon such
consideration of winds and ventilation, some conceive the Ægyptian
Granaries were made open, the Country being free from rain. Howsoever it
was, that contrivance could not be without some hazard:[214] for the
great Mists and Dews of that Country might dispose the Corn unto
corruption.
[214] Ægypt ὁμιχλὼδης, καὶ δρόσερος _Vid._ Theophrastum
More plainly may they mistake, who from some analogy of name (as if
_Pyramid_ were derived from Πύρον, _Triticum_), conceive the
Ægyptian Pyramids to have been built for Granaries; or look for any
settled Monuments about the Desarts erected for that intention; since
their Store-houses were made in the great Towns, according to Scripture
expression,[215] _He gathered up all the Food of seven years, which was
in the Land of Ægypt, and laid up the Food in the Cities: the Food of
the Field which was round about every City, laid he up in the same_.
[215] Gen. 41. 48.
[Sidenote: _Olive Tree in_ Rom. 11. 24.]
32. _For if thou wert cut out of the Olive Tree, which is wild by
nature, and wert grafted, contrary to nature, into a good Olive Tree,
how much more shall these, which be the natural Branches, be grafted
into their own Olive Tree?_ In which place, how answerable to the
Doctrine of Husbandry this expression of S. _Paul_ is, you will readily
apprehend who understand the rules of insition or grafting, and that way
of vegetable propagation; wherein that is contrary to nature, or natural
rules which Art observeth: _viz._ to make use of a Cyons more ignoble
than the Stock, or to graft wild upon domestick and good Plants,
according as _Theophrastus_[216] hath anciently observed, and, making
instance in the Olive, hath left this Doctrine unto us; _Urbanum
Sylvestribus ut satis Oleastris inserere. Nam si è contrario Sylvestrem
in Urbanos severis, etsi differentia quædam erit, tamen[217] bonæ frugis
Arbor nunquam profecto reddetur_: which is also agreeable unto our
present practice, who graft Pears on Thorns, and Apples upon Crabb
Stocks, not using the contrary insition. And when it is said, _How much
more shall these, which are the natural Branches, be grafted into their
own natural Olive Tree?_ this is also agreeable unto the rule of the
same Author; Ἔστι δὲ βελτίων ἐγκεντρισμὸς, ὁμοίων εἰς ὅμοια, _Insitio
melior est similium in similibus_: For the nearer consanguinity there is
between the Cyons and the Stock, the readier comprehension is made, and
the nobler fructification. According also unto the later caution of
_Laurenbergius_;[218] _Arbores domesticæ insitioni destinatæ, semper
anteponendæ Sylvestribus_. And though the success be good, and may
suffice upon Stocks of the same denomination; yet, to be grafted upon
their own and Mother Stock, is the nearest insition: which way, though
less practised of old, is now much imbraced, and found a notable way for
melioration of the Fruit; and much the rather, if the Tree to be grafted
on be a good and generous Plant, a good and fair Olive, as the Apostle
seems to imply by a peculiar word[219] scarce to be found elsewhere.
[216] De causis Plant. _Lib. 1. Cap. 7_.
[217] Καλλικαρπεῖν οὑκ ἔξει.
[218] De horticultura.
[219] Καλλιέλαιον Rom. 11. 42.
It must be also considered, that the _Oleaster_, or wild Olive, by
cutting, transplanting and the best managery of Art, can be made but to
produce such Olives as (_Theophrastus_ saith) were particularly named
_Phaulia_, that is, but _bad Olives_; and that it was reckon'd among
Prodigies, for the _Oleaster_ to become an Olive Tree.
And when insition and grafting, in the Text, is applied unto the Olive
Tree, it hath an Emphatical sense, very agreeable unto that Tree which
is best propagated this way; not at all by surculation, as
_Theophrastus_ observeth, nor well by Seed, as hath been observed. _Omne
semen simile genus perficit, præter oleam, Oleastrum enim generat, hoc
est sylvestrem oleam, et non oleam veram._
"If, therefore, thou Roman and Gentile Branch, which wert cut from the
wild Olive, art now, by the signal mercy of God, beyond the ordinary and
commonly expected way, grafted into the true Olive, the Church of God;
if thou, which neither naturally nor by humane art canst be made to
produce any good Fruit, and, next to a Miracle, to be made a true Olive,
art now by the benignity of God grafted into the proper Olive; how much
more shall the Jew, and natural Branch, be grafted into its genuine and
mother Tree, wherein propinquity of nature is like, so readily and
prosperously, to effect a coalition? And this more especially by the
expressed way of insition or implantation, the Olive being not
successfully propagable by Seed, nor at all by surculation."
[Sidenote: _Stork nesting on Firre Trees in_ Psal. 104. 17.]
33. _As for the Stork, the Firre Trees are her House._ This expression,
in our Translation, which keeps close to the Original _Chasidah_, is
somewhat different from the Greek and Latin Translation; nor agreeable
unto common observation, whereby they are known commonly to build upon
Chimneys, or the tops of Houses, and high Buildings, which
notwithstanding, the common Translation may clearly consist with
observation, if we consider that this is commonly affirmed of the black
Stork, and take notice of the description of _Ornithologus_ in
_Aldrovandus_, that such Storks are often found in divers parts, and
that they do _in Arboribus nidulari, præsertim in abietibus_; Make their
Nests on Trees, especially upon Firre Trees. Nor wholly disagreeing unto
the practice of the common white Stork, according unto _Varro_,
_nidulantur in agris_: and the concession of _Aldrovandus_ that
sometimes they build on Trees: and the assertion of _Bellonius_,[220]
that men dress them Nests, and place Cradles upon high Trees, in Marish
regions, that Storks may breed upon them: which course some observe for
Herns and Cormorants with us. And this building of Storks upon Trees,
may be also answerable unto the original and natural way of building of
Storks before the political habitations of men, and the raising of
Houses and high Buildings; before they were invited by such conveniences
and prepared Nests, to relinquish their natural places of nidulation. I
say, before or where such advantages are not ready; when Swallows found
other places than Chimneys, and Daws found other places than holes in
high Fabricks to build in.
[220] Bellonius _de Avibus_.
[Sidenote: _Balm, in_ Gen. 43. 11.]
34. _And, therefore, Israel said carry down the man a present, a little
Balm, a little Honey, and Myrrhe, Nuts and Almonds._ Now whether this,
which _Jacob_ sent, were the proper Balsam extolled by humane Writers,
you cannot but make some doubt, who find the Greek Translation to be
Ῥητίνη, that is, _Resina_, and so may have some suspicion that it might
be some pure distillation from the Turpentine Tree, which grows
prosperously and plentifully in _Judæa_, and seems so understood by the
Arabick; and was indeed esteemed by _Theophrastus_ and _Dioscorides_,
the chiefest of resinous Bodies, and the word _Resina_ Emphatically used
for it.
That the Balsam Plant hath grown and prospered in _Judæa_ we believe
without dispute. For the same is attested by _Theophrastus_, _Pliny_,
_Justinus_, and many more; from the commendation that _Galen_ affordeth
of the Balsam of _Syria_, and the story of _Cleopatra_, that she
obtain'd some Plants of Balsam from _Herod_ the Great to transplant into
_Ægypt_. But whether it was so anciently in _Judæa_ as the time of
_Jacob_; nay, whether this Plant was here before the time of _Solomon_,
that great collectour of Vegetable rarities, some doubt may be made from
the account of _Josephus_, that the Queen of _Sheba_, a part of
_Arabia_, among presents unto _Solomon_, brought some Plants of the
Balsam Tree, as one of the peculiar estimables of her Country.
Whether this ever had its natural growth, or were an original native
Plant of _Judæa_, much more that it was peculiar unto that Country, a
greater doubt may arise: while we reade in _Pausanias_, _Strabo_ and
_Diodorus,_ that it grows also in _Arabia_, and find in
_Theophrastus_,[221] that it grew in two Gardens about _Jericho_ in
_Judæa_. And more especially whiles we seriously consider that notable
discourse between _Abdella_, _Abdachim_ and _Alpinus_, concluding the
natural and original place of this singular Plant to be in _Arabia_,
about _Mecha_ and _Medina_, where it still plentifully groweth, and
Mountains abound therein. From whence it hath been carefully
transplanted by the _Basha's_ of _Grand Cairo_, into the Garden of
_Matarea_; where, when it dies, it is repaired again from those parts of
_Arabia_, from whence the _Grand Signior_ yearly receiveth a present of
Balsam from the _Xeriff_ of _Mecha_, still called by the Arabians
_Balessan_; whence they believe arose the Greek appellation _Balsam_.
And since these Balsam-plants are not now to be found in _Judæa_, and
though purposely cultivated, are often lost in _Judæa_, but
everlastingly live, and naturally renew in _Arabia_; They probably
concluded, that those of _Judæa_ were foreign and transplanted from
these parts.
[221] Theophrast. _l. 9. c. 6_.
All which notwithstanding, since the same Plant may grow naturally and
spontaneously in several Countries, and either from inward or outward
causes be lost in one Region, while it continueth and subsisteth in
another, the Balsam Tree might possibly be a native of _Judæa_ as well
as of _Arabia_; which because _de facto_ it cannot be clearly made out,
the ancient expressions of Scripture become doubtfull in this point. But
since this Plant hath not, for a long time, grown in _Judæa_, and still
plentifully prospers in _Arabia_, that which now comes in pretious
parcels to us, and still is called the Balsam of _Judæa_, may now
surrender its name, and more properly be called the Balsam of _Arabia_.
[Sidenote: _Barley Flax, &c. in_ Exod. 9. 31.]
35. _And the Flax and the Barley was smitten; for the Barley was in the
Ear, and the Flax was bolled, but the Wheat and the Rye was not smitten,
for they were not grown up._[222] How the Barley and the Flax should be
smitten in the plague of Hail in _Ægypt_, and the Wheat and Rye escape,
because they were not yet grown up, may seem strange unto English
observers, who call Barley Summer Corn sown so many months after Wheat,
and, beside _hordeum Polystichon_, or big Barley, sowe not Barley in the
Winter, to anticipate the growth of Wheat.
[222] Linum folliculos germinavit, σπερματίζον _Septuag._ Serotina,
_Lat._ ὄψιμα, _Gr._
And the same may also seem a preposterous expression unto all who do
not consider the various Agriculture, and different Husbandry of
Nations, and such as was practised in _Ægypt_, and fairly proved to have
been also used in _Judæa_, wherein their Barley Harvest was before that
of Wheat; as is confirmable from that expression in _Ruth_, that she
_came into Bethlehem at the beginning of Barley Harvest_, and staid unto
the end of Wheat Harvest; from the death of _Manasses_ the Father of
_Judith_, Emphatically expressed to have happened in the Wheat Harvest,
and more advanced heat of the Sun; and from the custom of the Jews, to
offer the Barley Sheaf of the first fruits in _March_, and a Cake of
Wheat Flower but at the end of _Pentecost_. Consonant unto the practice
of the Ægyptians, who (as _Theophrastus_ delivereth) sowed their Barley
early in reference to their first Fruits; and also the common rural
practice, recorded by the same Authour, _Maturè seritur Triticum,
Hordeum, quod etiam maturius seritur; Wheat and Barley are sowed early,
but Barley earlier of the two_.
Flax was also an early Plant, as may be illustrated from the neighbour
Country of _Canaan_. For the Israelites kept the Passover in _Gilgal_ in
the fourteenth day of the first Month, answering unto part of our
_March_, having newly passed _Jordan_: And the Spies which were sent
from _Shittim_ unto _Jericho_, not many days before, were hid by _Rahab_
under the stalks of Flax, which lay drying on the top of her House;
which sheweth that the Flax was already and newly gathered. For this was
the first preparation of Flax, and before fluviation or rotting, which,
after _Pliny's_ account, was after Wheat Harvest.
_But the Wheat and the Rye were not smitten, for they were not grown
up._ The Original signifies that it was _hidden_, or _dark_, the Vulgar
and Septuagint that it was _serotinous_ or _late_, and our old
Translation that it was _late sown_. And so the expression and
interposition of _Moses_, who well understood the Husbandry of _Ægypt_,
might Emphatically declare the state of Wheat and Rye in that particular
year; and if so, the same is solvable from the time of the floud of
_Nilus_, and the measure of its inundation. For if it were very high,
and over-drenching the ground, they were forced to later Seed-time; and
so the Wheat and the Rye escaped; for they were more slowly growing
Grains, and, by reason of the greater inundation of the River, were sown
later than ordinary that year, especially in the Plains near the River,
where the ground drieth latest.
Some think the plagues of _Ægypt_ were acted in one Month, others but in
the compass of twelve. In the delivery of Scripture there is no account,
of what time of the year or particular Month they fell out; but the
account of these grains, which were either smitten or escaped, make the
plague of Hail to have probably hapned in _February_: This may be
collected from the new and old account of the Seed time and Harvest in
_Ægypt_. For, according to the account of _Radzevil_,[223] the river
rising in _June_, and the Banks being cut in _September_, they sow about
S. _Andrews_, when the Floud is retired, and the moderate driness of the
ground permitteth. So that the Barley anticipating the Wheat, either in
time of sowing or growing, might be in Ear in _February_.
[223] Radzevil's _Travels_.
The account of _Pliny_[224] is little different. They cast the Seed upon
the Slime and Mudd when the River is down, which commonly happeneth in
the beginning of _November_. They begin to reap and cut down a little
before the Calends of _April_, about the middle of _March_, and in the
Month of _May_ their Harvest is in. So that Barley anticipating Wheat,
it might be in Ear in _February_, and Wheat not yet grown up, at least
to the Spindle or Ear, to be destroyed by the Hail. For they cut down
about the middle of _March_, at least their forward Corns, and in the
Month of _May_ all sorts of Corns were in.
[224] Plin. _lib. 18. cap. 18_.
The _turning of the River into Bloud_ shews in what Month this happened
not. That is, not when the River had overflown; for it is said, _the
Ægyptians digged round about the River for Water to drink_, which they
could not have done, if the River had been out, and the Fields under
Water.
In the same Text you cannot, without some hesitation, pass over the
translation of Rye, which the Original nameth _Cassumeth_, the Greek
rendreth _Olyra_, the French and Dutch _Spelta_, the Latin _Zea_, and
not _Secale_ the known word for Rye. But this common Rye so well
understood at present, was not distinctly described, or not well known
from early Antiquity. And therefore, in this uncertainty, some have
thought it to have been the _Typha_ of the Ancients. _Cordus_ will have
it to be _Olyra_, and _Ruellius_ some kind of _Oryza_. But having no
vulgar and well known name for those Grains, we warily embrace an
appellation of near affinity, and tolerably render it _Rye_.
While Flax, Barley, Wheat and Rye are named, some may wonder why no
mention is made of Ryce, wherewith, at present, _Ægypt_ so much
aboundeth. But whether that Plant grew so early in that Country, some
doubt may be made: for Ryce is originally a Grain of _India_, and might
not then be transplanted into _Ægypt_.
[Sidenote: _Sheaves of Grass, in_ Psal. 12. 6, 7.]
36. _Let them become as the Grass growing upon the House top, which
withereth before it be plucked up, whereof the mower filleth not his
hand, nor he that bindeth Sheaves his bosome._ Though the _filling of
the hand_, and mention of _Sheaves of Hay_, may seem strange unto us,
who use neither handfulls nor Sheaves in that kind of Husbandry, yet may
it be properly taken, and you are not like to doubt thereof, who may
find the like expressions in the Authours _de Re rustica_, concerning
the old way of this Husbandry.
_Columella_,[225] delivering what Works were not to be permitted upon
the Roman _Feriæ_, or Festivals, among others sets down, that upon such
days, it was not lawfull to carry or bind up Hay, _nec fœnum vincire
nec vehere, per religiones Ponteficum licet_.
[225] Columella _lib. 2 cap. 22_.
_Marcus Varro_[226] is more particular; _Primum de pratis herbarum cum
crescere desiit, subsecari falcibus debet, et quoad peracescat furcillis
versari, cum peracuit, de his manipulos fieri et vehi in villam_.
[226] Varro _lib. 1. cap. 49_.
And their course of mowing seems somewhat different from ours. For they
cut not down clear at once, but used an after section, which they
peculiarly called _Sicilitium_, according as the word is expounded by
_Georgius Alexandrinus_, and _Beroaldus_ after _Pliny_; _Sicilire est
falcibus consectari quæ fœnisecæ præterierunt, aut ea secare quæ
fœnisecæ præterierunt_.
[Sidenote: _Juniper Tree, in_ 1 King. 19. 5, etc.]
37. When 'tis said that _Elias_ lay and slept under a Juniper Tree,
some may wonder how that Tree, which in our parts groweth but low and
shrubby, should afford him shade and covering. But others know that
there is a lesser and a larger kind of that Vegetable; that it makes a
Tree in its proper soil and region. And may find in _Pliny_ that in the
Temple of _Diana Saguntina_ in _Spain_, the Rafters were made of
Juniper.
In that expression of _David_,[227] _Sharp Arrows of the mighty, with
Coals of Juniper_; Though Juniper be left out in the last Translation,
yet may there be an Emphatical sense from that word; since Juniper
abounds with a piercing Oil, and makes a smart Fire. And the rather, if
that quality be half true, which _Pliny_ affirmeth, that the Coals of
Juniper raked up will keep a glowing Fire for the space of a year. For
so the expression will Emphatically imply, not onely the _smart burning,
but the lasting fire of their malice_.
[227] Psal. 120. 4.
That passage of _Job_,[228] wherein he complains that poor and half
famished fellows despised him, is of greater difficulty; _For want and
famine they were solitary, they cut up Mallows by the Bushes, and
Juniper roots for meat_. Wherein we might at first doubt the
Translation, not onely from the Greek Text but the assertion of
_Dioscorides_, who affirmeth that the roots of Juniper are of a venomous
quality. But _Scaliger_ hath disproved the same from the practice of the
African Physicians, who use the decoction of Juniper roots against the
Venereal Disease. The Chaldee reads it _Genista_, or some kind of Broom,
which will be also unusual and hard Diet, except thereby we understand
the _Orobanche_, or Broom Rape, which groweth from the roots of Broom;
and which, according to _Dioscorides_, men used to eat raw or boiled in
the manner of _Asparagus_.
[228] Job 30. 3, 4.
And, therefore, this expression doth highly declare the misery, poverty
and extremity of the persons who were now mockers of him; they being so
contemptible and necessitous, that they were fain to be content, not
with a mean Diet, but such as was no Diet at all, the roots of Trees,
the roots of Juniper, which none would make use of for Food, but in the
lowest necessity, and some degree of famishing.
[Sidenote: _Scarlet Tincture, in_ Gen. 38. 28. Exod. 25. 4, etc.]
38. While some have disputed whether _Theophrastus_ knew the Scarlet
Berry, others may doubt whether that noble tincture were known unto the
Hebrews, which notwithstanding seems clear from the early and iterated
expressions of Scripture concerning the Scarlet Tincture, and is the
less to be doubted because the Scarlet Berry grew plentifully in the
Land of _Canaan_, and so they were furnished with the Materials of that
Colour. For though _Dioscorides_ saith it groweth in _Armenia_ and
_Cappadocia_, yet that it also grew in _Judæa_, seems more than probable
from the account of _Bellonius_, who observed it to be so plentifull in
that Country, that it afforded a profitable Commodity, and great
quantity thereof was transported by the Venetian Merchants.
How this should be fitly expressed by the word _Tolagnoth_, _Vermis_, or
_Worm_, may be made out from _Pliny_, who calls it _Coccus Scolecius_,
or the _Wormy Berry_; as also from the name of that Colour called
_Vermilion_, or the _Worm Colour_; and which is also answerable unto the
true nature of it. For this is no proper Berry containing the
fructifying part, but a kind of Vessicular excrescence, adhering
commonly to the Leaf of the _Ilex Coccigera_, or dwarf and small kind of
Oak, whose Leaves are always green, and its proper seminal parts
Acrons. This little Bagg containeth a red Pulp, which, if not timely
gathered, or left to it self, produceth small red Flies, and partly a
red powder, both serviceable unto the tincture. And therefore, to
prevent the generation of Flies, when it is first gathered, they
sprinkle it over with Vinegar, especially such as make use of the fresh
Pulp for the confection of _Alkermes_; which still retaineth the Arabick
name, from the _Kermesberry_; which is agreeable unto the description of
_Bellonius_ and _Quinqueranus_. And the same we have beheld in
_Provence_ and _Languedock_, where it is plentifully gathered, and
called _Manna Rusticorum_, from the considerable profit which the
Peasants make by gathering of it.
[Sidenote: _Oaks, in_ Gen. 35. 4, 8. Josh. 24. 26. Isa. 1. 29. Ezek. 27.
6. Hosea. 4. 13, etc.]
39. Mention is made of Oaks in divers parts of Scripture, which though
the Latin sometimes renders a Turpentine Tree, yet surely some kind of
Oak may be understood thereby; but whether our common Oak as is commonly
apprehended, you may well doubt; for the common Oak, which prospereth so
well with us, delighteth not in hot regions. And that diligent Botanist
_Bellonius_, who took such particular notice of the Plants of _Syria_
and _Judæa_, observed not the vulgar Oak in those parts. But he found
the _Ilex_, _Chesne Vert_, or Ever-green Oak, in many places; as also
that kind of Oak which is properly named _Esculus_: and he makes mention
thereof in places about _Jerusalem_, and in his Journey from thence unto
_Damascus_, where he found _Montes Ilice, et Esculo virentes_; which, in
his Discourse of _Lemnos_, he saith are always green. And therefore when
it is said[229] of _Absalom_, that his _Mule went under the thick Boughs
of a great Oak, and his Head caught hold of the Oak, and he was taken up
between the Heaven and the Earth_, that Oak might be some _Ilex_, or
rather _Esculus_. For that is a thick and bushy kind, in _Orbem comosa_,
as _Dale-champius_; _ramis in orbem dispositis comans_, as _Renealmus_
describeth it. And when it is said[230] that _Ezechias broke down the
Images, and cut down the Groves_, they might much consist of Oaks, which
were sacred unto Pagan Deities, as this more particularly, according to
that of _Virgil_,
_Nemorúmque Jovi quæ maxima frondet Esculus._
And, in _Judæa_, where no hogs were eaten by the Jews, and few kept by
others, 'tis not unlikely that they most cherished the _Esculus_, which
might serve for Food of men. For the Acrons thereof are the sweetest of
any Oak, and taste like Chesnuts; and so producing an edulious or
esculent Fruit, is properly named _Esculus_.
[229] 2 Sam. 18. 9, 14.
[230] 2 King. 18. 4.
They which know the _Ilex_, or Ever-green Oak, with somewhat prickled
leaves, named Πρίνος, will better understand the irreconcileable answer
of the two Elders, when the one accused _Susanna_ of incontinency under
a Πρίνος, or Ever-green Oak, the other under a Σχῖνος, _Lentiscus_, or
Mastick Tree, which are so different in Bigness, Boughs, Leaves and
Fruit, the one bearing Acrons, the other Berries: And, without the
knowledge hereof, will not Emphatically or distinctly understand that of
the Poet,
_Flaváque de viridi stillabant Ilice mella._
[Sidenote: _Cedars of_ Libanus.]
40. When we often meet with the Cedars of _Libanus_, that expression may
be used not onely because they grew in a known and neighbour Country,
but also because they were of the noblest and largest kind of that
Vegetable, and we find the Phœnician Cedar magnified by the Ancients.
The Cedar of _Libanus_ is a _coniferous_ Tree, bearing _Cones_ or
Cloggs; (not Berries) of such a vastness, that _Melchior Lussy_, a great
Traveller, found one upon _Libanus_ as big as seven men could compass.
Some are now so curious as to keep the Branches and _Cones_ thereof
among their rare Collections. And, though much Cedar Wood be now brought
from _America_, yet 'tis time to take notice of the true Cedar of
_Libanus_, imployed in the Temple of _Solomon_; for they have been much
destroyed and neglected, and become at last but thin. _Bellonius_ could
reckon but twenty eight, _Rowolfius_ and _Radzevil_ but twenty four, and
_Bidulphus_ the same number. And a later account[231] of some English
Travellers saith, that they are now but in one place, and in a small
compass, in _Libanus_.
[231] _A journey to_ Jerusalem, 1672.
[Sidenote: _Uncircumcised Fruit, in_ Levit. 19. 23.]
_Quando ingressi fueritis terram, et Plantaveritis in illa ligna
Pomifera, auferetis præputia eorum. Poma quæ germinant immunda erunt
vobis, nec edetis ex eis. Quarto autem anno, omnis fructus eorum
sanctificabitur, laudabilis Domino. Quinto autem anno comedetis
fructus._ By this Law they were injoyned not to eat of the Fruits of the
Trees which they planted for the _first three years_: and, as the Vulgar
expresseth it, to take away the Prepuces, from such Trees, during that
time; the Fruits of _the fourth year being holy unto the Lord_, and
those of the fifth allowable unto others. Now if _auferre præputia_ be
taken, as many learned men have thought, to pluck away the bearing Buds,
before they proceed unto Flowers or Fruit, you will readily apprehend
the Metaphor, from the analogy and similitude of those Sprouts and Buds,
which, shutting up the fruitfull particle, resembleth the preputial
part.
And you may also find herein a piece of Husbandry not mentioned in
_Theophrastus_, or _Columella_. For by taking away of the Buds, and
hindering fructification, the Trees become more vigorous, both in growth
and future production. By such a way King _Pyrrhus_ got into a lusty
race of Beeves, and such as were desired over all _Greece_, by keeping
them from Generation untill the ninth year.
And you may also discover a physical advantage of the goodness of the
Fruit, which becometh less crude and more wholsome, upon the fourth or
fifth years production.
[Sidenote: _Partition of Plants into Herb and Tree, in_ Gen. 1. 11.]
41. While you reade in _Theophrastus_, or modern Herbalists, a strict
division of Plants, into _Arbor_, _Frutex_, _Suffrutex et Herba_, you
cannot but take notice of the Scriptural division at the Creation, into
_Tree_ and _Herb_: and this may seem too narrow to comprehend the
Classis of Vegetables; which, notwithstanding, may be sufficient, and a
plain and intelligible division thereof. And therefore in this
difficulty concerning the division of Plants, the learned Botanist,
_Cæsalpinus_, thus concludeth. _Clarius agemus si alterâ divisione
neglectâ, duo tantùm Plantarum genera substituamus, Arborem scilicet, et
Herbam, conjungentes cum Arboribus Frutices, et cum Herba Suffrutices_;
_Frutices_ being the lesser Trees, and _Suffrutices_ the larger, harder
and more solid Herbs.
And this division into Herb and Tree, may also suffice, if we take in
that natural ground of the division of perfect Plants, and such as grow
from Seeds. For Plants, in their first production, do send forth two
Leaves adjoining to the Seed; and then afterwards, do either produce two
other Leaves, and so successively before any Stalk; and such go under
the name of Πόα, Βοτάνη, or _Herb_; or else, after the first Leaves
succeeding to the Seed Leaves, they send forth a Stalk, or rudiment of a
Stalk before any other Leaves, and such fall under the Classis of
Δένδρον, or _Tree_. So that, in this natural division, there are but two
grand differences, that is, _Tree_ and _Herb_. The _Frutex_ and
_Suffrutex_ have the way of production from the Seed, and in other
respects the _Suffrutices_, or _Cremia_, have a middle and participating
nature, and referable unto Herbs.
[Sidenote: _The Bay Tree, in_ Psal. 37. 35]
42. _I have seen the ungodly in great power, and flourishing like a
green Bay Tree._ Both Scripture and humane Writers draw frequent
illustrations from Plants. _Scribonius Largus_ illustrates the old
Cymbals from the _Cotyledon Palustris_, or _Umbelicus Veneris_. Who
would expect to find _Aaron's_ Mitre in any Plant? yet _Josephus_ hath
taken some pains to make out the same in the seminal knop of
_Hyoscyamus_, or Henbane. The Scripture compares the Figure of Manna
unto the Seed of Coriander. In _Jeremy_[232] we find the expression,
_Streight as a Palm Tree_: And here the wicked in their flourishing
state are likened unto a Bay Tree. Which, sufficiently answering the
sense of the Text, we are unwilling to exclude that noble Plant from the
honour of having its name in Scripture. Yet we cannot but observe, that
the Septuagint renders it _Cedars_, and the Vulgar accordingly, _Vidi
impium superexaltatum, et elevatum sicut Cedros Libani_; and the
Translation of _Tremelius_ mentions neither Bay nor Cedar; _Sese
explicantem tanquam Arbor indigena virens_; which seems to have been
followed by the last Low Dutch Translation. A private Translation
renders it like _a green self-growing[233] Laurel_, The High Dutch of
_Luther's_ Bible, retains the word _Laurel_; and so doth the old Saxon
and Island Translation; so also the French, Spanish; and Italian of
_Diodati_: yet his Notes acknowledge that some think it rather a Cedar,
and others any large Tree in a prospering and natural Soil.
[232] Jer. 10. 5.
[233] Ainsworth.
But however these Translations differ, the sense is allowable and
obvious unto apprehension: when no particular Plant is named, any proper
to the sense may be supposed; where either Cedar or Laurel is
mentioned, if the preceding words [_exalted and elevated_] be used, they
are more appliable unto the Cedar; where the word [_flourishing_] is
used, it is more agreeable unto the Laurel, which, in its prosperity,
abounds with pleasant flowers, whereas those of the Cedar are very
little, and scarce perceptible, answerable to the Firre, Pine and other
coniferous Trees.
[Sidenote: _The Figg Tree, in_ S. Mark. 11. 13, etc.]
43. _And in the morning, when they were come from Bethany, he was
hungry; and seeing a Figg Tree afar off having Leaves, he came, if haply
he might find any thing thereon; and when he came to it, he found
nothing but leaves: for the time of Figgs was not yet._ Singular
conceptions have passed from learned men to make out this passage of S.
_Mark_, which S. _Matthew_[234] so plainly delivereth; most men doubting
why our Saviour should curse the Tree for bearing no Fruit, when the
time of Fruit was not yet come; or why it is said that _the time of
Figgs was not yet_, when, notwithstanding, Figgs might be found at that
season.
[234] Matt. 21. 19.
_Heinsius_,[235] who thinks that _Elias_ must salve the doubt, according
to the received Reading of the Text, undertaketh to vary the same,
reading οὕ γὰρ ἦν, καιρὸς σύκων, that is, _for where he was, it was the
season or time of Figgs_.
[235] Heinsius _in_ Nonnum.
A learned Interpreter[236] of our own, without alteration of accents or
words, endeavours to salve all, by another interpretation of the same,
Οὐ γὰρ καιρὸς σύκων, _For it was not a good or seasonable year for
Figgs_.
[236] D. Hammond.
But, because men part not easily with old beliefs, or the received
construction of words, we shall briefly set down what may be alledged
for it.
And, first, for the better comprehension of all deductions hereupon, we
may consider the several differences and distinctions both of Figg Trees
and their Fruits. _Suidas_ upon the word Ἰschὰs makes four divisions of
Figgs, Ὄλυνθος, Φήληξ, Σῦκον and Ἰschὰs. But because Φήληξ makes no
considerable distinction, learned men do chiefly insist upon the three
others; that is, Ὄλυνθος, or _Grossus_, which are the Buttons, or small
sort of Figgs, either not ripe, or not ordinarily proceeding to
ripeness, but fall away at least in the greatest part, and especially in
sharp Winters; which are also named Συκάδες, and distinguished from the
Fruit of the wild Figg, or _Caprificus_, which is named Ἐρινεὸς, and
never cometh unto ripeness. The second is called Σῦκον, or _Ficus_,
which commonly proceedeth unto ripeness in its due season. A third the
ripe Figg dried, which maketh the Ἰσχάδες, or _Carrier_.
Of Figg Trees there are also many divisions; For some are _prodromi_, or
precocious, which bear Fruit very early, whether they bear once, or
oftner in the year; some are _protericæ_, which are the most early of
the precocious Trees, and bear soonest of any; some are _æstivæ_, which
bear in the common season of the Summer, and some _serotinæ_ which bear
very late.
Some are _biferous_ and _triferous_, which bear twice or thrice in the
year, and some are of the ordinary standing course, which make up the
expected season of Figgs.
Again some Figg Trees, either in their proper kind, or fertility in some
single ones, do bear Fruit or rudiments of Fruit all the year long; as
is annually observable in some kind of Figg Trees in hot and proper
regions; and may also be observed in some Figg Trees of more temperate
Countries, in years of no great disadvantage, wherein, when the
Summer-ripe Figg is past, others begin to appear, and so, standing in
Buttons all the Winter, do either fall away before the Spring, or else
proceed to ripeness.
Now, according to these distinctions, we may measure the intent of the
Text, and endeavour to make out the expression. For, considering the
diversity of these Trees, and their several fructifications, probable or
possible it is, that some thereof were implied, and may literally afford
a solution.
And first, though it was not the season for Figgs, yet some Fruit might
have been expected, even in ordinary bearing Trees. For the _Grossi_ or
Buttons appear before the Leaves, especially before the Leaves are well
grown. Some might have stood during the Winter, and by this time been of
some growth: Though many fall off, yet some might remain on, and proceed
towards maturity. And we find that good Husbands had an art to make them
hold on, as is delivered by _Theophrastus_.
The Σῦκον or common Summer Figg was not expected; for that is placed by
_Galen_ among the _Fructus Horarii_, or _Horæi_, which ripen in that
part of Summer, called Ὤρα, and stands commended by him above other
Fruits of that season. And of this kind might be the Figgs which were
brought unto _Cleopatra_ in a Basket together with an Asp, according to
the time of her death on the nineteenth of _August_. And that our
Saviour expected not such Figgs, but some other kind, seems to be
implied in the indefinite expression, _if haply he might find any thing
thereon_; which in that Country, and the variety of such Trees, might
not be despaired of, at this season, and very probably hoped for in the
first precocious and early bearing Trees. And that there were precocious
and early bearing Trees in _Judæa_, may be illustrated from some
expressions in Scripture concerning precocious Figgs;[237] _Calathus
unus habebat Ficus bonas nimis, sicut solent esse Ficus primi temporis;
One Basket had very good Figgs, even like the Figgs that are first
ripe_. And the like might be more especially expected in this place, if
this remarkable Tree be rightly placed in some Mapps of _Jerusalem_; for
it is placed, by _Adrichomius_, in or near _Bethphage_, which some
conjectures will have to be the _House of Figgs_: and at this place Figg
Trees are still to be found, if we consult the Travels of _Bidulphus_.
[237] Jer. 24. 2.
Again, in this great variety of Figg Trees, as precocious, proterical,
biferous, triferous, and always bearing Trees, something might have been
expected, though the time of common Figgs was not yet. For some Trees
bear in a manner all the year; as may be illustrated from the Epistle of
the Emperour _Julian_, concerning his Present of _Damascus_ Figgs, which
he commendeth from their successive and continued growing and bearing,
after the manner of the Fruits which _Homer_ describeth in the Garden of
_Alcinous_. And though it were then but about the eleventh of _March_,
yet, in the Latitude of _Jerusalem_, the Sun at that time hath a good
power in the day, and might advance the maturity of precocious
often-bearing or ever-bearing Figgs. And therefore when it is said that
S. _Peter_[238] stood and warmed himself by the Fire in the Judgment
Hall, and the reason is added [_for it was cold_[239]] that expression
might be interposed either to denote the coolness in the Morning,
according to hot Countries, or some extraordinary and unusual coldness,
which happened at that time. For the same _Bidulphus_, who was at that
time of the year at _Jerusalem_, saith, that it was then as hot as at
_Midsummer_ in _England_: and we find in Scripture, that the first Sheaf
of Barley was offer'd in _March_.
[238] _S._ Mark 14. 67. _S._ Luke 22. 55, 56.
[239] _S._ John 18. 18.
Our Saviour therefore, seeing a Figg Tree with Leaves well spread, and
so as to be distinguished a far off, went unto it, and when he came,
found nothing but Leaves; he found it to be no precocious, or
always-bearing Tree: And though it were not the time for Summer Figgs,
yet he found no rudiments thereof: and though he expected not common
Figgs, yet something might happily have been expected of some other
kind, according to different fertility, and variety of production; but,
discovering nothing, he found a Tree answering the State of the Jewish
Rulers, barren unto all expectation.
And this is consonant unto the mystery of the Story, wherein the Figg
Tree denoteth the Synagogue and Rulers of the Jews, whom God having
peculiarly cultivated, singularly blessed and cherished, he expected
from them no ordinary, slow, or customary fructification, but an
earliness in good Works, a precocious or continued fructification, and
was not content with common after-bearing; and might justly have
expostulated with the Jews, as God by the Prophet _Micah_[240] did with
their Forefathers; _Præcoquas Ficus desideravit Anima mea, My Soul
longed for_, (or desired) _early ripe Fruits, but ye are become as a
Vine already gathered, and there is no cluster upon you_.
[240] Micah 7. 1.
Lastly, In this account of the Figg Tree, the mystery and symbolical
sense is chiefly to be looked upon. Our Saviour, therefore, taking a
hint from his hunger to go unto this specious Tree, and intending, by
this Tree, to declare a Judgment upon the Synagogue and people of the
Jews, he came unto the Tree, and, after the usual manner, inquired, and
looked about for some kind of Fruit, as he had done before in the Jews,
but found nothing but Leaves and specious outsides, as he had also found
in them; and when it bore no Fruit like them, when he expected it, and
came to look for it, though it were not the time of ordinary Fruit, yet
failing when he required it, in the mysterious sense, 'twas fruitless
longer to expect it. For he had come unto them, and they were nothing
fructified by it, his departure approached, and his time of preaching
was now at an end.
Now, in this account, besides the Miracle, some things are naturally
considerable. For it may be question'd how the Figg Tree, naturally a
fruitfull Plant, became barren, for it had no shew or so much as
rudiment of Fruit: And it was in old time, a signal Judgment of God,
that _the Figg Tree should bear no Fruit_: and therefore this Tree may
naturally be conceived to have been under some Disease indisposing it to
such fructification. And this, in the Pathology of Plants, may be the
Disease of φυλλομανία ἐμφυλλισμὸς; or superfolliation mention'd by
_Theophrastus_; whereby the fructifying Juice is starved by the excess
of Leaves; which in this Tree were already so full spread, that it might
be known and distinguished a far off. And this was, also, a sharp
resemblance of the hypocrisie of the Rulers, made up of specious
outsides, and fruitless ostentation, contrary to the Fruit of the Figg
Tree, which, filled with a sweet and pleasant pulp, makes no shew
without, not so much as of any Flower.
Some naturals are also considerable from the propriety of this
punishment settled upon a Figg Tree: For infertility and barrenness
seems more intolerable in this Tree than in any, as being a Vegetable
singularly constituted for production; so far from bearing no Fruit that
it may be made to bear almost any. And therefore the Ancients singled
out this as the fittest Tree whereon to graft and propagate other
Fruits, as containing a plentifull and lively Sap, whereby other Cyons
would prosper: And, therefore, this Tree was also sacred unto the Deity
of Fertility: and the _Statua_ of _Priapus_ was made of the Figg Tree.
_Olim Truncus eram Ficulnus inutile Lignum._
It hath also a peculiar advantage to produce and maintain its Fruit
above all other Plants, as not subject to miscarry in Flowers and
Blossomes, from accidents of Wind and Weather. For it beareth no Flowers
outwardly, and such as it hath, are within the Coat, as the later
examination of Naturalists hath discovered.
Lastly, It was a Tree wholly constituted for Fruit, wherein if it
faileth, it is in a manner useless, the Wood thereof being of so little
use, that it affordeth proverbial expressions,
_Homo Ficulneus, argumentum Ficulneum_,
for things of no validity.
[Sidenote: _The Palm Tree, in_ Cant. 7. 8.]
44. _I said I will go up into the Palm Tree, and take hold of the Boughs
thereof._ This expression is more agreeable unto the Palm than is
commonly apprehended, for that it is a tall bare Tree bearing its Boughs
but at the top and upper part; so that it must be ascended before its
Boughs or Fruit can be attained: And the going, getting or climbing up,
may be Emphatical in this Tree; for the Trunk or Body thereof is
naturally contrived for ascension, and made with advantage for getting
up, as having many welts and eminencies, and so as it were a natural
Ladder, and Staves, by which it may be climbed, as _Pliny_[241]
observeth, _Palmæ teretes atque proceres, densis quadratisque pollicibus
faciles se ad scandendum præbent_, by this way men are able to get up
into it. And the Figures of Indians thus climbing the same are
graphically described in the Travels of _Linschoten_. This Tree is often
mentioned in Scripture, and was so remarkable in _Judæa_, that in
after-times it became the Emblem of that Country, as may be seen in that
Medal of the Emperour _Titus_, with a Captive Woman sitting under a
Palm, and the Inscription of _Judæa Capta_. And _Pliny_ confirmeth the
same when he saith, _Judæa Palmis inclyta_.
[241] Plin. 13. _cap. 4_.
[Sidenote: _Lilies, in_ Cant. 2. 1, 2, 16.]
45. Many things are mention'd in Scripture, which have an Emphasis from
this or the neighbour Countries: For besides the Cedars, the Syrian
Lilies are taken notice of by Writers. That expression in the
_Canticles_,[242] _Thou art fair, thou art fair, thou hast Doves eyes_,
receives a particular character, if we look not upon our common Pigeons,
but the beauteous and fine ey'd Doves of Syria.
[242] Cant. 4. 1.
When the Rump is so strictly taken notice of in the Sacrifice of the
Peace Offering, in these words,[243] _The whole Rump, it shall be taken
off hard by the Back-bone_, it becomes the more considerable in
reference to this Country, where Sheep had so large Tails; which,
according to _Aristotle_,[244] were a Cubit broad; and so they are
still, as _Bellonius_ hath delivered.
[243] Levit. 3. 9.
[244] Aristot. _Hist. Animal. lib. 8_.
When 'tis said in the _Canticles_,[245] _Thy Teeth are as a Flock of
Sheep, which go up from the washing, whereof every one beareth Twins,
and there is not one barren among them_; it may seem hard unto us of
these parts to find whole Flocks bearing Twins, and not one barren among
them; yet may this be better conceived in the fertile Flocks of those
Countries, where Sheep have so often two, sometimes three, and sometimes
four, and which is so frequently observed by Writers of the neighbour
Country of _Ægypt_. And this fecundity, and fruitfulness of their
Flocks, is answerable unto the expression of the Psalmist,[246] _That
our Sheep may bring forth thousands and ten thousands in our Streets_.
And hereby, besides what was spent at their Tables, a good supply was
made for the great consumption of Sheep in their several kinds of
Sacrifices; and of so many thousand Male unblemished yearling Lambs,
which were required at their Passeovers.
[245] Cant. 4. 2.
[246] Psal. 144. 13.
Nor need we wonder to find so frequent mention both of Garden and Field
Plants; since _Syria_ was notable of old for this curiosity and variety,
according to _Pliny_, _Syria hortis operosissima_; and since _Bellonius_
hath so lately observed of _Jerusalem_, that its hilly parts did so
abound with Plants, that they might be compared unto Mount _Ida_ in
_Crete_ or _Candia_: which is the most noted place for noble Simples yet
known.
[Sidenote: _Trees and Herbs not expresly nam'd in Scripture._]
46. Though so many Plants have their express Names in Scripture, yet
others are implied in some Texts which are not explicitly mention'd. In
the Feast of _Tabernacles_ or _Booths_, the Law was this,[247] _Thou
shalt take unto thee Boughs of goodly Trees, Branches of the Palm, and
the Boughs of thick Trees, and Willows of the Brook_. Now though the
Text descendeth not unto particulars of the _goodly Trees_, and _thick
Trees_; yet _Maimonides_ will tell us that for a _goodly Tree_ they made
use of the Citron Tree, which is fair and goodly to the eye, and well
prospering in that Country: And that for the _thick Trees_ they used the
Myrtle, which was no rare or infrequent Plant among them. And though it
groweth but low in our Gardens, was not a little Tree in those parts; in
which Plant also the Leaves grew thick, and almost covered the Stalk.
And _Curtius[248] Symphorianus_ in his description of the _Exotick_
Myrtle, makes it, _Folio densissimo senis in ordinem versibus_. The
Paschal Lamb was to be eaten with bitterness or bitter Herbs, not
particularly set down in Scripture: but the Jewish Writers declare, that
they made use of Succory, and wild Lettuce, which Herbs while some
conceive they could not get down, as being very bitter, rough and
prickly, they may consider that the time of the Passeover was in the
Spring, when these Herbs are young and tender, and consequently less
unpleasant: besides, according to the Jewish custom, these Herbs were
dipped in the _Charoseth_ or Sawce made of Raisins stamped with Vinegar,
and were also eaten with Bread; and they had four Cups of Wine allowed
unto them; and it was sufficient to take but a pittance of Herbs, or the
quantity of an Olive.
[247] Levit. 23. 40.
[248] Curtius _de Hortis._
[Sidenote: _Reeds in Scripture._]
47. Though the famous paper Reed of _Ægypt_, be onely particularly named
in Scripture; yet when Reeds are so often mention'd, without special
name or distinction, we may conceive their differences may be
comprehended, and that they were not all of one kind, or that the common
Reed was onely implied. For mention is made in _Ezekiel_[249] of _a
measuring Reed of six Cubits_: we find that they smote our Saviour on
the Head with a Reed,[250] and put a Sponge with Vinegar on a Reed,
which was long enough to reach to his mouth, while he was upon the
Cross; And with such differences of Reeds, _Vallatory_, _Sagittary_,
_Scriptory_, and others, they might be furnished in _Judæa_: For we find
in the portion of _Ephraim_,[251] _Vallis arundineti_; and so set down
in the Mapps of _Adricomius_, and in our Translation the River _Kana_,
or Brook of _Canes_. And _Bellonius_ tells us that the River _Jordan_
affordeth plenty and variety of Reeds; out of some whereof the Arabs
make Darts, and light Lances, and out of others, Arrows; and withall
that there plentifully groweth the fine _Calamus, arundo Scriptoria_, or
writing Reed, which they gather with the greatest care, as being of
singular use and commodity at home and abroad; a hard Reed about the
compass of a Goose or Swans Quill, whereof I have seen some polished and
cut with a Webb; which is in common use for writing throughout the
Turkish Dominions, they using not the Quills of Birds.
[249] Ezek. 40. 5.
[250] _S._ Matt 27. 30, 48.
[251] Josh. 16. 17.
And whereas the same Authour with other describers of these parts
affirmeth, that the River _Jordan_ not far from _Jerico_, is but such a
Stream as a youth may throw a Stone over it, or about eight fathoms
broad, it doth not diminish the account and solemnity of the miraculous
passage of the Israelites under _Joshua_; For it must be considered,
that they passed it in the time of Harvest, when the River was high, and
the Grounds about it under Water, according to that pertinent
parenthesis, _As the Feet of the Priests, which carried the Ark, were
dipped in the brim of the Water, (for Jordan[252] overfloweth all its
Banks at the time of Harvest.)_ In this consideration it was well joined
with the great River _Euphrates_, in that expression in
_Ecclesiasticus_,[253] _God maketh the understanding to abound like
Euphrates, and as Jordan in the time of Harvest_.
[252] Josh. 3. 13.
[253] Ecclus. 24. 26.
[Sidenote: _Zizania, in S._ Matt. 13. 24, 25, etc.]
48. _The Kingdom of Heaven is likened unto a man which sowed good Seed
in his Field, but while men slept, his Enemy came and sowed Tares_ (or,
as the Greek, _Zizania_) _among the Wheat._
Now, how to render _Zizania_, and to what species of Plants to confine
it, there is no slender doubt; for the word is not mention'd in other
parts of Scripture, nor in any ancient Greek Writer: it is not to be
found in _Aristotle_, _Theophrastus_, or _Dioscorides_. Some Greek and
Latin Fathers have made use of the same, as also _Suidas_ and
_Phavorinus_; but probably they have all derived it from this Text.
And therefore this obscurity might easily occasion such variety in
Translations and Expositions. For some retain the word _Zizania_, as the
Vulgar, that of _Beza_, of _Junius_, and also the Italian and Spanish.
The Low Dutch renders it _Oncruidt_, the German _Oncraut_, or _Herba
Mala_, the French _Turoye_ or _Lolium_, and the English _Tares_.
Besides, this being conceived to be a Syriack word, it may still add
unto the uncertainty of the sense. For though this Gospel were first
written in Hebrew, or Syriack, yet it is not unquestionable whether the
true Original be any where extant: And that Syriack Copy which we now
have, is conceived to be of far later time than S. _Matthew_.
Expositours and Annotatours are also various. _Hugo Grotius_ hath passed
the word _Zizania_ without a Note. _Diodati_, retaining the word
_Zizania_, conceives that it was some peculiar Herb growing among the
Corn of those Countries, and not known in our Fields. But _Emanuel de
Sa_ interprets it, _Plantas semini noxias_, and so accordingly some
others.
_Buxtorfius_, in his Rabbinical Lexicon, gives divers interpretations,
sometimes for degenerated Corn, sometimes for the black Seeds in Wheat,
but withall concludes, _an hæc sit eadem vox aut species, cum Zizaniâ
apud Evangelistam, quærant alii_. But Lexicons and Dictionaries by
_Zizania_ do almost generally understand _Lolium_, which we call
_Darnel_, and commonly confine the signification to that Plant:
Notwithstanding, since _Lolium_ had a known and received Name in Greek,
some may be apt to doubt, why, if that Plant were particularly intended,
the proper Greek word was not used in the Text. For _Theophrastus_[254]
named _Lolium_ Αἰρα, and hath often mentioned that Plant; and
in one place saith that Corn doth sometimes _Loliescere_ degenerate into
_Darnel_. _Dioscorides_, who travelled over _Judæa_, gives it the same
name, which is also to be found in _Galen_, _Ætius_ and _Ægineta_; and
_Pliny_ hath sometimes latinized that word into _Æra_.
[254] ἐξαίρησθαι. Theophrast. _Hist. Plant. l. 8_.
Besides, _Lolium_ or Darnel shews it self in the Winter, growing up with
the Wheat; and _Theophrastus_ observed that it was no Vernal Plant, but
came up in the Winter; which will not well answer the expression of the
Text, _And when the Blade came up, and brought forth Fruit_, or gave
evidence of its Fruit, _the Zizania_ appeared. And if the Husbandry of
the Ancients were agreeable unto ours, they would not have been so
earnest to weed away the Darnel; for our Husbandmen do not commonly weed
it in the Field, but separate the Seeds after Thrashing. And therefore
_Galen_ delivereth, that in an unseasonable year, and great scarcity of
Corn, when they neglected to separate the Darnel, the Bread proved
generally unwholsome, and had evil effects on the Head.
Our old and later Translation render _Zizania_, _Tares_, which name our
English Botanists give unto _Aracus_, _Cracca_, _Vicia sylvestris_,
calling them Tares, and strangling Tares. And our Husbandmen by Tares
understand some sorts of wild Fitches, which grow amongst Corn, and
clasp upon it, according to the Latin Etymology, _Vicia à Vinciendo_.
Now in this uncertainty of the Original, Tares as well as some others,
may make out the sense, and be also more agreeable unto the
circumstances of the Parable. For they come up and appear what they are,
when the Blade of the Corn is come up, and also the Stalk and Fruit
discoverable. They have likewise little spreading Roots, which may
intangle or rob the good Roots, and they have also tendrils and
claspers, which lay hold of what grows near them, and so can hardly be
weeded without endangering the neighbour Corn.
However, if by _Zizania_ we understand _Herbas segeti noxias_, or _vitia
segetum_, as some Expositours have done, and take the word in a more
general sense, comprehending several Weeds and Vegetables offensive unto
Corn, according as the Greek word in the plural Number may imply, and as
the learned _Laurenbergius_[255] hath expressed, _Runcare quod apud
nostrates Weden dicitur, Zizanias inutiles est evellere_. If, I say, it
be thus taken, we shall not need to be definitive, or confine unto one
particular Plant, from a word which may comprehend divers: And this may
also prove a safer sense, in such obscurity of the Original.
[255] De Horticultura.
And therefore since in this Parable the sower of the _Zizania_ is the
Devil, and the _Zizania_ wicked persons; if any from this larger
acception, will take in Thistles, Darnel, Cockle, wild strangling
Fitches, Bindweed, _Tribulus_, Restharrow and other _Vitia Segetum_; he
may, both from the natural and symbolical qualities of those Vegetables,
have plenty of matter to illustrate the variety of his mischiefs, and of
the wicked of this world.
[Sidenote: _Cockle, in_ Job 31. 40.]
49. When 'tis said in _Job_, _Let Thistles grow up instead of Wheat, and
Cockle instead of Barley_, the words are intelligible, the sense
allowable and significant to this purpose: but whether the word _Cockle_
doth strictly conform unto the Original, some doubt may be made from the
different Translations of it; For the Vulgar renders it _Spina_,
_Tremelius Vitia Frugum_, and the _Geneva Turoye_ or Darnel. Besides,
whether Cockle were common in the ancient Agriculture of those parts, or
what word they used for it, is of great uncertainty. For the Elder
Botanical Writers have made no mention thereof, and the Moderns have
given it the Name of _Pseudomelanthium_, _Nigellastrum_, _Lychnoeides
Segetum_, names not known unto Antiquity: And therefore our Translation
hath warily set down [_noisome Weeds_] in the Margin.
OF GARLANDS
and Coronary or Garden-plants.
TRACT II
SIR,
The use of flowry Crowns and Garlands is of no slender Antiquity, and
higher than I conceive you apprehend it. For, besides the old Greeks and
Romans, the Ægyptians made use hereof; who, beside the bravery of their
Garlands, had little Birds upon them to peck their Heads and Brows, and
so to keep them sleeping at their Festival compotations. This practice
also extended as far as _India_: for at the Feast with the Indian King,
it is peculiarly observed by _Philostratus_ that their custom was to
wear Garlands, and come crowned with them unto their Feast.
The Crowns and Garlands of the Ancients were either Gestatory, such as
they wore about their Heads or Necks; Portatory, such as they carried at
solemn Festivals; Pensile or Suspensory, such as they hanged about the
Posts of their Houses in honour of their Gods, as of _Jupiter Thyræus_
or _Limeneus_; or else they were Depository, such as they laid upon the
Graves and Monuments of the dead. And these were made up after all ways
of Art, Compactile, Sutile, Plectile; for which Work there were
στεφανοπλόκοι or expert Persons to contrive them after the best grace
and property.
Though we yield not unto them in the beauty of flowry Garlands, yet some
of those of Antiquity were larger than any we lately meet with: for we
find in _Athenæus_ that a Myrtle Crown of one and twenty foot in compass
was solemnly carried about at the Hellotian Feast in _Corinth_, together
with the Bones of _Europa_.
And Garlands were surely of frequent use among them; for we reade in
_Galen_[256] that when _Hippocrates_ cured the great Plague of _Athens_
by Fires kindled in and about the City; the fuel thereof consisted much
of their Garlands. And they must needs be very frequent and of common
use, the ends thereof being many. For they were convivial, festival,
sacrificial, nuptial, honorary, funebrial. We who propose unto our
selves the pleasure of two Senses, and onely single out such as are of
Beauty and good Odour, cannot strictly confine our selves unto imitation
of them.
[256] _De Theriaca ad Pisonem._
For, in their convivial Garlands, they had respect unto Plants
preventing drunkenness, or discussing the exhalations from Wine;
wherein, beside Roses, taking in Ivy, Vervain, Melilote, _etc._ they
made use of divers of small Beauty or good Odour. The solemn festival
Garlands were made properly unto their Gods, and accordingly contrived
from Plants sacred unto such Deities; and their sacrificial ones were
selected under such considerations. Their honorary Crowns triumphal,
ovary, civical, obsidional, had little of Flowers in them: and their
funebrial Garlands had little of beauty in them beside Roses, while they
made them of Myrtle, Rosemary, Apium, _etc._ under symbolical
intimations: but our florid and purely ornamental Garlands, delightfull
unto sight and smell, nor framed according to mystical and symbolical
considerations, are of more free election, and so may be made to excell
those of the Ancients; we having _China_, _India_, and a new world to
supply us, beside the great distinction of Flowers unknown unto
Antiquity, and the varieties thereof arising from Art and Nature.
But, beside Vernal, Æstival and Autumnal made of Flowers, the Ancients
had also Hyemal Garlands; contenting themselves at first with such as
were made of Horn died into several Colours, and shaped into the Figures
of Flowers, and also of _Æs Coronarium_ or _Clincquant_ or Brass thinly
wrought out into Leaves commonly known among us. But the curiosity of
some Emperours for such intents had Roses brought from _Ægypt_ untill
they had found the art to produce late Roses in _Rome_, and to make them
grow in the Winter, as is delivered in that handsome Epigramme of
_Martial_,
_At tu Romanæ jussus jam cedere Brumæ
Mitte tuas messes, Accipe, Nile, Rosas._
Some American Nations, who do much excell in Garlands, content not
themselves onely with Flowers, but make elegant Crowns of Feathers,
whereof they have some of greater radiancy and lustre than their
Flowers: and since there is an Art to set into shapes, and curiously to
work in choicest Feathers, there could nothing answer the Crowns made of
the choicest Feathers of some _Tomineios_ and Sun Birds.
* * * * *
The Catalogue of Coronary Plants is not large in _Theophrastus_,
_Pliny_, _Pollux_, or _Athenæus_: but we may find a good enlargement in
the Accounts of Modern Botanists; and additions may still be made by
successive acquists of fair and specious Plants, not yet translated from
foreign Regions or little known unto our Gardens: he that would be
complete may take notice of these following,
_Flos Tigridis._
_Flos Lyncis._
_Pinea Indica Recchi, Talama Ouiedi._
_Herba Paradisea._
_Volubilis Mexicanus._
_Narcissus Indicus Serpentarius._
_Helichrysum Mexicanum._
_Xicama._
_Aquilegia novæ Hispaniæ Cacoxochitli Recchi._
_Aristochæa Mexicana._
_Camaratinga sive Caragunta quarta Pisonis._
_Maracuia Granadilla._
_Cambay sive Myrtus Americana._
_Flos Auriculæ Flor de la Oreia._
_Floripendio novæ Hispaniæ._
_Rosa Indica._
_Zilium Indicum._
_Fula Magori Garciæ._
_Champe Garciæ Champacca Bontii._
_Daullontas frutex odoratus seu Chamæmelum arborescens Bontii._
_Beidelsar Alpini._
_Sambuc._
_Amberboi Turcarum._
_Nuphar Ægyptium._
_Lilionarcissus Indicus._
_Bamma Ægyptiacum._
_Hiucca Canadensis horti Farnesiani._
_Bupthalmum novæ Hispaniæ Alepocapath._
_Valeriana seu Chrysanthemum Americanum Acocotlis._
_Flos Corvinus Coronarius Americanus._
_Capolin Cerasus dulcis Indicus Floribus racemosis._
_Asphodelus Americanus._
_Syringa Lutea Americana._
_Bulbus unifolius._
_Moly latifolium Flore luteo._
_Conyza Americana purpurea._
_Salvia Cretica pomifera Bellonii._
_Lausus Serrata Odora._
_Ornithogalus Promontorii Bonæ Spei._
_Fritallaria crassa Soldanica Promontorii Bonæ Spei._
_Sigillum Solomonis Indicum._
_Tulipa Promontorii Bonæ Spei._
_Iris Uvaria._
_Nopolxoch sedum elegans novæ Hispaniæ._
More might be added unto this List; and I have onely taken the pains to
give you a short Specimen of those many more which you may find in
respective Authours, and which time and future industry may make no
great strangers in _England_. The Inhabitants of _Nova Hispania_, and a
great part of _America_, Mahometans, Indians, Chineses, are eminent
promoters of these coronary and specious Plants: and the annual tribute
of the King of _Bisnaguer_ in _India_, arising out of Odours and
Flowers, amounts unto many thousands of Crowns.
Thus, in brief, of this matter. I am, _etc._
OF THE FISHES EATEN BY OUR SAVIOUR
with His Disciples after His Resurrection
from the Dead.
TRACT III
SIR,
I have thought, a little, upon the Question proposed by you [viz. _What
kind of Fishes those were of which our Saviour ate with his Disciples
after his Resurrection?_[257]] and I return you such an Answer, as, in
so short time for study, and in the midst of my occasions, occurs to me.
[257] _S._ Joh. 21. 9, 10, 11, 13.
The Books of Scripture (as also those which are Apocryphal) are often
silent, or very sparing, in the particular Names of Fishes; or in
setting them down in such manner as to leave the kinds of them without
all doubt and reason for farther inquiry. For, when it declareth what
Fishes were allowed the Israelites for their Food, they are onely set
down in general which have Finns and Scales; whereas, in the account of
_Quadrupeds_ and Birds, there is particular mention made of divers of
them. In the Book of _Tobit_ that Fish which he took out of the River is
onely named a great Fish, and so there remains much uncertainty to
determine the Species thereof. And even the Fish which swallowed
_Jonah_, and is called a _great Fish_, and commonly thought to be a
great Whale, is not received without all doubt; while some learned men
conceive it to have been none of our Whales, but a large kind of
_Lamia_.
And, in this narration of S. _John_, the Fishes are onely expressed by
their Bigness and Number, not their Names, and therefore it may seem
undeterminable what they were: notwithstanding, these Fishes being taken
in the great Lake or Sea of _Tiberias_, something may be probably stated
therein. For since _Bellonius_, that diligent and learned Traveller,
informeth us, that the Fishes of this Lake were Trouts, Pikes, Chevins
and Tenches; it may well be conceived that either all or some thereof
are to be understood in this Scripture. And these kind of Fishes become
large and of great growth, answerable unto the expression of Scripture,
_One hundred and fifty-three great Fishes_; that is, large in their own
kinds, and the largest kinds in this Lake and fresh Water, wherein no
great variety, and of the larger sort of Fishes, could be expected. For
the River _Jordan_, running through this Lake, falls into the Lake of
_Asphaltus_, and hath no mouth into the Sea, which might admit of great
Fishes or greater variety to come up into it.
And out of the mouth of some of these forementioned Fishes might the
_Tribute money_ be taken, when our Saviour, at _Capernaum_, seated upon
the same Lake, said unto _Peter_, _Go thou to the Sea, and cast an Hook,
and take up the Fish that first cometh; and when thou hast opened his
mouth thou shalt find a piece of money; that take and give them for thee
and me_.
And this makes void that common conceit and tradition of the Fish called
_Fabermarinus_, by some, a _Peter_ or _Penny Fish_; which having two
remarkable round spots upon either side, these are conceived to be the
marks of S. _Peter's_ Fingers or signatures of the Money: for though it
hath these marks, yet is there no probability that such a kind of Fish
was to be found in the Lake of _Tiberias_, _Geneserah_ or _Galilee_,
which is but sixteen miles long and six broad, and hath no communication
with the Sea; for this is a mere Fish of the Sea and salt Water, and
(though we meet with some thereof on our Coast) is not to be found in
many Seas.
Thus having returned no improbable Answer unto your Question, I shall
crave leave to ask another of your self concerning that Fish mentioned
by _Procopius_,[258] which brought the famous King _Theodorick_ to his
end: his words are to this effect: 'The manner of his Death was this,
_Symmachus_ and his Son-in-law _Boëthius_, just men and great relievers
of the poor, Senatours and Consuls, had many enemies, by whose false
accusations _Theodorick_ being perswaded that they plotted against him,
put them to death and confiscated their Estates. Not long after his
Waiters set before him at Supper a great Head of a Fish, which seemed to
him to be the Head of _Symmachus_ lately murthered; and with his Teeth
sticking out, and fierce glaring eyes to threaten him: being frighted,
he grew chill, went to Bed, lamenting what he had done to _Symmachus_
and _Boëthius_; and soon after died.' What Fish do you apprehend this to
have been? I would learn of you; give me your thoughts about it.
[258] _De Bello Gothico, lib. 1._
_I am_, etc.
AN ANSWER TO CERTAIN QUERIES
relating to Fishes, Birds, Insects.
TRACT IV
SIR,
I return the following Answers to your Queries which were these,
[1. What Fishes are meant by the Names, _Halec_ and _Mugil_?
2. What is the Bird which you will receive from the Bearer? and
what Birds are meant by the Names _Halcyon_, _Nysus_, _Ciris_,
_Nycticorax_?
3. What Insect is meant by the word _Cicada_?]
[Sidenote: _Answer to Query 1._]
The word _Halec_ we are taught to render an _Herring_, which, being an
ancient word, is not strictly appropriable unto a Fish not known or not
described by the Ancients; and which the modern Naturalists are fain to
name _Harengus_; the word _Halecula_ being applied unto such little Fish
out of which they were fain to make Pickle; and _Halec_ or _Alec_, taken
for the Liquamen or Liquor itself, according to that of the Poet,
----_Ego fæcem primus et Alec
Primus et inveni piper album_----
And was a conditure and Sawce much affected by Antiquity, as was also
_Muria_ and _Garum_.
* * * * *
In common constructions, _Mugil_ is rendred a _Mullet_, which,
notwithstanding, is a different Fish from the _Mugil_ described by
Authours; wherein, if we mistake, we cannot so closely apprehend the
expression of _Juvenal_,
----_Quosdam ventres et Mugilis intrat._
And misconceive the Fish, whereby Fornicatours were so opprobriously and
irksomely punished; for the _Mugil_ being somewhat rough and hard
skinned, did more exasperate the gutts of such offenders: whereas the
Mullet was a smooth Fish, and of too high esteem to be imployed in such
offices.
* * * * *
[Sidenote: _Answer to Query 2._]
I cannot but wonder that this Bird you sent should be a stranger unto
you, and unto those who had a sight thereof: for, though it be not seen
every day, yet we often meet with it in this Country. It is an elegant
Bird, which he that once beholdeth can hardly mistake any other for it.
From the proper Note it is called an _Hoopebird_ with us; in Greek
_Epops_, in Latin _Upupa_. We are little obliged unto our School
instruction, wherein we are taught to render _Upupa_, a _Lapwing_, which
Bird our natural Writers name _Vannellus_; for thereby we mistake this
remarkable Bird, and apprehend not rightly what is delivered of it.
We apprehend not the Hieroglyphical considerations which the old
Ægyptians made of this observable Bird; who considering therein the
order and variety of Colours, the twenty six or twenty eight Feathers in
its Crest, his latitancy, and mewing this handsome outside in the
Winter; they made it an Emblem of the varieties of the World, the
succession of Times and Seasons, and signal mutations in them. And
therefore _Orus_, the Hieroglyphick of the World, had the Head of an
Hoopebird upon the top of his Staff.
Hereby we may also mistake the _Duchiphath_, or Bird forbidden for Food
in _Leviticus_ [SN: Levit. 11. 19.]; and, not knowing the Bird, may the
less apprehend some reasons of that prohibition; that is, the magical
virtues ascribed unto it by the Ægyptians, and the superstitious
apprehensions which that Nation held of it, whilst they precisely
numbred the Feathers and Colours thereof, while they placed it on the
Heads of their Gods, and near their Mercurial Crosses, and so highly
magnified this Bird in their sacred Symbols.
Again, not knowing or mistaking this Bird, we may misapprehend, or not
closely apprehend, that handsome expression of _Ovid_, when _Tereus_ was
turned into an _Upupa_, or Hoopebird.
_Vertitur in volucrem cui sunt pro vertice Cristæ,
Protinus immodicum surgit pro cuspide rostrum
Nomen Epops volucri, facies armata videtur._
For, in this military shape, he is aptly phancied even still
revengefully to pursue his hated Wife _Progne_: in the propriety of his
Note crying out, _Pou, pou, ubi, ubi_, or _Where are you?_
Nor are we singly deceived in the nominal translation of this Bird: in
many other Animals we commit the like mistake. So _Gracculus_ is rendred
a _Jay_, which Bird notwithstanding must be of a dark colour according
to that of _Martial_,
_Sed quandam volo nocte nigriorem
Formica, pice, Gracculo, cicada._
_Halcyon_[259] is rendred a _King-fisher_, a Bird commonly known among
us, and by Zoographers and Naturals the same is named _Ispida_, a well
coloured Bird frequenting Streams and Rivers, building in holes of Pits,
like some Martins, about the end of the Spring; in whose Nests we have
found little else than innumerable small Fish Bones, and white round
Eggs of a smooth and polished surface, whereas the true _Alcyon_ is a
Sea Bird, makes an handsome Nest floating upon the Water, and breedeth
in the Winter.
[259] _See Vulg. Err. B. 3. c. 10._
That _Nysus_ should be rendred either an _Hobby_ or a _Sparrow Hawk_, in
the Fable of _Nysus_ and _Scylla_ in _Ovid_, because we are much to seek
in the distinction of Hawks according to their old denominations, we
shall not much contend, and may allow a favourable latitude therein: but
that the _Ciris_ or Bird into which _Scylla_ was turned should be
translated a _Lark_, it can hardly be made out agreeable unto the
description of _Virgil_ in his Poem of that name,
_Inde alias volucres mimóque infecta rubenti
Crura_----
But seems more agreeable unto some kind of _Hæmantopus_ or Redshank; and
so the _Nysus_ to have been some kind of Hawk, which delighteth about
the Sea and Marishes, where such prey most aboundeth, which sort of Hawk
while _Scaliger_ determineth to be a Merlin, the French Translatour
warily expoundeth it to be some kind of Hawk.
_Nycticorax_ we may leave unto the common and verbal translation of a
_Night Raven_, but we know no proper kind of Raven unto which to confine
the same, and therefore some take the liberty to ascribe it unto some
sort of Owls, and others unto the Bittern; which Bird in its common
Note, which he useth out of the time of coupling and upon the Wing, so
well resembleth the croaking of a Raven that I have been deceived by it.
* * * * *
[Sidenote: _Answer to Query 3._]
While _Cicada_ is rendred a _Grashopper_, we commonly think that which
is so called among us to be the true _Cicada_; wherein, as we have
elsewhere declared,[260] there is a great mistake: for we have not the
_Cicada_ in _England_, and indeed no proper word for that Animal, which
the French nameth _Cigale_. That which we commonly call a Grashopper,
and the French _Saulterelle_ being one kind of Locust, so rendred in the
Plague of _Ægypt_, and, in old Saxon named _Gersthop_.
[260] _Vulg. Err. B. 5. c. 3._
* * * * *
I have been the less accurate in these Answers, because the Queries are
not of difficult Resolution, or of great moment: however, I would not
wholly neglect them or your satisfaction, as being, Sir,
_Yours_, etc.
OF HAWKS AND FALCONRY
Ancient and Modern.
TRACT V
SIR,
In vain you expect much information, _de Re Accipitraria_, of Falconry,
Hawks or Hawking, from very ancient Greek or Latin Authours; that Art
being either unknown or so little advanced among them, that it seems to
have proceeded no higher than the daring of Birds: which makes so little
thereof to be found in _Aristotle_, who onely mentions some rude
practice thereof in _Thracia_; as also in _Ælian_, who speaks something
of Hawks and Crows among the Indians; little or nothing of true Falconry
being mention'd before _Julius Firmicus_, in the days of _Constantius_,
Son to _Constantine_ the Great.
Yet if you consult the accounts of later Antiquity left by _Demetrius_
the Greek, by _Symmachus_ and _Theodosius_, and by _Albertus Magnus_,
about five hundred years ago, you, who have been so long acquainted with
this noble Recreation, may better compare the ancient and modern
practice, and rightly observe how many things in that Art are added,
varied, disused or retained in the practice of these days.
In the Diet of Hawks, they allowed of divers Meats which we should
hardly commend. For beside the Flesh of Beef, they admitted of Goat,
Hog, Deer, Whelp and Bear. And how you will approve the quantity and
measure thereof, I make some doubt; while by weight they allowed half a
pound of Beef, seven ounces of Swines Flesh, five of Hare, eight ounces
of Whelp, as much of Deer, and ten ounces of He-Goats Flesh.
In the time of _Demetrius_ they were not without the practice of
Phlebotomy or Bleeding, which they used in the Thigh and Pounces; they
plucked away the Feathers on the Thigh, and rubbed the part, but if the
Vein appeared not in that part, they opened the Vein of the fore Talon.
In the days of _Albertus_, they made use of Cauteries in divers places:
to advantage their sight they seared them under the inward angle of the
eye; above the eye in distillations and diseases of the Head; in upward
pains they seared above the Joint of the Wing, and at the bottom of the
Foot, against the Gout; and the chief time for these cauteries they made
to be the month of _March_.
In great coldness of Hawks they made use of Fomentations, some of the
steam or vapour of artificial and natural Baths, some wrapt them up in
hot Blankets, giving them Nettle Seeds and Butter.
No Clysters are mention'd, nor can they be so profitably used; but they
made use of many purging Medicines. They purged with Aloe, which, unto
larger Hawks, they gave in the bigness of a Great Bean; unto less, in
the quantity of a _Cicer_, which notwithstanding I should rather give
washed, and with a few drops of Oil of Almonds: for the Guts of flying
Fowls are tender and easily scratched by it; and upon the use of Aloe
both in Hawks and Cormorants I have sometimes observed bloody
excretions.
In phlegmatick causes they seldom omitted _Stave-saker_, but they purged
sometimes with a Mouse, and the Food of boiled Chickens, sometimes with
good Oil and Honey.
They used also the Ink of Cuttle Fishes, with Smallage, Betony, Wine and
Honey. They made use of stronger Medicines than present practice doth
allow. For they were not afraid to give _Coccus Baphicus_; beating up
eleven of its Grains unto a Lentor, which they made up into five Pills
wrapt up with Honey and Pepper: and, in some of their old Medicines, we
meet with Scammony and _Euphorbium_. Whether, in the tender Bowels of
Birds, infusions of Rhubarb, Agaric and Mechoachan be not of safer use,
as to take of Agary two Drachms, of Cinnamon half a Drachm, of Liquorish
a Scruple, and, infusing them in Wine, to express a part into the mouth
of the Hawk, may be considered by present practice.
Few Mineral Medicines were of inward use among them: yet sometimes we
observe they gave filings of Iron in the straitness of the Chest, as
also Lime in some of their pectoral Medicines.
But they commended Unguents of Quick-silver against the Scab: and I have
safely given six or eight Grains of _Mercurius Dulcis_ unto Kestrils and
Owls, as also crude and current Quick-silver, giving the next day small
Pellets of Silver or Lead till they came away uncoloured: and this, if
any, may probably destroy that obstinate Disease of the _Filander_ or
Back-worm.
A peculiar remedy they had against the Consumption of Hawks. For,
filling a Chicken with Vinegar, they closed up the Bill, and hanging it
up untill the Flesh grew tender, they fed the Hawk therewith: and to
restore and well Flesh them, they commonly gave them Hogs Flesh, with
Oil, Butter and Honey; and a decoction of Cumfory to bouze.
They disallowed of salt Meats and Fat; but highly esteemed of Mice in
most indispositions; and in the falling Sickness had great esteem of
boiled Batts: and in many Diseases, of the Flesh of Owls which feed upon
those Animals. In Epilepsies they also gave the Brain of a Kid drawn
thorough a gold Ring; and, in Convulsions, made use of a mixture of Musk
and _Stercus humanum aridum_.
For the better preservation of their Health they strowed Mint and Sage
about them; and for the speedier mewing of their Feathers, they gave
them the Slough of a Snake, or a Tortoise out of the Shell, or a green
Lizard cut in pieces.
If a Hawk were unquiet, they hooded him, and placed him in a Smith's
Shop for some time, where, accustomed to the continual noise of
hammering, he became more gentle and tractable.
They used few terms of Art, plainly and intelligibly expressing the
parts affected, their Diseases and Remedies. This heap of artificial
terms first entring with the French Artists: who seem to have been the
first and noblest Falconers in the Western part of _Europe_; although,
in their Language, they have no word which in general expresseth an
Hawk.
They carried their Hawks in the left hand, and let them flie from the
right. They used a Bell, and took great care that their Jesses should
not be red, lest Eagles should flie at them. Though they used Hoods, we
have no clear description of them, and little account of their Lures.
The ancient Writers left no account of the swiftness of Hawks or measure
of their flight: but _Heresbachius_[261] delivers that _William_ Duke of
_Cleve_ had an Hawk which, in one day, made a flight out of _Westphalia_
into _Prussia_. And, upon good account, an Hawk in this Country of
_Norfolk_, made a flight at a Woodcock near thirty miles in one hour.
How far the Hawks, Merlins and wild Fowl which come unto us with a
North-west wind in the Autumn, flie in a day, there is no clear account;
but coming over Sea their flight hath been long, or very speedy. For I
have known them to light so weary on the coast, that many have been
taken with Dogs, and some knock'd down with Staves and Stones.
[261] _De Re Accipitraria, in 3 Books._
Their Perches seem not so large as ours; for they made them of such a
bigness that their Talons might almost meet: and they chose to make them
of Sallow, Poplar or Lime Tree.
They used great clamours and hollowing in their flight, which they made
by these words, _ou loi, la, la, la_; and to raise the Fowls, made use
of the sound of a Cymbal.
Their recreation seemed more sober and solemn than ours at present, so
improperly attended with Oaths and Imprecations. For they called on God
at their setting out, according to the account of _Demetrius_, τὸν Θεὸν
ἐπικαλέσαντες, _in the first place calling upon God_.
The learned _Rigaltius_ thinketh, that if the Romans had well known this
airy Chase, they would have left or less regarded their Circensial
Recreations. The Greeks understood Hunting early, but little or nothing
of our Falconry. If _Alexander_ had known it, we might have found
something of it and more of Hawks in _Aristotle_; who was so
unacquainted with that way, that he thought that Hawks would not feed
upon the Heart of Birds. Though he hath mention'd divers Hawks, yet
_Julius Scaliger_, an expert Falconer, despaired to reconcile them unto
ours. And 'tis well if, among them, you can clearly make out a Lanner, a
Sparrow Hawk and a Kestril, but must not hope to find your Gier Falcon
there, which is the noble Hawk; and I wish you one no worse than that of
_Henry_ King of _Navarre_; which, _Scaliger_ saith, he saw strike down a
Buzzard, two wild Geese, divers Kites, a Crane and a Swan.
Nor must you expect from high Antiquity the distinctions of Eyess and
Ramage Hawks, of Sores and Entermewers, of Hawks of the Lure and the
Fist; nor that material distinction into short and long winged Hawks;
from whence arise such differences in their taking down of Stones; in
their flight, their striking down or seizing of their Prey, in the
strength of their Talons, either in the Heel and fore-Talon, or the
middle and the Heel: nor yet what Eggs produce the different Hawks, or
when they lay three Eggs, that the first produceth a Female and large
Hawk, the second of a midler sort, and the third a smaller Bird
Tercellene or Tassel of the Masle Sex; which Hawks being onely observed
abroad by the Ancients, were looked upon as Hawks of different kinds and
not of the same Eyrie or Nest. As for what _Aristotle_ affirmeth that
Hawks and Birds of prey drink not; although you know that it will not
strictly hold, yet I kept an Eagle two years, which fed upon Kats,
Kittlings, Whelps and Ratts, without one drop of Water.
If any thing may add unto your knowledge in this noble Art, you must
pick it out of later Writers than those you enquire of. You may peruse
the two Books of Falconry writ by that renowned Emperour _Frederick_ the
Second; as also the Works of the noble Duke _Belisarius_, of _Tardiffe_,
_Francherius_, of _Francisco Sforzino_ of _Vicensa_; and may not a
little inform or recreate your self with that elegant Poem of
_Thuanus_.[262] I leave you to divert your self by the perusal of it,
having, at present, no more to say but that I am, _etc._
[262] _De Re Rustica._
OF CYMBALS, Etc.
TRACT VI
SIR,
With what difficulty, if possibility, you may expect satisfaction
concerning the Musick, or Musical Instruments of the Hebrews, you will
easily discover if you consult the attempts of learned men upon that
Subject: but for Cymbals, of whose Figure you enquire, you may find some
described in _Bayfius_, in the Comment of _Rhodius_ upon _Scribonius
Largus_, and others.
As for Κύμβαλον ἀλαλάζον mentioned by S. _Paul_,[263] and rendred a
_Tinckling Cymbal_, whether the translation be not too soft and
diminutive some question may be made: for the word ἀλαλάζον implieth no
small sound, but a strained and lofty vociferation, or some kind of
hollowing sound, according to the Exposition of _Hesychius_, Ἀλαλάξατε
ἐνυψώσατε τὴν φωνήν. A word drawn from the lusty shout of Souldiers,
crying Ἀλαλὰ at the first charge upon their Enemies, according to the
custom of Eastern Nations, and used by Trojans in _Homer_; and is also
the Note of the Chorus in _Aristophanes_ Ἀλαλαἰ ὶὴ παιών. In other parts
of Scripture we reade of loud and high sounding Cymbals; and in _Clemens
Alexandrinus_ that the Arabians made use of Cymbals in their Wars
instead of other military Musick; and _Polyænus_ in his _Stratagemes_
affirmeth that _Bacchus_ gave the signal of Battel unto his numerous
Army not with Trumpets but with Tympans and Cymbals.
[263] Cor. 13. 1
And now I take the opportunity to thank you for the new Book sent me
containing the Anthems sung in our Cathedral and Collegiate Churches:
'tis probable there will be additions, the Masters of Musick being now
active in that affair. Beside my naked thanks I have yet nothing to
return you but this enclosed, which may be somewhat rare unto you, and
that is a Turkish Hymn translated into French out of the Turkish Metre,
which I thus render unto you.
_O what praise doth he deserve, and how great is that Lord, all
whose Slaves are as so many Kings!_
_Whosoever shall rub his Eyes with the dust of his Feet, shall
behold such admirable things that he shall fall into an ecstasie._
_He that shall drink one drop of his Beverage, shall have his
Bosome like the Ocean filled with Gems and pretious Liquours._
_Let not loose the Reins unto thy Passions in this world: he that
represseth them shall become a true Solomon in the Faith._
_Amuse not thy self to adore Riches, nor to build great Houses and
Palaces._
_The end of what thou shall build is but ruine._
_Pamper not thy Body with delicacies and dainties; it may come to
pass one day that this Body may be in Hell._
_Imagine not that he who findeth Riches findeth Happiness; he that
findeth Happiness is he that findeth God._
_All who prostrating themselves in humility shall this day believe
in_ Velè,[264] _if they were Poor shall be Rich, and if Rich shall
become Kings._
[264] Velè _the Founder of the Convent_.
After the Sermon ended which was made upon a Verse in the Alcoran
containing much Morality, the _Deruices_ in a Gallery apart sung this
Hymn, accompanied with Instrumental Musick, which so affected the Ears
of Monsieur _du Loyr_, that he would not omit to set it down, together
with the Musical Notes, to be found in his first Letter unto Monsieur
_Bouliau_, Prior of _Magny_.
* * * * *
Excuse my brevity: I can say but little where I understand but little.
_I am_, etc.
OF ROPALIC
or Gradual Verses, Etc.
_Mens mea sublimes rationes præmeditatur._
TRACT VII
SIR,
Though I may justly allow a good intention in this Poem presented unto
you, yet I must needs confess, I have no affection for it; as being
utterly averse from all affectation in Poetry, which either restrains
the phancy, or fetters the invention to any strict disposure of words. A
poem of this nature is to be found in _Ausonius_ beginning thus,
_Spes Deus æternæ stationis conciliator._
These are Verses _Ropalici_ or _Clavales_, arising gradually like the
Knots in a Ῥοπάλη or Clubb; named also _Fistulares_ by _Priscianus_, as
_Elias Vinetus_[265] hath noted. They consist properly of five words,
each thereof encreasing by one syllable. They admit not of a _Spondee_
in the fifth place, nor can a Golden or Silver Verse be made this way.
They run smoothly both in Latin and Greek, and some are scatteringly to
be found in _Homer_; as,
Ὦ μάκαρ Ἀτρείδη μοιρηγενὲς ὀλβιοδαίμον,
_Liberè dicam sed in aurem, ego versibus hujusmodi Ropalicis, longo
syrmate protractis, Ceraunium affigo._
[265] El Vinet. _in_ Auson.
He that affecteth such restrained Poetry, may peruse the Long Poem of
_Hugbaldus_ the Monk, wherein every word beginneth with a C penned in
the praise of _Calvities_ or Baldness, to the honour of _Carolus Calvus_
King of _France_,
_Carmina clarisonæ calvis cantate Camænæ._
The rest may be seen at large in the _adversaria_ of _Barthius_: or if
he delighteth in odd contrived phancies may he please himself with
_Antistrophes_, _Counterpetories_, _Retrogrades_, _Rebusses_, _Leonine_
Verses, etc. to be found in _Sieur des Accords_. But these and the like
are to be look'd upon, not pursued, odd works might be made by such
ways; and for your recreation I propose these few lines unto you,
_Arcu paratur quod arcui sufficit._
_Misellorum clamoribus accurrere non tam humanum quam sulphureum
est._
_Asino teratur quæ Asino teritur._
_Ne Asphodelos comedas, phœnices manduca._
_Cœlum aliquid potest, sed quæ mira præstat Papilio est._
Not to put you unto endless amusement, the Key hereof is the homonomy of
the Greek made use of in the Latin words, which rendreth all plain. More
ænigmatical and dark expressions might be made if any one would speak or
compose them out of the numerical Characters or characteristical Numbers
set down by _Robertus de Fluctibus_.[266]
[266] _Tract 2. Part lib. 1._
As for your question concerning the contrary expressions of the Italian
and Spaniards in their common affirmative answers, the Spaniard
answering _cy Sennor_, the Italian _Signior cy_, you must be content
with this Distich,
_Why saith the Italian Signior cy, the Spaniard cy Sennor?
Because the one puts that behind, the other puts before._
And because you are so happy in some Translations, I pray return me
these two verses in English,
_Occidit heu tandem multos quæ occidit amantes,
Et cinis est hodie quæ fuit ignis heri._
My occasions make me to take off my Pen. I am, _etc._
OF LANGUAGES
And particularly of the Saxon Tongue.
TRACT VIII
SIR,
The last Discourse we had of the Saxon Tongue recalled to my mind some
forgotten considerations. Though the Earth were widely peopled before
the Flood, (as many learned men conceive) yet whether after a large
dispersion, and the space of sixteen hundred years, men maintained so
uniform a Language in all parts, as to be strictly of one Tongue, and
readily to understand each other, may very well be doubted. For though
the World preserved in the Family of _Noah_ before the confusion of
Tongues might be said to be of one Lip, yet even permitted to themselves
their humours, inventions, necessities, and new objects, without the
miracle of Confusion at first, in so long a tract of time, there had
probably been a Babel. For whether _America_ were first peopled by one
or several Nations, yet cannot that number of different planting
Nations, answer the multiplicity of their present different Languages,
of no affinity unto each other; and even in their Northern Nations and
incommunicating Angles, their Languages are widely differing. A native
Interpreter brought from _California_ proved of no use unto the
Spaniards upon the neighbour Shore. From _Chiapa_, to _Guatemala_, _S.
Salvador_, _Honduras_, there are at least eighteen several languages;
and so numerous are they both in the Peruvian and Mexican Regions, that
the great Princes are fain to have one common Language, which besides
their vernaculous and Mother Tongues, may serve for commerce between
them.
And since the confusion of Tongues at first fell onely upon those which
were present in _Sinaar_ at the work of _Babel_, whether the primitive
Language from _Noah_ were onely preserved in the Family of _Heber_, and
not also in divers others, which might be absent at the same, whether
all came away and many might not be left behind in their first
Plantations about the foot of the Hills, whereabout the Ark rested and
_Noah_ became an Husbandman, is not absurdly doubted.
For so the primitive Tongue might in time branch out into several parts
of _Europe_ and _Asia_, and thereby the first or Hebrew Tongue which
seems to be ingredient into so many Languages, might have larger
originals and grounds of its communication and traduction than from the
Family of _Abraham_, the Country of _Canaan_ and words contained in the
Bible which come short of the full of that Language. And this would
become more probable from the Septuagint or Greek Chronology strenuously
asserted by _Vossius_; for making five hundred years between the Deluge
and the days of _Peleg_, there ariseth a large latitude of
multiplication and dispersion of People into several parts, before the
descent of that Body which followed _Nimrod_ unto _Sinaar_ from the
East.
They who derive the bulk of European Tongues from the Scythian and the
Greek, though they may speak probably in many points, yet must needs
allow vast difference or corruptions from so few originals, which
however might be tolerably made out in the old Saxon, yet hath time much
confounded the clearer derivations. And as the knowledge thereof now
stands in reference unto our selves, I find many words totally lost,
divers of harsh sound disused or refined in the pronunciation, and many
words we have also in common use not to be found in that Tongue, or
venially derivable from any other from whence we have largely borrowed,
and yet so much still remaineth with us that it maketh the gross of our
Language.
The religious obligation unto the Hebrew Language hath so notably
continued the same, that it might still be understood by _Abraham_,
whereas by the _Mazorite_ Points and Chaldee Character the old Letter
stands so transformed, that if _Moses_ were alive again, he must be
taught to reade his own Law.
The Chinoys, who live at the bounds of the Earth, who have admitted
little communication, and suffered successive incursions from one
Nation, may possibly give account of a very ancient Language; but
consisting of many Nations and Tongues; confusion, admixtion and
corruption in length of time might probably so have crept in as without
the virtue of a common Character, and lasting Letter of things, they
could never probably make out those strange memorials which they
pretend, while they still make use of the Works of their great
_Confutius_ many hundred years before Christ, and in a series ascend as
high as _Poncuus_, who is conceived our _Noah_.
The present Welch, and remnant of the old Britanes, hold so much of that
ancient Language, that they make a shift to understand the Poems of
_Merlin_, _Enerin_, _Telesin_, a thousand years ago, whereas the
Herulian _Pater Noster_, set down by _Wolfgangus Lazius_, is not without
much criticism made out, and but in some words; and the present
Parisians can hardly hack out those few lines of the League between
_Charles_ and _Lewis_, the Sons of _Ludovicus Pius_, yet remaining in
old French.
The Spaniards, in their corruptive traduction and Romance, have so
happily retained the terminations from the Latin, that notwithstanding
the Gothick and Moorish intrusion of words, they are able to make a
Discourse completely consisting of Grammatical Latin and Spanish,
wherein the Italians and French will be very much to seek.
The learned _Casaubon_ conceiveth that a Dialogue might be composed in
Saxon onely of such words as are derivable from the Greek, which surely
might be effected, and so as the learned might not uneasily find it out.
_Verstegan_ made no doubt that he could contrive a Letter which might be
understood by the English, Dutch and East Frislander, which, as the
present confusion standeth, might have proved no very clear Piece, and
hardly to be hammer'd out: yet so much of the Saxon still remaineth in
our English, as may admit an orderly discourse and series of good sense,
such as not onely the present English, but _Ælfric_, _Bede_ and _Alured_
might understand after so many hundred years.
Nations that live promiscuously, under the Power and Laws of Conquest,
do seldom escape the loss of their Language with their Liberties,
wherein the Romans were so strict that the Grecians were fain to conform
in their judicial Processes; which made the Jews loose more in seventy
years dispersion in the Provinces of _Babylon_, than in many hundred in
their distinct habitation in _Ægypt_; and the English which dwelt
dispersedly to loose their Language in _Ireland_, whereas more tolerable
reliques there are thereof in _Fingall_, where they were closely and
almost solely planted; and the Moors which were most huddled together
and united about _Granada_, have yet left their _Arvirage_ among the
Granadian Spaniards.
But shut up in Angles and inaccessible corners, divided by Laws and
Manners, they often continue long with little mixture, which hath
afforded that lasting life unto the Cantabrian and British Tongue,
wherein the Britanes are remarkable, who, having lived four hundred
years together with the Romans, retained so much of the British as it
may be esteemed a Language; which either they resolutely maintained in
their cohabitation with them in Britane, or retiring after in the time
of the Saxons into Countries and parts less civiliz'd and conversant
with the Romans, they found the People distinct, the Language more
intire, and so fell into it again.
But surely no Languages have been so straitly lock'd up as not to admit
of commixture. The Irish, although they retain a kind of a Saxon
Character, yet have admitted many words of Latin and English. In the
Welch are found many words from Latin, some from Greek and Saxon. In
what parity and incommixture the Language of that People stood which
were casually discovered in the heart of _Spain_, between the Mountains
of _Castile_, no longer ago than in the time of Duke _D' Alva_, we have
not met with a good account any farther than that their words were
Basquish or Cantabrian: but the present Basquensa one of the minor
Mother Tongues of _Europe_, is not without commixture of Latin and
Castilian, while we meet with _Santifica_, _tentationeten_, _Glaria_,
_puissanea_, and four more in the short Form of the Lord's Prayer, set
down by _Paulus Merula_: but although in this brief Form we may find
such commixture, yet the bulk of their Language seems more distinct,
consisting of words of no affinity unto others, of numerals totally
different, of differing Grammatical Rule, as may be observed in the
Dictionary and short _Basquensa_ Grammar, composed by _Raphael
Nicoleta_, a Priest of _Bilboa_.
And if they use the auxiliary Verbs of _Equin_ and _Ysan_, answerable
unto _Hazer_ and _Ser_, to Have, and Be, in the Spanish, which Forms
came in with the Northern Nations into the Italian, Spanish and French,
and if that Form were used by them before, and crept not in from
imitation of their neighbours, it may shew some ancienter traduction
from Northern Nations, or else must seem very strange; since the
Southern Nations had it not of old, and I know not whether any such mode
be found in the Languages of any part of _America_.
The Romans, who made the great commixture and alteration of Languages in
the World, effected the same, not onely by their proper Language, but
those also of their military Forces, employed in several Provinces, as
holding a standing _Militia_ in all Countries, and commonly of strange
Nations; so while the cohorts and Forces of the Britanes were quartered
in _Ægypt_, _Armenia_, _Spain_, _Illyria_, etc. the Stablæsians and
Dalmatians here, the Gauls, Spaniards and Germans in other Countries,
and other Nations in theirs, they could not but leave many words behind
them, and carry away many with them, which might make that in many words
of very distinct Nations some may still remain of very unknown and
doubtfull Genealogy.
And if, as the learned _Buxhornius_ contendeth, the Scythian Language as
the Mother Tongue runs through the Nations of _Europe_, and even as far
as _Persia_, the community in many words between so many Nations, hath a
more reasonable original traduction, and were rather derivable from the
common Tongue diffused through them all, than from any particular
Nation, which hath also borrowed and holdeth but at second hand.
The Saxons settling over all _England_, maintained an uniform Language,
onely diversified in Dialect, Idioms, and minor differences, according
to their different Nations which came in to the common Conquest, which
may yet be a cause of the variation in the speech and words of several
parts of _England_, where different Nations most abode or settled, and
having expelled the Britanes, their Wars were chiefly among themselves,
with little action with foreign Nations untill the union of the
Heptarchy under _Egbert_; after which time although the Danes infested
this Land and scarce left any part free, yet their incursions made more
havock in Buildings, Churches and Cities, than the Language of the
Country, because their Language was in effect the same, and such as
whereby they might easily understand one another.
And if the Normans, which came into _Neustria_ or _Normandy_ with
_Rollo_ the Dane, had preserved their Language in their new acquists,
the succeeding Conquest of _England_, by Duke _William_ of his race, had
not begot among us such notable alterations; but having lost their
Language in their abode in _Normandy_ before they adventured upon
_England_, they confounded the English with their French, and made the
grand mutation, which was successively encreased by our possessions in
_Normandy_, _Guien_ and _Aquitain_, by our long Wars in France, by
frequent resort of the French, who to the number of some thousands came
over with _Isabel_ Queen to _Edward_ the Second, and the several Matches
of _England_ with the Daughters of _France_ before and since that time.
But this commixture, though sufficient to confuse, proved not of ability
to abolish the Saxon words; for from the French we have borrowed many
Substantives, Adjectives and some Verbs, but the great Body of Numerals,
auxiliary Verbs, Articles, Pronouns, Adverbs, Conjunctions and
Prepositions, which are the distinguishing and lasting part of a
Language, remain with us from the Saxon, which, having suffered no great
alteration for many hundred years, may probably still remain, though the
English swell with the inmates of Italian, French and Latin. An Example
whereof may be observ'd in this following.
_English_ I.
The first and formost step to all good Works is the dread and fear
of the Lord of Heaven and Earth, which thorough the Holy Ghost
enlightneth the blindness of our sinfull hearts to tread the ways
of wisedom, and leads our feet into the Land of Blessing.
_Saxon_ I.
The erst and fyrmost stæp to eal gode Weorka is the dræd and feurt
of the Lauord of Heofan and Eorth, whilc thurh the Heilig Gast
onlihtneth the blindnesse of ure sinfull heorte to træd the wæg of
wisdome, and thone læd ure fet into the Land of Blessung.
_English_ II.
For to forget his Law is the Door, the Gate and Key to let in all
unrighteousness, making our Eyes, Ears and Mouths to answer the
lust of Sin, our Brains dull to good Thoughts, our Lips dumb to his
Praise, our Ears deaf to his Gospel, and our Eyes dim to behold his
Wonders, which witness against us that we have not well learned the
word of God, that we are the Children of wrath, unworthy of the
love and manifold gifts of God, greedily following after the ways
of the Devil and witchcraft of the World, doing nothing to free and
keep our selves from the burning fire of Hell, till we be buried in
Sin and swallowed in Death, not to arise again in any hope of
Christ's Kingdom.
_Saxon_ II.
For to fuorgytan his Laga is the Dure, the Gat and Cæg to let in
eal unrightwisnysse, makend ure Eyge, Eore and Muth to answare the
lust of Sin, ure Brægan dole to gode Theoht, ure Lippan dumb to his
Preys, ure Earen deaf to his Gospel, and ure Eyge dim to behealden
his Wundra, whilc ge witnysse ongen us that wee œf noht wel
gelæred the weord of God, that wee are the Cilda of ured, unwyrthe
of the lufe and mænigfeald gift of God, grediglice felygend æfter
the wægen of the Deoful and wiccraft of the Weorld, doend nothing
to fry and cæp ure saula from the byrnend fyr of Hell, till we be
geburied in Synne and swolgen in Death not to arise agen in ænig
hope of Christes Kynedome.
_English_ III.
Which draw from above the bitter doom of the Almighty of Hunger,
Sword, Sickness, and brings more sad plagues than those of Hail,
Storms, Thunder, Bloud, Frogs, swarms of Gnats and Grashoppers,
which ate the Corn, Grass and Leaves of the Trees in _Ægypt_.
_Saxon_ III.
Whilc drag from buf the bitter dome of the Almagan of Hunger,
Sweorde, Seoknesse, and bring mere sad plag, thone they of Hagal,
Storme, Thunner, Blode, Frog, swearme of Gnæt and Gærsupper, whilc
eaten the Corn, Gærs and Leaf of the Treowen in _Ægypt_.
_English_ IV.
If we reade his Book and holy Writ, these among many others, we
shall find to be the tokens of his hate, which gathered together
might mind us of his will, and teach us when his wrath beginneth,
which sometimes comes in open strength and full sail, oft steals
like a Thief in the night, like Shafts shot from a Bow at midnight,
before we think upon them.
_Saxon_ IV.
Gyf we ræd his Boc and heilig Gewrit, these gemong mænig othern, we
sceall findan the tacna of his hatung whilc gegatherod together
miht gemind us of his willan, and teac us whone his ured onginneth,
whilc sometima come in open strength and fill seyle, oft stæl gelyc
a Theof in the niht, gelyc Sceaft scoten fram a Boge at midneoht,
beforan we thinck uppen them.
_English_ V.
And though they were a deal less, and rather short than beyond our
sins, yet do we not a whit withstand or forbear them, we are wedded
to, not weary of our misdeeds, we seldom look upward, and are not
ashamed under sin, we cleanse not our selves from the blackness and
deep hue of our guilt; we want tears and sorrow, we weep not, fast
not, we crave not forgiveness from the mildness, sweetness and
goodness of God, and with all livelihood and stedfastness to our
uttermost will hunt after the evil of guile, pride, cursing,
swearing, drunkenness, overeating, uncleanness, all idle lust of
the flesh, yes many uncouth and nameless sins, hid in our inmost
Breast and Bosomes, which stand betwixt our forgiveness, and keep
God and Man asunder.
_Saxon_ V.
And theow they wære a dæl lesse, and reither scort thone begond
oure sinnan, get do we naht a whit withstand and forbeare them, we
eare bewudded to, noht werig of ure agen misdeed, we seldon loc
upweard, and ear not ofschæmod under sinne, we cleans noht ure
selvan from the blacnesse and dæp hue of ure guilt; we wan teare
and sara, we weope noht, fæst noht, we craf noht foregyfnesse fram
the mildnesse, sweetnesse and goodnesse of God, and mit eal
lifelyhood and stedfastnesse to ure uttermost witt hunt æfter the
ufel of guile, pride, cursung, swearung, druncennesse, overeat,
uncleannesse and eal idle lust of the flæsc, vis mænig uncuth and
nameleas sinnan, hid in ure inmæst Brist and Bosome, whilc stand
betwixt ure foregyfnesse, and cæp God and Man asynder.
_English_ VI.
Thus are we far beneath and also worse than the rest of God's
Works; for the Sun and Moon, the King and Queen of Stars, Snow,
Ice, Rain, Frost, Dew, Mist, Wind, fourfooted and creeping things,
Fishes and feathered Birds, and Fowls either of Sea or Land do all
hold the Laws of his will.
_Saxon_ VI.
Thus eare we far beneoth and ealso wyrse thone the rest of Gods
Weorka; for the Sune and Mone, the Cyng and Cquen of Stearran,
Snaw, Ise, Ren, Frost, Deaw, Miste, Wind, feower fet and crypend
dinga, Fix yefetherod Brid, and Fælan auther in Sæ or Land do eal
heold the Lag of his willan.
Thus have you seen in few words how near the Saxon and English meet.
* * * * *
Now of this account the French will be able to make nothing; the modern
Danes and Germans, though from several words they may conjecture at the
meaning, yet will they be much to seek in the orderly sense and
continued construction thereof, whether the Danes can continue such a
series of sense out of their present Language and the old Runick, as to
be intelligible unto present and ancient times, some doubt may well be
made; and if the present French would attempt a Discourse in words
common unto their present Tongue and the old _Romana Rustica_ spoken in
Elder times, or in the old Language of the Francks, which came to be in
use some successions after _Pharamond_, it might prove a Work of some
trouble to effect.
It were not impossible to make an Original reduction of many words of no
general reception in _England_ but of common use in _Norfolk_, or
peculiar to the East Angle Countries; as, _Bawnd_, _Bunny_, _Thurck_,
_Enemmis_, _Sammodithee_, _Mawther_, _Kedge_, _Seele_, _Straft_,
_Clever_, _Matchly_, _Dere_, _Nicked_, _Stingy_, _Noneare_, _Feft_,
_Thepes_, _Gosgood_, _Kamp_, _Sibrit_, _Fangast_, _Sap_, _Cothish_,
_Thokish_, _Bide owe_, _Paxwax_: of these and some others of no easie
originals, when time will permit, the resolution may be attempted; which
to effect, the Danish Language new and more ancient may prove of good
advantage: which Nation remained here fifty years upon agreement, and
have left many Families in it, and the Language of these parts had
surely been more commixed and perplex, if the Fleet of _Hugo de Bones_
had not been cast away, wherein threescore thousand Souldiers out of
_Britany_ and _Flanders_ were to be wafted over, and were by King
_John's_ appointment to have a settled habitation in the Counties of
_Norfolk_ and _Suffolk_.
But beside your laudable endeavours in the Saxon, you are not like to
repent you of your studies in the other European and Western Languages,
for therein are delivered many excellent Historical, Moral and
Philosophical Discourses, wherein men merely versed in the learned
Languages are often at a loss: but although you are so well accomplished
in the French, you will not surely conceive that you are master of all
the Languages in _France_, for to omit the Briton, Britonant or old
British, yet retained in some part of _Britany_, I shall onely propose
this unto your construction.
* * * * *
_Chavalisco d' aquestes Boemes chems an freitado lou cap cun taules
Jargonades, ero necy chi voluiget bouta sin tens embè aquelles. Anin à
lous occells, che dizen tat prou ben en ein voz L' ome nosap
comochodochi yen ay jes de plazer, d' ausir la mitat de paraulles en el
mon._
This is a part of that Language which _Scaliger_ nameth _Idiotismus
Tectosagicus_, or _Langue d' oc_, counterdistinguishing it unto the
_Idiotismus Francicus_, or _Langue d'ouy_, not understood in a petty
corner or between a few Mountains, but in parts of early civility, in
_Languedoc_, _Provence_ and _Catalonia_, which put together will make
little less than _England_.
Without some knowledge herein you cannot exactly understand the Works of
_Rablais_: by this the French themselves are fain to make out that
preserved relique of old French, containing the League between _Charles_
and _Lewis_ the Sons of _Ludovicus Pius_. Hereby may tolerably be
understood the several Tracts written in the Catalonian Tongue; and in
this is published the Tract of Falconry written by _Theodosius_ and
_Symmachus_: in this is yet conserved the Poem _Vilhuardine_ concerning
the French expedition in the Holy War, and the taking of
_Constantinople_, among the Works of _Marius Æquicola_ an Italian Poet.
You may find, in this Language, a pleasant Dialogue of Love: this,
about an hundred years ago, was in high esteem, when many Italian Wits
flocked into _Provence_; and the famous _Petrarcha_ wrote many of his
Poems in _Vaucluse_ in that Country.
* * * * *
For the word [_Dread_] in the Royal Title [_Dread Sovereign_] of which
you desire to know the meaning, I return answer unto your question
briefly thus.
* * * * *
Most men do vulgarly understand this word _Dread_ after the common and
English acception, as implying _Fear_, _Awe_ or _Dread_.
Others may think to expound it from the French word _Droit_ or _Droyt_.
For, whereas in elder times, the _Presidents_ and _Supremes_ of Courts
were termed _Sovereigns_, men might conceive this a distinctive Title
and proper unto the King as eminently and by right the Sovereign.
A third exposition may be made from some Saxon Original, particularly
from _Driht_, _Domine_, or _Drihten_, _Dominus_, in the Saxon Language,
the word for _Dominus_ throughout the Saxon Psalms, and used in the
expression of the year of our Lord in the Decretal Epistle of Pope
_Agatho_ unto _Athelred_ King of the Mercians, _Anno_, 680.
_Verstegan_ would have this term _Drihten_ appropriate unto God. Yet, in
the Constitutions of _Withred[267] King of Kent_, we find the same word
used for a Lord or Master, _Si in vesperâ præcedente solem servus ex
mandato Domini aliquod opus servile egerit, Dominus (Drihten) 80 solidis
luito_. However therefore, though _Driht_, _Domine_, might be most
eminently applied unto the Lord of Heaven, yet might it be also
transferred unto Potentates and Gods on Earth, unto whom fealty is given
or due, according unto the Feudist term _Ligeus à Ligando_ unto whom
they were bound in fealty. And therefore from _Driht_, _Domine_, _Dread
Sovereign_, may, probably, owe its Original.
[267] V. Cl. Spelmanni _Concil._
* * * * *
I have not time to enlarge upon this Subject: 'Pray let this pass,
as it is, for a Letter and not for a Treatise. I am
_Yours_, etc.
OF ARTIFICIAL HILLS, MOUNTS OR BURROWS
In many parts of England.
What they are, to what end raised, and by what Nations.
TRACT IX
My honoured Friend Mr. _E. D._[268] his _Quære_.
'In my last Summer's Journey through _Marshland_, _Holland_ and a great
part of the _Fenns_, I observed divers artificial heaps of Earth of a
very large magnitude, and I hear of many others which are in other parts
of those Countries, some of them are at least twenty foot in direct
height from the level whereon they stand. I would gladly know your
opinion of them, and whether you think not that they were raised by the
Romans or Saxons to cover the Bones or Ashes of some eminent persons?'
[268] [Sir William Dugdale.--ED.]
My Answer.
_Worthy Sir_,
Concerning artificial Mounts and Hills, raised without Fortifications
attending them, in most parts of _England_, the most considerable
thereof I conceive to be of two kinds; that is, either Signal Boundaries
and Land-Marks, or else sepulchral Monuments or Hills of Interrment for
remarkable and eminent persons, especially such as died in the Wars.
As for such which are sepulchral Monuments, upon bare and naked view
they are not appropriable unto any of the three Nations of the Romans,
Saxons or Danes, who, after the Britaines, have possessed this Land;
because upon strict account, they may be appliable unto them all.
For that the Romans used such hilly Sepultures, beside many other
testimonies, seems confirmable from the practice of _Germanicus_, who
thus interred the unburied Bones of the slain Souldiers of _Varus_; and
that expression of _Virgil_, of high antiquity among the Latins,
--_facit ingens monte sub alto_
_Regis Dercenni terreno ex aggere Bustum._
That the Saxons made use of this way is collectible from several
Records, and that pertinent expression of _Lelandus_,[269] _Saxones gens
Christi ignara, in hortis amœnis, si domi forte ægroti moriebantur;
sin foris et bello occisi, in egestis per campos terræ tumulis (quos
Burgos appellabant) sepulti sunt_.
[269] Leland. _in Assertione Regis_ Arthuri.
That the Danes observed this practice, their own Antiquities do
frequently confirm, and it stands precisely delivered by _Adolphus
Cyprius_, as the learned _Wormius_[270] hath observed. _Dani olim in
memoriam Regum et Heroum, ex terra coacervata ingentes moles, Montium
instar eminentes, erexisse, credibile omnino ac probabile est, atque
illis in locis ut plurimum, quo sæpe homines commearent, atque iter
haberent, ut in viis publicis posteritati memoriam consecrarent, et
quodammodo immortalitati mandarent._ And the like Monuments are yet to
be observed in _Norway_ and _Denmark_ in no small numbers.
[270] Wormius _in Monumentis Danicis_.
So that upon a single view and outward observation they may be the
Monuments of any of these three Nations: Although the greatest number,
not improbably, of the Saxons; who fought many Battels with the
Britaines and Danes, and also between their own Nations, and left the
proper name of Burrows for these Hills still retained in many of them,
as the seven Burrows upon _Salisbury_ Plain, and in many other parts of
_England_.
But of these and the like Hills there can be no clear and assured
decision without an ocular exploration, and subterraneous enquiry by
cutting through one of them either directly or crosswise. For so with
lesser charge discovery may be made what is under them, and consequently
the intention of their erection.
For if they were raised for remarkable and eminent Boundaries, then
about their bottom will be found the lasting substances of burnt Bones
of Beasts, of Ashes, Bricks, Lime or Coals.
If Urns be found, they might be erected by the Romans before the term of
Urn-burying or custom of burning the dead expired: but if raised by the
Romans after that period; Inscriptions, Swords, Shields, and Arms after
the Roman mode, may afford a good distinction.
But if these Hills were made by Saxons or Danes, discovery may be made
from the fashion of their Arms, Bones of their Horses, and other
distinguishing substances buried with them.
And for such an attempt there wanteth not encouragement. For a like
Mount or Burrow was opened in the days of King _Henry_ the Eighth upon
_Barham_ Down in _Kent_, by the care of Mr. _Thomas Digges_ and charge
of Sir _Christopher Hales_; and a large Urn with Ashes was found under
it, as is delivered by _Thomas Twinus De Rebus Albionicis_, a learned
Man of that Country, _Sub incredibili Terræ acervo, Urna cinere ossium
magnorum fragmentis plena, cùm galeis, clypeis æneis et ferreis rubigine
ferè consumptis, inusitatæ magnitudinis, eruta est: sed nulla inscriptio
nomen, nullum testimonium tempus, aut fortunam exponebant_: and not very
long ago, as _Cambden_[271] delivereth, in one of the Mounts of
_Barklow_ Hills in _Essex_, being levelled there were found three
Troughs, containing broken Bones, conceived to have been of Danes: and
in later time we find, that a Burrow was opened in the Isle of _Man_,
wherein fourteen Urns were found with burnt Bones in them; and one more
neat than the rest, placed in a Bed of fine white Sand, containing
nothing but a few brittle Bones, as having passed the Fire; according to
the particular account thereof in the description[272] of the Isle of
_Man_. Surely many noble Bones and Ashes have been contented with such
hilly Tombs; which neither admitting Ornament, Epitaph or Inscription,
may, if Earthquakes spare them, out last all other Monuments. _Suæ sunt
Metis metæ._ Obelisks have their term, and Pyramids will tumble, but
these mountainous Monuments may stand, and are like to have the same
period with the Earth.
[271] Cambd. Brit. _p. 326_.
[272] _Published_ 1656, by Dan. King.
* * * * *
More might be said, but my business, of another nature, makes me take
off my hand. I am
_Yours_, etc.
OF TROAS
What place is meant by that Name.
Also, of the situations of _Sodom_, _Gomorrha_,
_Admah_, _Zeboim_, in the dead Sea.
TRACT X
SIR,
_To your Geographical Queries, I answer as follows._
In sundry passages of the new Testament, in the _Acts of the Apostles_,
and Epistles of S. _Paul_, we meet with the word _Troas_; how he went
from _Troas_ to _Philippi_ in _Macedonia_, from thence unto _Troas_
again: how he remained seven days in that place; from thence on foot to
_Assos_, whither the Disciples had sailed from _Troas_, and there,
taking him in, made their Voyage unto _Cæsarea_.
Now, whether this _Troas_ be the name of a City or a certain Region
seems no groundless doubt of yours: for that 'twas sometimes taken in
the signification of some Country, is acknowledged by _Ortelius_,
_Stephanus_ and _Grotius_; and it is plainly set down by _Strabo_, that
a Region of _Phrygia_ in _Asia minor_ was so taken in ancient times; and
that, at the Trojan War, all the Territory which comprehended the nine
Principalities subject unto the King of _Ilium_, Τροίη λεγομένη, was
called by the name of _Troja_. And this might seem sufficiently to salve
the intention of the description, when he came or went from _Troas_,
that is, some part of that Region; and will otherwise seem strange unto
many how he should be said to go or come from that City which all
Writers had laid in the Ashes about a thousand years before.
All which notwithstanding, since we reade in the Text a particular abode
of seven days, and such particulars as leaving of his Cloak, Books and
Parchments at _Troas_: And that S. _Luke_ seems to have been taken in to
the Travels of S. _Paul_ in this place, where he begins in the _Acts_ to
write in the first person, this may rather seem to have been some City
or special Habitation, than any Province or Region without such
limitation.
Now that such a City there was, and that of no mean note, is easily
verified from historical observation. For though old _Ilium_ was
anciently destroyed, yet was there another raised by the relicts of that
people, not in the same place, but about thirty Furlongs westward, as is
to be learned from _Strabo_.
Of this place _Alexander_ in his expedition against _Darius_ took
especial notice, endowing it with sundry Immunities, with promise of
greater matters at his return from _Persia_; inclined hereunto from the
honour he bore unto _Homer_, whose earnest Reader he was, and upon whose
Poems, by the help of _Anaxarchus_ and _Callisthenes_, he made some
observations. As also much moved hereto upon the account of his
cognation with the _Æacides_ and Kings of _Molossus_, whereof
_Andromache_ the Wife of _Hector_ was Queen. After the death of
_Alexander_, _Lysimachus_ surrounded it with a Wall, and brought the
inhabitants of the neighbour Towns unto it, and so it bore the name of
_Alexandria_; which, from _Antigonus_, was also called _Antigonia_,
according to the inscription of that famous Medal in _Goltsius_,
_Colonia Troas Antigonia Alexandrea, Legio vicesima prima_.
When the Romans first went into _Asia_ against _Antiochus_ 'twas but a
Κωμόπολις and no great City; but, upon the Peace concluded, the Romans
much advanced the same. _Fimbria_, the rebellious Roman, spoiled it in
the Mithridatick War, boasting that he had subdued _Troy_ in eleven days
which the Grecians could not take in almost as many years. But it was
again rebuilt and countenanced by the Romans, and became a Roman Colony,
with great immunities conferred on it; and accordingly it is so set down
by _Ptolomy_. For the Romans, deriving themselves from the Trojans,
thought no favour too great for it; especially _Julius Cæsar_, who, both
in imitation of _Alexander_, and for his own descent from _Julus_, of
the posterity of _Æneas_, with much passion affected it, and, in a
discontented humour,[273] was once in mind to translate the Roman wealth
unto it; so that it became a very remarkable place, and was, in
_Strabo's_ time, ἐλλογίμων πόλεων, one of the noble Cities of _Asia_.
[273] Sueton.
And, if they understood the prediction of _Homer_ in reference unto the
Romans, as some expound it in _Strabo_, it might much promote their
affection unto that place; which being a remarkable prophecy, and scarce
to be parallel'd in Pagan story, made before _Rome_ was built, and
concerning the lasting Reign of the progeny of _Æneas_, they could not
but take especial notice of it. For thus is _Neptune_ made to speak,
when he saved _Æneas_ from the fury of _Achilles_.
_Verum agite hunc subito præsenti à morte trahamus
Ne Cronides ira flammet si fortis Achilles
Hunc mactet, fati quem Lex evadere jussit.
Ne genus intereat de læto semine totum
Dardani ab excelso præ cunctis prolibus olim,
Dilecti quos è mortali stirpe creavit,
Nunc etiam Priami stirpem Saturnius odit,
Trojugenum posthæc Æneas sceptra tenebit
Et nati natorum et qui nascentur ab illis._
The Roman favours were also continued unto S. _Paul's_ days; for
_Claudius_,[274] producing an ancient Letter of the Romans unto King
_Seleucus_ concerning the Trojan Privileges, made a Release of their
Tributes; and _Nero_ [SN: Tacit. _l. 13_.] elegantly pleaded for their
Immunities, and remitted all Tributes unto them.
[274] Sueton.
And, therefore, there being so remarkable a City in this Territory, it
may seem too hard to loose the same in the general name of the Country;
and since it was so eminently favoured by Emperours, enjoying so many
Immunities, and full of Roman Privileges, it was probably very populous,
and a fit abode for S. _Paul_, who being a Roman Citizen, might live
more quietly himself, and have no small number of faithfull well-wishers
in it.
Yet must we not conceive that this was the old _Troy_, or re-built in
the same place with it: for _Troas_ was placed about thirty Furlongs
West, and upon the Sea shore; so that, to hold a clearer apprehension
hereof than is commonly delivered in the Discourses of the Ruines of
_Troy_, we may consider one Inland _Troy_ or old _Ilium_, which was
built farther within the Land, and so was removed from the Port where
the Grecian Fleet lay in _Homer_; and another Maritime _Troy_, which was
upon the Sea Coast placed in the Maps of _Ptolomy_, between _Lectum_ and
_Sigæum_ or Port _Janizam_, Southwest from the old City, which was this
of S. _Paul_, and whereunto are appliable the particular accounts of
_Bellonius_, when, not an hundred years ago, he described the Ruines of
_Troy_ with their Baths, Aqueducts, Walls and Towers, to be seen from
the Sea as he sailed between it and _Tenedos_; and where, upon nearer
view, he observed some signs and impressions of his conversion in the
ruines of Churches, Crosses, and Inscriptions upon Stones.
Nor was this onely a famous City in the days of S. _Paul_, but
considerable long after. For, upon the Letter of _Adrianus_ [SN:
Philostrat. _in Vita_ Herodis Attici.], _Herodes Atticus_, at a great
charge, repaired their Baths, contrived Aqueducts and noble
Water-courses in it. As is also collectible from the Medals of
_Caracalla_, of _Severus_, and _Crispina_; with Inscriptions, _Colonia
Alexandria Troas_, bearing on the Reverse either an Horse, a Temple, or
a Woman; denoting their destruction by an Horse, their prayers for the
Emperour's safety, and, as some conjecture, the memory of _Sibylla_,
_Phrygia_ or _Hellespontica_.
Nor wanted this City the favour of Christian Princes, but was made a
Bishop's See under the Archbishop of _Cyzicum_; but in succeeding
discords was destroyed and ruined, and the nobler Stones translated to
_Constantinople_ by the Turks to beautifie their Mosques and other
Buildings.
_Concerning the Dead Sea, accept of these few Remarks._
In the Map of the Dead Sea we meet with the Figure of the Cities which
were destroyed: of _Sodom_, _Gomorrha_, _Admah_ and _Zeboim_; but with
no uniformity; men placing them variously, and, from the uncertainty of
their situation, taking a fair liberty to set them where they please.
For _Admah_, _Zeboim_ and _Gomorrha_, there is no light from the Text to
define their situation. But, that _Sodom_ could not be far from _Segor_
which was seated under the Mountains near the side of the Lake, seems
inferrible from the sudden arrival of _Lot_, who, coming from _Sodom_ at
day break, attained to _Segor_ at Sun rising; and therefore _Sodom_ is
to be placed not many miles from it, not in the middle of the Lake,
which against that place is about eighteen miles over, and so will leave
nine miles to be gone in so small a space of time.
The Valley being large, the Lake now in length about seventy English
miles, the River _Jordan_ and divers others running over the Plain, 'tis
probable the best Cities were seated upon those Streams: but how the
_Jordan_ passed or winded, or where it took in the other Streams, is a
point too old for Geography to determine.
For, that the River gave the fruitfulness unto this Valley by over
watring that low Region, seems plain from that expression in the
Text,[275] that it was watered, _sicut Paradisus et Ægyptus_, like
_Eden_ and the Plains of _Mesopotamia_, where _Euphrates_ yearly
overfloweth; or like _Ægypt_ where _Nilus_ doth the like: and seems
probable also from the same course of the River not far above this
Valley where the Israelites passed _Jordan_, where 'tis said that
_Jordan overfloweth its Banks in the time of Harvest_.
[275] Gen. 13. 10.
That it must have had some passage under ground in the compass of this
Valley before the creation of this Lake, seems necessary from the great
current of _Jordan_, and from the Rivers _Arnon_, _Cedron_, _Zaeth_,
which empty into this Valley; but where to place that concurrence of
Waters or place of its absorbition, there is no authentick decision.
The probablest place may be set somewhat Southward, below the Rivers
that run into it on the East or Western Shore: and somewhat agreeable
unto the account which _Brocardus_ received from the Sarazens which
lived near it, _Jordanem ingredi Mare Mortuum et rursum egredi, sed post
exiguum intervallum à Terra absorberi_.
_Strabo_ speaks naturally of this Lake, that it was first caused by
Earthquakes, by sulphureous and bituminous eruptions, arising from the
Earth. But the Scripture makes it plain to have been from a miraculous
hand, and by a remarkable expression, _pluit Dominus ignem et Sulphur à
Domino_. See also _Deut. 29. in ardore Salis_: burning the Cities and
destroying all things about the Plain, destroying the vegetable nature
of Plants and all living things, salting and making barren the whole
Soil, and, by these fiery Showers, kindling and setting loose the body
of the bituminous Mines, which shewed their lower Veins before but in
some few Pits and openings, swallowing up the Foundation of their
Cities; opening the bituminous Treasures below, and making a smoak like
a Furnace able to be discerned by _Abraham_ at a good distance from it.
* * * * *
If this little may give you satisfaction, I shall be glad, as being,
Sir,
_Yours_, etc.
OF THE ANSWERS
of the Oracle of Apollo at Delphos to
Croesus King of Lydia
TRACT XI
SIR,
Among the Oracles[276] of _Appollo_ there are none more celebrated than
those which he delivered unto _Crœsus_ King of _Lydia_,[277] who
seems of all Princes to have held the greatest dependence on them. But
most considerable are his plain and intelligible replies which he made
unto the same King, when he sent his Chains of Captivity unto _Delphos_,
after his overthrow by _Cyrus_, with sad expostulations why he
encouraged him unto that fatal War by his Oracle, saying,[278]
Crœsus, _if he Wars against the Persians, shall dissolve a great
Empire_. Why, at least, he prevented not that sad infelicity of his
devoted and bountifull Servant, and whether it were fair or honourable
for the Gods of _Greece_ to be ingratefull: which being a plain and open
delivery of _Delphos_, and scarce to be parallel'd in any ancient story,
it may well deserve your farther consideration.
[276] _See_ Vulg. Err. _l._ 7. c. 12.
[277] Herod. _l._ 1. 46, 47, etc. 90, 91.
[278] Προλέγουσαι Κροίσω, ἢν στρατεύηται ἐπὶ Πέρσας, μεγάλην ἀρχήν μιν
καταλύσειν. Herod. _Ibid._ 54.
1. His first reply was, _That_ Crœsus _suffered not for himself_;
but paid the transgression of his fifth predecessour, who kill'd his
Master and usurp'd the dignity unto which he held no title.
Now whether _Crœsus_ suffered upon this account or not, hereby he
plainly betrayed his insufficiency to protect him; and also obliquely
discovered he had a knowledge of his misfortune; for knowing that wicked
act lay yet unpunished, he might well divine some of his successours
might smart for it: and also understanding he was like to be the last of
that race, he might justly fear and conclude this infelicity upon him.
Hereby he also acknowledged the inevitable justice of God; that though
Revenge lay dormant, it would not always sleep; and consequently
confessed the just hand of God punishing unto the third and fourth
generation, nor suffering such iniquities to pass for ever unrevenged.
Hereby he flatteringly encouraged him in the opinion of his own merits,
and that he onely suffered for other mens transgressions: mean while he
concealed _Crœsus_ his pride, elation of mind and secure conceit of
his own unparallel'd felicity, together with the vanity, pride and
height of luxury of the Lydian Nation, which the Spirit of _Delphos_
knew well to be ripe and ready for destruction.
2. A Second excuse was, _That it is not in the power of God to hinder
the Decree of Fate_. A general evasion for any falsified prediction
founded upon the common opinion of Fate, which impiously subjecteth the
power of Heaven unto it; widely discovering the folly of such as repair
unto him concerning future events: which, according unto this rule, must
go on as the Fates have ordered, beyond his power to prevent or theirs
to avoid; and consequently teaching that his Oracles had onely this use
to render men more miserable by foreknowing their misfortunes; whereof
_Crœsus_ himself had a sensible experience in that Dæmoniacal Dream
concerning his eldest Son, _That he should be killed by a Spear_, which,
after all care and caution, he found inevitably to befall him.
3. In his Third Apology he assured him that he endeavoured to transfer
the evil Fate and to pass it upon his Children; and did however
procrastinate his infelicity, and deferred the destruction of _Sardis_
and his own Captivity three years longer than was fatally decreed upon
it.
Wherein while he wipes off the stain of Ingratitude, he leaves no small
doubt whether, it being out of his power to contradict or transfer the
Fates of his Servants, it be not also beyond it to defer such signal
events, and whereon the Fates of whole Nations do depend.
As also, whether he intended or endeavoured to bring to pass what he
pretended, some question might be made. For that he should attempt or
think he could translate his infelicity upon his Sons, it could not
consist with his judgment, which attempts not impossibles or things
beyond his power; nor with his knowledge of future things, and the Fates
of succeeding Generations: for he understood that Monarchy was to expire
in himself, and could particularly foretell the infelicity of his Sons,
and hath also made remote predictions unto others concerning the
fortunes of many succeeding descents; as appears in that answer unto
_Attalus_,
_Be of good courage,_ Attalus, _thou shalt reign
And thy Sons Sons, but not their Sons again._
As also unto _Cypselus_ King of Corinth.
_Happy is the Man who at my Altar stands,
Great_ Cypselus _who_ Corinth _now commands.
Happy is he, his Sons shall happy be,
But for their Sons, unhappy days they'll see._
Now, being able to have so large a prospect of future things, and of the
fate of many Generations, it might well be granted he was not ignorant
of the Fate of _Crœsus_ his Sons, and well understood it was in vain
to think to translate his misery upon them.
4. In the Fourth part of his reply, he clears himself of Ingratitude
which Hell it self cannot hear of; alledging that he had saved his life
when he was ready to be burnt, by sending a mighty Showre, in a fair and
cloudless day, to quench the Fire already kindled, which all the
Servants of _Cyrus_ could not doe. Though this Shower might well be
granted, as much concerning his honour, and not beyond his power; yet
whether this mercifull Showre fell not out contingently or were not
contrived by an higher power, which hath often pity upon Pagans, and
rewardeth their vertues sometimes with extraordinary temporal favours;
also, in no unlike case, who was the authour of those few fair minutes,
which, in a showry day, gave onely time enough for the burning of
_Sylla's_ Body, some question might be made.
5. The last excuse devolveth the errour and miscarriage of the business
upon _Crœsus_, and that he deceived himself by an inconsiderate
misconstruction of his Oracle, that if he had doubted, he should not
have passed it over in silence, but consulted again for an exposition of
it. Besides, he had neither discussed, nor well perpended his Oracle
concerning _Cyrus_, whereby he might have understood not to engage
against him.
Wherein, to speak indifferently, the deception and miscarriage seems
chiefly to lie at _Crœsus_ his door, who, if not infatuated with
confidence and security, might justly have doubted the construction:
besides, he had received two Oracles before, which clearly hinted an
unhappy time unto him: the first concerning _Cyrus_.
_When ever a Mule shall o'er the Medians reign,
Stay not, but unto_ Hermus _fly amain._
Herein though he understood not the _Median Mule_ of _Cyrus_, that is,
of his mixed descent, and from Assyrian and Median Parents, yet he could
not but apprehend some misfortune from that quarter.
Though this prediction seemed a notable piece of Divination, yet did it
not so highly magnifie his natural sagacity or knowledge of future
events as was by many esteemed; he having no small assistance herein
from the Prophecy of _Daniel_ concerning the Persian Monarchy, and the
Prophecy of _Jeremiah_ and _Isaiah_, wherein he might reade the name of
_Cyrus_ who should restore the Captivity of the Jews, and must,
therefore, be the great Monarch and Lord of all those Nations.
The same misfortune was also foretold when he demanded of _Apollo_ if
ever he should hear his dumb Son speak.
_O foolish_ Crœsus _who hast made this choice,
To know when thou shalt hear thy dumb Son's voice;
Better he still were mute, would nothing say,
When he first speaks, look for a dismal day._
This, if he contrived not the time and the means of his recovery, was no
ordinary divination: yet how to make out the verity of the story some
doubt may yet remain. For though the causes of deafness and dumbness
were removed, yet since words are attained by hearing, and men speak not
without instruction, how he should be able immediately to utter such apt
and significant words, as Ἄνθρωπε, μὴ κτεῖνε Κροῖσον,[279] _O Man slay
not_ Crœsus, it cannot escape some doubt, since the Story also delivers,
that he was deaf and dumb, that he then first began to speak, and spake
all his life after.
[279] Herod. _l._ 1. 85.
Now, if _Crœsus_ had consulted again for a clearer exposition of what
was doubtfully delivered, whether the Oracle would have spake out the
second time or afforded a clearer answer, some question might be made
from the examples of his practice upon the like demands.
So when the Spartans had often fought with ill success against the
_Tegeates_, they consulted the Oracle what God they should appease, to
become victorious over them. The answer was, _that they should remove
the Bones of_ Orestes. Though the words were plain, yet the thing was
obscure, and like finding out the Body of _Moses_. And therefore they
once more demanded in what place they should find the same; unto whom he
returned this answer,
_When in the Tegean Plains a place thou find'st
Where blasts are made by two impetuous Winds,
Where that that strikes is struck, blows follow blows,
There doth the Earth_ Orestes _Bones enclose._
Which obscure reply the wisest of _Sparta_ could not make out, and was
casually unriddled by one talking with a Smith who had found large Bones
of a Man buried about his House; the Oracle importing no more than a
Smith's Forge, expressed by a Double Bellows, the Hammer and Anvil
therein.
Now, why the Oracle should place such consideration upon the Bones of
_Orestes_ the Son of _Agamemnon_, a mad man and a murtherer, if not to
promote the idolatry of the Heathens, and maintain a superstitious
veneration of things of no activity, it may leave no small obscurity.
Or why, in a business so clear in his knowledge, he should affect so
obscure expressions it may also be wondred; if it were not to maintain
the wary and evasive method in his answers: for, speaking obscurely in
things beyond doubt within his knowledge, he might be more tolerably
dark in matters beyond his prescience.
Though =EI= were inscribed over the Gate of _Delphos_, yet was there no
uniformity in his deliveries. Sometimes with that _obscurity_ as argued
a fearfull prophecy; sometimes so _plainly_ as might confirm a spirit
of divinity; sometimes _morally_, deterring from vice and villany;
another time _vitiously_, and in the spirit of bloud and cruelty:
observably modest in his civil enigma and periphrasis of that part which
old _Numa_ would plainly name,[280] and _Medea_ would not understand,
when he advised _Ægeus_ not to draw out his foot before, untill he
arriv'd upon the Athenian ground; whereas another time he seemed too
literal in that unseemly epithet unto _Cyanus_ King of _Cyprus_,[281]
and put a beastly trouble upon all _Ægypt_ to find out the Urine of a
true Virgin. Sometimes, more beholding unto memory than invention, he
delighted to express himself in the bare Verses of _Homer_. But that he
principally affected Poetry, and that the Priest not onely or always
composed his prosal raptures into Verse, seems plain from his
necromantical Prophecies, whilst the dead Head in _Phlegon_ delivers a
long Prediction in Verse; and at the raising of the Ghost of _Commodus_
unto _Caracalla_, when none of his Ancestours would speak, the divining
Spirit versified his infelicities; corresponding herein to the
apprehensions of elder times, who conceived not onely a Majesty but
something of Divinity in Poetry, and as in ancient times the old
Theologians delivered their inventions.
[280] Plut. _in_ Thes.
[281] _V._ Herod.
Some critical Readers might expect in his oraculous Poems a more than
ordinary strain and true spirit of _Apollo_; not contented to find that
Spirits make Verses like Men, beating upon the filling Epithet, and
taking the licence of dialects and lower helps, common to humane Poetry;
wherein, since _Scaliger_, who hath spared none of the Greeks, hath
thought it wisedom to be silent, we shall make no excursion.
Others may wonder how the curiosity of elder times, having this
opportunity of his Answers, omitted Natural Questions; or how the old
Magicians discovered no more Philosophy; and if they had the assistance
of Spirits, could rest content with the bare assertions of things,
without the knowledge of their causes; whereby they had made their Acts
iterable by sober hands, and a standing part of Philosophy. Many wise
Divines hold a reality in the wonders of the Ægyptian Magicians, and
that those _magnalia_ which they performed before _Pharaoh_ were not
mere delusions of Sense. Rightly to understand how they made Serpents
out of Rods; Froggs and Bloud of Water, were worth half _Porta's_
Magick.
_Hermolaus Barbarus_ was scarce in his wits, when, upon conference with
a Spirit, he would demand no other question than the explication of
_Aristotle's Entelecheia_. _Appion_ the Grammarian, that would raise the
Ghost of _Homer_ to decide the Controversie of his Country, made a
frivolous and pedantick use of Necromancy. _Philostratus_ did as little,
that call'd up the Ghost of _Achilles_ for a particular of the Story of
_Troy_. Smarter curiosities would have been at the great Elixir, the
Flux and Reflux of the Sea, with other noble obscurities in Nature; but
probably all in vain: in matters cognoscible and framed for our
disquisition, our Industry must be our Oracle, and Reason our _Apollo_.
Not to know things without the Arch of our intellectuals, or what
Spirits apprehend, is the imperfection of our nature not our knowledge,
and rather inscience than ignorance in man. Revelation might render a
great part of the Creation easie which now seems beyond the stretch of
humane indagation, and welcome no doubt from good hands might be a true
_Almagest_, and great celestial construction: a clear Systeme of the
planetical Bodies of the invisible and seeming useless Stars unto us, of
the many Suns in the eighth Sphere, what they are, what they contain and
to what more immediately those Stupendous Bodies are serviceable. But
being not hinted in the authentick Revelation of God, nor known how far
their discoveries are stinted; if they should come unto us from the
mouth of evil Spirits, the belief thereof might be as unsafe as the
enquiry.
* * * * *
This is a copious Subject; but, having exceeded the bounds of a letter,
I will not, now, pursue it farther. I am
_Yours_, etc.
A PROPHECY
Concerning the future state of several Nations,
In a Letter written upon occasion of an old
Prophecy sent to the Authour from a Friend,
with a Request that he would consider it.
TRACT XII
SIR,
I take no pleasure in Prophecies so hardly intelligible, and pointing at
future things from a pretended spirit of Divination; of which sort this
seems to be which came unto your hand, and you were pleased to send unto
me. And therefore, for your easier apprehension, divertisement and
consideration, I present you with a very different kind of prediction:
not positively or peremptorily telling you what shall come to pass; yet
pointing at things not without all reason or probability of their
events; not built upon fatal decrees, or inevitable designations, but
upon conjectural foundations, whereby things wished may be promoted, and
such as are feared, may more probably be prevented.
THE PROPHECY
_When_ New England _shall trouble_ New Spain.
_When_ Jamaica _shall be Lady of the Isles and the Main._
_When_ Spain _shall be in_ America _hid,_
_And_ Mexico _shall prove a_ Madrid._
_When_ Mahomet's _Ships on the_ Baltick _shall ride,_
_And Turks shall labour to have Ports on that side._
_When_ Africa _shall no more sell out their Blacks_
_To make Slaves and Drudges to the American Tracts_.
_When_ Batavia _the Old shall be contemn'd by the New_.
_When a new Drove of Tartars shall_ China _subdue._
_When_ America _shall cease to send out its Treasure,_
_But employ it at home in American Pleasure._
_When the new World shall the old invade,_
_Nor count them their Lords but their fellows in Trade._
_When Men shall almost pass to_ Venice _by Land,_
_Not in deep Water but from Sand to Sand._
_When_ Nova Zembla _shall be no stay_
_Unto those who pass to or from_ Cathay._
_Then think strange things are come to light,_
_Whereof but few have had a foresight._
THE EXPOSITION OF THE PROPHECY
_When_ New England _shall trouble_ New Spain.
That is, When that thriving Colony, which hath so much encreased in our
days, and in the space of about fifty years, that they can, as they
report, raise between twenty and thirty thousand men upon an exigency,
shall in process of time be so advanced, as to be able to send forth
Ships and Fleets, as to infest the American Spanish Ports and Maritime
Dominions by depredations or assaults; for which attempts they are not
like to be unprovided, as abounding in the Materials for Shipping, Oak
and Firre. And when length of time shall so far encrease that
industrious people, that the neighbouring Country will not contain them,
they will range still farther and be able, in time, to set forth great
Armies, seek for new possessions, or make considerable and conjoined
migrations, according to the custom of swarming Northern Nations;
wherein it is not likely that they will move Northward, but toward the
Southern and richer Countries, which are either in the Dominions or
Frontiers of the Spaniards: and may not improbably erect new Dominions
in places not yet thought of, and yet, for some Centuries, beyond their
power or Ambition.
_When_ Jamaica _shall be Lady of the Isles and the Main._
That is, When that advantageous Island shall be well peopled, it may
become so strong and potent as to over-power the neighbouring Isles, and
also a part of the main Land, especially the Maritime parts. And already
in their infancy they have given testimony of their power and courage in
their bold attempts upon _Campeche_ and _Santa Martha_; and in that
notable attempt upon _Panama_ on the Western side of _America_:
especially considering this Island is sufficiently large to contain a
numerous people, of a Northern and warlike descent, addicted to martial
affairs both by Sea and Land, and advantageously seated to infest their
neighbours both of the Isles and the Continent, and like to be a
receptacle for Colonies of the same originals from _Barbadoes_ and the
neighbour Isles.
_When_ Spain _shall be in_ America _hid;
And_ Mexico _shall prove a_ Madrid.
That is, When _Spain_, either by unexpected disasters, or continued
emissions of people into _America_, which have already thinned the
Country, shall be farther exhausted at home: or when, in process of
time, their Colonies shall grow by many accessions more than their
Originals, then _Mexico_ may become a _Madrid_, and as considerable in
people, wealth and splendour; wherein that place is already so well
advanced, that accounts scarce credible are given of it. And it is so
advantageously seated, that, by _Acapulco_ and other Ports on the South
Sea, they may maintain a communication and commerce with the Indian
Isles and Territories, and with _China_ and _Japan_, and on this side,
by _Porto Belo_ and others, hold correspondence with _Europe_ and
_Africa_.
_When_ Mahomet's _Ships in the Baltick shall ride._
Of this we cannot be out of all fear; for, if the Turk should master
_Poland_, he would be soon at this Sea. And from the odd constitution of
the Polish Government, the divisions among themselves, jealousies
between their Kingdom and Republick; vicinity of the Tartars, treachery
of the Cossacks, and the method of Turkish Policy, to be at Peace with
the Emperour of _Germany_ when he is at War with the Poles, there may be
cause to fear that this may come to pass. And then he would soon
endeavour to have Ports upon that Sea, as not wanting Materials for
Shipping. And, having a new acquist of stout and warlike men, may be a
terrour unto the confiners on that Sea, and to Nations which now
conceive themselves safe from such an Enemy.
_When_ Africa _shall no more sell out their Blacks._
That is, When African Countries shall no longer make it a common Trade
to sell away the people to serve in the drudgery of American
Plantations. And that may come to pass when ever they shall be well
civilized, and acquainted with Arts and Affairs sufficient to employ
people in their Countries: if also they should be converted to
Christianity, but especially unto Mahometism; for then they would never
sell those of their Religion to be Slaves unto Christians.
_When_ Batavia _the Old shall be contemn'd by the New._
When the Plantations of the Hollanders at _Batavia_ in the _East
Indies_, and other places in the _East Indies_, shall, by their
conquests and advancements, become so powerfull in the Indian
Territories; Then their Original Countries and States of _Holland_ are
like to be contemned by them, and obeyed onely as they please. And they
seem to be in a way unto it at present by their several Plantations, new
acquists and enlargements: and they have lately discovered a part of the
Southern Continent, and several places which may be serviceable unto
them, when ever time shall enlarge them unto such necessities.
_And a new Drove of Tartars shall_ China _subdue._
Which is no strange thing if we consult the Histories of _China_, and
successive Inundations made by Tartarian Nations. For when the Invaders,
in process of time, have degenerated into the effeminacy and softness of
the Chineses, then they themselves have suffered a new Tartarian
Conquest and Inundation. And this hath happened from time beyond our
Histories: for, according to their account, the famous Wall of _China_,
built against the irruptions of the Tartars, was begun above a hundred
years before the Incarnation.
_When_ America _shall cease to send forth its treasure,
But employ it at home for American Pleasure._
That is, When _America_ shall be better civilized, new policied and
divided between great Princes, it may come to pass that they will no
longer suffer their Treasure of Gold and Silver to be sent out to
maintain the Luxury of _Europe_ and other parts: but rather employ it to
their own advantages, in great Exploits and Undertakings, magnificent
Structures, Wars or Expeditions of their own.
_When the new World shall the old invade._
That is, When _America_ shall be so well peopled, civilized and divided
into Kingdoms, they are like to have so little regard of their
Originals, as to acknowledge no subjection unto them: they may also have
a distinct commerce between themselves, or but independently with those
of _Europe_, and may hostilely and pyratically assault them, even as the
Greek and Roman Colonies after a long time dealt with their Original
Countries.
_When Men shall almost pass to_ Venice _by Land,
Not in deep Waters but from Sand to Sand._
That is, When, in long process of time, the Silt and Sands shall so
choak and shallow the Sea in and about it. And this hath considerably
come to pass within these fourscore years; and is like to encrease from
several causes, especially by the turning of the River _Brenta_, as the
learned _Castelli_ hath declared.
_When_ Nova Zembla _shall be no stay
Unto those who pass to or from_ Cathay.
That is, When ever that often sought for Northeast passage unto _China_
and _Japan_ shall be discovered; the hindrance whereof was imputed to
_Nova Zembla_; for this was conceived to be an excursion of Land
shooting out directly, and so far Northward into the Sea that it
discouraged from all Navigation about it. And therefore Adventurers took
in at the Southern part at a strait by _Waygatz_ next the Tartarian
Shore: and, sailing forward they found that Sea frozen and full of Ice,
and so gave over the attempt. But of late years, by the diligent enquiry
of some Moscovites, a better discovery is made of these parts, and a Map
or Chart made of them. Thereby _Nova Zembla_ is found to be no Island
extending very far Northward; but, winding Eastward, it joineth to the
Tartarian Continent, and so makes a _Peninsula_: and the Sea between it
which they entred at _Waygatz_, is found to be but a large Bay, apt to
be frozen by reason of the great River of _Oby_, and other fresh Waters,
entring into it: whereas the main Sea doth not freez upon the North of
_Zembla_ except near unto Shores; so that if the Moscovites were
skilfull Navigatours they might, with less difficulties, discover this
passage unto _China_: but however the English, Dutch and Danes are now
like to attempt it again.
* * * * *
But this is Conjecture, and not Prophecy: and so (I know) you will take
it. I am,
_Sir_, etc.
MUSÆUM CLAUSUM
or
Bibliotheca Abscondita:
Containing some remarkable Books, Antiquities,
Pictures and Rarities of several kinds, scarce
or never seen by any man now living.
TRACT XIII
SIR,
With many thanks I return that noble Catalogue of Books, Rarities and
Singularities of Art and Nature, which you were pleased to communicate
unto me. There are many Collections of this kind in _Europe_. And,
besides the printed accounts of the _Musæum Aldrovandi_,
_Calceolarianum_, _Moscardi_, _Wormianum_; the _Casa Abbellitta_ at
_Loretto_, and _Threasor_ of S. _Dennis_, the _Repository_ of the Duke
of _Tuscany_, that of the Duke of _Saxony_, and that noble one of the
Emperour at _Vienna_, and many more are of singular note. Of what in
this kind I have by me I shall make no repetition, and you having
already had a view thereof, I am bold to present you with the List of a
Collection, which I may justly say you have not seen before.
The Title is, as above,
_Musæum Clausum_, or _Bibliotheca Abscondita: containing some remarkable
Books, Antiquities, Pictures and Rarities of several kinds, scarce or
never seen by any man now living_.
1. Rare and generally unknown Books.
A poem of _Ovidius Naso_, written in the Getick Language,[282] during
his exile at _Tomos_, found wrapt up in Wax at _Sabaria_, on the
Frontiers of _Hungary_, where there remains a tradition that he died, in
his return towards _Rome_ from _Tomos_, either after his pardon or the
death of _Augustus_.
[282] _Ah pudet et scripsi Getico sermone Libellum._
2. The Letter of _Quintus Cicero_, which he wrote in answer to that of
his Brother _Marcus Tullius_, desiring of him an account of _Britany_,
wherein are described the Country, State and Manners of the Britains of
that Age.
3. An Ancient British Herbal, or description of divers Plants of this
Island, observed by that famous Physician _Scribonius Largus_, when he
attended the Emperour _Claudius_ in his expedition into _Britany_.
4. An exact account of the Life and Death of _Avicenna_ confirming the
account of his Death by taking nine Clysters together in a fit of the
Colick; and not as _Marius_ the Italian Poet delivereth, by being broken
upon the Wheel; left with other Pieces by _Benjamin Tudelensis_, as he
travelled from _Saragossa_ to _Jerusalem_, in the hands of _Abraham
Jarchi_, a famous Rabbi of _Lunet_ near _Montpelier_, and found in a
Vault when the Walls of that City were demolished by _Lewis_ the
Thirteenth.
5. A punctual relation of _Hannibal's_ march out of _Spain_ into
_Italy_, and far more particular than that of _Livy_, where about he
passed the River _Rhodanus_ or _Rhosne_; at what place he crossed the
_Isura_ or _L'isere_; when he marched up toward the confluence of the
_Sone_ and the _Rhone_, or the place where the City _Lyons_ was
afterward built; how wisely he decided the difference between King
_Brancus_ and his Brother, at what place he passed the _Alpes_, what
Vinegar he used, and where he obtained such quantity to break and
calcine the Rocks made hot with Fire.
6. A learned Comment upon the _Periplus_ of _Hanno_ the Carthaginian, or
his Navigation upon the Western Coast of _Africa_, with the several
places he landed at; what Colonies he settled, what Ships were scattered
from his Fleet near the Æquinoctial Line, which were not afterward heard
of, and which probably fell into the Trade Winds, and were carried over
into the Coast of _America_.
7. A particular Narration of that famous Expedition of the English into
_Barbary_ in the ninety fourth year of the _Hegira_, so shortly touched
by _Leo Africanus_, whither called by the Goths they besieged, took and
burnt the City of _Arzilla_ possessed by the Mahometans, and lately the
seat of _Gayland_; with many other exploits delivered at large in
Arabick, lost in the Ship of Books and Rarities which the King of
_Spain_ took from _Siddy Hamet_ King of _Fez_, whereof a great part were
carried into the _Escurial_, and conceived to be gathered out of the
relations of _Hibnu Nachu_, the best Historian of the African Affairs.
8. A Fragment of _Pythæas_ that ancient Traveller of _Marseille_; which
we suspect not to be spurious, because, in the description of the
Northern Countries, we find that passage of _Pythæas_ mentioned by
_Strabo_, that all the Air beyond _Thule_ is thick, condensed and
gellied, looking just like Sea Lungs.
9. A _Sub Marine_ Herbal, describing the several Vegetables found on the
Rocks, Hills, Valleys, Meadows at the bottom of the Sea, with many sorts
of _Alga_, _Fucus_, _Quercus_, _Polygonum_, _Gramens_ and others not yet
described.
10. Some Manuscripts and Rarities brought from the Libraries of
_Æthiopia_, by _Zaga Zaba_, and afterward transported to _Rome_, and
scattered by the Souldiers of the Duke of _Bourbon_, when they
barbarously sacked that City.
11. Some Pieces of _Julius Scaliger_, which he complains to have been
stoln from him, sold to the Bishop of _Mende_ in _Languedock_, and
afterward taken away and sold in the Civil Wars under the Duke of
_Rohan_.
12. A Comment of _Dioscorides_ upon _Hyppocrates_, procured from
_Constantinople_ by _Amatus Lusitanus_, and left in the hands of a Jew
of _Ragusa_.
13. _Marcus Tullius Cicero_ his Geography; as also a part of that
magnified Piece of his _De Republica_, very little answering the great
expectation of it, and short of Pieces under the same name by _Bodinus_
and _Tholosanus_.
14. King _Mithridates_ his _Oneirocritica_.
Aristotle de _Precationibus_.
Democritus _de his quæ fiunt apud Orcum, et Oceani circumnavigatio_.
Epicurus _de Pietate_.
A Tragedy of _Thyestes_, and another of _Medea_, writ by _Diogenes_ the
Cynick.
King _Alfred_ upon _Aristotle de Plantis_.
_Seneca's_ Epistles to S. _Paul_.
King _Solomon de Umbris Idæarum_, which _Chicus Asculænus_, in his
Comment upon _Johannes de Sacrobosco_, would make us believe he saw in
the Library of the Duke of _Bavaria_.
15. Artemidori _Oneirocritici Geographia_.
Pythagoras _de Mari Rubro_.
The Works of _Confutius_ the famous Philosopher of _China_, translated
into Spanish.
16. _Josephus_ in Hebrew, written by himself.
17. The Commentaries of _Sylla_ the Dictatour.
18. A Commentary of _Galen_ upon the Plague of _Athens_ described by
_Thucydides_.
19. _Duo Cæsaris Anti-Catones_, or the two notable Books writ by _Julius
Cæsar_ against _Cato_; mentioned by _Livy_, _Salustius_ and _Juvenal_;
which the Cardinal of _Liege_ told _Ludovicus Vives_ were in an old
Library of that City.
_Mazhapha Einok_, or, the Prophecy of _Enoch_, which _Ægidius
Lochiensis_, a learned Eastern Traveller, told _Peireschius_ that he had
found in an old Library at _Alexandria_ containing eight thousand
Volumes.
20. A Collection of Hebrew Epistles, which passed between the two
learned Women of our age _Maria Molinea_ of _Sedan_, and _Maria
Schurman_ of _Utrecht_.
A wondrous Collection of some Writings of _Ludovica Saracenica_,
Daughter of _Philibertus Saracenicus_ a Physician of _Lyons_, who at
eight years of age had made a good progress in the Hebrew, Greek and
Latin Tongues.
2. Rarities in Pictures.
1. A picture of the three remarkable Steeples or Towers in _Europe_
built purposely awry and so as they seem falling. _Torre Pisana_ at
_Pisa_, _Torre Garisenda_ in _Bononia_, and that other in the City of
_Colein_.
2. A Draught of all sorts of Sistrums, Crotaloes, Cymbals, Tympans,
_etc._ in use among the Ancients.
3. Large _Submarine_ Pieces, well delineating the bottom of the
Mediterranean Sea, the Prerie or large Sea-meadow upon the Coast of
_Provence_, the Coral Fishing, the gathering of Sponges, the Mountains,
Valleys and Desarts, the Subterraneous Vents and Passages at the bottom
of that Sea. Together with a lively Draught of _Cola Pesce_, or the
famous Sicilian Swimmer, diving into the _Voragos_ and broken Rocks by
_Charybdis_, to fetch up the Golden Cup, which _Frederick_, King of
_Sicily_, had purposely thrown into that Sea.
4. A Moon Piece, describing that notable Battel between _Axalla_,
General of _Tamerlane_, and _Camares_ the Persian, fought by the light
of the Moon.
5. Another remarkable Fight of _Inghimmi_ the Florentine with the
Turkish Galleys by Moon-light, who being for three hours grappled with
the _Basha_ Galley, concluded with a signal Victory.
6. A delineation of the great Fair of _Almachara_ in _Arabia_, which, to
avoid the great heat of the Sun, is kept in the Night, and by the light
of the Moon.
7. A Snow Piece, of Land and Trees covered with Snow and Ice, and
Mountains of Ice floating in the Sea, with Bears, Seals, Foxes, and
variety of rare Fowls upon them.
8. An Ice Piece describing the notable Battel between the Jaziges and
the Romans, fought upon the frozen _Danubius_, the Romans settling one
foot upon their Targets to hinder them from slipping, their fighting
with the Jaziges when they were fallen, and their advantages therein by
their art in volutation and rolling contention or wrastling, according
to the description of _Dion_.
9. _Socia_, or a Draught of three persons notably resembling each other.
Of King _Henry_ the Fourth of _France_, and a Miller of _Languedock_; of
_Sforza_ Duke of _Milain_ and a Souldier; of _Malatesta_ Duke of
_Rimini_ and _Marchesinus_ the Jester.
10. A Picture of the great Fire which happened at _Constantinople_ in
the Reign of _Sultan Achmet_. The Janizaries in the mean time plundring
the best Houses, _Nassa Bassa_ the Vizier riding about with a Cimetre in
one hand and a Janizary's Head in the other to deter them; and the
Priests attempting to quench the Fire, by Pieces of _Mahomet's_ Shirt
dipped in holy Water and thrown into it.
11. A Night Piece of the dismal Supper and strange Entertain of the
Senatours by _Domitian_, according to the description of _Dion_.
12. A Vestal Sinner in the Cave with a Table and a Candle.
13. An Elephant dancing upon the Ropes with a _Negro_ Dwarf upon his
Back.
14. Another describing the mighty Stone falling from the Clouds into
_Ægospotamos_ or the Goats River in _Greece_, which Antiquity could
believe that _Anaxagoras_ was able to foretell half a year before.
15. Three noble Pieces; of _Vercingetorix_ the Gaul submitting his
person unto _Julius Cæsar_; of _Tigranes_ King of _Armenia_ humbly
presenting himself unto _Pompey_; and of _Tamerlane_ ascending his
Horse from the Neck of _Bajazet_.
16. Draughts of three passionate Looks; of _Thyestes_ when he was told
at the Table that he had eaten a piece of his own Son; of _Bajazet_ when
he went into the Iron Cage; of _Oedipus_ when he first came to know that
he had killed his Father, and married his own Mother.
17. Of the Cymbrian Mother in _Plutarch_ who, after the overthrow by
_Marius_, hanged her self and her two Children at her feet.
18. Some Pieces delineating singular inhumanities in Tortures. The
_Scaphismus_ of the Persians. The living truncation of the Turks. The
hanging Sport at the Feasts of the Thracians. The exact method of
flaying men alive, beginning between the Shoulders, according to the
description of _Thomas Minadoi_, in his Persian War. Together with the
studied tortures of the French Traitours at _Pappa_ in _Hungaria_: as
also the wild and enormous torment invented by _Tiberius_, designed
according unto the description of _Suetonius_. _Excogitaverunt inter
genera cruciatûs, ut largâ meri potione per fallaciam oneratos repentè
veretris deligatis fidicularum simul urinæque tormento distenderet._
19. A Picture describing how _Hannibal_ forced his passage over the
River _Rhosne_ with his Elephants, Baggage and mixed Army; with the Army
of the Gauls opposing him on the contrary Shore, and _Hanno_ passing
over with his Horse much above to fall upon the Rere of the Gauls.
20. A neat Piece describing the Sack of _Fundi_ by the Fleet and
Souldiers of _Barbarossa_ the Turkish Admiral, the confusion of the
people and their flying up to the Mountains, and _Julia Gonzaga_ the
beauty of _Italy_ flying away with her Ladies half naked on Horseback
over the Hills.
21. A noble Head of _Franciscus Gonzaga_, who, being imprisoned for
Treason, grew grey in one night, with this Inscription,
_O nox quam longa est quæ facit una senem._
22. A large Picture describing the Siege of _Vienna_ by _Solyman_ the
Magnificent, and at the same time the Siege of _Florence_ by the
Emperour _Charles_ the Fifth and Pope _Clement_ the Seventh, with this
Subscription,
_Tum vacui capitis populum_ Phæaca _putares?_
23. An exquisite Piece properly delineating the first course of
_Metellus_ his Pontificial Supper, according to the description of
_Macrobius_; together with a Dish of _Pisces Fossiles_, garnished about
with the little Eels taken out of the backs of Cods and Perches; as also
with the Shell Fishes found in Stones about _Ancona_.
24. A Picture of the noble Entertain and Feast of the Duke of _Chausue_
at the Treaty of _Collen_, 1673, when in a very large Room, with all the
Windows open, and at a very large Table he sate himself, with many great
persons and Ladies; next about the Table stood a row of Waiters, then a
row of Musicians, then a row of Musketiers.
25. _Miltiades_, who overthrew the Persians at the Battel of _Marathon_
and delivered _Greece_, looking out of a Prison Grate in _Athens_,
wherein he died, with this Inscription,
_Non hoc terribiles Cymbri non Britones unquam,
Sauromatæve truces aut immanes Agathyrsi._
26. A fair English Lady drawn _Al Negro_, or in the Æthiopian hue
excelling the original White and Red Beauty, with this Subscription,
_Sed quondam volo nocte Nigriorem._
27. Pieces and Draughts in _Caricatura_, of Princes, Cardinals and
famous men; wherein, among others, the Painter hath singularly hit the
signatures of a Lion and a Fox in the face of Pope _Leo_ the Tenth.
28. Some Pieces _A la ventura_, or Rare Chance Pieces, either drawn at
random, and happening to be like some person, or drawn for some and
happening to be more like another; while the Face, mistaken by the
Painter, proves a tolerable Picture of one he never saw.
29. A Draught of famous Dwarfs with this Inscription,
_Nos facimus Bruti puerum nos Lagona vivum._
30. An exact and proper delineation of all sorts of Dogs upon occasion
of the practice of _Sultan Achmet_; who in a great Plague at
_Constantinople_ transported all the Dogs therein unto _Pera_, and from
thence into a little Island, where they perished at last by Famine: as
also the manner of the Priests curing of mad Dogs by burning them in the
forehead with Saint _Bellin's Key_.
31. A noble Picture of _Thorismund_ King of the Goths as he was killed
in his Palace at _Tholouze_, who being let bloud by a Surgeon, while he
was bleeding, a stander by took the advantage to stab him.
32. A Picture of rare Fruits with this Inscription,
_Credere quæ possis surrepta sororibus Afris._
33. An handsome Piece of Deformity expressed in a notable hard Face,
with this Inscription,
----_Ora
Julius in Satyris qualia Rufus habet._
34. A noble Picture of the famous Duel between _Paul Manessi_ and
_Caragusa_ the Turk in the time of _Amurath_ the Second; the Turkish
Army and that of _Scanderbeg_ looking on; wherein _Manessi_ slew the
Turk, cut off his Head and carried away the Spoils of his Body.
3. Antiquities and Rarities of several sorts.
1. Certain ancient Medals with Greek and Roman Inscriptions, found about
_Crim Tartary_; conceived to be left in those parts by the Souldiers of
_Mithridates_, when overcome by _Pompey_, he marched round about the
North of the _Euxine_ to come about into _Thracia_.
2. Some ancient Ivory and Copper Crosses found with many others in
_China_; conceived to have been brought and left there by the Greek
Souldiers who served under _Tamerlane_ in his Expedition and Conquest of
that Country.
3. Stones of strange and illegible Inscriptions, found about the great
ruines which _Vincent le Blanc_ describeth about _Cephala_ in _Africa_,
where he opinion'd that the Hebrews raised some Buildings of old, and
that _Solomon_ brought from thereabout a good part of his Gold.
4. Some handsome Engraveries and Medals, of _Justinus_ and
_Justinianus_, found in the custody of a Bannyan in the remote parts of
_India_, conjectured to have been left there by the Friers mentioned in
_Procopius_, who travelled those parts in the reign of _Justinianus_,
and brought back into _Europe_ the discovery of Silk and Silk Worms.
5. An original Medal of _Petrus Aretinus_, who was called _Flagellum
Principum_, wherein he made his own Figure on the Obverse part with this
Inscription,
_Il Divino Aretino._
On the Reverse sitting on a Throne, and at his Feet Ambassadours of
Kings and Princes bringing presents unto him, with this Inscription,
_I Principi tributati da i Popoli tributano il Servitor loro._
6. _Mummia Tholosana_; or, The complete Head and Body of Father
_Crispin_, buried long ago in the Vault of the Cordeliers at _Tholouse_,
where the Skins of the dead so drie and parch up without corrupting that
their persons may be known very long after, with this Inscription,
_Ecce iterum Crispinus._
7. A noble _Quandros_ or Stone taken out of a Vulture's Head.
8. A large _Ostridges_ Egg, whereon is neatly and fully wrought that
famous Battel of _Alcazar_, in which three Kings lost their lives.
9. An _Etiudros Alberti_ or Stone that is apt to be always moist:
usefull unto drie tempers, and to be held in the hand in Fevers instead
of Crystal, Eggs, Limmons, Cucumbers.
10. A small Viol of Water taken out of the Stones therefore called
_Enhydri_, which naturally include a little Water in them, in like
manner as the _Ætites_ or _Aëgle_ Stone doth another Stone.
11. A neat painted and gilded Cup made out of the _Confiti di Tivoli_
and formed up with powder'd Egg-shells; as _Nero_ is conceived to have
made his _Piscina admirabilis_, singular against Fluxes to drink often
therein.
12. The Skin of a Snake bred out of the Spinal Marrow of a Man.
13. Vegetable Horns mentioned by _Linschoten_, which set in the ground
grow up like Plants about _Goa_.
14. An extract of the Inck of Cuttle Fishes reviving the old remedy of
_Hippocrates_ in Hysterical Passions.
15. Spirits and Salt of _Sargasso_ made in the Western Ocean covered
with that Vegetable; excellent against the Scurvy.
16. An extract of _Cachundè_ or _Liberans_ that famous and highly
magnified Composition in the _East Indies_ against Melancholy.
17. _Diarhizon mirificum_; or an unparallel'd Composition of the most
effectual and wonderfull Roots in Nature.
℞ _Rad. Butuæ Cuamensis.
Rad. Moniche Cuamensis.
Rad. Mongus Bazainensis.
Rad. Casei Baizanensis.
Rad. Columbæ Mozambiguensis.
Gim Sem Sinicæ.
Fo Lim lac Tigridis dictæ.
Fo seu.
Cort. Rad. Soldæ.
Rad. Ligni Solorani.
Rad. Malacensis madrededios dictæ an._ ℥ij.
_M. fiat pulvis, qui cum gelatinâ Cornu cervi Moschati Chinensis
formetur in massas oviformes._
18. A transcendent Perfume made of the richest Odorates of both the
_Indies_, kept in a Box made of the Muschie Stone of _Niarienburg_, with
this Inscription,
----_Deos rogato
Totum ut te faciant, Fabulle, Nasum._
19. A _Clepselæa_, or Oil Hour-glass, as the Ancients used those of
Water.
20. A Ring found in a Fishes Belly taken about _Gorro_; conceived to be
the same wherewith the Duke of _Venice_ had wedded the Sea.
21. A neat Crucifix made out of the cross Bone of a Frogs Head.
22. A large Agath containing a various and careless Figure, which looked
upon by a Cylinder representeth a perfect Centaur. By some such
advantages King _Pyrrhus_ might find out _Apollo_ and the nine Muses in
those Agaths of his whereof _Pliny_ maketh mention.
23. _Batrachomyomachia_, or the Homerican Battel between Frogs and Mice,
neatly described upon the Chizel Bone of a large Pike's Jaw.
24. _Pyxis Pandoræ_, or a Box which held the _Unguentum Pestiferum_,
which by anointing the Garments of several persons begat the great and
horrible Plague of _Milan_.
25. A Glass of Spirits made of Æthereal Salt, Hermetically sealed up,
kept continually in Quick-silver; of so volatile a nature that it will
scarce endure the Light, and therefore onely to be shown in Winter, or
by the light of a Carbuncle, or Bononian Stone.
* * * * *
He who knows where all this Treasure now is, is a great _Apollo_. I'm
sure I am not He. However, I am,
_Sir, Yours_, etc.
A
LETTER
to a
FRIEND
upon occasion of the
DEATH
OF HIS
Intimate Friend
1690
A LETTER TO A FRIEND,
Upon Occasion of the
Death of his Intimate Friend.
Give me leave to wonder that News of this Nature should have such heavy
Wings that you should hear so little concerning your dearest Friend, and
that I must make that unwilling Repetition to tell you, _Ad portam
rigidos calces extendit_, that he is Dead and Buried, and by this time
no Puny among the mighty Nations of the Dead; for tho' he left this
World not very many Days past, yet every Hour you know largely addeth
unto that dark Society; and considering the incessant Mortality of
Mankind, you cannot conceive there dieth in the whole Earth so few as a
thousand an Hour.
Altho' at this distance you had no early Account or Particular of his
Death; yet your Affection may cease to wonder that you had not some
secret Sense or Intimation thereof by Dreams, thoughtful Whisperings,
Mercurisms, Airy Nuncio's, or sympathetical Insinuations, which many
seem to have had at the Death of their dearest Friends: for since we
find in that famous Story, that Spirits themselves were fain to tell
their Fellows at a distance, that the great _Antonio_ was dead; we have
a sufficient Excuse for our Ignorance in such Particulars, and must rest
content with the common Road, and _Appian_ way of Knowledge by
Information. Tho' the uncertainty of the End of this World hath
confounded all Human Predictions; yet they who shall live to see the Sun
and Moon darkned, and the Stars to fall from Heaven, will hardly be
deceiv'd in the Advent of the last Day; and therefore strange it is,
that the common Fallacy of consumptive Persons, who feel not themselves
dying, and therefore still hope to live, should also reach their Friends
in perfect Health and Judgment. That you should be so little acquainted
with _Plautus's_ sick Complexion, or that almost an _Hippocratical_ Face
should not alarum you to higher fears, or rather despair of his
Continuation in such an emaciated State, wherein medical Predictions
fail not, as sometimes in acute Diseases, and wherein 'tis as dangerous
to be sentenc'd by a Physician as a Judge.
Upon my first Visit I was bold to tell them who had not let fall all
Hopes of his Recovery, that in my sad Opinion he was not like to behold
a Grashopper, much less to pluck another Fig; and in no long time after
seem'd to discover that odd mortal Symptom in him not mention'd by
_Hippocrates_, that is, to lose his own Face, and look like some of his
near Relations; for he maintain'd not his proper Countenance, but look'd
like his Uncle, the Lines of whose Face lay deep and invisible in his
healthful Visage before: For as from our beginning we run through
Variety of Looks, before we come to consistent and setled Faces; so
before our End, by sick and languishing alterations, we put on new
Visages: and in our Retreat to Earth, may fall upon such Looks which
from Community of seminal Originals were before latent in us.
He was fruitlesly put in hope of advantage by change of Air, and
imbibing the pure Aerial Nitre of these Parts; and therefore being so
far spent, he quickly found _Sardinia_ in _Tivoli_,[283] and the most
healthful Air of little effect, where Death had set her broad Arrow; for
he lived not unto the middle of _May_, and confirmed the Observation of
_Hippocrates_[284] of that mortal time of the Year when the Leaves of
the Fig-tree resemble a Daw's Claw. He is happily seated who lives in
Places whose Air, Earth and Water, promote not the Infirmities of his
weaker Parts, or is early removed into Regions that correct them. He
that is tabidly inclin'd, were unwise to pass his Days in _Portugal_:
Cholical Persons will find little Comfort in _Austria_ or _Vienna_: He
that is weak-legg'd must not be in Love with _Rome_, nor an infirm Head
with _Venice_ or _Paris_. Death hath not only particular Stars in
Heaven, but malevolent Places on Earth, which single out our
Infirmities, and strike at our weaker Parts; in which Concern, passager
and migrant Birds have the great Advantages; who are naturally
constituted for distant Habitations, whom no Seas nor Places limit, but
in their appointed Seasons will visit us from _Greenland_ and Mount
_Atlas_, and as some think, even from the _Antipodes_.[285]
[283] _Cum mors venerit, in medio Tibure Sardinia est._
[284] In the King's Forests they set the Figure of a broad Arrow upon
Trees that are to be cut down. _Hippoc. Epidem._
[285] Bellonius _de Avibus_.
Tho' we could not have his Life, yet we missed not our desires in his
soft Departure, which was scarce an Expiration; and his End not unlike
his Beginning, when the salient Point scarce affords a sensible Motion,
and his Departure so like unto Sleep, that he scarce needed the civil
Ceremony of closing his Eyes; contrary unto the common way wherein Death
draws up, Sleep let fall the Eye-lids. With what Strift and Pains we
came into the World we know not; but 'tis commonly no easie matter to
get out of it: yet if it could be made out, that such who have easie
Nativities have commonly hard Deaths, and contrarily; his Departure was
so easie, that we might justly suspect his Birth was of another nature,
and that some _Juno_ sat cross-legg'd at his Nativity.
Besides his soft Death, the incurable state of his Disease might
somewhat extenuate your Sorrow, who know that Monsters[286] but seldom
happen, Miracles more rarely, in Physick. _Angelus Victorius_[287] gives
a serious Account of a Consumptive, Hectical, Pthysical Woman, who was
suddenly cured by the Intercession of _Ignatius_. We read not of any in
Scripture who in this case applied unto our Saviour, tho' some may be
contain'd in that large Expression, that he went about _Galilee_ healing
all manner of Sickness, and all manner of Diseases. Amulets, Spells,
Sigils and Incantations, practised in other Diseases, are seldom
pretended in this; and we find no Sigil in the Archidoxis of
_Paracelsus_ to cure an extreme Consumption or _Marasmus_, which if
other Diseases fail, will put a period unto long Livers, and at last
makes Dust of all. And therefore the _Stoicks_ could not but think that
the fiery Principle would wear out all the rest, and at last make an end
of the World, which notwithstanding without such a lingring period the
Creator may effect at his Pleasure: and to make an end of all things on
Earth, and our Planetical System of the World, he need but put out the
Sun.
[286] _Monstra contingunt in Medicina Hippoc._
[287] Strange and rare Escapes there happen sometimes in Physick.
_Angeli Victorii Consultationes._ Matth. iv. 25.
I was not so curious to entitle the Stars unto any Concern of his Death,
yet could not but take notice that he died when the Moon was in motion
from the Meridian; at which time, an old _Italian_ long ago would
perswade me that the greatest Part of Men died: but herein I confess I
could never satisfie my Curiosity; altho' from the time of Tides in
Places upon or near the Sea, there may be considerable Deductions; and
_Pliny_[288] hath an odd and remarkable Passage concerning the Death of
Men and Animals upon the Recess or Ebb of the Sea. However, certain it
is he died in the dead and deep part of the Night, when _Nox_ might be
most apprehensibly said to be the Daughter of _Chaos_, the Mother of
Sleep and Death, according to old Genealogy; and so went out of this
World about that hour when our blessed Saviour entred it, and about what
time many conceive he will return again unto it. _Cardan_[289] hath a
peculiar and no hard Observation from a Man's Hand to know whether he
was born in the Day or Night, which I confess holdeth in my own. And
_Scaliger_ to that purpose hath another from the tip of the Ear: Most
Men are begotten in the Night, Animals in the Day; but whether more
Persons have been born in the Night or the Day, were a Curiosity
undecidable, tho' more have perished by violent Deaths in the Day; yet
in natural Dissolutions both Times may hold an Indifferency, at least
but contingent Inequality. The whole Course of Time runs out in the
Nativity and Death of Things; which whether they happen by Succession or
Coincidence, are best computed by the natural not artificial Day.
[288] _Aristoteles nullum animal nisi æstu recedente expirare affirmat:
observatum id multum in Gallico Oceano et duntaxat in Homine
comertum_, lib. 2. cap. 101.
[289] _Auris pars pendula Lobus dicitur, non omnibus ea pars est
auribus; non enim iis qui noctu nati sunt, sed qui interdiu,
maxima ex parte. Com. in Aristot. de Animal._ lib. 1.
That _Charles_ the Vth was crown'd upon the Day of his Nativity, it
being in his own Power so to order it, makes no singular Animadversion;
but that he should also take King _Francis_ Prisoner upon that Day, was
an unexpected Coincidence, which made the same remarkable. _Antipater_
who had an Anniversary Fever every Year upon his Birth-day, needed no
Astrological Revolution to know what Day he should dye on. When the
fixed Stars have made a Revolution unto the Points from whence they
first set out, some of the Ancients thought the World would have an end;
which was a kind of dying upon the Day of its Nativity. Now the Disease
prevailing and swiftly advancing about the time of his Nativity, some
were of Opinion that he would leave the World on the Day he entred into
it: but this being a lingring Disease, and creeping softly on, nothing
critical was found or expected, and he died not before fifteen Days
after. Nothing is more common with Infants than to die on the Day of
their Nativity, to behold the worldly Hours, and but the Fractions
thereof; and even to perish before their Nativity in the hidden World of
the Womb, and before their good Angel is conceived to undertake them.
But in Persons who out-live many Years, and when there are no less than
three hundred sixty five days to determine their Lives in every Year;
that the first day should make the last, that the Tail of the Snake
should return into its Mouth precisely at that time, and they should
wind up upon the day of their Nativity,[290] is indeed a remarkable
Coincidence, which, tho' Astrology hath taken witty Pains to salve, yet
hath it been very wary in making Predictions of it.
[290] According to the _Egyptian_ Hieroglyphick.
In this consumptive Condition and remarkable Extenuation he came to be
almost half himself, and left a great Part behind him which he carried
not to the Grave. And tho' that Story of Duke _John Ernestus
Mansfield_[291] be not so easily swallow'd, that at his Death his Heart
was found not to be so big as a Nut; yet if the Bones of a good Skeleton
weigh little more than twenty Pounds, his Inwards and Flesh remaining
could make no Bouffage, but a light Bit for the Grave. I never more
lively beheld the starved Characters of _Dante_[292] in any living Face;
an _Aruspex_ might have read a Lecture upon him without Exenteration,
his Flesh being so consumed, that he might, in a manner, have discerned
his Bowels without opening of him: so that to be carried _sextâ
cervice_, to the Grave, was but a civil Unnecessity; and the Complements
of the Coffin might out-weigh the Subject of it.
[291] _Turkish_ History.
[292] In the Poet _Dante_ his Discription.
_Omnibonus Ferrarius_[293] in mortal Dysenteries of Children looks for
a Spot behind the Ear; in consumptive Diseases some eye the Complexion
of Moles; _Cardan_ eagerly views the Nails, some the Lines of the Hand,
the Thenar or Muscle of the Thumb; some are so curious as to observe the
depth of the Throat-pit, how the Proportion varieth of the Small of the
Legs unto the Calf, or the compass of the Neck unto the Circumference of
the Head: but all these, with many more, were so drown'd in a mortal
Visage, and last Face of _Hippocrates_, that a weak Physiognomist might
say at first Eye, This was a Face of Earth, and that _Morta_[294] had
set her hard Seal upon his Temples, easily perceiving what
_Caricatura_[295] Draughts Death makes upon pined Faces, and unto what
an unknown degree a Man may live backward.
[293] _De Morbis Puerorum._
[294] _Morta_, the Deity of Death or Fate.
[295] When Men's Faces are drawn with Resemblance to some other Animals,
the _Italians_ call it, to be drawn in _Caricatura_.
Tho' the Beard be only made a Distinction of Sex, and Sign of masculine
Heat by _Ulmus_, yet the Precocity and early Growth thereof in him, was
not to be liked in reference unto long Life. _Lewis_, that virtuous but
unfortunate King of _Hungary_, who lost his Life at the Battle of
_Mohacz_, was said to be born without a Skin, to have bearded at
fifteen,[296] and to have shewn some grey Hairs about twenty; from
whence the Diviners conjectur'd, that he would be spoiled of his
Kingdom, and have but a short Life: But Hairs make fallible
Predictions, and many Temples early grey have out-liv'd the Psalmist's
Period.[297] Hairs which have most amused me have not been in the Face
or Head, but on the Back, and not in Men but Children, as I long ago
observed in that Endemial Distemper of little Children in _Languedock_,
call'd the _Morgellons_,[298] wherein they critically break out with
harsh Hairs on their Backs, which takes off the unquiet Symptoms of the
Disease, and delivers them from Coughs and Convulsions.
[296] _Ulmus de usu barbæ humanæ._
[297] The Life of a Man is threescore and ten.
[298] See _Picotus de Rheumatismo_.
The _Egyptian_ Mummies that I have seen, have had their Mouths open, and
somewhat gaping, which affordeth a good Opportunity to view and observe
their Teeth, wherein 'tis not easie to find any wanting or decay'd; and
therefore in _Egypt_, where one Man practised but one Operation, or the
Diseases but of single Parts, it must needs be a barren Profession to
confine unto that of drawing of Teeth, and little better than to have
been Tooth-drawer unto King _Pyrrhus_,[299] who had but two in his Head.
How the _Bannyans_ of _India_ maintain the Integrity of those Parts, I
find not particularly observed; who notwithstanding have an Advantage of
their Preservation by abstaining from all Flesh, and employing their
Teeth in such Food unto which they may seem at first framed, from their
Figure and Conformation: but sharp and corroding Rheums had so early
mouldred those Rocks and hardest parts of his Fabrick, that a Man might
well conceive that his Years were never like to double or twice tell
over his Teeth.[300] Corruption had dealt more severely with them than
sepulchral Fires and smart Flames with those of burnt Bodies of old; for
in the burnt Fragments of Urnes which I have enquired into, altho' I
seem to find few Incisors or Shearers, yet the Dog Teeth and Grinders do
notably resist those Fires.
[299] His upper and lower Jaw being solid, and without distinct Rows of
Teeth.
[300] Twice tell over his Teeth, never live to threescore Years.
In the Years of his Childhood he had languish'd under the Disease of
his Country, the Rickets; after which notwithstanding many have been
become strong and active Men; but whether any have attain'd unto very
great Years, the Disease is scarce so old as to afford good Observation.
Whether the Children of the _English_ Plantations be subject unto the
same Infirmity, may be worth the Observing. Whether Lameness and Halting
do still encrease among the Inhabitants of _Rovigno_ in _Istria_, I know
not; yet scarce twenty Years ago Monsieur _du Loyr_ observed, that a
third part of that People halted: but too certain it is, that the
Rickets encreaseth among us; the Small-Pox grows more pernicious than
the Great: the King's Purse knows that the King's Evil grows more
common. _Quartan_ Agues are become no Strangers in _Ireland_; more
common and mortal in _England_: and tho' the Ancients gave that
Disease[301] very good Words, yet now that Bell makes no strange sound
which rings out for the Effects thereof.
[301] Ἀσφαλέστατος καὶ ῥήιστος, _securissima et facillima_. Hippoc.
Pro Febre quartana raro sonat campana.
Some think there were few Consumptions in the Old World, when Men lived
much upon Milk; and that the ancient Inhabitants of this Island were
less troubled with Coughs when they went naked, and slept in Caves and
Woods, than Men now in Chambers and Feather-beds. _Plato_ will tell us,
that there was no such Disease as a Catarrh in _Homer's_ time, and that
it was but new in _Greece_ in his Age. _Polydore Virgil_ delivereth
that Pleurisies were rare in _England_, who lived but in the Days of
_Henry_ the Eighth. Some will allow no Diseases to be new, others think
that many old ones are ceased and that such which are esteem'd new, will
have but their time: However, the Mercy of God hath scatter'd the Great
Heap of Diseases, and not loaded any one Country with all: some may be
new in one Country which have been old in another. New Discoveries of
the Earth discover new Diseases: for besides the common Swarm, there are
endemial and local Infirmities proper unto certain Regions, which in the
whole Earth make no small Number: and if _Asia_, _Africa_, and _America_
should bring in their List, _Pandora's_ Box would swell, and there must
be a strange Pathology.
Most Men expected to find a consumed Kell, empty and bladder-like Guts,
livid and marbled Lungs, and a wither'd _Pericardium_ in this exuccous
Corps: but some seemed too much to wonder that two Lobes of his Lungs
adher'd unto his Side; for the like I had often found in Bodies of no
suspected Consumptions or difficulty of Respiration. And the same more
often happeneth in Men than other Animals; and some think in Women than
in Men; but the most remarkable I have met with, was in a Man, after a
Cough of almost fifty Years, in whom all the Lobes adhered unto the
Pleura,[302] and each Lobe unto another; who having also been much
troubled with the Gout, brake the Rule of _Cardan_,[303] and died of the
Stone in the Bladder. _Aristotle_ makes a Query, Why some Animals
cough, as Man; some not, as Oxen. If Coughing be taken as it consisteth
of a natural and voluntary motion, including Expectoration and spitting
out, it may be as proper unto Man as bleeding at the Nose; otherwise we
find that _Vegetius_ and rural Writers have not left so many Medicines
in vain against the Coughs of Cattel; and Men who perish by Coughs die
the Death of Sheep, Cats and Lions: and tho' Birds have no Midriff, yet
we meet with divers Remedies in _Arrianus_ against the Coughs of Hawks.
And tho' it might be thought that all Animals who have Lungs do cough;
yet in cetaceous Fishes, who have large and strong Lungs, the same is
not observed; nor yet in oviparous Quadrupeds: and in the greatest
thereof, the Crocodile, altho' we read much of their Tears, we find
nothing of that Motion.
[302] So _A. F._
[303] _Cardan_ in his _Encomium Podagræ_ reckoneth this among the _Dona
Podagræ_, that they are deliver'd thereby from the Phthysis and
Stone in the Bladder.
From the Thoughts of Sleep, when the Soul was conceived nearest unto
Divinity, the Ancients erected an Art of Divination, wherein while they
too widely expatiated in loose and inconsequent Conjectures,
_Hippocrates_[304] wisely considered Dreams as they presaged Alterations
in the Body, and so afforded hints toward the Preservation of Health,
and prevention of Diseases; and therein was so serious as to advise
Alteration of Diet, Exercise, Sweating, Bathing and Vomiting; and also
so religious, as to order Prayers and Supplications unto respective
Deities, in good Dreams unto _Sol_, _Jupiter cœlestis_, _Jupiter
opulentus_, _Minerva_, _Mercurius_ and _Apollo_; in bad unto _Tellus_
and the Heroes.
[304] _Hippoc. de Insomniis._
And therefore I could not but take notice how his Female Friends were
irrationally curious so strictly to examine his Dreams, and in this low
State to hope for the Fantasms of Health. He was now past the healthful
Dreams of the Sun, Moon and Stars, in their Clarity and proper Courses.
'Twas too late to dream of Flying, of Limpid Fountains, smooth Waters,
white Vestments, and fruitful green Trees, which are the Visions of
healthful Sleeps, and at good Distance from the Grave.
And they were also too deeply dejected that he should dream of his dead
Friends, inconsequently divining, that he would not be long from them;
for strange it was not that he should sometimes dream of the dead, whose
Thoughts run always upon Death; beside, to dream of the dead, so they
appear not in dark Habits, and take nothing away from us, in
_Hippocrates_ his Sense was of good Signification: for we live by the
dead, and every thing is or must be so before it becomes our
Nourishment. And _Cardan_, who dream'd that he discoursed with his dead
Father in the Moon, made thereof no mortal Interpretation: and even to
dream that we are dead, was no condemnable Fantasm in old
_Oneirocriticism_, as having a Signification of Liberty, vacuity from
Cares, Exemption and Freedom from Troubles unknown unto the dead.
Some Dreams I confess may admit of easie and feminine Exposition; he who
dream'd that he could not see his right Shoulder, might easily fear to
lose the Sight of his right Eye; he that before a Journey dream'd that
his Feet were cut off, had a plain Warning not to undertake his intended
Journey. But why to dream of Lettuce should presage some ensuing
Disease, why to eat Figs should signifie foolish Talk, why to eat Eggs
great Trouble, and to dream of Blindness should be so highly commended,
according to the _Oneirocritical_ Verses of _Astrampsychus_ and
_Nicephorus_, I shall leave unto your Divination.
He was willing to quit the World alone and altogether, leaving no
Earnest behind him for Corruption or After-grave, having small content
in that common Satisfaction to survive or live in another, but amply
satisfied that his Disease should die with himself, nor revive in a
Posterity to puzzle Physick, and make sad _Memento's_ of their Parent
hereditary. Leprosie awakes not sometimes before forty, the Gout and
Stone often later; but consumptive and tabid[305] Roots sprout more
early, and at the fairest make seventeen Years of our Life doubtful
before that Age. They that enter the World with original Diseases as
well as Sin, have not only common Mortality but sick Traductions to
destroy them, make commonly short Courses, and live not at length but in
Figures; so that a sound _Cæsarean_[306] nativity may out-last a Natural
Birth, and a Knife may sometimes make Way for a more lasting Fruit than
a Midwife; which makes so few Infants now able to endure the old Test of
the River,[307] and many to have feeble Children who could scarce have
been married at _Sparta_, and those provident States who studied strong
and healthful Generations; which happen but contingently in mere
_pecuniary_ Matches, or Marriages made by the Candle, wherein
notwithstanding there is little redress to be hoped from an Astrologer
or a Lawyer, and a good discerning Physician were like to prove the most
successful Counsellor.
[305] _Tabes maxime contingunt ab anno decimo octavo ad trigesimum
quintum_, Hippoc.
[306] A sound Child cut out of the Body of the Mother.
[307] _Natos ad flumina primum deserimus sævoque gelu duramus et undis._
_Julius Scaliger_, who in a sleepless Fit of the Gout could make two
hundred Verses in a Night, would have but five[308] plain Words upon his
Tomb. And this serious Person, tho' no _minor_ Wit, left the Poetry of
his Epitaph unto others; either unwilling to commend himself, or to be
judg'd by a Distich, and perhaps considering how unhappy great Poets
have been in versifying their own Epitaphs: wherein _Petrarcha_,
_Dante_, and _Ariosto_, have so unhappily failed, that if their Tombs
should outlast their Works, Posterity would find so little of _Apollo_
on them, as to mistake them for _Ciceronian_ Poets.
[308] _Julii Cæsaris Scaligeri, quod fuit._ Joseph. Scaliger in vita
patris.
In this deliberate and creeping Progress unto the Grave, he was somewhat
too young, and of too noble a Mind, to fall upon that stupid Symptom
observable in divers Persons near their Journey's End, and which may be
reckoned among the mortal Symptoms of their last Disease; that is, to
become more narrow minded, miserable and tenacious, unready to part with
any thing, when they are ready to part with all, and afraid to want when
they have no Time to spend; mean while Physicians, who know that many
are mad but in a single depraved Imagination, and one prevalent
Decipiency; and that beside and out of such single Deliriums a Man may
meet with sober Actions and good Sense in _Bedlam_; cannot but smile to
see the Heirs and concern'd Relations, gratulating themselves in the
sober Departure of their Friends; and tho' they behold such mad covetous
Passages, content to think they die in good Understanding, and in their
sober Senses.
Avarice, which is not only Infidelity but Idolatry, either from covetous
Progeny or questuary Education, had no Root in his Breast, who made good
Works the Expression of his Faith, and was big with Desires unto publick
and lasting Charities; and surely where good Wishes and charitable
Intentions exceed Abilities, Theorical Beneficency may be more than a
Dream. They build not Castles in the Air who would build Churches on
Earth; and tho' they leave no such Structures here, may lay good
Foundations in Heaven. In brief, his Life and Death were such, that I
could not blame them who wished the like, and almost to have been
himself; almost, I say; for tho' we may wish the prosperous
Appurtenances of others, or to be an other in his happy Accidents; yet
so intrinsecal is every Man unto himself, that some doubt may be made,
whether any would exchange his Being, or substantially become another
Man.
He had wisely seen the World at home and abroad, and thereby observed
under what variety Men are deluded in the pursuit of that which is not
here to be found. And altho' he had no Opinion of reputed Felicities
below, and apprehended Men widely out in the Estimate of such Happiness;
yet his sober Contempt of the World wrought no _Democratism_ or
_Cynicism_, no laughing or snarling at it, as well understanding there
are not Felicities in this World to satisfy a serious Mind; and
therefore to soften the Stream of our Lives, we are fain to take in the
reputed Contentations of this World, to unite with the Crowd in their
Beatitudes, and to make ourselves happy by Consortion, Opinion, or
Co-existimation: for strictly to separate from received and customary
Felicities, and to confine unto the Rigor of Realities, were to contract
the Consolation of our Beings unto too uncomfortable Circumscriptions.
Not to fear Death,[309] nor Desire it, was short of his Resolution: to
be dissolved, and be with Christ, was his dying Ditty. He conceived his
Thred long, in no long course of Years, and when he had scarce out-liv'd
the second Life of _Lazarus_;[310] esteeming it enough to approach the
Years of his Saviour, who so order'd his own human State, as not to be
old upon Earth.
[309] _Summum nec metuas diem nec optes._
[310] Who upon some Accounts, and Tradition, is said to have lived 30
Years after he was raised by our Saviour. _Baronius._
But to be content with Death may be better than to desire it: a
miserable Life may make us wish for Death, but a virtuous one to rest in
it; which is the Advantage of those resolved Christians, who looking on
Death not only as the Sting, but the Period and End of Sin, the Horizon
and Isthmus between this Life and a better, and the Death of this World
but as Nativity of another, do contentedly submit unto the common
Necessity, and envy not _Enoch_ or _Elias_.
Not to be content with Life is the unsatisfactory State of those which
destroy themselves;[311] who being afraid to live, run blindly upon
their own Death, which no Man fears by Experience: And the Stoicks had a
notable Doctrine to take away the Fear thereof; that is, in such
Extremities, to desire that which is not to be avoided, and wish what
might be feared; and so made Evils voluntary, and to suit with their own
Desires, which took off the Terror of them.
[311] In the Speech of _Vulteius in Lucan_, animating his Souldiers
in a great Struggle to kill one another. _Decernite Lethum et metus
omnis abest, cupias quodcunque necesse est._ All Fear is over, do
but resolve to die, and make your Desires meet Necessity.
But the ancient Martyrs were not encouraged by such Fallacies; who,
tho' they feared not Death, were afraid to be their own Executioners;
and therefore thought it more Wisdom to crucify their Lusts than their
Bodies, to circumcise than stab their Hearts, and to mortify than kill
themselves.
His Willingness to leave this World about that Age, when most men think
they may best enjoy it, tho' paradoxical unto worldly Ears, was not
strange unto mine, who have so often observed, that many, tho' old, oft
stick fast unto the World, and seem to be drawn like _Cacus's_ Oxen,
backward, with great Struggling and Reluctancy unto the Grave. The long
Habit of Living makes meer men more hardly to part with Life, and All to
be Nothing, but what is to come. To live at the rate of the old World,
when some could scarce remember themselves young, may afford no better
digested Death than a more moderate Period. Many would have thought it
an Happiness to have had their Lot of Life in some notable Conjunctures
of Ages past; but the Uncertainty of future Times hath tempted few to
make a Part in Ages to come. And surely, he that hath taken the true
Altitude of things, and rightly calculated the degenerate State of this
Age, is not like to envy those that shall live in the next, much less
three or four hundred Years hence, when no Man can comfortably imagine
what Face this World will carry: And therefore since every Age makes a
Step unto the End of all things, and the Scripture affords so hard a
Character of the last Times; quiet Minds will be content with their
Generations, and rather bless Ages past, than be ambitious of those to
come.
Tho' Age had set no Seal upon his Face, yet a dim Eye might clearly
discover Fifty in his Actions; and therefore since Wisdom is the grey
Hair, and an unspotted Life old Age; altho' his Years came short he
might have been said to have held up with longer Livers, and to have
been _Solomon's_[312] Old Man. And surely if we deduct all those Days of
our Life which we might wish unliv'd, and which abate the Comfort of
those we now live; if we reckon up only those Days which God hath
accepted of our Lives, a Life of good Years will hardly be a Span long:
the Son in this Sense may out-live the Father, and none be
climacterically old. He that early arriveth unto the Parts and Prudence
of Age, is happily old without the uncomfortable Attendants of it; and
'tis superfluous to live unto grey Hairs, when in a precocious Temper we
anticipate the Virtues of them. In brief, he cannot be accounted young
who out-liveth the old Man. He that hath early arrived unto the measure
of a perfect Stature in Christ, hath already fulfilled the prime and
longest Intention of his Being: and one Day lived after the perfect Rule
of Piety, is to be preferr'd before sinning Immortality.
[312] _Wisdom_, cap. iv.
Altho' he attain'd not unto the Years of his Predecessors, yet he wanted
not those preserving Virtues which confirm the Thread of weaker
Constitutions. Cautelous Chastity and crafty Sobriety were far from him;
those Jewels were Paragon, without Flaw, Hair, Ice, or Cloud in him:
which affords me an Hint to proceed in these good Wishes, and few
_Memento's_ unto you.
Tread softly and circumspectly in this funambulous Track, and narrow
Path of Goodness: pursue Virtue virtuously; be sober and temperate, not
to preserve your Body in a sufficiency to wanton Ends; not to spare
your Purse; not to be free from the Infamy of common Transgressors that
way, and thereby to ballance or palliate obscure and closer Vices; nor
simply to enjoy Health: By all which you may leaven good Actions, and
render Virtues disputable: but in one Word, that you may truly serve
God; which every Sickness will tell you, you cannot well do without
health. The sick Man's Sacrifice is but a lame Oblation. Pious Treasures
laid up in healthful Days, excuse the Defect of sick Non-performances;
without which we must needs look back with Anxiety upon the lost
Opportunities of Health; and may have cause rather to envy than pity the
Ends of penitent Malefactors, who go with clear Parts unto the last Act
of their Lives; and in the Integrity of their Faculties return their
Spirit unto God that gave it.
Consider whereabout thou art in _Cebes_ his Table, or that old
philosophical Pinax of the Life of Man; whether thou art still in the
Road of Uncertainties; whether thou hast yet entred the narrow Gate, got
up the Hill and asperous Way which leadeth unto the House of Sanity, or
taken that purifying Potion from the Hand of sincere Erudition, which
may send the clear and pure away unto a virtuous and happy Life.
In this virtuous voyage let not Disappointment cause Despondency, nor
Difficulty Despair: Think not that you are sailing from _Lima_[313] to
_Manillia_, wherein thou may'st tye up the Rudder, and sleep before the
Wind; but expect rough Seas, Flaws, and contrary Blasts; and 'tis well
if by many cross Tacks and Veerings thou arrivest at thy Port. Sit not
down in the popular Seats, and common Level of Virtues, but endeavour to
make them Heroical. Offer not only Peace-Offerings but Holocausts unto
God. To serve him singly to serve our selves, were too partial a Piece
of Piety, nor likely to place us in the highest Mansions of Glory.
[313] Through the Pacifick Sea, with a constant Gale from the East.
He that is chaste and continent, not to impair his Strength, or
terrified by Contagion, will hardly be heroically virtuous. Adjourn not
that Virtue unto those Years when _Cato_ could lend out his Wife, and
impotent _Satyrs_ write Satyrs against Lust: but be chaste in thy
flaming Days, when _Alexander_ dared not trust his Eyes upon the fair
Daughters of _Darius_, and when so many Men think there is no other Way
but _Origen's_.[314]
[314] Who is said to have castrated himself.
Be charitable before Wealth makes thee covetous, and lose not the Glory
of the Mitre. If Riches increase, let thy Mind hold Pace with them; and
think it not enough to be liberal, but munificent. Tho' a Cup of cold
Water from some hand may not be without its Reward; yet stick not thou
for Wine and Oyl for the Wounds of the distressed: and treat the poor as
our Saviour did the Multitude, to the Relicks of some Baskets.
Trust not to the Omnipotency of Gold, or say unto it, Thou art my
Confidence: kiss not thy Hand when thou beholdest that terrestrial Sun,
nor bore thy Ear unto its Servitude. A Slave unto Mammon makes no
Servant unto God: Covetousness cracks the Sinews of Faith, numbs the
Apprehension of any thing above Sense, and only affected with the
Certainty of Things present, makes a Peradventure of things to come;
lives but unto one World, nor hopes but fears another; makes our own
Death sweet unto others, bitter unto our selves; gives a dry Funeral,
Scenical Mourning, and no wet Eyes at the Grave.
If Avarice be thy Vice, yet make it not thy Punishment: Miserable Men
commiserate not themselves, bowelless unto themselves, and merciless
unto their own Bowels. Let the Fruition of things bless the Possession
of them, and take no Satisfaction in dying but living rich: for since
thy good Works, not thy Goods, will follow thee; since Riches are an
Appurtenance of Life, and no dead Man is rich, to famish in Plenty, and
live poorly to die rich, were a multiplying Improvement in Madness, and
Use upon Use in Folly.
Persons lightly dip'd, not grain'd in generous Honesty, are but pale in
Goodness, and faint hued in Sincerity: but be thou what thou virtuously
art, and let not the Ocean wash away thy Tincture: stand magnetically
upon that Axis where prudent Simplicity hath fix'd thee, and let no
Temptation invert the Poles of thy Honesty: and that Vice may be
uneasie, and even monstrous unto thee, let iterated good Acts, and long
confirm'd Habits make Vertue natural, or a second Nature in thee. And
since few or none prove eminently vertuous but from some advantageous
Foundations in their Temper, and natural Inclinations; study thy self
betimes, and early find what Nature bids thee to be, or tells thee what
thou may'st be. They who thus timely descend into themselves,
cultivating the good Seeds which Nature hath set in them, and improving
their prevalent Inclinations to Perfection, become not Shrubs, but
Cedars in their Generation; and to be in the form of the best of the
Bad, or the worst of the Good, will be no Satisfaction unto them.
Let not the Law of thy Country be the _non ultra_ of thy Honesty, nor
think that always good enough which the Law will make good. Narrow not
the Law of Charity, Equity, Mercy; joyn Gospel Righteousness with Legal
Right; be not a meer _Gamaliel_ in the Faith; but let the Sermon in the
Mount be thy _Targum_ unto the Law of _Sinai_.
Make not the Consequences of Vertue the Ends thereof: be not beneficent
for a Name or Cymbal of Applause, nor exact and punctual in Commerce,
for the Advantages of Trust and Credit which attend the Reputation of
just and true Dealing; for such Rewards, tho' unsought for, plain Vertue
will bring with her, whom all Men honour, tho' they pursue not. To have
other bye Ends in good Actions, sowers laudable Performances, which must
have deeper Roots, Motions, and Instigations, to give them the Stamp of
Vertues.
Tho' human Infirmity may betray thy heedless Days into the popular Ways
of Extravagancy, yet let not thine own Depravity, or the Torrent of
vicious Times, carry thee into desperate Enormities in Opinions,
Manners, or Actions: if thou hast dip'd thy Foot in the River, yet
venture not over _Rubicon_; run not into Extremities from whence there
is no Regression, nor be ever so closely shut up within the Holds of
Vice and Iniquity, as not to find some Escape by a Postern of
Resipiscency.
Owe not thy Humility unto Humiliation by Adversity, but look humbly down
in that State when others look upward upon thee: be patient in the Age
of Pride and Days of Will and Impatiency, when Men live but by Intervals
of Reason, under the Sovereignty of Humor and Passion, when 'tis in the
Power of every one to transform thee out of thy self, and put thee into
the short Madness. If you cannot imitate _Job_, yet come not short of
_Socrates_,[315] and those patient Pagans, who tir'd the Tongues of
their Enemies while they perceiv'd they spet their Malice at brazen
Walls and Statues.
[315] _Ira furor brevis est._
Let Age, not Envy, draw Wrinkles on thy Cheeks: be content to be envied,
but envy not. Emulation may be plausible, and Indignation allowable; but
admit no Treaty with that Passion which no Circumstance can make good. A
Displacency at the Good of others, because they enjoy it, altho' we do
not want it, is an absurd Depravity, sticking fast unto human Nature
from its primitive Corruption; which he that can well subdue, were a
Christian of the first Magnitude, and for ought I know, may have one
Foot already in Heaven.
While thou so hotly disclaim'st the Devil, be not guilty of Diabolism;
fall not into one Name with that unclean Spirit, nor act his Nature whom
thou so much abhorrest; that is, to accuse, calumniate, backbite,
whisper, detract, or sinistrously interpret others; degenerous
Depravities and narrow-minded Vices, not only below S. _Paul's_ noble
Christian, but _Aristotle's_[316] true Gentleman. Trust not with some,
that the Epistle of S. _James_ is Apocryphal, and so read with less Fear
that Stabbing Truth, that in company with this Vice thy Religion is in
vain. _Moses_ broke the Tables without breaking of the Law; but where
Charity is broke the Law it self is shatter'd, which cannot be whole
without Love, that is the fulfilling of it. Look humbly upon thy
Vertues, and tho' thou art rich in some, yet think thy self poor and
naked, without that crowning Grace, which thinketh no Evil, which
envieth not, which beareth, believeth, hopeth, endureth all things. With
these sure Graces, while busie Tongues are crying out for a Drop of cold
Water, Mutes may be in Happiness, and sing the _Trisagium_[317] in
Heaven.
[316] See _Arist. Ethicks_ Chapt. of Magnanimity.
[317] Holy, Holy, Holy.
Let not the Sun in _Capricorn_ go down upon thy Wrath, but Write thy
Wrongs in Water: draw the Curtain of Night upon Injuries; shut them up
in the Tower of Oblivion,[318] and let them be as tho' they had not
been. Forgive thine Enemies totally, and without any Reserve of Hope,
that however, God will revenge thee.
[318] Even when the Days are shortest; alluding to the Tower of
_Oblivion_ mentioned by _Procopius_, which was the Name of a
Tower of Imprisonment among the _Persians_: whosoever was put
therein he was as it were buried alive, and it was Death for any
but to name it.
Be substantially great in thy self, and more than thou appearest unto
others; and let the World be deceived in thee, as they are in the Lights
of Heaven. Hang early Plummets upon the Heels of Pride, and let Ambition
have but an Epicyche or narrow Circuit in thee. Measure not thy self by
thy Morning Shadow, but by the Extent of thy Grave; and reckon thy self
above the Earth by the Line thou must be contented with under it. Spread
not into boundless Expansions either to Designs or Desires. Think not
that Mankind liveth but for a few, and that the rest are born but to
serve the Ambition of those, who make but Flies of Men, and Wildernesses
of whole Nations. Swell not into Actions which embroil and confound the
Earth; but be one of those violent ones which _force the Kingdom of
Heaven_.[319] If thou must needs reign, be _Zeno_, King, and enjoy that
Empire which every Man gives himself. Certainly, the iterated
Injunctions of Christ unto Humility, Meekness, Patience, and that
despised Train of Vertues, cannot but make pathetical Impressions upon
those who have well consider'd the Affairs of all Ages, wherein Pride,
Ambition, and Vain glory, have led up the worst of Actions, and
whereunto Confusion, Tragedies, and Acts denying all Religion, do owe
their Originals.
[319] _Matthew_ xi.
Rest not in an Ovation,[320] but a Triumph over thy Passions; chain up
the unruly Legion of thy Breast; behold thy Trophies within thee, not
without thee: Lead thine own Captivity captive, and be _Cæsar_ unto thy
self.
[320] _Ovation_, a petty and minor kind of Triumph.
Give no quarter unto those Vices which are of thine inward Family; and
having a Root in thy Temper, plead a Right and Property in thee. Examine
well thy complexional Inclinations. Raise early Batteries against those
strong Holds built upon the Rock of Nature, and make this a great Part
of the Militia of thy Life. The politick Nature of Vice must be oppos'd
by Policy, and therefore wiser Honesties project and plot against Sin;
wherein notwithstanding we are not to rest in Generals, or the trite
Stratagems of Art: that may succeed with one Temper which may prove
successless with another. There is no Community or Common-wealth of
Virtue; every Man must study his own Oeconomy, and erect these Rules
unto the Figure of himself.
Lastly, If Length of Days be thy Portion, make it not thy Expectation:
Reckon not upon long Life, but live always beyond thy Account. He that
so often surviveth his Expectation, lives many Lives, and will hardly
complain of the Shortness of his Days. Time past is gone like a Shadow;
make Times to come present; conceive that near which may be far off;
approximate thy last Times by present Apprehensions of them: Live like a
Neighbour unto Death, and think there is but little to come. And since
there is something in us that must still live on, join both Lives
together; unite them in thy Thoughts and Actions, and live in one but
for the other. He who thus ordereth the Purposes of this Life, will
never be far from the next, and is in some manner already in it, by an
happy Conformity, and close Apprehension of it.
_FINIS_
POSTHUMOUS WORKS
1712
REPERTORIUM:
Or, some Account of the Tombs and Monuments in the Cathedral Church of
Norwich, in 1680.
In the Time of the late Civil Wars, there were about an hundred Brass
Inscriptions stol'n and taken away from Grave-Stones, and Tombs, in the
Cathedral Church of _Norwich_; as I was inform'd by _John Wright_, one
of the Clerks, above Eighty Years old, and Mr. _John Sandlin_, one of
the Choir, who lived Eighty nine Years; and, as I remember, told me that
he was a Chorister in the Reign of Queen _Elizabeth_.
Hereby the distinct Places of the Burials of many noble and considerable
Persons become unknown; and, lest they should be quite buried in
Oblivion, I shall, of so many, set down only these following that are
most noted to Passengers, with some that have been erected since those
unhappy Times.
First, in the Body of the Church, between the Pillars of the South Isle,
stands a Tomb, cover'd with a kind of Touch-stone; which is the Monument
of MILES SPENCER, LL.D. and Chancellor of _Norwich_, who lived unto
Ninety Years. The Top Stone was entire, but now quite broken, split, and
depress'd by Blows: There was more special Notice taken of this Stone,
because Men used to try their Money upon it; and that the Chapter
demanded certain Rents to be paid on it. He was Lord of the Mannor of
_Bowthorp_ and _Colney_, which came unto the _Yaxley's_ from him; also
Owner of _Chappel_, in the Field.
The next Monument is that of Bishop RICHARD NICKS, _alias_ Nix, or the
Blind Bishop, being quite dark many Years before he died. He sat in this
_See_ Thirty Six Years, in the Reigns of King _Henry_ VII. and _Henry_
VIII. The Arches are beautified above and beside it, where are to be
seen the Arms of the _See_ of _Norwich_, _impaling_ his own, _viz._ a
_Chevron_ between three _Leopards_ Heads. The same Coat of Arms is on
the Roof of the _North_ and _South Cross Isle_; which Roofs he either
rebuilt, or repair'd. The Tomb is low, and broad, and 'tis said there
was an Altar at the bottom of the Eastern Pillar: The Iron-work, whereon
the Bell hung, is yet visible on the Side of the Western Pillar.
Then the Tomb of Bishop JOHN PARKHURST, with a legible Inscription on
the Pillar, set up by Dean _Gardiner_, running thus.
Johannes Parkhurst, _Theol. Professor_, Guilfordiæ _natus_,
Oxoniæ _educatus, temporibus_ Mariæ _Reginæ pro
Nitida conscientia tuenda_ Tigurinæ _vixit exul
Voluntarius: Postea presul factus, sanctissime
Hanc rexit Ecclesiam per 16 an. Obiit secundo die_
Febr. 1574.
A Person he was of great Esteem and Veneration in the Reign of Queen
_Elizabeth_. His Coat of Arms is on the Pillars, visible, at the going
out of the Bishop's Hall.
Between the two uppermost Pillars, on the same Side, stood a handsom
Monument of Bishop EDMUND SCAMLER, thus.
_Natus apud_ Gressingham, _in Com._ Lanc. SS. _Theol. Prof.
apud_ Cantabrigienses. _Obiit Ætat._ 85. _an._ 1594 _nonis_ Maii.
He was Houshold Chaplain to the Archbishop of _Canterbury_, and died
1594. The Monument was above a yard and half high, with his Effigies in
Alabaster, and all enclosed with a high Iron Grate. In the late Times
the Grate was taken away, the Statue broken, and the Free-stone pulled
down as far as the inward Brick-work; which being unsightly, was
afterwards taken away, and the Space between the Pillars left void, as
it now remaineth.
In the South-side of this Isle, according as the Inscription denoteth,
was buried GEORGE GARDINER, sometime Dean.
Georgius Gardiner Barvici _natus_, Cantabrigiæ _educatus,
Primo minor Canonicus, secundo Præbendarius, tertio Archidiaconus_.
Nordovici, _et demum_ 28 Nov. _An._ 1573. _factus est Sacellanus
Dominæ Reginæ, et Decanus hujus Ecclesiæ, in quo loco per 16
Annos rexit_.
Somewhat higher is a Monument for Dr. EDMUND PORTER, a learned
Prebendary, sometime of this Church.
Between two Pillars of the North Isle in the Body of the Church, stands
the Monument of Sir JAMES HOBART, Attorney-General to King _Henry_ VII.
and VIII. He built _Loddon_ Church, St. _Olave's_ Bridge, and made the
Causeway adjoining upon the South-side. On the upper Part is the
Atchievement of the _Hobarts_, and below are their Arms; as also of the
_Nantons_, _viz._ (_three Martlets_) his second Lady being of that
Family. It is a close Monument, made up of handsom Stone-work: And this
Enclosure might have been employ'd as an Oratory. Some of the Family of
the _Hobarts_ have been buried near this Monument; as Mr. _James Hobart_
of _Holt_. On the South-side, two young Sons, and a Daughter of Dean
_Herbert Astley_, who married _Barbara_, Daughter of _John_, only Son of
Sir _John Hobart_ of _Hales_.
In the Middle Isle, under a very large Stone, almost over which a Branch
for Lights hangeth, was buried Sir FRANCIS SOUTHWELL, descended from
those of great Name and Estate in _Norfolk_, who formerly possessed
_Woodrising_.
Under a fair Stone, by Bishop _Parkhurst's_ Tomb, was buried Dr.
MASTERS, Chancellor.
Gul. Maister, _LL. Doctor Curiæ Cons. Ep==atus_ Norwicen.
_Officialis principalis. Obiit 2 Feb. 1589._
At the upper End of the Middle Isle, under a large Stone, was buried
Bishop WALTER _de_ HART, _alias le_ HART, or LYGHARD. He was Bishop 26
Years, in the Times of _Henry_ VI. and _Edward_ IV. He built the
Transverse Stone Partition, or Rood Loft, on which the great Crucifix
was placed, beautified the Roof of the Body of the Church, and paved it.
Towards the North-side of the Partition-Wall are his Arms the _Bull_ and
towards the South-side, _a Hart in Water_, as a _Rebus_ of his Name,
_Walter Hart_. Upon the Door, under the Rood Loft, was a Plate of Brass,
containing these Verses.
_Hic jacet absconsus sub marmore presul honestus
Anno milleno C quater cum septuageno
Annexis binis instabat ei prope finis
Septima cum decima lux Maij sit numerata
Ipsius est anima de corpore tunc separata._
Between this Partition and the Choir on the North-side, is the Monument
of Dame ELIZABETH CALTHORPE, Wife of Sir _Francis Calthorpe_, and
afterwards Wife of _John Colepepper_, Esq.
In the same Partition, behind the Dean's Stall, was buried JOHN CROFTS,
lately Dean, Son of Sir _Henry Crofts_ of _Suffolk_, and Brother to the
Lord _William Crofts_. He was sometime Fellow of _All-Souls_ College in
_Oxford_, and the first Dean after the Restauration of his Majesty King
_Charles_ II. whose Predecessor, Dr. _John Hassal_, who was Dean many
Years, was not buried in this Church, but in that of _Creek_. He was of
_New_ College in _Oxford_, and Chaplain to the Lady _Elizabeth_, Queen
of _Bohemia_, who obtain'd this Deanry for him.
On the South-side of the Choir, between two Pillars, stands the Monument
of Bishop JAMES GOLDWELL, Dean of Salisbury, and Secretary to King
_Edward_ IV. who sat in this _See_ Twenty five Years. His Effigies is
in Stone, with a _Lion_ at his Feet, which was his Arms, as appears on
his Coat above the Tomb. On the Choir Side, his Arms are also to be seen
in the sixth Escocheon, in the West-side over the Choir; as also in S.
_Andrew's_ Church, at the Deanry in a Window; at _Trowes_,
_Newton-Hall_, and at _Charta-magna_ in _Kent_, the Place of his
Nativity; where he also built, or repair'd the Chappel. He is said to
have much repair'd the East End of this Church; did many good Works,
lived in great Esteem, and died _Ann._ 1498 or 1499.
Next above Bishop _Goldwell_, where the Iron Grates yet stand, Bishop
JOHN WAKERING is said to have been buried. He was Bishop in the Reign of
King _Henry_ V. and was sent to the Council of _Constance_: He is said
also to have built the Cloister in the Bishop's Palace, which led into
it from the Church Door, which was cover'd with a handsom Roof, before
the late Civil War. Also reported to have built the Chapter-house, which
being ruinous, is now demolish'd, and the decay'd Parts above and about
it handsomly repair'd, or new built. The Arms of the _See_ impaling his
own Coat, the Three _Fleur des Lys_, are yet visible upon the Wall by
the Door. He lived in great Reputation, and died 1426, and is said to
have been buried before S. _George's_ Altar.
On the North-side of the Choir, between the two Arches, next to Queen
_Elizabeth's_ Seat, were buried Sir THOMAS ERPINGHAM, and his Wives the
Lady JOAN, _etc._ whose Pictures were in the Painted-Glass Windows, next
unto this Place, with the Arms of the _Erpingham's_. The Insides of both
the Pillars were painted in red Colours, with divers Figures and
Inscriptions, from the top almost to the bottom, which are now washed
out by the late whiting of the Pillars. He was a Knight of the Garter in
the Time of _Hen._ IV. and some Part of _Hen._ V. and I find his Name in
the List of the Lord Wardens of the Cinque-Ports. He is said to have
built the _Black Friars_ Church, or Steeple, or both, now called
_New-Hall Steeple_. His Arms are often on the Steeple, which are an
Escocheon within an _Orle of Martlets_, and also upon the out-side of
the Gate, next the School-House. There was a long Brass Inscription
about the Tomb-stone, which was torn away in the late Times, and the
Name of _Erpingham_ only remaining. _Johannes Dominus de Erpingham
Miles_, was buried in the Parish Church of _Erpingham_, as the
Inscription still declareth.
In the North Isle, near to the Door, leading towards _Jesus Chappel_,
was buried Sir WILLIAM DENNY, Recorder of _Norwich_, and one of the
Counsellors at Law to King _Charles_ I.
In _Jesus Chappel_ stands a large Tomb (which is said to have been
translated from our Ladies Chappel, when that grew ruinous, and was
taken down) whereof the Brass Inscription about it is taken away; but
old Mr. _Spendlow_, who was a Prebendary 50 Years, and Mr. _Sandlin_,
used to say, that it was the Tombstone of the _Windham's_; and in all
Probability, might have belonged to Sir _Thomas Windham_, one of King
_Henry_ VIII.'s Counsellors, of his Guard, and Vice-Admiral; for I find
that there hath been such an Inscription upon the Tomb of a _Windham_ in
this Church.
_Orate pro a==a_ Thome Windham, _militis_, Elianore, _et Domine_
Elizabethe, _uxorum ejus, etc. qui quidem_ Thomas _fuit unus
consiliariorum_
_Regis_ Henrici VIII. _et unus militum pro corpore, ejusdem Domini,
nec non Vice-Admirallus_.
And according to the Number of the Three Persons in the Inscription,
there are Three Figures upon the Tomb.
On the North Wall of _Jesus Chappel_ there is a legible Brass
Inscription in Latin Verses; and at the last Line _Pater Noster_. This
was the Monument of _Randulfus Pulvertoft custos caronelle_. Above the
Inscription was his Coat of Arms, _viz. Six Ears of Wheat with a
Border of Cinque-foils_; but now washed out, since the Wall was
whiten'd.
At the Entrance of St. _Luke's Chappel_, on the Left Hand, is an arched
Monument, said to belong to one of the Family of the _Bosvile's_ or
_Boswill_, sometime Prior of the Convent. At the East End of the
Monument are the Arms of the Church (_the Cross_) and on the West End
another (_three Bolt Arrows_,) which is supposed to be his Paternal
Coat. The same Coat is to be seen in the sixth Escocheon of the
South-side, under the Belfry. Some Inscriptions upon this Monument were
washed out when the Church was lately whiten'd; as among the rest, _O
morieris! O morieris! O morieris!_ The _three Bolts_ are the known Arms
of the _Bosomes_, an ancient Family in _Norfolk_; but whether of the
_Bosviles_, or no, I am uncertain.
Next unto it is the Monument of RICHARD BROME, Esq. whose Arms thereon
are _Ermyns_; and for the Crest, _a Bunch or Branch of Broom with Golden
Flowers_. This might be _Richard Brome_, Esq. whose Daughter married the
Heir of the _Yaxley's of Yaxley_, in the Time of _Henry_ VII. And one of
the same Name founded a Chappel in the Field in _Norwich_.
There are also in St. _Luke's Chappel_, amongst the Seats on the
South-side, two substantial Marble and cross'd Tombs, very ancient, said
to be two Priors of this Convent.
At the Entrance into the Cloister, by the upper Door on the Right Hand,
next the Stairs, was a handsom Monument on the Wall, which was pulled
down in the late Times, and a Void Place still remaineth. Upon this
Stone were the Figures of two Persons in a praying Posture, on their
Knees. I was told by Mr. _Sandlin_, that it was said to be the Monument
for one of the _Bigots_, who built or beautified that Arch by it, which
leadeth into the Church.
In the Choir towards the high Altar, and below the Ascents, there is an
old Tomb, which hath been generally said to have been the Monument of
Bishop WILLIAM HERBERT, Founder of the Church, and commonly known by the
Name of the Founder's Tomb. This was above an Ell high; but when the
Pulpit, in the late Confusion, was placed at the Pillar, where Bishop
_Overall's_ Monument now is, and the Aldermen's Seats were at the East
End, and the Mayor's Seat in the middle at the high Altar, the height of
the Tomb being a Hindrance unto the People, it was taken down to such a
Lowness as it now remains in. He was born at _Oxford_, in good Favour
with King _William Rufus_, and King _Henry_ I. removed the Episcopal
_See_ from _Thetford_ to _Norwich_, built the Priory for 60 Monks, the
Cathedral Church, the Bishop's Palace, the Church of S. _Leonard_, whose
Ruins still remain upon the Brow of _Mushold-Hill_; the Church of S.
_Nicolas_ at _Yarmouth_, of S. _Margaret_ at _Lynn_, of S. _Mary_ at
_Elmham_, and instituted the _Cluniack_ Monks at _Thetford_. _Malmsbury_
saith he was, _Vir pecuniosus_, which his great Works declare, and had
always this good Saying of S. _Hierom_ in his Mouth, _Erravimus juvenes,
emendemus senes_.
Many Bishops of old might be buried about, or not far from the Founder,
as _William Turbus_, a _Norman_, the third Bishop of _Norwich_, and
_John_ of _Oxford_ the fourth, accounted among the learned Men of his
Time, who built _Trinity_ Church in _Ipswich_, and died in the Reign of
King _John_; and it is deliver'd, that these two Bishops were buried
near to Bishop _Herbert_, the Founder.
In the same Row, or not far off, was buried Bishop HENRY _le_ SPENCER,
as lost Brass Inscriptions have declar'd. And Mr. _Sandlin_ told me,
that he had seen an Inscription on a Gravestone thereabouts, with the
Name of _Henricus de_, or _le Spencer_: He came young unto the _See_,
and sat longer in it than any before or after him: But his Time might
have been shorter, if he had not escaped in the Fray at _Lennam_, (a
Town of which he was Lord) where forcing the Magistrate's Tipstaff to be
carried before him, the People with Staves, Stones, and Arrows, wounded,
and put his Servants to Flight. He was also wounded, and left alone, as
_John Fox_ hath set it down out of the Chronicle of S. _Albans_.
In the same Row, of late Times, was buried Bishop RICHARD MONTAGUE, as
the Inscription, _Depositum Montacutii Episcopi_, doth declare.
For his eminent Knowledge in the _Greek_ Language, he was much
countenanc'd by Sir _Henry Savile_, Provost of _Eaton_ College, and
settled in a Fellowship thereof: Afterwards made Bishop of
_Chichester_; thence translated unto _Norwich_, where he lived about
three Years. He came unto _Norwich_ with the evil Effects of a quartan
Ague, which he had about a Year before, and which accompany'd him to his
Grave; yet he studied, and writ very much, had an excellent Library of
Books, and Heaps of Papers, fairly written with his own Hand, concerning
the Ecclesiastical History. His Books were sent to _London_; and, as it
was said, his Papers against _Baronius_, and others transmitted to
_Rome_; from whence they were never return'd.
On the other Side was buried Bishop JOHN OVERALL, Fellow of _Trinity_
College in _Cambridge_, Master of _Katherine_ Hall, _Regius_ Professor,
and Dean of St. _Pauls_; and had the Honour to be nominated one of the
first Governours of _Sutton_ Hospital, by the Founder himself, a Person
highly reverenc'd and belov'd; who being buried without any Inscription,
had a Monument lately erected for him by Dr. _Cosin_, Lord Bishop of
_Durham_, upon the next Pillar.
Under the large Sandy-colour'd Stone was buried Bishop RICHARD CORBET, a
Person of singular Wit, and an eloquent Preacher, who lived Bishop of
this _See_ but three Years, being before Dean of _Christ_ Church, then
Bishop of _Oxford_. The Inscription is as follows:
Richardus Corbet _Theologiæ Doctor,
Ecclesiæ Cathedralis Christi Oxoniensis
Primum alumnus inde Decanus, exinde
Episcopus, illinc huc translatus, et
Hinc in cœlum_, Jul. 28. _Ann._ 1635.
The Arms on it, are the _See_ of _Norwich_, impaling, _Or a Raven sab._
Corbet.
Towards the upper End of the Choir, and on the South-side, under a fair
large Stone, was interred Sir WILLIAM BOLEYN, or BULLEN, Great
Grandfather to Queen _Elizabeth_. The Inscription hath been long lost,
which was this:
_Hic jacet corpus_ Willelmi Boleyn, _militis,
Qui obiit_ x _Octobris, Ann. Dom._ MCCCCCV.
And I find in a good Manuscript of the Ancient Gentry of _Norfolk_ and
_Suffolk_ these Words. _Sir_ William Boleyn, _Heir unto Sir_ Tho.
Boleyn, _who married_ Margaret, _Daughter and Heir of_ Tho. Butler,
_Earl of_ Ormond, _died in the Year_ 1505, _and was buried on the
South-side of the Chancel of Christ Church in_ Norwich. And surely the
Arms of few Families have been more often found in any Church, than
those of the _Boleyn's_, on the Walls, and in the Windows of the East
Part of this Church. Many others of this noble Family were buried in
_Bleckling_ Church.
Many other Bishops might be buried in this Church, as we find it so
asserted by some Historical Accounts; but no History or Tradition
remaining of the Place of their Interment, in vain we endeavour to
design and point out the same.
As of Bishop JOHANNES _de_ GRAY, who, as it is delivered, was interr'd
in this Church, was a Favourite of King _John_, and sent by him to the
Pope: He was also Lord Deputy of _Ireland_, and a Person of great
Reputation, and built _Gaywood Hall_ by _Lynn_.
As also of Bishop ROGER SKEREWYNG, in whose Time happened that bloody
Contention between the Monks and Citizens, begun at a Fair kept before
the Gate, when the Church was fir'd: To compose which King _Henry_ III.
came to _Norwich_, and _William de Brunham_, Prior, was much to blame.
See _Holingshead, etc._
Or, of Bishop WILLIAM MIDDLETON, who succeeded him, and was buried in
this Church; in whose Time the Church that was burnt while _Skerewyng_
sat was repair'd and consecrated, in the Presence of King _Edward_ I.
Or, of Bishop JOHN SALMON, sometime Lord Chancellor of _England_, who
died 1325, and was here interr'd, his Works were noble. He built the
great Hall in the Bishop's Palace; the Bishop's long Chappel on the
East-side of the Palace, which was no ordinary Fabrick; and a strong
handsom Chappel at the West End of the Church, and appointed four
Priests for the daily Service therein: Unto which great Works he was the
better enabled, by obtaining a Grant of the first Fruits from Pope
_Clement_.
Or, of Bishop THOMAS PERCY, Brother to the Earl of _Northumberland_, in
the reign of _Richard_ II. who gave unto a Chantry the Lands about
_Carlton_, _Kimberly_, and _Wicklewood_; in whose Time the Steeple and
Belfry were blown down, and rebuilt by him, and a Contribution from the
Clergy.
Or, of Bishop ANTHONY _de_ BECK, a Person of an unquiet Spirit, very
much hated, and poison'd by his Servants.
Or likewise, of Bishop THOMAS BROWNE, who being Bishop of _Rochester_,
was chosen Bishop of _Norwich_, while he was at the Council of _Basil_,
in the reign of King _Henry_ VI. was a strenuous Assertor of the Rights
of the Church against the Citizens.
Or, of Bishop WILLIAM RUGGE, in whose last Year happen'd _Kett's_
Rebellion, in the Reign of _Edward_ VI. I find his Name, _Guil.
Norwicensis_, among the Bishops, who subscribed unto a Declaration
against the Pope's Supremacy, in the Time of _Henry_ VIII.
Or, of Bishop JOHN HOPTON, who was Bishop in the Time of Queen _Mary_,
and died the same Year with her. He is often mentioned, together with
his Chancellor _Dunning_, by _John Fox_ in his Martyrology.
Or lastly, of Bishop WILLIAM REDMAN, of _Trinity College_ in
_Cambridge_, who was Archdeacon of _Canterbury_. His Arms are upon a
Board on the North-side of the Choir, near to the Pulpit.
Of the four Bishops in Queen _Elizabeth's_ Reign, _Parkhurst_, _Freake_,
_Scamler_ and _Redman_, Sir _John Harrington_, in his _History of the
Bishops_ in her Time, writeth thus; _For the four Bishops in the Queen's
Days, they liv'd as Bishops should do, and were not Warriours like
Bishop_ Spencer, _their Predecessor_.
Some Bishops were buried neither in the Body of the Church, nor in the
Choir; but in our Ladies Chappel, at the East End of the Church, built
by Bishop WALTER _de_ SUTHFEILD, (in the Reign of _Henry_ III.) wherein
he was buried, and Miracles said to be wrought at his Tomb, he being a
Person of great Charity and Piety.
Wherein also was buried Bishop SIMON _de_ WANTON, _vel_ WALTON, and
Bishop _Alexander_, who had been Prior of the Convent; and also, as some
think, Bishop _Roger Skerewyng_, and probably other Bishops, and Persons
of Quality, whose Tombs and Monuments we now in vain enquire after in
the Church.
This was a handsom Chappel; and there was a fair Entrance into it out of
the Church, of a considerable Height also, as may be seen by the
out-side, where it adjoined unto the Wall of the Church. But being
ruinous, it was, as I have heard, demolished in the Time of Dean
_Gardiner_: But what became of the Tombs, Monuments, and Grave-stones,
we have no Account: In this Chappel, the Bishop's Consistory, or Court,
might be kept in old Time, for we find in _Fox's Martyrology_, that
divers Persons accused of Heresy were examined by the Bishop, or his
Chancellor, in St. _Mary's_ Chappel. This famous Bishop, _Walter de
Suthfeild_, who built this Chappel, is also said to have built the
Hospital not far off.
Again, divers Bishops sat in this _See_, who left not their Bones in
this Church; for some died not here, but at distant Places; some were
translated to other Bishopricks; and some, tho' they lived and died
here, were not buried in this Church.
Some died at distant Places; as Bishop Richard Courtney, Chancellor of
_Oxford_, and in great Favour with King _Henry_ V. by whom he was sent
unto the King of _France_, to challenge his Right unto that Crown; but
he dying in _France_, his Body was brought into _England_, and interr'd
in _Westminster-Abbey_ among the Kings.
Bishop WILLIAM BATEMAN, LL.D. born in _Norwich_, who founded
_Trinity-Hall_, in _Cambridge_, and persuaded _Gonvil_ to build
_Gonvil-College_, died at _Avignon_ in _France_, being sent by the King
to _Rome_, and was buried in that City.
Bishop WILLIAM AYERMIN died near _London_.
Bishop THOMAS THIRLBY, Doctor of Law, died in Archbishop _Matthew
Parker's_ House, and was buried at _Lambeth_, with this inscription:
[_Hic jacet_ Thomas Thirlby, _olim Episcopus Eliensis,
qui obiit 26 die Augusti, Anno Domini, 1570_.]
Bishop THOMAS JANN, who was Prior of _Ely_, died at _Folkston-Abbey_,
near _Dover_ in _Kent_.
Some were translated unto other Bishopricks; as Bishop WILLIAM RALEGH
was remov'd unto _Winchester_, by King _Henry_ III.
Bishop RALPH _de_ WALPOLE was translated to _Ely_, in the time of
_Edward_ I. He is said to have begun the building of the Cloister, which
is esteemed the fairest in _England_.
Bishop WILLIAM ALNWICK built the Church Gates at the West End of the
Church, and the great Window, and was translated to _Lincoln_, in the
Reign of _Henry_ VI.
And of later time, Bishop EDMUND FREAKE, who succeeded Bishop
_Parkhurst_, was removed unto _Worcester_, and there lieth entomb'd.
Bishop SAMUEL HARSNET, Master of _Pembroke-Hall_, in _Cambridge_, and
Bishop of _Chichester_, was thence translated to _York_.
Bishop FRANCIS WHITE, Almoner unto the King, formerly Bishop of
_Carlisle_, translated unto _Ely_.
Bishop MATTHEW WREN, Dean of the Chappel, translated also to _Ely_, and
was not buried here.
Bishop JOHN JEGON, who died 1617, was buried at _Aylesham_, near
_Norwich_. He was Master of _Bennet College_, and Dean of _Norwich_,
whose Arms, _Two Chevrons with an Eagle on a Canton_, are yet to be seen
on the West Side of the Bishop's Throne.
My honour'd Friend Bishop JOSEPH HALL, Dean of _Worcester_, and Bishop
of _Exon_, translated to _Norwich_, was buried at _Heigham_, near
_Norwich_, where he hath a Monument. When the Revenues of the Church
were alienated, he retired unto that Suburbian Parish, and there ended
his Days, being above 80 Years of Age. A Person of singular Humility,
Patience, and Piety; his own Works are the best Monument and Character
of himself, which was also very lively drawn in his excellent Funeral
Sermon, preach'd by my learned and faithful old Friend, _John
Whitefoot_, Rector of _Heigham_, a very deserving Clerk of the
Convocation of _Norwich_. His Arms in the Register Office of _Norwich_
are, _Sable three Talbots Heads erased Argent_.
My honour'd Friend also, Bishop EDWARD REYNOLDS, was not buried in the
Church but in the Bishop's Chappel; which was built by himself. He was
born at _Southampton_, brought up at _Merton Colledge_ in _Oxford_, and
the first Bishop of _Norwich_ after the King's Restauration: A Person
much of the Temper of his Predecessor, Dr. _Joseph Hall_, of singular
Affability, Meekness and Humility; of great Learning; a frequent
Preacher, and constant Resident: He sat in this _See_ about 17 Years;
and though buried in his private Chappel, yet his Funeral Sermon was
preached in the Cathedral, by Mr. _Benedict Rively_, now Minister of S.
_Andrews_: He was succeeded by Dr. _Anthony Sparrow_, our worthy and
honoured Diocesan.
It is thought that some Bishops were buried in the old Bishops Chappel,
said to be built by Bishop _John Salmon_ [demolish'd in the Time of the
late War] for therein were many Gravestones, and some plain Monuments.
This old Chappel was higher, broader, and much larger than the said new
Chappel built by Bishop _Reynolds_; but being covered with Lead, the
Lead was sold, and taken away in the late rebellious Times; and the
Fabrick growing ruinous and useless, it was taken down, and some of the
Stones partly made use of in the building of the new Chappel.
Now, whereas there have been so many noble and ancient Families in these
Parts, yet we find not more of them to have been buried in this the
Mother Church. It may be consider'd, that no small numbers of them were
interred in the Churches and Chappels of the Monasteries and religious
Houses of this City, especially in three thereof; the _Austin-Fryars_,
the _Black-Fryars_, the _Carmelite,_ or _White Fryars_; for therein were
buried many Persons of both Sexes, of great and good Families, whereof
there are few or no Memorials in the Cathedral. And in the best
preserved Registers of such Interments of old, from Monuments and
Inscriptions, we find the Names of Men and Women of many ancient
Families; as of _Ufford_, _Hastings_, _Radcliffe_, _Morley_, _Windham_,
_Geney_, _Clifton_, _Pigot_, _Hengrave_, _Garney_, _Howell_, _Ferris_,
_Bacon_, _Boys_, _Wichingham_, _Soterley_; of _Falstolph_, _Ingham_,
_Felbrigge_, _Talbot_, _Harsick_, _Pagrave_, _Berney_, _Woodhowse_,
_Howldich_; of _Argenton_, _Somerton_, _Gros_, _Benhall_, _Banyard_,
_Paston_, _Crunthorpe_, _Withe_, _Colet_, _Gerbrigge_, _Berry_,
_Calthorpe_, _Everard_, _Hetherset_, _Wachesham_: All Lords, Knights,
and Esquires, with divers others. Beside the great and noble Families of
the _Bigots_, _Mowbrays_, _Howards_, were the most part interr'd at
_Thetford_, in the Religious Houses of which they were Founders, or
Benefactors. The _Mortimers_ were buried at _Attleburgh_; the _Aubeneys_
at _Windham_, in the Priory or Abbey founded by them. And _Camden_ says,
_That a great part of the Nobility and Gentry of those Parts were buried
at Pentney_ Abbey: Many others were buried dispersedly in Churches, or
Religious Houses, founded or endowed by themselves; and therefore it is
the less to be wonder'd at, that so many great and considerable Persons
of this Country were not interr'd in this Church.
There are Twenty-four Escocheons, _viz._ six on a Side on the inside of
the Steeple over the Choir, with several Coats of Arms, most whereof are
Memorials of Things, Persons, and Families, Well-wishers, Patrons,
Benefactors, or such as were in special Veneration, Honour, and Respect,
from the Church. As particularly the Arms of _England_, of _Edward_ the
Confessor; an Hieroglyphical Escocheon of the Trinity, unto which this
Church was dedicated. _Three Cups within a Wreath of Thorns_, the Arms
of _Ely_, the Arms of the _See_ of _Canterbury_, quartered with the Coat
of the famous and magnified _John Morton_, Archbishop of _Canterbury_,
who was Bishop of _Ely_ before; of Bishop _James Goldwell_, that
honoured Bishop of _Norwich_. _The three Lions of_ England, S.
_George's_ Cross, the Arms of the Church impaled with Prior _Bosviles_
Coat, the Arms of the Church impaled with the private Coats of three
Priors, the Arms of the City of _Norwich_.
There are here likewise the Coats of some great and worthy Families; as
of _Vere_, _Stanley_, _De la Pole_, _Wingfield_, _Heyden_, _Townshend_,
_Bedingfield_, _Bruce_, _Clere_; which being little taken notice of, and
Time being still like to obscure, and make them past Knowledge, I would
not omit to have a Draught thereof set down, which I keep by me.
There are also many Coats of Arms on the Walls, and in the Windows of
the East End of the Church; but none so often as those of the _Boleyns_,
_viz._ in a Field _Arg. a Chev. Gul. between three Bulls Heads couped
sab. armed or_; whereof some are quartered with the Arms of noble
Families. As also about the Church, the Arms of _Hastings_, _De la
Pole_, _Heyden_, _Stapleton_, _Windham_, _Wichingham_, _Clifton_,
_Heveningham_, _Bokenham_, _Inglos_.
In the North Window of _Jesus_ Chappel are the Arms of _Radcliff_ and
_Cecil_; and in the East Window of the same Chappel the Coats of
_Branch_, and of _Beale_.
There are several Escocheon Boards fastened to the upper Seats of the
Choir: Upon the three lowest on the South-side are the Arms of Bishop
_Jegon_, of the _Pastons_, and of the _Hobarts_; and in one above the
Arms of the _Howards_. On the Board on the North-side are the Arms of
Bishop _Redmayn_; and of the _Howards_.
Upon the outside of the Gate, next to the School, are the Escocheons and
Arms of _Erpingham_, being an Escocheon within an _Orle of Martlets_;
impaled with the Coats of _Clopton_ and _Bavent_, or such Families who
married with the _Erpinghams_ who built the Gates. The Word, _Pœna_,
often upon the Gates, shews it to have been built upon Pennance.
At the West End of the Church are chiefly observable the Figure of King
_William Rufus_, or King _Henry_ I. and a Bishop on his Knees receiving
the Charter from him: Or else of King _Henry_ VI. in whose Reign this
Gate and fair Window was built. Also the maimed Statues of Bishops,
whose Copes are garnished and charged with a Cross _Moline_: And at
their Feet, Escocheons, with the Arms of the Church; and also Escocheons
with Crosses _Molines_. That these, or some of them, were the Statues of
Bishop _William Alnwyck_, seems more than probable; for he built the
three Gates, and the great Window at the West End of the Church; and
where the Arms of the _See_ are in a Roundele, are these Words,--_Orate
pro anima Domini Willelmi Alnwyk_.--Also in another Escocheon, charged
with Cross _Molines_, there is the same Motto round about it.
Upon the wooden Door on the outside, there are also the _Three Miters_,
which are the Arms of the _See_ upon one Leaf, and a Cross _Moline_ on
the other.
Upon the outside of the End of the North Cross Isle, there is a Statue
of an old Person; which, being formerly covered and obscured by Plaister
and Mortar over it, was discovered upon the late Reparation, or
whitening of that End of the Isle. This may probably be the Statue of
Bishop _Richard Nicks_, or the blind Bishop; for he built the Isle, or
that Part thereof; and also the Roof, where his Arms are to be seen, _A
Chevron_ between _three Leopards Heads Gules_.
The Roof of the Church is noble, and adorn'd with Figures. In the Roof
of the Body of the Church there are no Coats of Arms, but
Representations from Scripture Story, as the Story of _Pharaoh_; of
_Sampson_ towards the East End. Figures of the last Supper, and of our
Saviour on the Cross, towards the West End; besides others of Foliage,
and the like ornamental Figures.
The North Wall of the Cloister was handsomly beautified, with the Arms
of some of the Nobility in their proper Colours, with their Crests,
_Mantlings_, _Supporters_, and the whole Atchivement quartered with the
several Coats of their Matches, drawn very large from the upper Part of
the Wall, and took up about half of the Wall. They are Eleven in Number;
particularly these. 1. An empty Escocheon. 2. The Atchievement of
_Howard_, Duke of _Norfolk_. 3. Of _Clinton_. 4. _Russel._ 5. _Cheyney._
6. The Queen's Atchievement. 7. _Hastings._ 8. _Dudley._ 9. _Cecill._
10. _Carey._ 11. _Hatton._
They were made soon after Queen _Elizabeth_ came to _Norwich_, _Ann.
1578_, where she remained a Week, and lodged at the Bishop's Palace in
the Time of Bishop _Freake_, attended by many of the Nobility; and
particularly by those, whose Arms are here set down.
They made a very handsome Show, especially at that Time, when the
Cloister Windows were painted unto the Cross-Bars. The Figures of those
Coats, in their distinguishable and discernable Colours, are not beyond
my Remembrance. But in the late Times, when the Lead was faulty, and the
Stone-work decayed, the Rain falling upon the Wall, washed them away.
The Pavement also of the Cloister on the same Side was broken, and the
Stones taken away, a Floor of Dust remaining: But that Side is now
handsomly paved by the Beneficence of my worthy Friend _William
Burleigh_, Esq.
At the Stone Cistern in the Cloister, there yet perceivable _a Lyon
Rampant, Argent, in a field Sable_, which Coat is now quartered in the
Arms of the _Howards_.
In the Painted Glass in the Cloister, which hath been above the
Cross-Bars, there are several Coats. And I find by an Account taken
thereof, and set down in their proper Colours, that here were these
following, _viz._ the Arms of _Morley_, _Shelton_, _Scales_,
_Erpingham_, _Gournay_, _Mowbray_, _Savage_, now _Rivers_, three Coats
of _Thorpe's_, and one of _a Lyon Rampant, Gules in a Field Or_, not
well known to what Family it belongeth.
Between the lately demolish'd Chapter-House and S. _Luke's_ Chappel,
there is an handsom Chappel, wherein the Consistory, or Bishop's Court
is kept, with a noble Gilded Roof. This goeth under no Name, but may
well be call'd _Beauchampe's_ Chappel, or the Chappel of our _Lady_ and
_All-Saints_, as being built by _William Beauchampe_, according to this
Inscription. _In honore Beate Marie Virginis, et omnium sanctorum_
Willelmus Beauchampe _capellam hanc ordinavit, et ex propriis sumptibus
construxit_. This Inscription is in old Letters on the outside of the
Wall, at the South-side of the Chappel, and almost obliterated; He was
buried under an Arch in the Wall, which was richly gilded; and some part
of the Gilding is yet to be perceived, tho' obscured and blinded by the
Bench on the inside. I have heard there is a Vault below gilded like the
Roof of the Chappel. The Founder of this Chappel, _William Beauchampe_,
or _de Bello Campo_, might be one of the _Beauchampe's_, who were Lords
of _Abergevenny_; for _William_ Lord _Abergevenny_ had Lands and Mannors
in this Country. And in the Register of Institutions it is to be seen,
that _William Beauchampe_, Lord of _Abergevenny_ was Lord Patron of
_Berg cum Apton_, five Miles distant from _Norwich_, and presented
Clerks to that Living, 1406, and afterward: So that, if he lived a few
Years after, he might be buried in the latter End of _Henry_ IV. or in
the Reign of _Henry_ V. or in the Beginning of _Henry_ VI. Where to find
_Heydon's_ Chappel is more obscure, if not altogether unknown; for such
a Place there was, and known by the Name of _Heydon's_ Chappel, as I
find in a Manuscript concerning some ancient Families of _Norfolk_, in
these Words, _John Heydon of Baconsthorpe, Esq.; died in the Reign of_
Edward IV. _Ann. 1479. He built a Chappel on the South side of the
Cathedral Church of_ Norwich, _where he was buried. He was in great
Favour with King_ Henry VI. _and took part with the House of_ Lancaster
_against that of_ York.
HEN. HEYDON, Kt. his Heir, built the Church of _Salthouse_, and made the
Causey between _Thursford_ and _Walsingham_ at his own Charge: He died
in the Time of _Henry_ VII. and was buried in _Heydon's_ Chappel,
joining to the Cathedral aforesaid. The Arms of the _Heydon's_ are
Quarterly _Argent_, and _Gules a Cross engrailed counter-changed_, make
the third Escocheon in the North-Row over the Choir, and are in several
Places in the Glass-Windows, especially on the South-side, and once in
the Deanry.
There was a Chappel to the South-side of the Goal, or Prison, into which
there is one Door out of the Entry of the Cloister; and there was
another out of the Cloister itself, which is now made up of Brickwork:
The Stone-work which remaineth on the inside is strong and handsom. This
seems to have been a much frequented Chappel of the Priory by the
wearing of the Steppings unto it, which are on the Cloister Side.
Many other Chappels there were within the Walls and Circuit of the
Priory; as of S. _Mary_ of the _Marsh_; of S. _Ethelbert_, and others.
But a strong and handsom Fabrick of one is still remaining, which is the
Chappel of St. _John_ the Evangelist, said to have been founded by
Bishop _John Salmon_, who died _Ann._ 1325, and four Priests were
entertained for the daily Service therein: That which was properly the
Chappel, is now the Free-School: The adjoining Buildings made up the
Refectory, Chambers, and Offices of the Society.
Under the Chappel, there was a Charnell-House, which was a remarkable
one in former Times, and the Name is still retained. In an old
Manuscript of a Sacrist of the Church, communicated to me by my worthy
Friend Mr. _John Burton_, the Learned, and very deserving Master of the
Free-School, I find that the Priests had a Provisional Allowance from
the Rectory of _Westhall_ in _Suffolk_. And of the Charnell-House it is
delivered, that with the Leave of the Sacrist, the Bones of such as were
buried in _Norwich_ might be brought into it. _In carnario subtus dictam
capellam sancti Johannis constituto, ossa humana in civitate_ Norwici
_humata, de licentia sacristæ, qui dicti carnarii clavem et custodiam
habebit specialem utusque ad resurrectionem generalem honeste
conserventur a carnibus integre demulata reponi volumus et obsignari._
Probably the Bones were piled in good Order, the Sculls, Arms, and
Leg-Bones, in their distinct Rows and Courses, as in many
Charnell-Houses. How these Bones were afterwards disposed of, we have no
Account; or whether they had not the like Removal with those in the
Charnell-House of S. _Paul_ kept under a Chappel on the North-side of S.
_Paul's_ Church-yard: For when the Chappel was demolish'd, the Bones
which lay in the Vault, amounting to more than a Thousand Cart-Loads,
were conveyed into _Finnesbury_ Fields, and there laid in a moorish
Place, with so much Soil to cover them, as raised the Ground for three
Wind-mills to stand on, which have since been built there, according as
_John Stow_ hath delivered, in his Survey of _London_.
There was formerly a fair and large, but plain Organ in the Church, and
in the same Place with this at present. (It was agreed in a Chapter by
the Dean and Prebends, that a new Organ be made, and Timber fitted to
make a Loft for it, _June 6. Ann. 1607_. repaired 1626. and 10_l._ which
_Abel Colls_ gave to the Church, was bestowed upon it.) That in the late
tumultuous Time was pulled down, broken, sold, and made away. But since
his Majesty's Restauration, another fair, well-tuned, plain Organ, was
set up by Dean _Crofts_ and the Chapter, and afterwards painted, and
beautifully adorned, by the Care and Cost of my honoured Friend Dr.
_Herbert Astley_, the present worthy Dean. There were also five or six
Copes belonging to the Church; which, tho' they look'd somewhat old,
were richly embroider'd. These were formerly carried into the
Market-Place; some blowing the Organ-pipes before them, and were cast
into a Fire provided for that purpose, with shouting and rejoicing: So
that, at present, there is but one Cope belonging to the Church, which
was presented thereunto by _Philip Harbord_, Esq. the present High
Sheriff of _Norfolk_, my honoured Friend.
Before the late Times, the Combination Sermons were preached in the
Summer Time at the Cross in the Green-Yard, where there was a good
Accommodation for the Auditors. The Mayor, Aldermen, with their Wives
and Officers, had a well-contriv'd Place built against the Wall of the
Bishop's Palace, cover'd with Lead; so that they were not offended by
Rain. Upon the North-side of the Church, Places were built Gallery-wise,
one above another; where the Dean, Prebends, and their Wives, Gentlemen,
and the better Sort, very well heard the Sermon: The rest either stood,
or sat in the Green, upon long Forms provided for them, paying a Penny,
or Halfpenny apiece, as they did at S. _Paul's_ Cross in _London_. The
Bishop and Chancellor heard the Sermons at the Windows of the Bishop's
Palace: The Pulpit had a large Covering of Lead over it, and a Cross
upon it; and there were eight or ten Stairs of Stone about it, upon
which the Hospital-Boys and others stood. The Preacher had his Face to
the South, and there was a painted Board, of a Foot and a half broad,
and about a Yard and a half long, hanging over his Head before, upon
which were painted the Arms of the Benefactors towards the Combination
Sermon, which he particularly commemorated in his Prayer, and they were
these; Sir _John Suckling_, Sir _John Pettus_, _Edward Nuttel_, _Henry
Fasset_, _John Myngay_. But when the Church was sequester'd, and the
Service put down, this Pulpit was taken down, and placed in _New-Hall_
Green, which had been the Artillery-Yard, and the Public Sermon was
there preached. But the Heirs of the Benefactors denying to pay the
wonted Beneficence for any Sermon out of _Christ_-Church, (the Cathedral
being now commonly so call'd) some other Ways were found to provide a
Minister, at a yearly Sallary, to preach every Sunday, either in that
Pulpit in the Summer, or elsewhere in the Winter.
I must not omit to say something of the Shaft, or Spire of this Church,
commonly called the Pinacle, as being a handsom and well proportioned
Fabrick, and one of the highest in _England_, higher than the noted
Spires of _Litchfield_, _Chichester_, or _Grantham_, but lower than that
at _Salisbury_, [at a general Chapter, holden _June 4. 1633_, it was
agreed that the Steeple should be mended] for that Spire being raised
upon a very high Tower, becomes higher from the Ground; but this Spire,
considered by itself, seems, at least, to equal that. It is an Hundred
and five Yards and two Foot from the Top of the Pinacle unto the
Pavement of the Choir under it. The Spire is very strongly built, tho'
the Inside be of Brick. The upper Aperture, or Window, is the highest
Ascent inwardly; out of which, sometimes a long Streamer hath been
hanged, upon the Guild, or Mayor's Day. But at His Majesty's
Restauration, when the Top was to be mended, and a new gilded
Weather-Cock was to be placed upon it, there were Stayings made at the
upper Window, and divers Persons went up to the Top of the Pinacle. They
first went up into the Belfry, and then by eight Ladders, on the Inside
of the Spire, till they came to the upper Hole, or Window; then went out
unto the Outside, where a Staying was set, and so ascended up unto the
Top-Stone, on which the Weather-Cock standeth.
The Cock is three quarters of a Yard high, and one Yard and two Inches
long; as is also the Cross-Bar, and Top-Stone of the Spire, which is not
flat, but consists of a half Globe, and Channel about it; and from
thence are eight Leaves of Stone spreading outward, under which begin
the eight Rows of Crockets, which go down the Spire at five Foot
distance.
From the Top there is a Prospect all about the Country. _Mourshold-Hill_
seems low, and flat Ground. The _Castle-Hill_, and high Buildings, do
very much diminish. The River looks like a Ditch. The City, with the
Streets, make a pleasant Show, like a Garden with several Walks in it.
Tho' this Church, for its Spire, may compare, in a manner, with any in
_England_, yet in its Tombs and Monuments it is exceeded by many.
No Kings have honour'd the same with their Ashes, and but few with their
Presence. And it is not without some Wonder, that _Norwich_ having been
for a long Time so considerable a Place, so few Kings have visited it:
Of which Number, among so many Monarchs since the Conquest, we find but
Four, _viz._ King _Henry_ III. _Edward_ I. Queen _Elizabeth_, and our
Gracious Sovereign now reigning; King _Charles_ II. of which I had
particular Reason to take Notice.[321]
[321] Sir _Thomas_ being then Knighted.
The Castle was taken by the Forces of King _William_ the Conqueror; but
we find not, that he was here. King _Henry_ VII. by the Way of
_Cambridge_, made a Pilgrimage unto _Walsingham_; but Records tell us
not, that he was at _Norwich_. King _James_ I. came sometimes to
_Thetford_ for his Hunting Recreation, but never vouchsafed to advance
twenty Miles farther.
Not long after the writing of these Papers, Dean _Herbert Astley_ died,
a civil, generous, and public-minded Person, who had travell'd in
_France_, _Italy_, and _Turkey_, and was interr'd near the Monument of
Sir _James Hobart_: Unto whom succeeded my honoured Friend Dr. _John
Sharpe_, a Prebend of this Church, and Rector of St. _Giles's_ in the
Fields, _London_; a Person of singular Worth, and deserv'd Estimation,
the Honour and Love of all Men; in the first Year of whose Deanery,
1681, the Prebends were these:
Mr. _Joseph Loveland_, } { Dr. _William Smith_,
Dr. _Hezekiah Burton_, } { Mr. _Nathaniel Hodges_,
Dr. _William Hawkins_, } { Mr. _Humphrey Prideaux_.
(But Dr. _Burton_ dying in that Year, Mr. _Richard Kidder_ succeeded,)
worthy Persons, learned Men, and very good Preachers.
_ADDENDA_
I have by me the Picture of Chancellor SPENCER, drawn when he was Ninety
Years old, as the Inscription doth declare, which was sent unto me from
_Colney_.
Tho' Bishop NIX sat long in the _See_ of _Norwich_, yet is not there
much deliver'd of him: _Fox_ in his _Martyrology_ hath said something of
him in the Story of THOMAS BILNEY, who was burnt in _Lollard's_ Pit
without _Bishopgate_, in his Time.
Bishop SPENCER lived in the Reign of RICHARD II. and HENRY IV. sat in
the _See_ of _Norwich_ 37 Years: Of a Soldier made a Bishop, and
sometimes exercising the Life of a Soldier in his Episcopacy; for he led
an Army into _Flanders_ on the Behalf of Pope _Urban_ VI. in Opposition
to _Clement_ the Anti-Pope; and also over-came the Rebellious Forces of
_Litster_ the _Dyer_, in _Norfolk_, by _North-Walsham_, in the Reign of
King RICHARD II.
Those that would know the Names of the Citizens who were chief Actors in
the Tumult in Bishop SKEREWYNG'S Time, may find 'em set down in the Bull
of Pope _Gregory_ XI.
Some Bishops, tho' they liv'd and died here, might not be buried in this
Church, as some Bishops probably of old, more certainly of later Time.
* * * * *
HERE CONCLUDES SIR Thomas Browne's _MS._
MISCELLANIES
An Account of Island, alias Ice-land,
In the Year 1662.
Great Store of Drift-wood, or Float-wood, is every Year cast up on their
Shores, brought down by the Northern Winds, which serveth them for
Fewel, and other Uses, the greatest Part whereof is _Firr_.
Of _Bears_ there are none in the Country, but sometimes they are brought
down from the North upon Ice, while they follow _Seales_, and so are
carried away. Two in this Manner came over, and landed in the North of
_Island_ this last Year, 1662.
No _Conies_, or _Hares_, but of _Foxes_ great Plenty, whose White Skins
are much desired, and brought over into this Country.
The last Winter, 1662, so cold, and lasting with us in _England_, was
the mildest they have had for many Years in _Island_.
Two new Eruptions with Slime and Smoak, were observed the last Year in
some Mountains about Mount _Hecla_.[322]
[322] _A Burning Mountain in_ Island.
Some hot Mineral Springs they have, and very effectual, but they make
but rude Use thereof.
The Rivers are large, swift, and rapid, but have many Falls, which
render them less Commodious; they chiefly abound with _Salmons_.
They sow no Corn, but receive it from Abroad.
They have a kind of large _Lichen_, which dried, becometh hard and
sticky, growing very plentifully in many Places; whereof they make use
for Food, either in Decoction, or Powder, some whereof I have by me,
different from any with us.
In one Part of the Country, and not near the Sea, there is a large black
Rock, which Polished, resembleth Touchstone, as I have seen in Pieces
thereof, of various Figures.
There is also a Rock, whereof I received one Fragment, which seems to
make it one kind of _Pisolithes_, or rather _Orobites_, as made up of
small Pebbles, in the Bigness and Shape of the Seeds of _Eruum_, or
_Orobus_.
They have some large Well-grained White Pebbles, and some kind of White
_Cornelian_, or _Agath_ Pebbles, on the Shore, which Polish well. Old
Sir _Edmund Bacon_, of these Parts, made Use thereof in his peculiar Art
of Tinging and Colouring of Stones.
For Shells found on the Sea-shore, such as have been brought unto me are
but coarse, nor of many Kinds, as ordinary _Turbines_, _Chamas_,
_Aspers_, _Laves_, _etc._
I have received divers Kinds of Teeth, and Bones of Cetaceous Fishes,
unto which they could assign no Name.
An exceeding fine Russet Downe is sometimes brought unto us, which their
great Number of Fowls afford, and sometimes store of Feathers,
consisting of the Feathers of small Birds.
Beside _Shocks_, and little Hairy _Dogs_, they bring another sort over,
Headed like a _Fox_, which they say are bred betwixt _Dogs_ and _Foxes_;
these are desired by the Shepherds of this Country.
Green _Plovers_, which are Plentiful here in the Winter, are found to
breed there in the beginning of Summer.
Some _Sheep_ have been brought over, but of coarse Wooll, and some
_Horses_ of mean Stature, but strong and Hardy: one whereof kept in the
Pastures by _Yarmouth_, in the Summer, would often take the Sea,
swimming a great Way, a Mile or Two, and return the same, when its
Provision fail'd in the Ship wherein it was brought, for many Days fed
upon Hoops and Cask; nor at the Land would, for many Months, be brought
to feed upon Oats.
These Accounts I received from a Native of _Island_, who comes Yearly
into _England_; and by Reason of my long Acquaintance, and Directions I
send unto some of his Friends against the _Elephantiasis_, (_Leprosie_,)
constantly visits me before his Return; and is ready to perform for me
what I shall desire in his Country; wherein, as in other Ways, I shall
be very Ambitious to serve the Noble Society, whose most Honouring
Servant I am,
THOMAS BROWNE.
_Norwich, Jan.
15, 1663._
Concerning some Urnes found in
Brampton-Field, in Norfolk,
Ann. 1667.
I thought I had taken Leave of URNES, when I had some Years past given a
short Account of those found at _Walsingham_,[323] but a New Discovery
being made, I readily obey your Commands in a brief Description thereof.
[323] _See_ Hydriotaphia, _Urne-Burial: or, A Discourse of the
Sepulchral Urnes lately found in_ Norfolk, _8vo._ Lond. _printed_
1658.
In a large Arable Field, lying between _Buxton_ and _Brampton_, but
belonging to _Brampton_, and not much more than a Furlong from _Oxnead
Park_, divers _Urnes_ were found. A Part of the Field being designed to
be inclosed, while the Workmen made several Ditches, they fell upon
divers _Urnes_, but earnestly, and carelesly digging, they broke all
they met with, and finding nothing but Ashes, or burnt Cinders, they
scattered what they found. Upon Notice given unto me, I went unto the
Place, and though I used all Care with the Workmen, yet they were broken
in the taking out, but many, without doubt, are still remaining in that
Ground.
Of these Pots none were found above Three Quarters of a Yard in the
Ground, whereby it appeareth, that in all this Time the Earth hath
little varied its Surface, though this Ground hath been Plowed to the
utmost Memory of Man. Whereby it may be also conjectured, that this hath
not been a _Wood-Land_, as some conceive all this Part to have been; for
in such Lands they usually made no common Burying-places, except for
some special Persons in Graves, and likewise that there hath been an
Ancient Habitation about these Parts; for at _Buxton_ also, not a Mile
off, _Urnes_ have been found in my Memory, but in their Magnitude,
Figure, Colour, Posture, _etc._ there was no small Variety, some were
large and capacious, able to contain above Two Gallons, some of a
middle, others of a smaller Size; the great ones probably belonging to
greater Persons, or might be Family _Urnes_, fit to receive the Ashes
successively of their Kindred and Relations, and therefore of these,
some had Coverings of the same Matter, either fitted to them, or a thin
flat Stone, like a Grave Slate, laid over them; and therefore also great
Ones were but thinly found, but others in good Number; some were of
large wide Mouths, and Bellies proportionable, with short Necks, and
bottoms of Three Inches _Diameter_, and near an Inch thick; some small,
with Necks like Juggs, and about that Bigness; the Mouths of some few
were not round, but after the Figure of a Circle compressed; though
some had small, yet none had pointed Bottoms, according to the Figures
of those which are to be seen in _Roma Soteranea_, _Viginerus_, or
_Mascardus_.
In the Colours also there was great Variety, some were Whitish, some
Blackish, and inclining to a Blue, others Yellowish, or dark Red,
arguing the Variety of their Materials. Some Fragments, and especially
Bottoms of Vessels, which seem'd to be handsome neat Pans, were also
found of a fine _Coral_-like Red, somewhat like _Portugal_ Vessels, as
tho' they had been made out of some fine _Bolary_ Earth, and very
smooth; but the like had been found in divers Places, as Dr. _Casaubon_
hath observed about the Pots found at _Newington_ in _Kent_, and as
other Pieces do yet testifie, which are to be found at _Burrow_ Castle,
an Old _Roman_ Station, not far from _Yarmouth_.
Of the _Urnes_, those of the larger Sort, such as had Coverings, were
found with their Mouths placed upwards, but great Numbers of the others
were, as they informed me, (and One I saw my self,) placed with their
Mouths downward, which were probably such as were not to be opened
again, or receive the Ashes of any other Person; though some wonder'd at
this Position, yet I saw no Inconveniency in it; for the Earth being
closely pressed, and especially in _Minor_ Mouth'd Pots, they stand in a
Posture as like to continue as the other, as being less subject to have
the Earth fall in, or the Rain to soak into them; and the same Posture
has been observed in some found in other Places, as _Holingshead_
delivers, of divers found in _Anglesea_.
Some had Inscriptions, the greatest Part none; those with Inscriptions
were of the largest Sort, which were upon the reverted Verges thereof;
the greatest part of those which I could obtain were somewhat
obliterated; yet some of the Letters to be made out: The Letters were
between Lines, either Single or Double, and the Letters of some few
after a fair _Roman_ Stroke, others more rudely and illegibly drawn,
wherein there seemed no great Variety. _NUON_ being upon very many of
them; only upon the inside of the bottom of a small Red Pan-like Vessel,
were legibly set down in embossed Letters, _CRACUNA. F._ which might
imply _Cracuna figuli_, or the Name of the Manufactor, for Inscriptions
commonly signified the Name of the Person interr'd, the Names of
Servants Official to such Provisions, or the Name of the Artificer, or
Manufactor of such Vessels; all which are particularly exemplified by
the Learned _Licetus_,[324] where the same inscription is often found,
it is probably, of the Artificer, or where the Name also is in the
_Genitive_ Case, as he also observeth.
[324] Vid. _Licet._ de Lucernis.
Out of one was brought unto me a Silver _Denarius_, with the Head of
_Diva Faustina_ on the Obverse side, on the Reverse the Figures of the
Emperor and Empress joining their Right Hands, with this Inscription,
_Concordia_; the same is to be seen in _Augustino_; I also received from
some Men and Women then present Coins of _Posthumus_, and _Tetricus_,
Two of the Thirty Tyrants in the Reign of _Gallienus_, which being of
much later Date, begat an Inference, that _Urne-Burial_ lasted longer,
at least in this Country, than is commonly supposed. Good Authors
conceive, that this Custom ended with the Reigns of the _Antonini_,
whereof the last was _Antoninus Heliogabalus_, yet these Coins extend
about Fourscore Years lower; and since the Head of _Tetricus_ is made
with a radiated Crown, it must be conceived to have been made after his
Death, and not before his Consecration, which as the Learned _Tristan_
Conjectures, was most probably in the Reign of the Emperor _Tacitus_,
and the Coin not made, or at least not issued Abroad, before the Time of
the Emperor _Probus_, for _Tacitus_ Reigned but Six Months and an Half,
his Brother _Florianus_ but Two Months, unto whom _Probus_ succeeding,
Reigned Five Years.
There were also found some pieces of Glass, and finer Vessels, which
might contain such Liquors as they often Buried in, or by, the _Urnes_;
divers Pieces of Brass, of several Figures; and in one _Urne_ was found
a Nail Two Inches long; whither to declare the Trade or Occupation of
the Person, is uncertain. But upon the Monuments of _Smiths_ in
_Gruter_, we meet with the Figures of _Hammers_, _Pincers_, and the
like; and we find the Figure of a _Cobler's_ Awl on the Tomb of one of
that Trade, which was in the Custody of _Berini_, as _Argulus_ hath set
it down in his Notes upon ONUPHRIUS, _Of the Antiquities of_ VERONA.
Now, though _Urnes_ have been often discovered in former Ages, many
think it strange there should be many still found, yet assuredly there
may be great Numbers still concealed. For tho' we should not reckon upon
any who were thus buried before the Time of the _Romans_, [altho' that
the _Druids_ were thus buried, it may be probable, and we read of the
_Urne of Chindonactes_, a _Druid_, found near _Dijon_ in _Burgundy_,
largely discoursed of by _Licetus_,] and tho, I say, we take not in any
Infant which was _Minor igne rogi_, before Seven Months, or Appearance
of Teeth, nor should account this Practice of burning among the
_Britains_ higher than _Vespasian_, when it is said by Tacitus, that
they conformed unto the Manners and Customs of the _Romans_, and so
both Nations might have one Way of Burial: yet from his Days, to the
Dates of these _Urnes_, were about Two Hundred Years. And therefore if
we fall so low, as to conceive there were buried in this Nation but
Twenty Thousand Persons, the Account of the buried Persons would amount
unto Four Millions, and consequently so great a Number of _Urnes_
dispersed through the Land, as may still satisfy the Curiosity of
succeeding Times, and arise unto all Ages.
The Bodies, whose Reliques these _Urnes_ contained, seemed thoroughly
burned; for beside pieces of Teeth, there were found few Fragments of
Bones, but rather Ashes in hard Lumps, and pieces of Coals, which were
often so fresh, that one sufficed to make a good Draught of its _Urne_,
which still remaineth with me.
Some Persons digging at a little Distance from the _Urne_ Places, in
hopes to find something of Value, after they had digged about Three
Quarters of a Yard deep, fell upon an observable Piece of Work, whose
Description this Figure affordeth. The Work was Square, about Two Yards
and a Quarter on each Side. The Wall, or outward Part, a Foot thick, in
Colour Red, and looked like Brick; but it was solid, without any Mortar
or Cement, or figur'd Brick in it, but of an whole Piece, so that it
seemed to be Framed and Burnt in the same Place where it was found. In
this kind of Brick-work were Thirty-two Holes, of about Two Inches and
an Half _Diameter_, and Two above a Quarter of a Circle in the East and
West Sides. Upon Two of these Holes, on the East Side, were placed Two
Pots, with their Mouths downward; putting in their Arms they found the
Work hollow below, and the Earth being clear'd off, much Water was found
below them, to the Quantity of a Barrel, which was conceived to have
been the Rain-water which soaked in through the Earth above them.
The upper Part of the Work being broke, and opened, they found a Floor
about Two Foot below, and then digging onward, Three Floors successively
under one another, at the Distance of a Foot and Half, the Stones being
of a Slatty, not Bricky, substance; in these Partitions some Pots were
found, but broke by the Workmen, being necessitated to use hard Blows
for the breaking of the Stones; and in the last Partition but one, a
large Pot was found of a very narrow Mouth, short Ears, of the Capacity
of Fourteen Pints, which lay in an enclining Posture, close by, and
somewhat under a kind of Arch in the solid Wall, and by the great Care
of my worthy Friend, Mr. _William Masham_, who employed the Workmen, was
taken up whole, almost full of Water, clean, and without Smell, and
insipid, which being poured out, there still remains in the Pot a great
Lump of an heavy crusty Substance. What Work this was we must as yet
reserve unto better Conjecture. Mean while we find in _Gruter_ that some
Monuments of the Dead had divers Holes successively to let in the Ashes
of their Relations, but Holes in such a great Number to that Intent, we
have not anywhere met with.
About Three Months after, my Noble and Honoured Friend, Sir _Robert
Paston_, had the Curiosity to open a Piece of Ground in his Park at
_Oxnead_, which adjoined unto the former Field, where Fragments of Pots
were found, and upon one the Figure of a well-made Face; but probably
this Ground had been opened and digged before, though out of the Memory
of Man, for we found divers small Pieces of Pots, _Sheeps_ Bones,
sometimes an _Oyster_-shell a Yard deep in the Earth, an unusual _Coin_
of the Emperor _Volusianus_, having on the Obverse the Head of the
Emperor, with a Radiated Crown, and this Inscription, _Imp. Cæs. C.
Volusiano Aug._ that is, _Imperatori Cæsari Caio Vibio Volusiano
Augusto_. On the Reverse an Human Figure, with the Arms somewhat
extended, and at the Right Foot an Altar, with the Inscription,
_Pietas_. This Emperor was Son unto _Caius Vibius Tribonianus Gallus_,
with whom he jointly reigned after the _Decii_, about the Year 254; both
he, himself, and his Father, were slain by the Emperor _Æmilianus_. By
the Radiated Crown this Piece should be Coined after his Death and
Consecration, but in whose Time it is not clear in History.
Concerning the too nice Curiosity of
censuring the Present, or judging
into Future Dispensations.
We have enough to do rightly to apprehend and consider things as they
are, or have been, without amusing our selves how they might have been
otherwise, or what Variations, Consequences and Differences might have
otherwise arose upon a different Face of things, if they had otherwise
fallen out in the State or Actions of the World.
If SCANDERBERG had joined his Forces with HUNNIADES, as might have been
expected before the Battel in the Plains of _Cossoan_, in good
probability they might have ruin'd MAHOMET, if not the _Turkish_
Empire.
If ALEXANDER had march'd Westward, and warr'd with the _Romans_, whether
he had been able to subdue that little but valiant People, is an
uncertainty: We are sure he overcame _Persia_; Histories attest, and
Prophecies foretel the same. It was decreed that the _Persians_ should
be conquered by ALEXANDER, and his Successors by the _Romans_, in whom
Providence had determin'd to settle the fourth Monarchy, which neither
PYRRHUS nor HANNIBAL must prevent; tho' HANNIBAL came so near it, that
he seem'd to miss it by fatal Infatuation: which if he had effected,
there had been such a traverse and confusion of Affairs, as no Oracle
could have predicted. But the _Romans_ must reign, and the Course of
Things was then moving towards the Advent of CHRIST, and blessed
Discovery of the Gospel: Our Saviour must suffer at _Jerusalem_, and be
sentenc'd by a _Roman_ Judge; St. PAUL, a _Roman_ Citizen, must preach
in the _Roman_ Provinces, and St. PETER be Bishop of _Rome_, and not of
_Carthage_.
Upon Reading Hudibras.
The way of _Burlesque_ POEMS is very Ancient, for there was a ludicrous
mock way of transferring Verses of Famous Poets into a Jocose Sense and
Argument, and they were call'd Ὠδέαι or _Parodiæ_; divers Examples of
which are to be found in ATHENÆUS.
The first Inventer hereof was HIPPONACTES, but HEGEMON SOPATER and many
more pursu'd the same Vein; so that the _Parodies_ of OVID'S _Buffoon
Metamorphoses Burlesques, Le Eneiade Travastito_, are no new Inventions,
but old Fancies reviv'd.
An Excellent _Parodie_ there is of both the SCALIGERS upon an Epigram of
CATULLUS, which STEPHENS hath set down in his _Discourse of Parodies_: a
remarkable one among the _Greeks_ is that of MATRON, in the Words and
Epithites of HOMER describing the Feast of XENOCLES the _Athenian_
Rhetorician, to be found in the fourth Book of _Athenæus_, pag. 134.
Edit. _Casaub._
CHRISTIAN
MORALS,
BY
S^{R} THOMAS BROWN,
OF NORWICH, _M.D._
And AUTHOR of
RELIGIO MEDICI
Published from the Original and Correct
Manuscript of the Author;
by _JOHN JEFFERY_, D.D.
ARCH-DEACON of NORWICH.
_CAMBRIDGE_
Printed at the UNIVERSITY-PRESS,
For _Cornelius Crownfield_, Printer to the UNIVERSITY;
And are to be sold by Mr. _Knapton_ at the Crown
in St. _Paul's_ Churchyard; and Mr. _Morphew_ near
Stationers-Hall, _LONDON_, 1716.
_TO THE RIGHT_ HONOURABLE
DAVID EARL OF BUCHAN.
VISCOUNT AUCHTERHOUSE, LORD CARDROSS
AND GLENDOVACHIE,
ONE OF THE LORDS COMMISSIONERS OF POLICE, AND LORD
LIEUTENANT OF THE COUNTIES OF STIRLING
AND CLACKMANNAN IN NORTH-BRITTAIN.
MY LORD,
The Honour you have done our Family Obligeth us to make all just
Acknowledgments of it: and there is no Form of Acknowledgment in our
power, more worthy of Your Lordship's Acceptance, than this Dedication
of the last Work of our Honoured and Learned Father. Encouraged
hereunto by the Knowledge we have of Your Lordship's Judicious Relish of
universal Learning, and sublime Virtue, we beg the Favour of Your
Acceptance of it, which will very much Oblige our Family in general, and
Her in particular, who is,
MY LORD,
_Your Lordship's_
_most humble Servant_,
ELIZABETH LITTELTON.
THE PREFACE
_If any One, after he has read_ Religio Medici, _and the ensuing
Discourse, can make Doubt, whether the same Person was the Author of
them both, he may be Assured by the Testimony of Mrs._ LITTELTON, _Sr._
THOMAS BROWN'S _Daughter, who Lived with her Father when it was composed
by Him; and who, at the time, read it written by his own Hand: and also
by the Testimony of Others (of whom I am One), who read the MS. of the
Author, immediately after his Death, and who have since Read the Same;
from which it hath been faithfully and exactly Transcribed for the
Press. The Reason why it was not Printed sooner is, because it was
unhappily Lost, by being Mislay'd among Other MSS. for which Search was
lately made in the Presence of the Lord Arch-bishop of Canterbury, of
which his Grace, by Letter, Informed M^{rs.}_ LITTELTON, _when he sent
the MS to Her. There is nothing printed in the Discourse, or in the
short notes, but what is found in the original MS of the Author, except
only where an Oversight had made the Addition or transposition of some
words necessary._
JOHN JEFFERY
Arch-Deacon
of Norwich.
CHRISTIAN MORALS
PART I
[Sidenote: SECT. 1]
Tread softly and circumspectly in this funambulatory Track and narrow
Path of Goodness: Pursue Virtue virtuously: Leven not good Actions, nor
render Virtues disputable. Stain not fair Acts with foul Intentions:
Maim not Uprightness by halting Concomitances, nor circumstantially
deprave substantial Goodness.
Consider whereabout thou art in _Cebes's_ Table, or that old
Philosophical Pinax of the Life of Man: whether thou art yet in the Road
of uncertainties; whether thou hast yet entred the narrow Gate, got up
the Hill and asperous way, which leadeth unto the House of Sanity; or
taken that purifying Potion from the hand of sincere Erudition, which
may send Thee clear and pure away unto a virtuous and happy Life.
In this virtuous Voyage of thy Life hall not about like the Ark, without
the use of Rudder, Mast, or Sail, and bound for no Port. Let not
Disappointment cause Despondency, nor difficulty despair. Think not that
you are Sailing from _Lima_ to _Manillia_, when you may fasten up the
Rudder, and sleep before the Wind; but expect rough Seas, Flaws, and
contrary Blasts: and 'tis well, if by many cross Tacks and Veerings you
arrive at the Port; for we sleep in Lyons Skins in our Progress unto
Virtue, and we slide not, but climb unto it.
Sit not down in the popular Forms and common Level of Virtues. Offer not
only Peace Offerings but Holocausts unto God: where all is due make no
reserve, and cut not a Cummin Seed with the Almighty: To serve Him
singly to serve ourselves were too partial a piece of Piety; not like to
place us in the illustrious Mansions of Glory.
[Sidenote: SECT. 2]
Rest not in an Ovation[325] but a Triumph over thy Passions. Let Anger
walk hanging down the head; Let Malice go Manicled, and Envy fetter'd
after thee. Behold within thee the long train of thy Trophies not
without thee. Make the quarrelling Lapithytes sleep, and Centaurs within
lye quiet. Chain up the unruly Legion of thy breast. Lead thine own
captivity captive, and be _Cæsar_ within thy self.
[325] Ovation, a petty and minor kind of Triumph.
[Sidenote: SECT. 3]
He that is Chast and Continent not to impair his strength, or honest for
fear of Contagion, will hardly be Heroically virtuous. Adjourn not this
virtue untill that temper, when _Cato_ could lend out his Wife, and
impotent Satyrs write Satyrs upon Lust: But be chast in thy flaming
Days, when _Alexander_ dar'd not trust his eyes upon the fair sisters of
_Darius_, and when so many think there is no other way but
_Origen's_.[326]
[326] Who is said to have Castrated himself.
[Sidenote: SECT. 4]
Show thy Art in Honesty, and loose not thy Virtue by the bad Managery of
it. Be Temperate and Sober, not to preserve your body in an ability for
wanton ends; not to avoid the infamy of common transgressors that way,
and thereby to hope to expiate or palliate obscure and closer vices; not
to spare your purse, nor simply to enjoy health: but in one word, that
thereby you may truly serve God, which every sickness will tell you you
cannot well do without health. The sick Man's Sacrifice is but a lame
Oblation. Pious Treasures lay'd up in healthful days plead for sick
non-performances: without which we must needs look back with anxiety
upon the lost opportunities of health; and may have cause rather to envy
than pity the ends of penitent publick Sufferers, who go with healthful
prayers unto the last Scene of their lives, and in the Integrity of
their faculties return their Spirit unto God that gave it.
[Sidenote: SECT. 5]
Be charitable before wealth make thee covetous, and loose not the glory
of the Mite. If Riches encrease let thy mind hold pace with them; and
think it not enough to be Liberal, but Munificent. Though a Cup of cold
water from some hand may not be without it's reward, yet stick not thou
for Wine and Oyl for the Wounds of the Distressed, and treat the poor,
as our Saviour did the Multitude, to the reliques of some baskets.
Diffuse thy beneficence early, and while thy Treasures call thee Master:
there may be an Atropos of thy Fortunes before that of thy Life, and thy
wealth cut off before that hour, when all Men shall be poor; for the
Justice of Death looks equally upon the dead, and _Charon_ expects no
more from _Alexander_ than from _Irus_.
[Sidenote: SECT. 6]
Give not only unto seven, but also unto eight,[327] that is, unto more
than many. Though to give unto every one that asketh may seem severe
advice,[328] yet give thou also before asking; that is, where want is
silently clamorous, and mens Necessities not their Tongues do loudly
call for thy Mercies. For though sometimes necessitousness be dumb, or
misery speak not out, yet true Charity is sagacious, and will find out
hints for beneficence. Acquaint thyself with the Physiognomy of Want,
and let the Dead colours and first lines of necessity suffice to tell
thee there is an object for thy bounty. Spare not where thou canst not
easily be prodigal, and fear not to be undone by mercy. For since he who
hath pity on the poor lendeth unto the Almighty Rewarder, who observes
no Ides but every day for his payments; Charity becomes pious Usury,
Christian Liberality the most thriving industry; and what we adventure
in a Cockboat may return in a Carrack unto us. He who thus casts his
bread upon the Water shall surely find it again; for though it falleth
to the bottom, it sinks but like the Ax of the Prophet, to rise again
unto him.
[327] Ecclesiasticus.
[328] Luke.
[Sidenote: SECT. 7]
If Avarice be thy Vice, yet make it not thy Punishment. Miserable men
commiserate not themselves, bowelless unto others, and merciless unto
their own bowels. Let the fruition of things bless the possession of
them, and think it more satisfaction to live richly than dye rich. For
since thy good works, not thy goods, will follow thee; since wealth is
an appertinance of life, and no dead Man is Rich; to famish in Plenty,
and live poorly, to dye Rich, were a multiplying improvement in Madness,
and use upon use in Folly.
[Sidenote: SECT. 8]
Trust not to the Omnipotency of Gold, and say not unto it Thou art my
Confidence. Kiss not thy hand to that Terrestrial Sun, nor bore thy ear
unto its servitude. A Slave unto Mammon makes no servant unto God.
Covetousness cracks the sinews of Faith; nummes the apprehension of any
thing above sense; and only affected with the certainty of things
present, makes a peradventure of things to come; lives but unto one
World, nor hopes but fears another; makes their own death sweet unto
others, bitter unto themselves; brings formal sadness, scenical
mourning, and no wet eyes at the grave.
[Sidenote: SECT. 9]
Persons lightly dipt, not grain'd in generous Honesty, are but pale in
Goodness, and faint hued in Integrity. But be thou what thou vertuously
art, and let not the Ocean wash away thy Tincture. Stand magnetically
upon that Axis, when prudent simplicity hath fixt there; and let no
attraction invert the Poles of thy Honesty. That Vice may be uneasy and
even monstrous unto thee, let iterated good Acts and long confirmed
habits make Virtue almost natural, or a second nature in thee. Since
virtuous superstructions have commonly generous foundations, dive into
thy inclinations, and early discover what nature bids thee to be, or
tells thee thou may'st be. They who thus timely descend into themselves,
and cultivate the good seeds which nature hath set in them, prove not
shrubs but Cedars in their generation. And to be in the form of the best
of the Bad, or the worst of the Good,[329] will be no satisfaction unto
them.
[329] Optimi malorum pessimi bonorum.
[Sidenote: SECT. 10]
Make not the consequence of Virtue the ends thereof. Be not beneficent
for a name or Cymbal of applause, nor exact and just in Commerce for the
advantages of Trust and Credit, which attend the reputation of true and
punctual dealing. For these Rewards, though unsought for, plain Virtue
will bring with her. To have other by-ends in good actions sowers
Laudable performances, which must have deeper roots, motives, and
instigations, to give them the stamp of Virtues.
[Sidenote: SECT. 11]
Let not the Law of thy Country be the non ultra of thy Honesty; nor
think that always good enough which the law will make good. Narrow not
the Law of Charity, Equity, Mercy. Joyn Gospel Righteousness with Legal
Right. Be not a mere _Gamaliel_ in the Faith, but let the Sermon in the
Mount be thy _Targum_ unto the law of _Sinah_.
[Sidenote: SECT. 12]
Live by old Ethicks and the classical Rules of Honesty. Put no new names
or notions upon Authentick Virtues and Vices. Think not that Morality is
Ambulatory; that Vices in one age are not Vices in another; or that
Virtues, which are under the everlasting Seal of right Reason, may be
Stamped by Opinion. And therefore though vicious times invert the
opinions of things, and set up a new Ethicks against Virtue, yet hold
thou unto old Morality; and rather than follow a multitude to do evil,
stand like _Pompey's_ pillar conspicuous by thyself, and single in
Integrity. And since the worst of times afford imitable Examples of
Virtue; since no Deluge of Vice is like to be so general but more than
eight will escape; Eye well those Heroes who have held their Heads above
Water, who have touched Pitch, and not been defiled, and in the common
Contagion have remained uncorrupted.
[Sidenote: SECT. 13]
Let Age not Envy draw wrinkles on thy cheeks, be content to be envy'd,
but envy not. Emulation may be plausible and Indignation allowable, but
admit no treaty with that passion which no circumstance can make good. A
displacency at the good of others because they enjoy it, though not
unworthy of it, is an absurd depravity, sticking fast unto corrupted
nature, and often too hard for Humility and Charity, the great
Suppressors of Envy. This surely is a Lyon not to be strangled but by
_Hercules_ himself, or the highest stress of our minds, and an Atom of
that power which subdueth all things unto it self.
[Sidenote: SECT. 14]
Owe not thy Humility unto humiliation from adversity, but look humbly
down in that State when others look upwards upon thee. Think not thy own
shadow longer than that of others, nor delight to take the Altitude of
thyself. Be patient in the age of Pride, when Men live by short
intervals of Reason under the dominion of Humor and Passion, when it's
in the Power of every one to transform thee out of thy self, and run
thee into the short madness. If you cannot imitate _Job_, yet come not
short of _Socrates_, and those patient Pagans who tired the Tongues of
their Enemies, while they perceived they spit their malice at brazen
Walls and Statues.
[Sidenote: SECT. 15]
Let not the Sun in Capricorn[330] go down upon thy wrath, but write thy
wrongs in Ashes. Draw the Curtain of night upon injuries, shut them up
in the Tower of Oblivion[331] and let them be as though they had not
been. To forgive our Enemies, yet hope that God will punish them, is not
to forgive enough. To forgive them our selves, and not to pray God to
forgive them, is a partial piece of Charity. Forgive thine enemies
totally, and without any reserve that however God will revenge thee.
[330] Even when the Days are shortest.
[331] Alluding unto the Tower of Oblivion mentioned by _Procopius_,
which was the name of a Tower of Imprisonment among the
_Persians_: whoever was put therein was as it were buried alive,
and it was death for any but to name him.
[Sidenote: SECT. 16]
While thou so hotly disclaimest the Devil, be not guilty of Diabolism.
Fall not into one name with that unclean Spirit, nor act his nature whom
thou so much abhorrest; that is to Accuse, Calumniate, Backbite,
Whisper, Detract, or sinistrously interpret others. Degenerous
depravities, and narrow minded vices! not only below St. _Paul's_ noble
Christian but _Aristotle's_ true Gentleman.[332] Trust not with some
that the Epistle of St. _James_ is Apocryphal, and so read with less
fear that Stabbing Truth, that in company with this vice thy religion is
in vain. _Moses_ broke the Tables without breaking of the Law; but where
Charity is broke, the Law it self is shattered, which cannot be whole
without Love, which is the fulfilling of it. Look humbly upon thy
Virtues, and though thou art Rich in some, yet think thyself Poor and
Naked without that Crowning Grace, which thinketh no evil, which envieth
not, which beareth, hopeth, believeth, endureth all things. With these
sure Graces, while busy Tongues are crying out for a drop of cold Water,
mutes may be in happiness, and sing the _Trisagion_[333] in heaven.
[332] See _Aristotle's_ Ethicks, chapter of Magnanimity.
[333] Holy, holy, holy.
[Sidenote: SECT. 17]
However thy understanding may waver in the Theories of True and False,
yet fasten the Rudder of thy Will, steer strait unto good and fall not
foul on evil. Imagination is apt to rove, and conjecture to keep no
bounds. Some have run out so far, as to fancy the Stars might be but the
light of the Crystalline Heaven shot through perforations on the bodies
of the Orbs. Others more Ingeniously doubt whether there hath not been a
vast tract of land in the _Atlantick_ ocean, which Earthquakes and
violent causes have long ago devoured. Speculative Misapprehensions may
be innocuous, but immorality pernicious; Theorical mistakes and Physical
Deviations may condemn our Judgments, not lead us into Judgment. But
perversity of Will, immoral and sinfull enormities walk with _Adraste_
and _Nemesis_ at their Backs, pursue us unto Judgment, and leave us
viciously miserable.
[Sidenote: SECT. 18]
Bid early defiance unto those Vices which are of thine inward Family,
and having a root in thy Temper plead a right and propriety in thee.
Raise timely batteries against those strong holds built upon the Rock of
Nature, and make this a great part of the Militia of thy life. Delude
not thyself into iniquities from participation or community, which abate
the sense but not the obliquity of them. To conceive sins less, or less
of sins, because others also Transgress, were Morally to commit that
natural fallacy of Man, to take comfort from Society, and think
adversities less, because others also suffer them. The politick nature
of Vice must be opposed by Policy; and therefore wiser Honesties project
and plot against it. Wherein notwithstanding we are not to rest in
generals, or the trite Stratagems of Art. That may succeed with one
which may prove successless with another: There is no community or
commonweal of Virtue: Every man must study his own œconomy, and adapt
such rules unto the figure of himself.
[Sidenote: SECT. 19]
Be substantially great in thy self, and more than thou appearest unto
others; and let the World be deceived in thee, as they are in the Lights
of Heaven. Hang early plummets upon the heels of Pride, and let Ambition
have but an Epicycle and narrow circuit in thee. Measure not thy self by
thy morning shadow, but by the extent of thy grave, and Reckon thy self
above the Earth by the line thou must be contented with under it. Spread
not into boundless Expansions either of designs or desires. Think not
that mankind liveth but for a few, and that the rest are born but to
serve those Ambitions, which make but flies of Men and wildernesses of
whole Nations. Swell not into vehement actions which imbroil and
confound the Earth; but be one of those violent ones which force the
Kingdom of Heaven.[334] If thou must needs Rule, be _Zeno's_ king, and
enjoy that empire which every Man gives himself. He who is thus his own
Monarch contentedly sways the Scepter of himself, not envying the Glory
of Crowned Heads and Elohims of the Earth. Could the World unite in the
practise of that despised train of Virtues, which the Divine Ethicks of
our Saviour hath so inculcated upon us, the furious face of things must
disappear, Eden would be yet to be found, and the Angels might look down
not with pity, but Joy upon us.
[334] Matthew xi.
[Sidenote: SECT. 20]
Though the Quickness of thine Ear were able to reach the noise of the
Moon, which some think it maketh in it's rapid revolution; though the
number of thy Ears should equal _Argus_ his Eyes; yet stop them all with
the wise man's wax, and be deaf unto the suggestions of Tale-bearers,
Calumniators, Pickthank or Malevolent Delators, who while quiet Men
sleep, sowing the Tares of discord and division, distract the
tranquillity of Charity and all friendly Society. These are the Tongues
that set the world on fire, cankers of reputation, and, like that of
_Jonas_ his gourd, wither a good name in a night. Evil Spirits may sit
still, while these Spirits walk about, and perform the business of Hell.
To speak more strictly, our corrupted hearts are the Factories of the
Devil, which may be at work without his presence. For when that
circumventing Spirit hath drawn Malice, Envy, and all unrighteousness
unto well rooted habits in his disciples, iniquity then goes on upon its
own legs, and if the gate of Hell were shut up for a time, Vice would
still be fertile and produce the fruits of Hell. Thus when God forsakes
us, Satan also leaves us. For such offenders he looks upon as sure and
sealed up, and his temptations then needless unto them.
[Sidenote: SECT. 21]
Annihilate not the Mercies of God by the Oblivion of Ingratitude. For
Oblivion is a kind of Annihilation, and for things to be as though they
had not been, is like unto never being. Make not thy Head a Grave, but a
Repository of God's Mercies. Though thou hadst the Memory of _Seneca_,
or _Simonides_, and Conscience, the punctual Memorist within us, yet
trust not to thy Remembrance in things which need Phylacteries. Register
not only strange but merciful occurrences: Let _Ephemerides_ not
_Olympiads_ give thee account of his mercies. Let thy Diaries stand
thick with dutiful Mementos and Asterisks of acknowledgment. And to be
compleat and forget nothing, date not his mercy from thy nativity, Look
beyond the World, and before the _Æara_ of _Adam_.
[Sidenote: SECT. 22]
Paint not the Sepulcher of thy self, and strive not to beautify thy
corruption. Be not an Advocate for thy Vices, nor call for many
Hour-Glasses to justify thy imperfections. Think not that always good
which thou thinkest thou canst always make good, nor that concealed
which the Sun doth not behold. That which the Sun doth not now see, will
be visible when the Sun is out, and the Stars are fallen from Heaven.
Mean while there is no darkness unto Conscience; which can see without
Light, and in the deepest obscurity give a clear Draught of things,
which the Cloud of dissimulation hath conceal'd from all eyes. There is
a natural standing Court within us, examining, acquitting, and
condemning at the Tribunal of ourselves, wherein iniquities have their
natural Theta's and no nocent is absolved by the verdict of himself. And
therefore although our transgressions shall be tryed at the last bar,
the process need not be long: for the Judge of all knoweth all, and
every Man will nakedly know himself. And when so few are like to plead
not Guilty, the Assize must soon have an end.
[Sidenote: SECT. 23]
Comply with some humours, bear with others, but serve none. Civil
complacency consists with decent honesty: Flattery is a Juggler, and no
Kin unto Sincerity. But while thou maintainest the plain path, and
scornest to flatter others, fall not into self Adulation, and become not
thine own Parasite. Be deaf unto thy self, and be not betrayed at home.
Self-credulity, pride, and levity lead unto self-Idolatry. There is no
_Damocles_ like unto self opinion, nor any _Siren_ to our own fawning
Conceptions. To magnify our minor things, or hug ourselves in our
apparitions; to afford a credulous Ear unto the clawing suggestions of
fancy; to pass our days in painted mistakes of our selves; and though we
behold our own blood, to think ourselves the sons of _Jupiter_;[335] are
blandishments of self love, worse than outward delusion. By this
Imposture Wise Men sometimes are Mistaken in their Elevation, and look
above themselves. And Fools, which are Antipodes unto the Wise, conceive
themselves to be but their _Periœci_, and in the same parallel with
them.
[335] As _Alexander_ the Great did.
[Sidenote: SECT. 24]
Be not a _Hercules furens_ abroad, and a Poltron within thy self. To
chase our Enemies out of the Field, and be led captive by our Vices; to
beat down our Foes, and fall down to our Concupiscences; are Solecisms
in Moral Schools, and no Laurel attends them. To well manage our
Affections, and wild Horses of _Plato_, are the highest Circenses; and
the noblest Digladiation is in the Theater of our selves; for therein
our inward Antagonists, not only like common Gladiators, with ordinary
Weapons and down right Blows make at us, but also like Retiary and
Laqueary Combatants, with Nets, Frauds, and Entanglements, fall upon us.
Weapons for such combats are not to be forged at _Lipara_: _Vulcan's_
Art doth nothing in this internal Militia; wherein not the Armour of
_Achilles_, but the Armature of _St. Paul_, gives the Glorious day, and
Triumphs not Leading up into Capitols, but up into the highest Heavens.
And therefore while so many think it the only valour to command and
master others, study thou the Dominion of thy self, and quiet thine own
Commotions. Let Right Reason be thy _Lycurgus_, and lift up thy hand
unto the Law of it; move by the Intelligences of the superiour
Faculties, not by the Rapt of Passion, nor merely by that of Temper and
Constitution. They who are merely carried on by the Wheel of such
Inclinations, without the Hand and Guidance of Sovereign Reason, are but
the Automatous part of mankind, rather lived than living, or at least
under-living themselves.
[Sidenote: SECT. 25]
Let not Fortune, which hath no name in Scripture, have any in thy
Divinity. Let Providence, not Chance, have the honour of thy
acknowledgments, and be thy _Œdipus_ in Contingences. Mark well the
Paths and winding Ways thereof; but be not too wise in the Construction,
or sudden in the Application. The Hand of Providence writes often by
Abbreviatures, Hieroglyphicks or short Characters, which, like the
Laconism on the Wall, are not to be made out but by a Hint or Key from
that Spirit which indited them. Leave future occurrences to their
uncertainties, think that which is present thy own; And since 'tis
easier to foretell an Eclipse, than a foul Day at some distance, Look
for little Regular below. Attend with patience the uncertainty of
Things, and what lieth yet unexerted in the Chaos of Futurity. The
uncertainty and ignorance of Things to come makes the World new unto us
by unexpected Emergences; whereby we pass not our days in the trite road
of affairs affording no Novity; for the novellizing Spirit of Man lives
by variety, and the new Faces of Things.
[Sidenote: SECT. 26]
Though a contented Mind enlargeth the dimension of little things; and
unto some 'tis Wealth enough not to be Poor; and others are well
content, if they be but Rich enough to be Honest, and to give every Man
his due: yet fall not into that obsolete Affectation of Bravery to throw
away thy Money, and to reject all Honours or Honourable stations in this
courtly and splendid World. Old Generosity is superannuated, and such
contempt of the World out of date. No Man is now like to refuse the
favour of great ones, or be content to say unto Princes, stand out of my
Sun. And if any there be of such antiquated Resolutions, they are not
like to be tempted out of them by great ones; and 'tis fair if they
escape the name of Hypocondriacks from the Genius of latter times, unto
whom contempt of the World is the most contemptible opinion, and to be
able, like _Bias_, to carry all they have about them were to be the
eighth Wise-man. However, the old tetrick Philosophers look'd always
with Indignation upon such a Face of Things; and observing the unnatural
current of Riches, Power, and Honour in the World, and withal the
imperfection and demerit of persons often advanced unto them, were
tempted into angry Opinions, that Affairs were ordered more by Stars
than Reason, and that things went on rather by Lottery, than Election.
[Sidenote: SECT. 27]
If thy Vessel be but small in the Ocean of this World, if Meanness of
Possessions be thy allotment upon Earth, forget not those Virtues which
the great disposer of all bids thee to entertain from thy Quality and
Condition, that is, Submission, Humility, Content of mind, and Industry.
Content may dwell in all Stations. To be low, but above contempt, may be
high enough to be Happy. But many of low Degree may be higher than
computed, and some Cubits above the common Commensuration; for in all
States Virtue gives Qualifications, and Allowances, which make out
defects. Rough Diamonds are sometimes mistaken for Pebbles, and Meanness
may be Rich in Accomplishments, which Riches in vain desire. If our
merits be above our Stations, if our intrinsecal Value be greater than
what we go for, or our Value than our Valuation, and if we stand higher
in God's, than in the Censor's Book; it may make some equitable balance
in the inequalities of this World, and there may be no such vast Chasm
or Gulf between disparities as common Measures determine. The Divine Eye
looks upon high and low differently from that of Man. They who seem to
stand upon _Olympus_, and high mounted unto our eyes, may be but in the
Valleys, and low Ground unto his; for he looks upon those as highest who
nearest approach his Divinity, and upon those as lowest who are farthest
from it.
[Sidenote: SECT. 28]
When thou lookest upon the Imperfections of others, allow one Eye for
what is Laudable in them, and the balance they have from some
excellency, which may render them considerable. While we look with fear
or hatred upon the Teeth of the Viper, we may behold his Eye with love.
In venemous Natures something may be amiable: Poysons afford
Antipoysons: nothing is totally, or altogether uselessly bad. Notable
Virtues are sometimes dashed with notorious Vices, and in some vicious
tempers have been found illustrious Acts of Virtue; which makes such
observable worth in some actions of king _Demetrius_, _Antonius_, and
_Ahab_, as are not to be found in the same kind in _Aristides_, _Numa_,
or _David_. Constancy, Generosity, Clemency, and Liberality, have been
highly conspicuous in some Persons not markt out in other concerns for
Example or Imitation. But since Goodness is exemplary in all, if others
have not our Virtues, let us not be wanting in theirs, nor scorning them
for their Vices whereof we are free, be condemned by their Virtues,
wherein we are deficient. There is Dross, Alloy, and Embasement in all
human Temper; and he flieth without Wings, who thinks to find Ophyr or
pure Metal in any. For perfection is not like Light center'd in any one
body, but like the dispersed Seminalities of Vegetables at the Creation
scattered through the whole Mass of the Earth, no place producing all
and almost all some. So that 'tis well, if a perfect Man can be made out
of many Men, and to the Perfect Eye of God even out of Mankind. Time,
which perfects some Things, imperfects also others. Could we intimately
apprehend the Ideated Man, and as he stood in the intellect of God upon
the first exertion by Creation, we might more narrowly comprehend our
present Degeneration, and how widely we are fallen from the pure
Exemplar and Idea of our Nature: for after this corruptive Elongation
from a primitive and pure Creation, we are almost lost in Degeneration;
and _Adam_ hath not only fallen from his Creator, but we ourselves from
_Adam_, our Tycho and primary Generator.
[Sidenote: SECT. 29]
Quarrel not rashly with Adversities not yet understood; and overlook not
the Mercies often bound up in them. For we consider not sufficiently the
good of Evils, nor fairly compute the Mercies of Providence in things
afflictive at first hand. The famous _Andreas Doria_ being invited to a
feast by _Aloysio Fieschi_ with design to Kill him, just the night
before, fell mercifully into a fit of the Gout and so escaped that
mischief. When _Cato_ intended to Kill himself, from a blow which he
gave his servant, who would not reach his Sword unto him, his Hand so
swell'd that he had much ado to Effect his design. Hereby any one but a
resolved Stoick might have taken a fair hint of consideration, and that
some merciful Genius would have contrived his preservation. To be
sagacious in such intercurrences is not Superstition, but wary and pious
Discretion: and to contemn such hints were to be deaf unto the speaking
hand of God, wherein _Socrates_ and _Cardan_ would hardly have been
mistaken.
[Sidenote: SECT. 30]
Break not open the gate of Destruction, and make no haste or bustle unto
Ruin. Post not heedlessly on unto the _non ultra_ of Folly, or precipice
of Perdition. Let vicious ways have their Tropicks and Deflexions, and
swim in the Waters of Sin but as in the _Asphaltick_ Lake, though
smeared and defiled, not to sink to the bottom. If thou hast dipt thy
foot in the Brink, yet venture not over _Rubicon_. Run not into
Extremities from whence there is no regression. In the vicious ways of
the World it mercifully falleth out that we become not extempore wicked,
but it taketh some time and pains to undo ourselves. We fall not from
Virtue, like _Vulcan_ from Heaven, in a day. Bad Dispositions require
some time to grow into bad Habits, bad Habits must undermine good, and
often repeated acts make us habitually evil: so that by gradual
depravations, and while we are but staggeringly evil, we are not left
without Parentheses of considerations, thoughtful rebukes, and merciful
interventions, to recal us unto ourselves. For the Wisdom of God hath
methodiz'd the course of things unto the best advantage of goodness, and
thinking Considerators overlook not the tract thereof.
[Sidenote: Sect. 31]
Since Men and Women have their proper Virtues and Vices, and even Twins
of different sexes have not only distinct coverings in the Womb, but
differing qualities and Virtuous Habits after; transplace not their
Proprieties, and confound not their Distinctions. Let Masculine and
feminine accomplishments shine in their proper Orbs, and adorn their
Respective subjects. However unite not the Vices of both Sexes in one;
be not Monstrous in Iniquity, nor Hermaphroditically Vitious.
[Sidenote: Sect. 32]
If generous Honesty, Valour, and plain Dealing, be the Cognisance of
thy Family or Characteristick of thy Country, hold fast such
inclinations suckt in with thy first Breath, and which lay in the Cradle
with thee. Fall not into transforming degenerations, which under the old
name create a new Nation. Be not an Alien in thine own Nation; bring not
_Orontes_ into _Tiber_; learn the Virtues not the Vices of thy foreign
Neighbours, and make thy imitation by discretion not contagion. Feel
something of thyself in the noble Acts of thy Ancestors, and find in
thine own Genius that of thy Predecessors. Rest not under the Expired
merits of others, shine by those of thy own. Flame not like the central
fire which enlightneth no Eyes, which no Man seeth, and most men think
there's no such thing to be seen. Add one Ray unto the common Lustre;
add not only to the Number but the Note of thy Generation; and prove not
a Cloud but an Asterisk in thy Region.
[Sidenote: SECT. 33]
Since thou hast an Alarum in thy Breast, which tells thee thou hast a
Living Spirit in thee above two thousand times in an hour; dull not away
thy Days in sloathful supinity and the tediousness of doing nothing. To
strenuous Minds there is an inquietude in overquietness, and no
laboriousness in labour; and to tread a mile after the slow pace of a
Snail, or the heavy measures of the Lazy of Brazilia, were a most tiring
Pennance, and worse than a race of some furlongs at the Olympicks. The
rapid courses of the heavenly bodies are rather imitable by our
Thoughts, than our corporeal Motions; yet the solemn motions of our
lives amount unto a greater measure than is commonly apprehended. Some
few men have surrounded the Globe of the Earth; yet many in the set
Locomotions and movements of their days have measured the circuit of it,
and twenty thousand miles have been exceeded by them. Move circumspectly
not meticulously, and rather carefully sollicitous than anxiously
sollicitudinous. Think not there is a Lyon in the way, nor walk with
Leaden Sandals in the paths of Goodness; but in all Virtuous motions let
Prudence determine thy measures. Strive not to run like _Hercules_ a
furlong in a breath: Festination may prove Precipitation; Deliberating
delay may be wise cunctation, and slowness no sloathfulness.
[Sidenote: SECT. 34]
Since virtuous actions have their own Trumpets, and without any noise
from thy self will have their resound abroad; busy not thy best Member
in the Encomium of thy self. Praise is a debt we owe unto the Virtues of
others, and due unto our own from all, whom Malice hath not made Mutes,
or Envy struck Dumb. Fall not however into the common prevaricating way
of self commendation and boasting, by denoting the imperfections of
others. He who discommendeth others obliquely commendeth himself. He who
whispers their infirmities proclaims his own Exemption from them; and
consequently says, I am not as this Publican, or _Hic Niger_,[336] whom
I talk of. Open ostentation and loud vain-glory is more tolerable than
this obliquity, as but containing some Froath, no Ink, as but consisting
of a personal piece of folly, nor complicated with uncharitableness.
Superfluously we seek a precarious applause abroad: every good Man hath
his plaudite within himself; and though his Tongue be silent, is not
without loud Cymbals in his Breast. Conscience will become his
Panegyrist, and never forget to crown and extol him unto himself.
[336] Hic niger est, hunc tu Romane caveto. _Horace._
[Sidenote: SECT. 35]
Bless not thy self only that thou wert born in _Athens_;[337] but among
thy multiplyed acknowledgments lift up one hand unto Heaven, that thou
wert born of Honest Parents, that Modesty, Humility, Patience, and
Veracity lay in the same Egg, and came into the World with thee. From
such foundations thou may'st be Happy in a Virtuous precocity, and make
an early and long walk in Goodness; so may'st thou more naturally feel
the contrariety of Vice unto Nature, and resist some by the Antidote of
thy Temper. As Charity covers, so Modesty preventeth a multitude of
sins; withholding from noon day Vices and brazen-brow'd Iniquities, from
sinning on the house-top, and painting our follies with the rays of the
Sun. Where this Virtue reigneth, though Vice may show its Head, it
cannot be in its Glory: where shame of sin sets, look not for Virtue to
arise; for when Modesty taketh Wing, _Astræa_[338] goes soon after.
[337] As _Socrates_ did. _Athens_ a place of Learning and Civility.
[338] _Astræa_ Goddess of justice and consequently of all virtue.
[Sidenote: SECT. 36]
The Heroical vein of Mankind runs much in the Souldiery, and couragious
part of the World; and in that form we oftenest find Men above Men.
History is full of the gallantry of that Tribe; and when we read their
notable Acts, we easily find what a difference there is between a Life
in _Plutarch_ and in _Laërtius_. Where true Fortitude dwells, Loyalty,
Bounty, Friendship, and Fidelity, may be found. A man may confide in
persons constituted for noble ends, who dare do and suffer, and who have
a Hand to burn for their Country and their Friend. Small and creeping
things are the product of petty Souls. He is like to be mistaken, who
makes choice of a covetous Man for a Friend, or relieth upon the Reed of
narrow and poltron Friendship. Pityful things are only to be found in
the cottages of such Breasts; but bright Thoughts, clear Deeds,
Constancy, Fidelity, Bounty, and generous Honesty are the Gems of noble
Minds; wherein, to derogate from none, the true Heroick English
Gentleman hath no Peer.
PART II
[Sidenote: SECT. 1]
Punish not thy self with Pleasure; Glut not thy sense with palative
Delights; nor revenge the contempt of Temperance by the penalty of
Satiety. Were there an Age of delight or any pleasure durable, who would
not honour _Volupia_? but the Race of Delight is short, and Pleasures
have mutable faces. The pleasures of one age are not pleasures in
another, and their Lives fall short of our own. Even in our sensual
days, the strength of delight is in its seldomness or rarity, and sting
in its satiety: Mediocrity is its Life, and immoderacy its Confusion.
The Luxurious Emperors of old inconsiderately satiated themselves with
the dainties of Sea and Land, till, wearied through all varieties, their
refections became a study unto them, and they were fain to feed by
Invention. Novices in true Epicurism! which by mediocrity, paucity,
quick and healthful Appetite, makes delights smartly acceptable; whereby
_Epicurus_ himself found _Jupiter's_ brain[339] in a piece of
Cytheridian Cheese, and the Tongues of Nightingals in a dish of Onyons.
Hereby healthful and temperate poverty hath the start of nauseating
Luxury; unto whose clear and naked appetite every meal is a feast, and
in one single dish the first course of _Metellus_;[340] who are cheaply
hungry, and never loose their hunger, or advantage of a craving appetite,
because obvious food contents it; while _Nero_,[341] half famish'd, could
not feed upon a piece of Bread, and lingring after his snowed water,
hardly got down an ordinary cup of Calda.[342] By such circumscriptions
of pleasure the contemned Philosophers reserved unto themselves the secret
of Delight, which the _Helluo's_ of those days lost in their exorbitances.
In vain we study Delight: It is at the command of every sober Mind, and in
every sense born with us: but Nature, who teacheth us the rule of pleasure,
instructeth also in the bounds thereof, and where its line expireth. And
therefore Temperate Minds, not pressing their pleasures until the sting
appeareth, enjoy their contentations contentedly, and without regret,
and so escape the folly of excess, to be pleased unto displacency.
[339] _Cerebrum Jovis_, for a delicious bit.
[340] _Metellus_ his riotous Pontifical Supper, the great variety
whereat is to be seen in _Macrobius_.
[341] _Nero_ in his flight. _Sueton._
[342] _Caldæ gelidæque minister._
[Sidenote: SECT. 2]
Bring candid Eyes unto the perusal of mens works, and let not _Zoilism_
or Detraction blast well intended labours. He that endureth no faults in
mens writings must only read his own, wherein for the most part all
appeareth White. Quotation mistakes, inadvertency, expedition, and human
Lapses may make not only Moles but Warts in Learned Authors, who
notwithstanding being judged by the capital matter admit not of
disparagement. I should unwillingly affirm that Cicero was but slightly
versed in _Homer_, because in his work _de Gloria_ he ascribed those
verses unto _Ajax_, which were delivered by _Hector_. What if _Plautus_
in the account of _Hercules_ mistaketh nativity for conception? Who
would have mean thoughts of _Apollinaris Sidonius_, who seems to mistake
the river _Tigris_ for _Euphrates_; and though a good Historian and
learned Bishop of _Auvergne_ had the misfortune to be out in the Story
of _David_, making mention of him when the Ark was sent back by the
_Philistins_ upon a Cart; which was before his time. Though I have no
great opinion of _Machiavel's_ learning, yet I shall not presently say,
that he was but a Novice in Roman History, because he was mistaken in
placing _Commodus_ after the Emperour _Severus_. Capital Truths are to
be narrowly eyed, collateral Lapses and circumstantial deliveries not to
be too strictly sifted. And if the substantial subject be well forged
out, we need not examine the sparks, which irregularly fly from it.
[Sidenote: SECT. 3]
Let well weighed Considerations, not stiff and peremptory Assumptions,
guide thy discourses, Pen, and Actions. To begin or continue our works
like _Trismegistus_ of old, _verum certè verum atque verissimum
est_,[343] would sound arrogantly unto present Ears in this strict
enquiring Age, wherein, for the most part, Probably, and Perhaps, will
hardly serve to mollify the Spirit of captious Contradictors. If
_Cardan_ saith that a Parrot is a beautiful Bird, _Scaliger_ will set
his Wits o' work to prove it a deformed Animal. The Compage of all
Physical Truths is not so closely jointed, but opposition may find
intrusion, nor always so closely maintained, as not to suffer attrition.
Many Positions seem quodlibetically constituted, and like a _Delphian_
blade will cut on both sides. Some Truths seem almost Falshoods, and
some Falshoods almost Truths; wherein Falshood and Truth seem almost
æquilibriously stated, and but a few grains of distinction to bear down
the ballance. Some have digged deep, yet glanced by the Royal Vein; and
a man may come unto the _Pericardium_, but not the Heart of Truth.
Besides, many things are known, as some are seen, that is by Parallaxis,
or at some distance from their true and proper beings, the superficial
regard of things having a different aspect from their true and central
Natures. And this moves sober Pens unto suspensory and timorous
assertions, nor presently to obtrude them as _Sibyls_ leaves, which
after considerations may find to be but folious apparances, and not the
central and vital interiors of truth.
[343] _In Tabula Smaragdina._
[Sidenote: SECT. 4]
Value the Judicious, and let not mere acquests in minor parts of
Learning gain thy preexistimation. 'Tis an unjust way of compute to
magnify a weak Head for some Latin abilities, and to undervalue a solid
Judgment, because he knows not the genealogy of _Hector_. When that
notable King of _France_[344] would have his son to know but one
sentence in Latin, had it been a good one, perhaps it had been enough.
Natural parts and good Judgments rule the World. States are not governed
by Ergotisms. Many have Ruled well who could not perhaps define a
Commonwealth, and they who understand not the Globe of the Earth command
a great part of it. Where natural Logick prevails not, Artificial too
often faileth. Where Nature fills the Sails, the Vessel goes smoothly
on, and when Judgment is the Pilot, the Ensurance need not be high. When
Industry builds upon Nature, we may expect Pyramids: where that
foundation is wanting, the structure must be low. They do most by Books,
who could do much without them; and he that chiefly ows himself unto
himself is the substantial Man.
[344] Lewis the Eleventh. _Qui nescit dissimulare nescit Regnare._
[Sidenote: SECT. 5]
Let thy Studies be as free as thy Thoughts and Contemplations: but fly
not only upon the wings of Imagination; Joyn Sense unto Reason, and
Experiment unto Speculation, and so give life unto Embryon Truths, and
Verities yet in their Chaos. There is nothing more acceptable unto the
Ingenious World, than this noble Eluctation of Truth; wherein, against
the tenacity of Prejudice and Prescription, this Century now prevaileth.
What Libraries of new Volumes aftertimes will behold, and in what a new
World of Knowledge the eyes of our posterity may be happy, a few Ages
may joyfully declare; and is but a cold thought unto those, who cannot
hope to behold this Exantlation of Truth, or that obscured Virgin half
out of the Pit. Which might make some content with a commutation of the
time of their lives, and to commend the Fancy of the _Pythagorean_
metempsychosis; whereby they might hope to enjoy this happiness in their
third or fourth selves, and behold that in _Pythagoras_, which they now
but foresee in _Euphorbus_.[345] The World, which took but six days to
make, is like to take six thousand to make out: mean while old Truths
voted down begin to resume their places, and new ones arise upon us;
wherein there is no comfort in the happiness of _Tully's_ Elizium[346],
any satisfaction from the Ghosts of the Ancients, who knew so little of
what is now well known. Men disparage not Antiquity, who prudently exalt
new Enquiries, and make not them the Judges of Truth, who were but
fellow Enquirers of it. Who can but magnify the Endeavors of
_Aristotle_, and the noble start which Learning had under him; or less
than pitty the slender progression made upon such advantages? While many
Centuries were lost in repetitions and transcriptions sealing up the
Book of Knowledge. And therefore rather than to swell the leaves of
Learning by fruitless Repetitions, to sing the same Song in all Ages,
nor adventure at Essays beyond the attempt of others, many would be
content that some would write like _Helmont_ and _Paracelsus_; and be
willing to endure the monstrosity of some opinions, for divers singular
notions requiting such aberrations.
[345] _Ipse ego, nam memini, Trojani in tempore belli
Panthoides Euphorbus eram._
[346] Who comforted himself that he should there converse with the old
Philosophers.
[Sidenote: SECT. 6]
Despise not the obliquities of younger ways, nor despair of better
things whereof there is yet no prospect. Who would imagine that
_Diogenes_, who in his younger days was a falsifier of Money, should in
the after course of his life be so great a contemner of Metal? Some
Negros who believe the Resurrection, think that they shall Rise
white.[347] Even in this life Regeneration may imitate Resurrection, our
black and vitious tinctures may wear off, and goodness cloath us with
candour. Good admonitions Knock not always in vain. There will be signal
Examples of God's mercy, and the Angels must not want their charitable
Rejoyces for the conversion of lost Sinners. Figures of most Angles do
nearest approach unto Circles, which have no Angles at all. Some may be
near unto goodness, who are conceived far from it, and many things
happen, not likely to ensue from any promises of Antecedencies. Culpable
beginnings have found commendable conclusions, and infamous courses
pious retractations. Detestable Sinners have proved exemplary Converts
on Earth, and may be Glorious in the Apartment of _Mary Magdalen_ in
Heaven. Men are not the same through all divisions of their Ages. Time,
Experience, self Reflexions, and God's mercies make in some
well-temper'd minds a kind of translation before Death, and Men to
differ from themselves as well as from other Persons. Hereof the old
World afforded many Examples to the infamy of latter Ages, wherein Men
too often live by the rule of their inclinations; so that, without any
astral prediction, the first day gives the last,[348] Men are commonly
as they were, or rather, as bad dispositions run into worser habits, the
Evening doth not crown, but sowerly conclude the Day.
[347] Mandelslo.
[348] _Primusque dies dedit extremum._
[Sidenote: SECT. 7]
If the Almighty will not spare us according to his merciful capitulation
at _Sodom_, if his Goodness please not to pass over a great deal of Bad
for a small pittance of Good, or to look upon us in the Lump; there is
slender hope for Mercy, or sound presumption of fulfilling half his
Will, either in Persons or Nations: they who excel in some Virtues being
so often defective in others; few Men driving at the extent and
amplitude of Goodness, but computing themselves by their best parts, and
others by their worst, are content to rest in those Virtues, which
others commonly want. Which makes this speckled Face of Honesty in the
World; and which was the imperfection of the old Philosophers and great
pretenders unto Virtue, who well declining the gaping Vices of
Intemperance, Incontinency, Violence and Oppression, were yet blindly
peccant in iniquities of closer faces, were envious, malicious,
contemners, scoffers, censurers, and stufft with Vizard Vices, no less
depraving the Ethereal particle and diviner portion of Man. For Envy,
Malice, Hatred, are the qualities of _Satan_, close and dark like
himself; and where such brands smoak the Soul cannot be White. Vice may
be had at all prices; expensive and costly iniquities, which make the
noise, cannot be every Man's sins: but the soul may be foully inquinated
at a very low rate, and a Man may be cheaply vitious, to the perdition
of himself.
[Sidenote: SECT. 8]
Opinion rides upon the neck of Reason, and Men are Happy, Wise, or
Learned, according as that Empress shall set them down in the Register
of Reputation. However weigh not thyself in the scales of thy own
opinion, but let the Judgment of the Judicious be the Standard of thy
Merit. Self-estimation is a flatterer too readily intitling us unto
Knowledge and Abilities, which others sollicitously labour after, and
doubtfully think they attain. Surely such confident tempers do pass
their days in best tranquility, who, resting in the opinion of their own
abilities, are happily gull'd by such contentation; wherein Pride,
Self-conceit, Confidence, and Opiniatrity will hardly suffer any to
complain of imperfection. To think themselves in the right, or all that
right, or only that, which they do or think, is a fallacy of high
content; though others laugh in their sleeves, and look upon them as in
a deluded state of Judgment. Wherein notwithstanding 'twere but a civil
piece of complacency to suffer them to sleep who would not wake, to let
them rest in their securities, nor by dissent or opposition to stagger
their contentments.
[Sidenote: SECT. 9]
Since the Brow speaks often true, since Eyes and Noses have Tongues, and
the countenance proclaims the Heart and inclinations; let observation so
far instruct thee in Physiognomical lines, as to be some Rule for thy
distinction, and Guide for thy affection unto such as look most like
Men. Mankind, methinks, is comprehended in a few Faces, if we exclude
all Visages, which any way participate of Symmetries and Schemes of Look
common unto other Animals. For as though Man were the extract of the
World, in whom all were _in coagulato_, which in their forms were _in
soluto_, and at Extension; we often observe that Men do most act those
Creatures, whose constitution, parts, and complexion do most predominate
in their mixtures. This is a corner-stone in Physiognomy, and holds some
Truth not only in particular Persons but also in whole Nations. There
are therefore Provincial Faces, National Lips and Noses, which testify
not only the Natures of those Countries, but of those which have them
elsewhere. Thus we may make _England_ the whole Earth, dividing it not
only into _Europe_, _Asia_, _Africa_, but the particular Regions
thereof, and may in some latitude affirm, that there are _Ægyptians_,
_Scythians_, _Indians_ among us; who though born in _England_, yet carry
the Faces and Air of those Countries, and are also agreeable and
correspondent unto their Natures. Faces look uniformly unto our Eyes:
How they appear unto some Animals of a more piercing or differing sight,
who are able to discover the inequalities, rubbs, and hairiness of the
Skin, is not without good doubt. And therefore in reference unto Man,
_Cupid_ is said to be blind. Affection should not be too sharp-Eyed, and
Love is not to be made by magnifying Glasses. If things were seen as
they truly are, the beauty of bodies would be much abridged. And
therefore the wise Contriver hath drawn the pictures and outsides of
things softly and amiably unto the natural Edge of our Eyes, not leaving
them able to discover those uncomely asperities, which make
Oyster-shells in good Faces, and Hedghoggs even in _Venus's_ moles.
[Sidenote: SECT. 10]
Court not Felicity too far, and weary not the favorable hand of Fortune.
Glorious actions have their times, extent, and _non ultra's_. To put no
end unto Attempts were to make prescription of Successes, and to bespeak
unhappiness at the last. For the Line of our Lives is drawn with white
and black vicissitudes, wherein the extremes hold seldom one complexion.
That _Pompey_ should obtain the sirname of Great at twenty five years,
that Men in their young and active days should be fortunate and perform
notable things, is no observation of deep wonder, they having the
strength of their fates before them, nor yet acted their parts in the
World, for which they were brought into it: whereas Men of years,
matured for counsels and designs, seem to be beyond the vigour of their
active fortunes, and high exploits of life, providentially ordained unto
Ages best agreeable unto them. And therefore many brave men finding
their fortune grow faint, and feeling its declination, have timely
withdrawn themselves from great attempts, and so escaped the ends of
mighty Men, disproportionable to their beginnings. But magnanimous
thoughts have so dimmed the Eyes of many, that forgetting the very
essence of Fortune, and the vicissitude of good and evil, they apprehend
no bottom in felicity; and so have been still tempted on unto mighty
Actions, reserved for their destructions. For Fortune lays the Plot of
our Adversities in the foundation of our Felicities, blessing us in the
first quadrate, to blast us more sharply in the last. And since in the
highest felicities there lieth a capacity of the lowest miseries, she
hath this advantage from our happiness to make us truly miserable. For
to become acutely miserable we are to be first happy. Affliction smarts
most in the most happy state, as having somewhat in it of _Bellisarius_
at Beggers bush, or _Bajazet_ in the grate. And this the fallen Angels
severely understand, who having acted their first part in Heaven, are
made sharply miserable by transition, and more afflictively feel the
contrary state of Hell.
[Sidenote: SECT. 11]
Carry no careless Eye upon the unexpected scenes of things; but ponder
the acts of Providence in the publick ends of great and notable Men, set
out unto the view of all for no common _memorandums_. The Tragical Exits
and unexpected periods of some eminent Persons cannot but amuse
considerate Observators; wherein notwithstanding most men seem to see by
extramission, without reception or self-reflexion, and conceive
themselves unconcerned by the fallacy of their own Exemption: Whereas
the Mercy of God hath singled out but few to be the signals of his
Justice, leaving the generality of Mankind to the pædagogy of Example.
But the inadvertency of our Natures not well apprehending this favorable
method and merciful decimation, and that he sheweth in some what others
also deserve; they entertain no sense of his Hand beyond the stroak of
themselves. Whereupon the whole becomes necessarily punished, and the
contracted Hand of God extended unto universal Judgments: from whence
nevertheless the stupidity of our tempers receives but faint
impressions, and in the most Tragical state of times holds but starts of
good motions. So that to continue us in goodness there must be iterated
returns of misery, and a circulation in afflictions is necessary. And
since we cannot be wise by warnings, since Plagues are insignificant,
except we be personally plagued, since also we cannot be punish'd unto
Amendment by proxy or commutation, nor by vicinity, but contaction;
there is an unhappy necessity that we must smart in our own Skins, and
the provoked arm of the Almighty must fall upon ourselves. The capital
sufferings of others are rather our monitions than acquitments. There is
but one who died salvifically for us, and able to say unto Death,
hitherto shalt thou go and no farther; only one enlivening Death, which
makes Gardens of Graves, and that which was sowed in Corruption to arise
and flourish in Glory: when Death it self shall dye, and living shall
have no Period, when the damned shall mourn at the funeral of Death,
when Life not Death shall be the wages of sin, when the second Death
shall prove a miserable Life, and destruction shall be courted.
[Sidenote: SECT. 12]
Although their Thoughts may seem too severe, who think that few ill
natur'd Men go to heaven; yet it may be acknowledged that good natur'd
Persons are best founded for that place; who enter the World with good
Dispositions, and natural Graces, more ready to be advanced by
impressions from above, and christianized unto pieties; who carry about
them plain and down right dealing Minds, Humility, Mercy, Charity, and
Virtues acceptable unto God and Man. But whatever success they may have
as to Heaven, they are the acceptable Men on Earth, and happy is he who
hath his quiver full of them for his Friends. These are not the Dens
wherein Falshood lurks, and Hypocrisy hides its Head, wherein
Frowardness makes its Nest, or where Malice, Hard-heartedness, and
Oppression love to dwell; not those by whom the Poor get little, and the
Rich some time loose all; Men not of retracted Looks, but who carry
their Hearts in their Faces, and need not to be look'd upon with
perspectives; not sordidly or mischievously ingrateful; who cannot learn
to ride upon the neck of the afflicted, nor load the heavy laden, but
who keep the temple of _Janus_ shut by peaceable and quiet tempers; who
make not only the best Friends, but the best Enemies, as easier to
forgive than offend, and ready to pass by the second offence, before
they avenge the first; who make natural Royalists, obedient Subjects,
kind and merciful Princes, verified in our own, one of the best natur'd
Kings of this Throne. Of the old Roman Emperours the best were the best
natur'd; though they made but a small number, and might be writ in a
Ring. Many of the rest were as bad Men as Princes; Humorists rather than
of good humors, and of good natural parts, rather than of good natures:
which did but arm their bad inclinations, and make them wittily wicked.
[Sidenote: SECT. 13]
With what shift and pains we come into the World we remember not; but
'tis commonly found no easy matter to get out of it. Many have studied
to exasperate the ways of Death, but fewer hours have been spent to
soften that necessity. That the smoothest way unto the grave is made by
bleeding, as common opinion presumeth, beside the sick and fainting
Languors which accompany that effusion, the experiment in _Lucan_ and
_Seneca_ will make us doubt; under which the noble Stoick so deeply
laboured, that, to conceal his affliction, he was fain to retire from
the sight of his Wife, and not ashamed to implore the merciful hand of
his Physician to shorten his misery therein. _Ovid_,[349] the old
Heroes, and the Stoicks, who were so afraid of drowning, as dreading
thereby the extinction of their Soul, which they conceived to be a Fire,
stood probably in fear of an easier way of Death; wherein the Water,
entring the possessions of Air, makes a temperate suffocation, and kills
as it were without a fever. Surely many, who have had the Spirit to
destroy themselves, have not been ingenious in the contrivance thereof.
'Twas a dull way practised by _Themistocles_[350], overwhelm himself
with Bulls-blood, who, being an _Athenian_, might have held an easier
Theory of Death from the state potion of his Country; from which
_Socrates_ in _Plato_ seemed not to suffer much more than from the fit
of an Ague. _Cato_ is much to be pitied, who mangled himself with
poyniards; and _Hannibal_ seems more subtle, who carried his delivery,
not in the point but the pummel[351] of his Sword.
[349] _Demito naufragium, mors mihi munus erit._
[350] _Plutarch._
[351] Pummel, wherein he is said to have carried something, whereby
upon a struggle or despair he might deliver himself from all
misfortunes.
The _Egyptians_ were merciful contrivers, who destroyed their
malefactors by Asps, charming their senses into an invincible sleep, and
killing as it were with _Hermes_ his Rod. The Turkish Emperour,[352]
odious for other Cruelty, was herein a remarkable Master of Mercy,
killing his Favorite in his sleep, and sending him from the shade into
the house of darkness. He who had been thus destroyed would hardly have
bled at the presence of his destroyer; when Men are already dead by
metaphor, and pass but from one sleep unto another, wanting herein the
eminent part of severity, to feel themselves to dye, and escaping the
sharpest attendant of Death, the lively apprehension thereof. But to
learn to dye is better than to study the ways of dying. Death will find
some ways to unty or cut the most Gordian Knots of Life, and make men's
miseries as mortal as themselves: whereas evil Spirits, as undying
Substances, are unseparable from their calamities; and therefore they
everlastingly struggle under their _Angustia's_, and bound up with
immortality can never get out of themselves.
[352] _Solyman._ Turkish history.
PART III
[Sidenote: SECT. 1]
'Tis hard to find a whole Age to imitate, or what Century to propose for
Example. Some have been far more approveable than others: but Virtue and
Vice, Panegyricks and Satyrs, scatteringly to be found in all. History
sets down not only things laudable, but abominable; things which should
never have been, or never have been known: So that noble patterns must
be fetched here and there from single Persons, rather than whole
Nations, and from all Nations, rather than any one. The World was early
bad, and the first sin the most deplorable of any. The younger World
afforded the oldest Men, and perhaps the Best and the Worst, when length
of days made virtuous habits Heroical and immoveable, vitious,
inveterate, and irreclaimable. And since 'tis said the imaginations of
their hearts were evil, only evil, and continually evil; it may be
feared that their sins held pace with their lives; and their Longevity
swelling their Impieties, the Longanimity of God would no longer endure
such vivacious abominations. Their Impieties were surely of a deep dye,
which required the whole Element of Water to wash them away, and
overwhelmed their memories with themselves; and so shut up the first
Windows of Time, leaving no Histories of those longevous generations,
when Men might have been properly Historians, when _Adam_ might have
read long Lectures unto _Methuselah_, and _Methuselah_ unto _Noah_. For
had we been happy in just Historical accounts of that unparallel'd
World, we might have been acquainted with Wonders; and have understood
not a little of the Acts and undertakings of _Moses_ his mighty Men, and
Men of renown of old; which might have enlarged our Thoughts, and made
the World older unto us. For the unknown part of time shortens the
estimation, if not the compute of it. What hath escaped our Knowledge
falls not under our Consideration, and what is and will be latent is
little better than non existent.
[Sidenote: SECT. 2]
Some things are dictated for our Instruction, some acted for our
Imitation, wherein 'tis best to ascend unto the highest conformity, and
to the honour of the Exemplar. He honours God who imitates him. For what
we virtuously imitate we approve and Admire; and since we delight not to
imitate Inferiors, we aggrandize and magnify those we imitate; since
also we are most apt to imitate those we love, we testify our affection
in our imitation of the Inimitable. To affect to be like may be no
imitation. To act, and not to be what we pretend to imitate, is but a
mimical conformation, and carrieth no Virtue in it. _Lucifer_ imitated
not God, when he said he would be like the Highest, and he imitated not
_Jupiter_, who counterfeited Thunder. Where Imitation can go no farther,
let Admiration step on, whereof there is no end in the wisest form of
Men. Even Angels and Spirits have enough to admire in their sublimer
Natures, Admiration being the act of the Creature and not of God, who
doth not Admire himself. Created Natures allow of swelling Hyperboles;
nothing can be said Hyperbolically of God, nor will his Attributes admit
of expressions above their own Exuperances. _Trismegistus_ his Circle,
whose center is every where, and circumference no where, was no
Hyperbole. Words cannot exceed, where they cannot express enough. Even
the most winged Thoughts fall at the setting out, and reach not the
portal of Divinity.
[Sidenote: SECT. 3]
In Bivious Theorems, and _Janus_-faced Doctrines, let Virtuous
considerations state the determination. Look upon Opinions as thou dost
upon the Moon, and chuse not the dark hemisphere for thy contemplation.
Embrace not the opacous and blind side of Opinions, but that which looks
most Luciferously or influentially unto Goodness. 'Tis better to think
that there are Guardian Spirits, than that there are no Spirits to Guard
us; that vicious Persons are Slaves, than that there is any servitude in
Virtue; that times past have been better than times present, than that
times were always bad, and that to be Men it sufficeth to be no better
than Men in all Ages, and so promiscuously to swim down the turbid
stream, and make up the grand confusion. Sow not thy understanding with
Opinions, which make nothing of Iniquities, and fallaciously extenuate
Transgressions. Look upon Vices and vicious Objects with Hyperbolical
Eyes, and rather enlarge their dimensions, that their unseen Deformities
may not escape thy sense, and their Poysonous parts and stings may
appear massy and monstrous unto thee; for the undiscerned Particles and
Atoms of Evil deceive us, and we are undone by the Invisibles of seeming
Goodness. We are only deceived in what is not discerned, and to Err is
but to be Blind or Dim-sighted as to some Perceptions.
[Sidenote: SECT. 4]
To be Honest in a right Line,[353] and Virtuous by Epitome, be firm unto
such Principles of Goodness, as carry in them Volumes of instruction and
may abridge thy Labour. And since instructions are many, hold close unto
those, whereon the rest depend. So may we have all in a few, and the Law
and the Prophets in a Rule, the Sacred Writ in Stenography, and the
Scripture in a Nut-Shell. To pursue the osseous and solid part of
Goodness, which gives Stability and Rectitude to all the rest; To settle
on fundamental Virtues, and bid early defiance unto Mother-vices, which
carry in their Bowels the seminals of other Iniquities, makes a short
cut in Goodness, and strikes not off an Head but the whole Neck of
_Hydra_. For we are carried into the dark Lake, like the _Ægyptian_
River into the Sea, by seven principal Ostiaries. The Mother-Sins of
that number are the Deadly engins of Evil Spirits that undo us, and even
evil Spirits themselves, and he who is under the Chains thereof is not
without a possession. _Mary Magdalene_ had more than seven Devils, if
these with their Imps were in her, and he who is thus possessed, may
literally be named _Legion_. Where such Plants grow and prosper, look
for no Champain or Region void of Thorns, but productions like the Tree
of _Goa_,[354] and Forrests of abomination.
[353] _Linea recta brevissima._
[354] _Arbor Goa de Ruyz_, or _ficus Indica_, whose branches send down
shoots which root in the ground, from whence there successively
rise others, till one Tree becomes a wood.
[Sidenote: SECT. 5]
Guide not the Hand of God, nor order the Finger of the Almighty, unto
thy will and pleasure; but sit quiet in the soft showers of Providence,
and Favourable distributions in this World, either to thyself or others.
And since not only Judgments have their Errands, but Mercies their
Commissions; snatch not at every Favour, nor think thy self passed by if
they fall upon thy Neighbour. Rake not up envious displacences at things
successful unto others, which the wise Disposer of all thinks not fit
for thy self. Reconcile the events of things unto both beings, that is,
of this World and the next: So will there not seem so many Riddles in
Providence, nor various inequalities in the dispensation of things
below. If thou dost not anoint thy Face, yet put not on sackcloth at the
felicities of others. Repining at the Good draws on rejoicing at the
evils of others, and so falls into that inhumane Vice,[355] for which so
few Languages have a name. The blessed Spirits above rejoice at our
happiness below: but to be glad at the evils of one another, is beyond
the malignity of Hell, and falls not on evil Spirits, who, though they
rejoice at our unhappiness, take no pleasure at the afflictions of their
own Society or of their fellow Natures. Degenerous Heads! who must be
fain to learn from such Examples, and to be Taught from the School of
Hell.
[355] Ἐπιχαιρεκακία.
[Sidenote: SECT. 6]
Grain not thy vicious stains, nor deepen those swart Tinctures, which
Temper, Infirmity, or ill habits have set upon thee; and fix not by
iterated depravations what time might Efface, or Virtuous washes
expunge. He, who thus still advanceth in Iniquity deepneth his deformed
hue; turns a Shadow into Night, and makes himself a _Negro_ in the black
Jaundice; and so becomes one of those Lost ones, the disproportionate
pores of whose Brains afford no entrance unto good Motions, but reflect
and frustrate all Counsels, Deaf unto the Thunder of the Laws, and Rocks
unto the Cries of charitable Commiserators. He who hath had the Patience
of _Diogenes_, to make Orations unto Statues, may more sensibly
apprehend how all Words fall to the Ground, spent upon such a surd and
Earless Generation of Men, stupid unto all Instruction, and rather
requiring an Exorcist, than an Orator for their Conversion.
[Sidenote: SECT. 7]
Burden not the back of _Aries_, _Leo_, or _Taurus,_ with thy faults; nor
make _Saturn_, _Mars_, or _Venus_, guilty of thy Follies. Think not to
fasten thy imperfections on the Stars, and so despairingly conceive thy
self under a fatality of being evil. Calculate thy self within, seek not
thy self in the Moon, but in thine own Orb or Microcosmical
Circumference. Let celestial aspects admonish and advertise, not
conclude and determine thy ways. For since good and bad stars moralize
not our Actions, and neither excuse or commend, acquit or condemn our
Good or Bad Deeds at the present or last Bar, since some are
Astrologically well disposed who are morally highly vicious; not
Celestial Figures, but Virtuous Schemes must denominate and state our
Actions. If we rightly understood the Names whereby God calleth the
Stars, if we knew his Name for the Dog-Star, or by what appellation
_Jupiter_, _Mars_, and _Saturn_ obey his Will; it might be a welcome
accession unto Astrology, which speaks great things, and is fain to make
use of appellations from Greek and Barbarick Systems. Whatever
Influences, Impulsions, or Inclinations there be from the Lights above,
it were a piece of wisdom to make one of those Wise men who overrule
their Stars,[356] and with their own Militia contend with the Host of
Heaven. Unto which attempt there want not Auxiliaries from the whole
strength of Morality, supplies from Christian Ethicks, influences also
and illuminations from above, more powerfull than the Lights of Heaven.
[356] _Sapiens dominabitur Astris._
[Sidenote: SECT. 8]
Confound not the distinctions of thy Life which Nature hath divided:
that is, Youth, Adolescence, Manhood, and old Age, nor in these divided
Periods, wherein thou art in a manner Four, conceive thyself but One.
Let every division be happy in its proper Virtues, nor one Vice run
through all. Let each distinction have its salutary transition, and
critically deliver thee from the imperfections of the former, so
ordering the whole, that Prudence and Virtue may have the largest
section. Do as a Child but when thou art a Child, and ride not on a Reed
at twenty. He who hath not taken leave of the follies of his Youth, and
in his maturer state scarce got out of that division, disproportionately
divideth his Days, crowds up the latter part of his Life, and leaves too
narrow a corner for the Age of Wisdom, and so hath room to be a Man
scarce longer than he hath been a Youth. Rather than to make this
confusion, anticipate the Virtues of Age, and live long without the
infirmities of it. So may'st thou count up thy Days as some do
_Adams_,[357] that is, by anticipation; so may'st thou be coetaneous
unto thy Elders, and a Father unto thy contemporaries.
[357] _Adam_ thought to be created in the State of Man, about thirty
years Old.
[Sidenote: SECT. 9]
While others are curious in the choice of good Air, and chiefly
sollicitous for healthful habitations, Study thou Conversation, and be
critical in thy Consortion. The aspects, conjunctions, and
configurations of the Stars, which mutually diversify, intend, or
qualify their influences, are but the varieties of their nearer or
farther conversation with one another, and like the Consortion of Men,
whereby they become better or worse, and even Exchange their Natures.
Since men live by Examples, and will be imitating something; order thy
imitation to thy Improvement, not thy Ruin. Look not for Roses in
_Attalus_[358] His Garden, or wholesome Flowers in a venemous
Plantation. And since there is scarce any one bad, but some others are
the worse for him; tempt not Contagion by proximity, and hazard not thy
self in the shadow of Corruption. He who hath not early suffered this
Shipwrack, and in his Younger Days escaped this _Charybdis_, may make a
happy Voyage, and not come in with black Sails into the port. Self
conversation, or to be alone, is better than such Consortion. Some
School-men tell us, that he is properly alone, with whom in the same
place there is no other of the same Species. _Nabuchodonozor_ was alone,
though among the Beasts of the field; and a Wise Man may be tolerably
said to be alone though with a Rabble of People, little better than
Beasts about him. Unthinking Heads, who have not learn'd to be alone,
are in a Prison to themselves, if they be not also with others: Whereas
on the contrary, they whose thoughts are in a fair, and hurry within,
are sometimes fain to retire into Company, to be out of the crowd of
themselves. He who must needs have Company, must needs have sometimes
bad Company. Be able to be alone. Loose not the advantage of Solitude,
and the Society of thy self, nor be only content, but delight to be
alone and single with Omnipresency. He who is thus prepared, the Day is
not uneasy nor the Night black unto him. Darkness may bound his Eyes,
not his Imagination. In his Bed he may ly, like _Pompey_[359] and his
Sons, in all quarters of the Earth, may speculate the Universe, and
enjoy the whole World in the Hermitage of himself. Thus the old
_Ascetick_ Christians found a Paradise in a Desert, and with little
converse on Earth held a conversation in Heaven; thus they Astronomiz'd
in Caves, and though they beheld not the Stars, had the Glory of Heaven
before them.
[358] _Attalus_ made a Garden which contained only venemous plants.
[359] _Pompeios Juvenes Asia atque Europa, sed ipsum Terra tegit
Libyes._
[Sidenote: SECT. 10]
Let the Characters of good things stand indelibly in thy Mind, and thy
Thoughts be active on them. Trust not too much unto suggestions from
Reminiscential Amulets, or artificial _Memorandums_. Let the mortifying
_Janus_ of _Covarrubias_[360] be in thy daily Thoughts, not only on thy
Hand and Signets. Rely not alone upon silent and dumb remembrances.
Behold not Death's Heads till thou doest not see them, nor look upon
mortifying Objects till thou overlook'st them. Forget not how
assuefaction unto any thing minorates the passion from it, how constant
Objects loose their hints, and steal an inadvertisement upon us. There
is no excuse to forget what every thing prompts unto us. To thoughtful
Observators the whole World is a Phylactery, and every thing we see an
Item of the Wisdom, Power, or Goodness of God. Happy are they who verify
their Amulets, and make their Phylacteries speak in their Lives and
Actions. To run on in despight of the Revulsions and Pul-backs of such
Remora's aggravates our transgressions. When Death's Heads on our Hands
have no influence upon our Heads, and fleshless Cadavers abate not the
exorbitances of the Flesh; when Crucifixes upon Mens Hearts suppress not
their bad commotions, and his Image who was murdered for us with-holds
not from Blood and Murder; Phylacteries prove but formalities, and their
despised hints sharpen our condemnations.
[360] _Don Sebastian de Covarrubias_, writ 3 Centuries of moral Emblems
in _Spanish_. In the 88th of the second Century he sets down two
Faces averse, and conjoined _Janus_-like; the one a Gallant
Beautiful Face, the other a Death's-Head Face, with this Motto out
of _Ovid's Metamorphosis_, _Quid fuerim quid simque vide_.
[Sidenote: SECT. 11]
Look not for _Whales_ in the _Euxine_ Sea, or expect great matters where
they are not to be found. Seek not for Profundity in Shallowness, or
Fertility in a Wilderness. Place not the expectation of great Happiness
here below, or think to find Heaven on Earth; wherein we must be content
with Embryon-felicities, and fruitions of doubtful Faces. For the Circle
of our felicities makes but short Arches. In every clime we are in a
periscian state, and with our Light our Shadow and Darkness walk about
us. Our Contentments stand upon the tops of Pyramids ready to fall off,
and the insecurity of their enjoyments abrupteth our Tranquillities.
What we magnify is Magnificent, but like to the _Colossus_, noble
without, stuft with rubbidge and coarse Metal within. Even the Sun,
whose Glorious outside we behold, may have dark and smoaky Entrails. In
vain we admire the Lustre of any thing seen: that which is truly
glorious is invisible. _Paradise_ was but a part of the Earth, lost not
only to our Fruition but our Knowledge. And if, according to old
Dictates, no Man can be said to be happy before Death, the happiness of
this Life goes for nothing before it be over, and while we think
ourselves happy we do but usurp that Name. Certainly true Beatitude
groweth not on Earth, nor hath this World in it the Expectations we have
of it. He Swims in Oyl, and can hardly avoid sinking, who hath such
light Foundations to support him. 'Tis therefore happy that we have two
Worlds to hold on. To enjoy true happiness we must travel into a very
far Countrey, and even out of our selves; for the Pearl we seek for is
not to be found in the _Indian_, but in the _Empyrean_ Ocean.
[Sidenote: SECT. 12]
Answer not the Spur of Fury, and be not prodigal or prodigious in
Revenge. Make not one in the _Historia Horribilis_;[361] Flay not thy
Servant for a broken Glass, nor pound him in a Mortar who offendeth
thee; supererogate not in the worst sense, and overdo not the
necessities of evil; humour not the injustice of Revenge. Be not
Stoically mistaken in the equality of sins, nor commutatively iniquous
in the valuation of transgressions; but weigh them in the Scales of
Heaven, and by the weights of righteous Reason. Think that Revenge too
high, which is but level with the offence. Let thy Arrows of Revenge fly
short, or be aimed like those of _Jonathan_, to fall beside the mark.
Too many there be to whom a Dead Enemy smells well, and who find Musk
and Amber in Revenge. The ferity of such minds holds no rule in
Retaliations, requiring too often a Head for a Tooth, and the Supreme
revenge for trespasses which a night's rest should obliterate. But
patient Meekness takes injuries like Pills, not chewing but swallowing
them down, Laconically suffering, and silently passing them over, while
angered Pride makes a noise, like _Homerican Mars_[362], at every
scratch of offences. Since Women do most delight in Revenge, it may seem
but feminine manhood to be vindicative. If thou must needs have thy
Revenge of thine Enemy, with a soft Tongue break his Bones,[363] heap
Coals of Fire on his Head, forgive him, and enjoy it. To forgive our
Enemies is a charming way of Revenge, and a short _Cæsarian_ Conquest
overcoming without a blow; laying our Enemies at our Feet, under sorrow,
shame, and repentance; leaving our Foes our Friends, and solicitously
inclined to grateful Retaliations. Thus to Return upon our Adversaries
is a healing way of Revenge, and to do good for evil a soft and melting
ultion, a method Taught from Heaven to keep all smooth on Earth. Common
forceable ways make not an end of Evil, but leave Hatred and Malice
behind them. An Enemy thus reconciled is little to be trusted, as
wanting the foundation of Love and Charity, and but for a time
restrained by disadvantage or inability. If thou hast not Mercy for
others, yet be not Cruel unto thy self. To ruminate upon evils, to make
critical notes upon injuries, and be too acute in their apprehensions,
is to add unto our own Tortures, to feather the Arrows of our Enemies,
to lash our selves with the Scorpions of our Foes, and to resolve to
sleep no more. For injuries long dreamt on take away at last all rest;
and he sleeps but like _Regulus_, who busieth his Head about them.
[361] A Book so intitled wherein are sundry horrid accounts.
[362] _Tu miser exclamas, ut Stentora vincere possis,
Vel potius quantum Gradivus Homericus._ Juvenal.
[363] A soft tongue breaketh the bones. _Proverbs_ 25. 15.
[Sidenote: SECT. 13]
Amuse not thyself about the Riddles of future things. Study Prophecies
when they are become Histories, and past hovering in their causes. Eye
well things past and present, and let conjectural sagacity suffice for
things to come. There is a sober Latitude for prescience in contingences
of discoverable Tempers, whereby discerning Heads see sometimes beyond
their Eyes, and Wise Men become Prophetical. Leave Cloudy predictions to
their Periods, and let appointed Seasons have the lot of their
accomplishments. 'Tis too early to study such Prophecies before they
have been long made, before some train of their causes have already
taken Fire, laying open in part what lay obscure and before buryed unto
us. For the voice of Prophecies is like that of Whispering-places: They
who are near or at a little distance hear nothing, those at the farthest
extremity will understand all. But a Retrograde cognition of times past,
and things which have already been, is more satisfactory than a
suspended Knowledge of what is yet unexistent. And the Greatest part of
time being already wrapt up in things behind us; it's now somewhat late
to bait after things before us; for futurity still shortens, and time
present sucks in time to come. What is Prophetical in one Age proves
Historical in another, and so must hold on unto the last of time; when
there will be no room for Prediction, when _Janus_ shall loose one Face,
and the long beard of time shall look like those of _David's_ Servants,
shorn away upon one side, and when, if the expected _Elias_ should
appear, he might say much of what is past, not much of what's to come.
[Sidenote: SECT. 14]
Live unto the Dignity of thy Nature, and leave it not disputable at
last, whether thou hast been a Man, or since thou art a composition of
Man and Beast, how thou hast predominantly passed thy days, to state the
denomination. Un-man not therefore thy self by a Beastial
transformation, nor realize old Fables. Expose not thy self by
four-footed manners unto monstrous draughts, and _Caricatura_
representations. Think not after the old _Pythagorean_ conceit, what
Beast thou may'st be after death. Be not under any Brutal
_metempsychosis_ while thou livest, and walkest about erectly under the
scheme of Man. In thine own circumference, as in that of the Earth, let
the Rational Horizon be larger than the sensible, and the Circle of
Reason than of Sense. Let the Divine part be upward, and the Region of
Beast below. Otherwise, 'tis but to live invertedly, and with thy Head
unto the Heels of thy _Antipodes_. Desert not thy title to a Divine
particle and union with invisibles. Let true Knowledge and Virtue tell
the lower World thou art a part of the higher. Let thy Thoughts be of
things which have not entred into the Hearts of Beasts: Think of things
long past, and long to come: Acquaint thy self with the _Choragium_ of
the Stars, and consider the vast expansion beyond them. Let Intellectual
Tubes give thee a glance of things, which visive Organs reach not. Have
a glimpse of incomprehensibles, and Thoughts of things, which Thoughts
but tenderly touch. Lodge immaterials in thy Head: ascend unto
invisibles: fill thy Spirit with Spirituals, with the mysteries of
Faith, the magnalities of Religion, and thy Life with the Honour of God;
without which, though Giants in Wealth and Dignity, we are but Dwarfs
and Pygmies in Humanity, and may hold a pitiful rank in that triple
division of mankind into Heroes, Men, and Beasts. For though human Souls
are said to be equal, yet is there no small inequality in their
operations; some maintain the allowable Station of Men; many are far
below it; and some have been so divine, as to approach the _Apogeum_ of
their Natures, and to be in the _Confinium_ of Spirits.
[Sidenote: SECT. 15]
Behold thy self by inward Opticks and the Crystalline of thy Soul.
Strange it is that in the most perfect sense there should be so many
fallacies, that we are fain to make a doctrine, and often to see by Art.
But the greatest imperfection is in our inward sight, that is, to be
Ghosts unto our own Eyes, and while we are so sharp sighted as to look
thorough others, to be invisible unto our selves; for the inward Eyes
are more fallacious than the outward. The Vices we scoff at in others
laugh at us within our selves. Avarice, Pride, Falshood lye undiscerned
and blindly in us, even to the Age of blindness: and therefore to see
our selves interiourly, we are fain to borrow other Mens Eyes; wherein
true Friends are good Informers, and Censurers no bad Friends.
Conscience only, that can see without Light, sits in the _Areopagy_ and
dark Tribunal of our Hearts, surveying our Thoughts and condemning their
obliquities. Happy is that State of Vision that can see without Light,
though all should look as before the Creation, when there was not an Eye
to see, or Light to actuate a Vision: wherein notwithstanding obscurity
is only imaginable respectively unto Eyes; for unto God there was none,
Eternal Light was ever, created Light was for the creation, not himself,
and as he saw before the Sun, may still also see without it. In the City
of the new _Jerusalem_ there is neither Sun nor Moon; where glorifyed
Eyes must see by the _Archetypal_ Sun, or the Light of God, able to
illuminate Intellectual Eyes, and make unknown Visions. Intuitive
perceptions in Spiritual beings may perhaps hold some Analogy unto
Vision: but yet how they see us, or one another, what Eye, what Light,
or what perception is required unto their intuition, is yet dark unto
our apprehension; and even how they see God, or how unto our glorified
Eyes the Beatifical Vision will be celebrated, another World must tell
us, when perceptions will be new, and we may hope to behold invisibles.
[Sidenote: SECT. 16]
When all looks fair about, and thou seest not a cloud so big as a Hand
to threaten thee, forget not the Wheel of things: Think of sullen
vicissitudes, but beat not thy brains to fore-know them. Be armed
against such obscurities, rather by submission than fore-knowledge. The
Knowledge of future evils mortifies present felicities, and there is
more content in the uncertainty or ignorance of them. This favour our
Saviour vouchsafed unto _Peter_, when he fore-told not his Death in
plain terms, and so by an ambiguous and cloudy delivery dampt not the
Spirit of his Disciples. But in the assured fore-knowledge of the
deluge, _Noah_ lived many Years under the affliction of a Flood; and
_Jerusalem_ was taken unto _Jeremy_, before it was besieged. And
therefore the Wisdom of Astrologers, who speak of future things, hath
wisely softned the severity of their Doctrines; and even in their sad
predictions, while they tell us of inclination not coaction from the
Stars, they Kill us not with _Stygian_ oaths and merciless necessity,
but leave us hopes of evasion.
[Sidenote: SECT. 17]
If thou hast the brow to endure the Name of Traytor, Perjur'd, or
Oppressor, yet cover thy Face when Ingratitude is thrown at thee. If
that degenerous Vice possess thee, hide thy self in the shadow of thy
shame, and pollute not noble society. Grateful Ingenuities are content
to be obliged within some compass of Retribution, and being depressed by
the weight of iterated favours may so labour under their inabilities of
Requital, as to abate the content from Kindnesses. But narrow self-ended
Souls make prescription of good Offices, and obliged by often favours
think others still due unto them: whereas, if they but once fail, they
prove so perversely ungrateful, as to make nothing of common courtesies,
and to bury all that's past. Such tempers pervert the generous course of
things; for they discourage the inclinations of noble minds, and make
Beneficency cool unto acts of obligation, whereby the grateful World
should subsist, and have their consolation. Common gratitude must be
kept alive by the additionary fewel of new courtesies: but generous
Gratitudes, though but once well obliged, without quickening repetitions
or expectation of new Favours, have thankful minds for ever; for they
write not their obligations in sandy but marble memories, which wear not
out but with themselves.
[Sidenote: SECT. 18]
Think not Silence the wisdom of Fools, but, if rightly timed, the honour
of Wise Men, who have not the Infirmity, but the Virtue of Taciturnity,
and speak not out of the abundance, but the well weighted thoughts of
their Hearts. Such silence may be Eloquence, and speak thy worth above
the power of Words. Make such a one thy friend, in whom Princes may be
happy, and great Councels successful. Let him have the Key of thy Heart,
who hath the Lock of his own, which no Temptation can open; where thy
Secrets may lastingly ly, like the lamp in _Olybius_ his Urn,[364]
alive, and light, but close and invisible.
[364] Which after many hundred years was found burning under ground, and
went out as soon as the air came to it.
[Sidenote: SECT. 19]
Let thy Oaths be sacred, and Promises be made upon the Altar of thy
Heart. Call not _Jove_[365] to witness with a Stone in one Hand, and a
Straw in another, and so make Chaff and Stubble of thy Vows. Worldly
Spirits, whose interest is their belief, make Cobwebs of Obligations,
and, if they can find ways to elude the Urn of the _Prætor_, will trust
the Thunderbolt of _Jupiter_: And therefore if they should as deeply
swear as _Osman_ to _Bethlem Gabor_:[366] yet whether they would be
bound by those chains, and not find ways to cut such _Gordian_ Knots, we
could have no just assurance. But Honest Mens Words are _Stygian_ Oaths,
and Promises inviolable. These are not the Men for whom the fetters of
Law were first forged: they needed not the solemness of Oaths; by
keeping their Faith they swear,[367] and evacuate such confirmations.
[365] _Jovem lapidem jurare._
[366] See the oath of _Sultan Osman_ in his life, in the addition to
_Knolls_ his Turkish history.
[367] _Colendo fidem jurant._--Curtius.
[Sidenote: SECT. 20]
Though the World be Histrionical, and most Men live Ironically, yet be
thou what thou singly art, and personate only thy self. Swim smoothly in
the stream of thy Nature, and live but one Man. To single Hearts
doubling is discruciating: such tempers must sweat to dissemble, and
prove but hypocritical Hypocrites. Simulation must be short: Men do not
easily continue a counterfeiting Life, or dissemble unto Death. He who
counterfeiteth, acts a part; and is as it were out of himself: which, if
long, proves so irksome, that Men are glad to pull of their Vizards, and
resume themselves again; no practice being able to naturalize such
unnaturals, or make a Man rest content not to be himself. And therefore
since Sincerity is thy Temper, let veracity be thy Virtue in Words,
Manners, and Actions. To offer at iniquities, which have so little
foundations in thee, were to be vitious up hill, and strain for thy
condemnation. Persons vitiously inclined, want no Wheels to make them
actively vitious, as having the Elater and Spring of their own Natures
to facilitate their Iniquities. And therefore so many, who are
sinistrous unto Good Actions, are Ambi-dexterous unto bad; and _Vulcans_
in virtuous paths, _Achilleses_ in vitious motions.
[Sidenote: SECT. 21]
Rest not in the high strain'd Paradoxes of old Philosophy supported by
naked Reason, and the reward of mortal Felicity, but labour in the
Ethicks of Faith, built upon Heavenly assistance, and the happiness of
both beings. Understand the Rules, but swear not unto the doctrines of
_Zeno_ or _Epicurus_. Look beyond _Antoninus_, and terminate not thy
morals in _Seneca_ or _Epictetus_. Let not the twelve, but the two
Tables be thy Law: Let _Pythagoras_ be thy Remembrancer, not thy
textuary and final Instructer; and learn the Vanity of the World rather
from _Solomon_ than _Phocylides_. Sleep not in the Dogma's of the
_Peripatus_, Academy, or _Porticus_. Be a moralist of the Mount, an
_Epictetus_ in the _Faith_, and christianize thy Notions.
[Sidenote: SECT. 22]
In seventy or eighty years a Man may have a deep Gust of the World, Know
what it is, what it can afford, and what 'tis to have been a Man. Such a
latitude of years may hold a considerable corner in the general Map of
Time; and a Man may have a curt Epitome of the whole course thereof in
the days of his own life, may clearly see he hath but acted over his
Fore-fathers; what it was to live in Ages past, and what living will be
in all ages to come.
He is like to be the best judge of Time who hath lived to see about the
sixtieth part thereof. Persons of short times may Know what 'tis to
live, but not the life of Man, who, having little behind them, are but
_Januses_ of one face, and Know not singularities enough to raise Axioms
of this World: but such a compass of Years will shew new Examples of old
Things, Parallelisms of occurrences through the whole course of Time,
and nothing be monstrous unto him; who may in that time understand not
only the varieties of Men, but the variation of himself, and how many
Men he hath been in that extent of time.
He may have a close apprehension what it is to be forgotten, while he
hath lived to find none who could remember his Father, or scarce the
friends of his youth, and may sensibly see with what a face in no long
time oblivion will look upon himself. His Progeny may never be his
Posterity; he may go out of the World less related than he came into it;
and considering the frequent mortality in Friends and Relations, in such
a Term of Time, he may pass away divers years in sorrow and black
habits, and leave none to mourn for himself; Orbity may be his
inheritance, and Riches his Repentance.
In such a thred of Time, and long observation of Men, he may acquire a
_Physiognomical_ intuitive Knowledge, Judge the interiors by the
outside, and raise conjectures at first sight; and knowing what Men have
been, what they are, what Children probably will be, may in the present
Age behold a good part, and the temper of the next; and since so many
live by the Rules of Constitution, and so few overcome their
temperamental Inclinations, make no improbable predictions.
Such a portion of Time will afford a large prospect backward, and
Authentick Reflections how far he hath performed the great intention of
his Being, in the Honour of his Maker; whether he hath made good the
Principles of his Nature, and what he was made to be; what
Characteristick and special Mark he hath left, to be observable in his
Generation; whether he hath Lived to purpose or in vain, and what he
hath added, acted, or performed, that might considerably speak him a
Man.
In such an Age Delights will be undelightful and Pleasures grow stale
unto him; Antiquated Theorems will revive, and _Solomon's_ Maxims be
Demonstrations unto him; Hopes or presumptions be over, and despair grow
up of any satisfaction below. And having been long tossed in the Ocean
of this World, he will by that time feel the In-draught of another, unto
which this seems but preparatory, and without it of no high value. He
will experimentally find the Emptiness of all things, and the nothing of
what is past; and wisely grounding upon true Christian Expectations,
finding so much past, will wholly fix upon what is to come. He will long
for Perpetuity, and live as though he made haste to be happy. The last
may prove the prime part of his Life, and those his best days which he
lived nearest Heaven.
[Sidenote: SECT. 23]
Live happy in the _Elizium_ of a virtuously composed Mind, and let
Intellectual Contents exceed the Delights wherein mere Pleasurists place
their Paradise. Bear not too slack reins upon Pleasure, nor let
complexion or contagion betray thee unto the exorbitancy of Delight.
Make Pleasure thy Recreation or intermissive Relaxation, not thy
_Diana_, Life and Profession. Voluptuousness is as insatiable as
Covetousness. Tranquillity is better than Jollity, and to appease pain
than to invent pleasure. Our hard entrance into the world, our miserable
going out of it, our sicknesses, disturbances, and sad Rencounters in
it, do clamorously tell us we come not into the World to run a Race of
Delight, but to perform the sober Acts and serious purposes of Man;
which to omit were foully to miscarry in the advantage of humanity, to
play away an uniterable Life, and to have lived in vain. Forget not the
capital end, and frustrate not the opportunity of once Living. Dream not
of any kind of _Metempsychosis_ or transanimation, but into thine own
body, and that after a long time, and then also unto wail or bliss,
according to thy first and fundamental Life. Upon a curricle in this
World depends a long course of the next, and upon a narrow Scene here an
endless expansion hereafter. In vain some think to have an end of their
Beings with their Lives. Things cannot get out of their natures, or be
or not be in despite of their constitutions. Rational existences in
Heaven perish not at all, and but partially on Earth: That which is thus
once will in some way be always: The first Living human Soul is still
alive, and all _Adam_ hath found no Period.
[Sidenote: SECT. 24]
Since the Stars of Heaven do differ in Glory; since it hath pleased the
Almighty hand to honour the North Pole with Lights above the South;
since there are some Stars so bright that they can hardly be looked on,
some so dim that they can scarce be seen, and vast numbers not to be
seen at all even by Artificial Eyes; Read thou the Earth in Heaven, and
things below from above. Look contentedly upon the scattered difference
of things, and expect not equality in lustre, dignity, or perfection,
in Regions or Persons below; where numerous numbers must be content to
stand like _Lacteous_ or _Nebulous_ Stars, little taken notice of, or
dim in their generations. All which may be contentedly allowable in the
affairs and ends of this World, and in suspension unto what will be in
the order of things hereafter, and the new Systeme of Mankind which will
be in the World to come; when the last may be the first and the first
the last; when _Lazarus_ may sit above _Cæsar_, and the just obscure on
Earth shall shine like the Sun in Heaven; when personations shall cease,
and Histrionism of happiness be over; when Reality shall rule, and all
shall be as they shall be for ever.
[Sidenote: SECT. 25]
When the _Stoick_ said that life would not be accepted if it were
offered unto such as knew it,[368] he spoke too meanly of that state of
being which placeth us in the form of Men. It more depreciates the value
of this life, that Men would not live it over again; for although they
would still live on, yet few or none can endure to think of being twice
the same Men upon Earth, and some had rather never have lived than to
tread over their days once more. _Cicero_ in a prosperous state had not
the patience to think of beginning in a cradle again. _Job_ would not
only curse the day of his Nativity, but also of his Renascency, if he
were to act over his Disasters, and the miseries of the Dunghil. But the
greatest under-weening of this Life is to undervalue that, unto which
this is but Exordial or a Passage leading unto it. The great advantage
of this mean life is thereby to stand in a capacity of a better; for
the Colonies of Heaven must be drawn from Earth, and the Sons of the
first _Adam_ are only heirs unto the second. Thus _Adam_ came into this
World with the power also of another, nor only to replenish the Earth,
but the everlasting Mansions of Heaven. Where we were when the
foundations of the earth were lay'd, when the morning Stars sang
together,[369] and all the Sons of God shouted for Joy, He must answer
who asked it; who understands Entities of preordination, and beings yet
unbeing; who hath in his Intellect the Ideal Existences of things, and
Entities before their Extances. Though it looks but like an imaginary
kind of existency to be before we are; yet since we are under the decree
or prescience of a sure and Omnipotent Power, it may be somewhat more
than a non-entity to be in that mind, unto which all things are present.
[368] _Vitam nemo acciperet si daretur scientibus._--Seneca.
[369] Job 38.
[Sidenote: SECT. 26]
If the end of the World shall have the same foregoing Signs, as the
period of Empires, States, and Dominions in it, that is, Corruption of
Manners, inhuman degenerations, and deluge of iniquities; it may be
doubted whether that final time be so far of, of whose day and hour
there can be no prescience. But while all men doubt, and none can
determine how long the World shall last, some may wonder that it hath
spun out so long and unto our days. For if the Almighty had not
determin'd a fixed duration unto it, according to his mighty and
merciful designments in it, if he had not said unto it, as he did unto a
part of it, hitherto shalt thou go and no farther; if we consider the
incessant and cutting provocations from the Earth, it is not without
amazement how his patience hath permitted so long a continuance unto
it, how he, who cursed the Earth in the first days of the first Man, and
drowned it in the tenth Generation after, should thus lastingly contend
with Flesh and yet defer the last flames. For since he is sharply
provoked every moment, yet punisheth to pardon, and forgives to forgive
again; what patience could be content to act over such vicissitudes, or
accept of repentances which must have after penitences, his goodness can
only tell us. And surely if the patience of Heaven were not
proportionable unto the provocations from Earth; there needed an
Intercessor not only for the sins, but the duration of this World, and
to lead it up unto the present computation. Without such a merciful
Longanimity, the Heavens would never be so aged as to grow old like a
Garment; it were in vain to infer from the Doctrine of the Sphere, that
the time might come when _Capella_, a noble Northern Star, would have
its motion in the _Æquator_, that the Northern _Zodiacal_ Signs would at
length be the Southern, the Southern the Northern, and _Capricorn_
become our _Cancer_. However therefore the Wisdom of the Creator hath
ordered the duration of the World, yet since the end thereof brings the
accomplishment of our happiness, since some would be content that it
should have no end, since Evil Men and Spirits do fear it may be too
short, since Good Men hope it may not be too long; the prayer of the
Saints under the Altar will be the supplication of the Righteous World.
That his mercy would abridge their languishing Expectation and hasten
the accomplishment of their happy state to come.
[Sidenote: SECT. 27]
Though Good Men are often taken away from the Evil to come, though some
in evil days have been glad that they were old, nor long to behold the
iniquities of a wicked World, or Judgments threatened by them; yet is it
no small satisfaction unto honest minds to leave the World in virtuous
well temper'd times, under a prospect of good to come, and continuation
of worthy ways acceptable unto God and Man. Men who dye in deplorable
days, which they regretfully behold, have not their Eyes closed with the
like content; while they cannot avoid the thoughts of proceeding or
growing enormities, displeasing unto that Spirit unto whom they are then
going, whose honour they desire in all times and throughout all
generations. If _Lucifer_ could be freed from his dismal place, he would
little care though the rest were left behind. Too many there may be of
_Nero's_ mind, who, if their own turn were served, would not regard what
became of others, and, when they dye themselves, care not if all perish.
But good Mens wishes extend beyond their lives, for the happiness of
times to come, and never to be known unto them. And therefore while so
many question prayers for the dead, they charitably pray for those who
are not yet alive; they are not so enviously ambitious to go to Heaven
by themselves: they cannot but humbly wish, that the little Flock might
be greater, the narrow Gate wider, and that, as many are called, so not
a few might be chosen.
[Sidenote: SECT. 28]
That a greater number of Angels remained in Heaven, than fell from it,
the School-men will tell us; that the number of blessed Souls will not
come short of that vast number of fallen Spirits, we have the favorable
calculation of others. What Age or Century hath sent most Souls unto
Heaven, he can tell who vouchsafeth that honour unto them. Though the
Number of the blessed must be compleat before the World can pass away,
yet since the World it self seems in the wane, and we have no such
comfortable prognosticks of Latter times, since a greater part of time
is spun than is to come, and the blessed Roll already much replenished;
happy are those pieties, which solicitously look about, and hasten to
make one of that already much filled and abbreviated List to come.
[Sidenote: SECT. 29]
Think not thy time short in this World since the World it self is not
long. The created World is but a small _Parenthesis_ in Eternity; and a
short interposition for a time between such a state of duration, as was
before it and may be after it. And if we should allow of the old
Tradition that the world should last Six Thousand years, it could scarce
have the name of old, since the first Man lived near a sixth part
thereof, and seven _Methusela's_ would exceed its whole duration.
However, to palliate the shortness of our Lives, and somewhat to
compensate our brief term in this World, it's good to know as much as we
can of it; and also, so far as possibly in us lieth, to hold such a
_Theory_ of times past, as though we had seen the same. He who hath thus
considered the World, as also how therein things long past have been
answered by things present, how matters in one Age have been acted over
in another, and how there is nothing new under the Sun, may conceive
himself in some manner to have lived from the beginning, and to be as
old as the World; and if he should still live on 'twould be but the same
thing.
[Sidenote: SECT. 30]
Lastly, if length of Days be thy Portion, make it not thy Expectation.
Reckon not upon long Life: think every day the last, and live always
beyond thy account. He that so often surviveth his Expectation lives
many Lives, and will scarce complain of the shortness of his days. Time
past is gone like a Shadow; make time to come present. Approximate thy
latter times by present apprehensions of them: be like a neighbour unto
the Grave, and think there is but little to come. And since there is
something of us that will still live on, join both lives together, and
live in one but for the other. He who thus ordereth the purposes of this
Life will never be far from the next, and is in some manner already in
it, by a happy conformity, and close apprehension of it. And if, as we
have elsewhere declared, any have been so happy as personally to
understand Christian Annihilation, Extasy, Exolution, Transformation,
the Kiss of the Spouse, and Ingression into the Divine Shadow, according
to Mystical Theology, they have already had an handsome Anticipation of
Heaven; the World is in a manner over, and the Earth in Ashes unto them.
NOTES ON CERTAIN BIRDS
AND FISHES FOUND IN
NORFOLK
NOTES ON CERTAIN BIRDS FOUND IN NORFOLK.
I willingly obey your commands in setting down such birds fishes and
other animals which for many years I have observed in Norfolk.
Beside the ordinarie birds which keep constantly in the country many are
discouerable both in winter and summer which are of a migrant nature and
exchange their seats according to the season. Those which come in the
spring coming for the most part from the southward those which come in
the Autumn or winter from the northward. So that they are obserued to
come in great flocks with a north east wind and to depart with a south
west. Nor to come only in flocks of one kind butt teals woodcocks
felfars thrushes and small birds to come and light together, for the
most part some hawkes and birds of pray attending them.
The great and noble kind of Agle calld Aquila Gesneri I have not seen in
this country but one I met with in this country brought from Ireland
which I kept 2 yeares, feeding it with whelpes cattes ratts and the
like, in all that while not giving it any water which I afterwards
presented unto my worthy friend Dr Scarburgh.
Of other sorts of Agles there are severall kinds especially of the
Halyætus or fenne Agles some of 3 yards and a quarter from the
extremitie of the wings, whereof one being taken aliue grewe so tame
that it went about the yard feeding on fish redherrings flesh and any
offells without the least trouble.
There is also a lesser sort of Agle called an ospray which houers about
the fennes and broads and will dippe his claws and take up a fish
oftimes for which his foote is made of an extraordinarie roughnesse for
the better fastening and holding of it and the like they will do unto
cootes.
Aldrovandus takes particular notice of the great number of Kites about
London and about the Thames. Wee are not without them heare though not
in such numbers. There are also the gray and bald Buzzard of all which
the great number of broad waters and warrens makes no small number and
more than in woodland counties.
Cranes are often seen here in hard winters especially about the champian
and feildie part it seems they have been more plentifull for in a bill
of fare when the maior entertaind the duke of norfolk I meet with
Cranes in a dish.
In hard winters elkes a kind of wild swan are seen in no small numbers,
in whom and not in common swans is remarkable that strange recurvation
of the windpipe through the sternon, and the same is also obseruable in
cranes. Tis probable they come very farre for all the northern
discouerers have obserued them in the remotest parts and like diuers
other northern birds if the winter bee mild they commonly come no
further southward then Scotland; if very hard they go lower and seeke
more southern places. Which is the cause that sometimes wee see them not
before christmas or the hardest time of winter.
A white large and strong billd fowle called a Ganet which seemes to bee
the greater sort of Larus, whereof I met with one kild by a greyhound
neere Swaffam another in marshland while it fought and would not bee
forced to take wing, another intangled in an herring net which taken
aliue was fed with herrings for a while. It may be named Larus maior
Leucophæopterus as being white and the top of the wings browne.
In hard winters I have also met with that large and strong billd fowle
which Clusius describeth by the name of Skua Hoyeri sent him from the
Faro Island by Hoierus a physitian, one whereof was shot at Hickling
while 2 thereof were feeding upon a dead horse.
As also that large and strong billd fowle spotted like a starling which
Clusius nameth Mergus maior farrœnsis as frequently the Faro islands
seated above Shetland, one whereof I sent unto my worthy friend Dr
Scarburgh.
Here is also the pica marina or seapye, many sorts of Lari, seamewes and
cobs; the Larus maior in great abundance in herring time about Yarmouth.
Larus alba or puets in such plentie about Horsey that they sometimes
bring them in carts to Norwich and sell them at small rates, and the
country people make use of their egges in puddings and otherwise. Great
plentie thereof haue bred about Scoulton meere, and from thence sent to
London.
Larus cinereus greater and smaller, butt a coars meat; commonly called
sternes.
Hirundo marina or sea swallowe a neat white and forked tayle bird butt
longer then a swallowe.
The ciconia or stork I have seen in the fennes and some haue been shot
in the marshes between this and Yarmouth.
The platea or shouelard, which build upon the topps of high trees. They
haue formerly built in the Hernerie at Claxton and Reedham now at
Trimley in Suffolk. They come in March and are shot by fowlers not for
their meat butt the handsomenesse of the same, remarkable in their white
colour copped crowne and spoone or spatule like bill.
Corvus marinus, cormorants, building at Reedham upon trees from whence
King Charles the first was wont to bee supplyed. Beside the Rock
cormorant which breedeth in the rocks in northerne countries and cometh
to us in the winter, somewhat differing from the other in largenesse and
whitenesse under the wings.
A sea fowl called a shearwater, somewhat billed like a cormorant butt
much lesser a strong and feirce fowle houering about shipps when they
cleanse their fish. 2 were kept 6 weekes cramming them with fish which
they would not feed on of themselues. The seamen told mee they had kept
them 3 weekes without meat, and I giuing ouer to feed them found they
liued 16 dayes without taking any thing.
Barnacles Brants Branta are common sheldrakes sheledracus jonstoni.
Barganders a noble coloured fowle vulpanser which breed in cunny
burrowes about Norrold and other places.
Wild geese Anser ferus.
Scoch goose Anser scoticus.
Goshander. merganser.
Mergus acutirostris speciosus or Loone an handsome and specious fowle
cristated and with diuided finne feet placed very backward and after the
manner of all such which the Duch call Arsvoote. They haue a peculiar
formation in the leggebone which hath a long and sharpe processe
extending aboue the thigh bone. They come about April and breed in the
broad waters so making their nest on the water that their egges are
seldom drye while they are sett on.
Mergus acutarostris cinereus which seemeth to bee a difference of the
former.
Mergus minor the smaller diuers or dabchicks in riuers and broade
waters.
Mergus serratus the saw billd diuer bigger and longer than a duck
distinguished from other diuers by a notable sawe bill to retaine its
slipperie pray as liuing much upon eeles whereof we haue seldome fayled
to find some in their bellies.
Diuers other sorts of diuefowle more remarkable the mustela fusca and
mustela variegata the graye dunne and the variegated or partie coloured
wesell so called from the resemblance it beareth vnto a wesell in the
head.
Many sorts of wild ducks which passe under names well knowne unto the
fowlers though of no great signification as smee widgeon Arts ankers
noblets.
The most remarkable are Anas platyrinchos a remarkably broad bild duck.
And the sea phaysant holding some resemblance unto that bird in some
fethers in the tayle.
Teale Querquedula, wherein scarce any place more abounding, the
condition of the country and the very many decoys especially between
Norwich and the sea making this place very much to abound in wild fowle.
Fulicæ cottæ cootes in very great flocks upon the broad waters. Upon the
appearance of a Kite or buzzard I have seen them vnite from all parts of
the shoare in strange numbers when if the Kite stoopes neare them they
will fling up spred such a flash of water up with there wings that they
will endanger the Kite, and so keepe him of agayne and agayne in open
opposition, and an handsome prouision they make about their nest agaynst
the same bird of praye by bending and twining the rushes and reedes so
about them that they cannot stoope at their yong ones or the damme while
she setteth.
Gallinula aquatica more hens.
And a kind of Ralla aquatica or water Rayle.
An onocrotalus or pelican shott upon Horsey fenne 1663 May 22 which
stuffed and cleansed I yet retaine. It was 3 yards and half between the
extremities of the wings the chowle and beake answering the vsuall
description the extremities of the wings for a spanne deepe browne the
rest of the body white, a fowle which none could remember upon this
coast. About the same time I heard one of the kings pellicans was lost
at St James', perhaps this might bee the same.
Anas Arctica clusii which though hee placeth about the Faro Islands is
the same wee call a puffin common about Anglisea in Wales and sometimes
taken upon our seas not sufficiently described by the name of puffinus
the bill being so remarkably differing from other ducks and not
horizontally butt meridionally formed to feed in the clefts of the rocks
of insecks, shell-fish and others.
The great number of riuers riuulets and plashes of water makes hernes
and herneries to abound in these parts, yong hensies being esteemed a
festiuall dish and much desired by some palates.
The Ardea stellaris botaurus, or bitour is also common and esteemed the
better dish. In the belly of one I found a frog in an hard frost at
christmas. another I kept in a garden 2 yeares feeding it with fish mice
and frogges, in defect whereof making a scrape for sparrowes and small
birds, the bitour made shifft to maintaine herself upon them.
Bistardæ or Bustards are not vnfrequent in the champain and feildie part
of this country a large Bird accounted a dayntie dish, obseruable in the
strength of the brest bone and short heele layes an egge much larger
then a Turkey.
Morinellus or Dotterell about Thetford and the champain which comes vnto
us in September and March staying not long, and is an excellent dish.
There is also a sea dotterell somewhat lesse butt better coloured then
the former.
Godwyts taken chiefly in marshland, though other parts not without them
accounted the dayntiest dish in England and I think for the bignesse, of
the biggest price.
Gnats or Knots a small bird which taken with netts grow excessively
fatt. If being mewed and fed with corne a candle lighted in the roome
they feed day and night, and when they are at their hight of fattnesse
they beginne to grow lame and are then killed or as at their prime and
apt to decline.
Erythropus or Redshanck a bird common in the marshes and of common food
butt no dayntie dish.
A may chitt a small dark gray bird litle bigger then a stint of fatnesse
beyond any. It comes in May into marshland and other parts and abides
not aboue a moneth or 6 weekes.
Another small bird somewhat larger than a stint called a churre and is
commonly taken amongst them.
Stints in great numbers about the seashore and marshes about Stifkey
Burnham and other parts.
Pluuialis or plouer green and graye in great plentie about Thetford and
many other heaths. They breed not with us butt in some parts of
Scotland, and plentifully in Island [Iceland].
The lapwing or vannellus common ouer all the heaths.
Cuccowes of 2 sorts the one farre exceeding the other in bignesse. Some
have attempted to keepe them in warme roomes all the winter butt it hath
not succeeded. In their migration they range very farre northward for in
the summer they are to bee found as high as Island.
Avis pugnax. Ruffes a marsh bird of the greatest varietie of colours
euery one therein somewhat varying from other. The female is called a
Reeve without any ruffe about the neck, lesser then the other and hardly
to bee got. They are almost all cocks and putt together fight and
destroy each other, and prepare themselues to fight like cocks though
they seeme to haue no other offensive part butt the bill. They loose
theire Ruffes about the Autumne or beginning of winter as wee haue
obserued keeping them in a garden from may till the next spring. They
most abound in Marshland butt are also in good number in the marshes
between Norwich and Yarmouth.
Of picus martius or woodspeck many kinds. The green the Red the
Leucomelanus or neatly marked black and white and the cinereus or dunne
calld little [bird calld] a nuthack, remarkable in the larger are the
hardnesse of the bill and skull and the long nerues which tend vnto the
tongue whereby it strecheth out the tongue aboue an inch out of the
mouth and so licks up insecks. They make the holes in trees without any
consideration of the winds or quarters of heauen butt as the rottenesse
thereof best affordeth conuenience.
Black heron black on both sides the bottom of the neck white gray on the
outside spotted all along with black on the inside a black coppe of
small feathers some a spanne long, bill poynted and yallowe 3 inches
long.
Back heron coloured intermixed with long white fethers.
The flying fethers black.
The brest black and white most black.
The legges and feet not green but an ordinarie dark cork colour.
The number of riuulets becks and streames whose banks are beset with
willowes and Alders which giue occasion of easier fishing and slooping
to the water makes that handsome coulered bird abound which is calld
Alcedo Ispida or the King fisher. They bild in holes about grauell pitts
wherein is to bee found great quantitie of small fish bones. and lay
very handsome round and as it were polished egges.
An Hobby bird so calld becaus it comes in ether with or a litle before
the Hobbies in the spring, of the bignesse of a Thrush coloured and
paned like an hawke maruellously subiet to the vertigo and are
sometimes taken in those fitts.
Upupa or Hoopebird so named from its note a gallant marked bird which I
have often seen and tis not hard to shoote them.
Ringlestones a small white and black bird like a wagtayle and seemes to
bee some kind of motacilla marina common about Yarmouth sands. They lay
their egges in the sand and shingle about June and as the eryngo diggers
tell mee not sett them flat butt upright like egges in salt.
The Arcuata or curlewe frequent about the sea coast.
There is also an handsome tall bird Remarkably eyed and with a bill not
aboue 2 inches long commonly calld a stone curlewe butt the note thereof
more resembleth that of a green plouer and breeds about Thetford about
the stones and shingle of the Riuers.
Auoseta calld shoohinghorne a tall black and white bird with a bill
semicircularly reclining or bowed upward so that it is not easie to
conceiue how it can feed answerable vnto the Auoseta Italorum in
Aldrovandus a summer marsh bird and not unfrequent in Marshland.
A yarwhelp so thought to bee named from its note a gray bird
intermingled with some whitish fethers somewhat long legged and the bill
about an inch and half. Esteemed a dayntie dish.
Loxias or curuirostra a bird a litle bigger than a Thrush of fine
colours and prittie note differently from other birds, the upper and
lower bill crossing each other, of a very tame nature, comes about the
beginning of summer. I have known them kept in cages butt not to outliue
the winter.
A kind of coccothraustes calld a coble bird bigger than a Thrush,
finely coloured and shaped like a Bunting it is chiefly seen in sum̄er
about cherrie time.
A small bird of prey calld a birdcatcher about the bignesse of a Thrush
and linnet coloured with a longish white bill and sharpe of a very
feirce and wild nature though kept in a cage and fed with flesh. A kind
of Lanius.
A Dorhawke or kind of Accipiter muscarius conceiued to haue its name
from feeding upon flies and beetles, of a woodcock colour but paned like
an Hawke a very litle poynted bill, large throat, breedeth with us and
layes a maruellous handsome spotted egge. Though I haue opened many I
could neuer find anything considerable in their mawes. Caprimulgus.
Auis Trogloditica or Chock a small bird mixed of black and white and
breeding in cony borrouges whereof the warrens are full from April to
September, at which time they leaue the country. They are taken with an
Hobby and a net and are a very good dish.
Spermologus. Rookes which by reason of the great quantitie of corn
feilds and Rooke groues are in great plentie the yong ones are commonly
eaten sometimes sold in Norwich market and many are killd for their
Liuers in order to cure of the Rickets.
Crowes as euerywhere and also the coruus variegatus or pyed crowe with
dunne and black interchangeably, they come in the winter and depart in
the summer and seeme to bee the same which Clusius discribeth in the
Faro Islands from whence perhaps these come, and I have seen them very
common in Ireland, butt not known in many parts of England.
Coruus maior Rauens in good plentie about the citty which makes so few
Kites to bee seen hereabout, they build in woods very early and lay
egges in Februarie.
Among the many monedulas or Jackdawes I could neuer in these parts
obserue the pyrrhocorax or cornish chough with red leggs and bill to bee
commonly seen in Cornwall, and though there bee heere very great store
of partridges yet the french Red legged partridge is not to bee met
with. The Ralla or Rayle wee haue counted a dayntie dish, as also no
small number of Quayles. The Heathpoult common in the north is vnknown
heere as also the Grous, though I haue heard some haue been seen about
Lynne. The calandrier or great great crested lark Galerita I haue not
met with heere though with 3 other sorts of Larkes the ground lark
woodlark and titlark.
Stares or starlings in great numbers, most remarkable in their numerous
flocks which I haue obserued about the Autumne when they roost at night
in the marshes in safe places upon reeds and alders, which to obserue I
went to the marshes about sunne set, where standing by their vsuall
place of resort I obserued very many flocks flying from all quarters,
which in lesse than an howers space came all in and settled in
innumerable numbers in a small compasse.
Great varietie of finches and other small birds whereof one very small
calld a whinne bird marked with fine yellow spotts and lesser than a
wren. There is also a small bird called a chipper somewhat resembling
the former which comes in the spring and feeds upon the first buddings
of birches and other early trees.
A kind of Anthus Goldfinch or fooles coat commonly calld a drawe water,
finely marked with red and yellowe and a white bill, which they take
with trap cages in Norwich gardens and fastning a chaine about them
tyed to a box of water it makes a shift with bill and legge to draw up
the water unto it from the litle pot hanging by the chaine about a foote
belowe.
On the xiiii of May 1664 a very rare bird was sent mee kild about
Crostwick which seemed to bee some kind of Jay. The bill was black
strong and bigger then a Jayes somewhat yellowe clawes tippd black, 3
before and one clawe behind the whole bird not so bigge as a Jaye.
The head neck and throat of a violet colour the back upper parts of the
wing of a russet yellowe the fore and part of the wing azure succeeded
downward by a greenish blewe then on the flying feathers bright blewe
the lower parts of the wing outwardly of a browne inwardly of a merry
blewe the belly a light faynt blewe the back toward the tayle of a
purple blewe the tayle eleuen fethers of a greenish coulour the
extremities of the outward fethers thereof white wth an eye of greene.
Garrulus Argentoratensis.
NOTES ON CERTAIN FISHES AND MARINE ANIMALS FOUND IN NORFOLK.
It may well seeme no easie matter to giue any considerable account of
fishes and animals of the sea wherein tis sayd that there are things
creeping innumerable both small and great beasts because they liue in an
element wherein they are not so easely discouerable. Notwithstanding
probable it is that after this long nauigation search of the ocean bayes
creeks Estuaries and riuers there is scarce any fish butt hath been seen
by some man, for the large and breathing sort thereof do sometimes
discouer themselues aboue water and the other are in such numbers that
some at one time or other they are discouered and taken, euen the most
barbarous nations being much addicted to fishing: and in America and the
new discouered world the people were well acquantd with fishes of sea
and rivers, and the fishes thereof haue been since described by
industrious writers.
Pliny seemes to short in the estimate of their number in the ocean, who
recons up butt one hundred and seventie six species; butt the seas being
now farther known and searched Bellonius much enlargeth, and in his
booke of Birds thus deliuereth himself allthough I think it impossible
to reduce the same vnto a certain number yet I may freelie say that tis
beyond the power of man to find out more than fiue hundred sorts of
fishes, three hundred sorts of birds, more than three hundred sorts of
fourfoted animalls and fortie diversities of serpents.
Of fishes sometimes the larger sort are taken or come ashoar. A
spermaceti whale of 62 foote long neere Welles, another of the same kind
20 yeares before at Hunstanton, and not farre of 8 or nine came ashoare
and 2 had yong ones after they were forsaken by ye water.
A grampus aboue 16 foot long taken at Yarmouth 4 yeares agoe.
The Tursio or porpose is common, the Dolphin more rare though sometimes
taken which many confound with the porpose, butt it hath a more waued
line along the skinne sharper toward ye tayle the head longer and nose
more extended which maketh good the figure of Rondeletius; the flesh
more red and well cooked of very good taste to most palates and
exceedeth that of porpose.
The vitulus marinus seacalf or seale which is often taken sleeping on
the shoare. 5 yeares agoe one was shot in the riuer of Norwich about
Surlingham ferry having continued in the riuer for diuers moneths before
being an Amphibious animal it may bee caryed about aliue and kept long
if it can bee brought to feed. Some haue been kept many moneths in
ponds. The pizzell the bladder the cartilago ensiformis the figure of
the Throttle the clusterd and racemous forme of the kidneys the flat and
compressed heart are remarkable in it. In stomaks of all that I have
opened I have found many wormes.
I haue also obserued a scolopendra cetacea of about ten foot long
answering to the figure in Rondeletius which the mariners told me was
taken in these seas.
A pristes or serra saw fish taken about Lynne commonly mistaken for a
sword fish and answers the figure in Rondeletius.
A sword fish or Xiphias or Gladius intangled in the Herring netts at
Yarmouth agreable unto the Icon in Johnstonus with a smooth sword not
vnlike the Gladius of Rondeletius about a yard and half long, no teeth,
eyes very remarkable enclosed in an hard cartilaginous couercle about ye
bignesse of a good apple. ye vitreous humor plentifull the crystalline
larger then a nutmegge remaining cleare sweet and vntainted when the
rest of the eye was vnder a deepe corruption wch wee kept clear and
limpid many moneths vntill an hard frost split it and manifested the
foliations thereof.
It is not vnusuall to take seuerall sorts of canis or doggefishes great
and small which pursue the shoale of herrings and other fish, butt this
yeare 1662 one was taken intangled in the Herring netts about 9 foot in
length, answering the last figure of Johnstonus lib 7 vnder the name of
_canis carcherias alter_ and was by the teeth and 5 gills one kind of
shark particularly remarkable in the vastnesse of the optick nerves and
3 conicall hard pillars which supported the extraordinarie elevated nose
which wee haue reserued with the scull; the seamen called this kind a
scrape.
Sturio or Sturgeon so common on the other side of the sea about the
mouth of the Elbe come seldome into our creekes though some haue been
taken at Yarmouth and more in the great Owse by Lynne butt their heads
not so sharpe as represented in the Icons of Rondeletius and Johnstonus.
Sometimes wee meet with a mola or moonefish so called from some
resemblance it hath of a crescent in the extreme part of the body from
one finne unto another one being taken neere the shoare at Yarmouth
before breake of day seemed to shiuer and grunt like an hogge as Authors
deliuer of it, the flesh being hard and neruous it is not like to afford
a good dish butt from the Liuer which is large white and tender somewhat
may bee expected; the gills of these fishes wee found thick beset with a
kind of sea-lowse. In the yeare 1667 a mola was taken at Monsley which
weighed 2 hundred pound.
The Rana piscatrix or frogge fish is sometimes found in a very large
magnitude and wee haue taken the care to haue them clend and stuffed,
wherein wee obserued all the appendices whereby they cach fishes butt
much larger then are discribed in the Icons of Johnstonus tab xi fig 8.
The sea wolf or Lupus nostras of Schoneueldus remarkable for its spotted
skinne and notable teeth incisors Dogteeth and grinders the dogteeth
both in the jawes and palate scarce answerable by any fish of that bulk
for the like disposure strength and soliditie.
Mustela marina called by some a wesell ling which salted and dryed
becomes a good Lenten dish.
A Lump or Lumpus Anglorum so named by Aldrouandus by some esteemed a
festiuall dish though it affordeth butt a glutinous jellie and the
skinne is beset with stony knobs after no certaine order. Ours most
answereth the first figure in the xiii table of Johnstonus butt seemes
more round and arcuated then that figure makes it.
Before the herrings there commonly cometh a fish about a foot long by
the fishman called an horse resembling in all poynts the Trachurus of
Rondeletius of a mixed shape between a mackerell and an herring,
obseruable from its greene eyes rarely skye colored back after it is
kept a day, and an oblique bony line running on ye outside from the
gills vnto ye tayle. A drye and hard dish butt makes an handsome
picture.
The Rubelliones or Rochets butt thinly met with on this coast, the
gornart cuculus or Lyræ species more often which they seldome eat butt
bending the back and spredding the finnes into a liuely posture do hang
up in their howses.
Beside the common mullus or mullet there is another not vnfrequent which
some call a cunny fish butt rather a red muellett of a flosculous redde
and somewhat rough on the scales answering the discription of Icon of
Rondeletius vnder the name of mullus ruber asper butt not the tast of
the vsually knowne mullet as affording butt a drye and leane bitt.
Seuerall sorts of fishes there are which do or may beare the names of
seawoodcocks as the Acus maior scolopax and saurus. The saurus wee
sometimes meet with yonge. Rondeletius confesseth it a very rare fish
somewhat resembling the Acus or needlefish before and a makerell
behind. Wee have kept one dryed many yeares agoe.
The Acus maior calld by some a garfish and greenback answering the
figure of Rondeletius under the name of Acus prima species remarkable
for its quadrangular figure and verdigreece green back bone.
A lesser sort of Acus maior or primæ specæei wee meet with much shorter
then the common garfish and in taking out the spine wee found it not
green as in the greater and much answering the saurus of Rondeletius.
A scolopax or sea woodcock of Rondeletius was giuen mee by a seaman of
these seas, about 3 inches long and seemes to bee one kind of Acus or
needlefish answering the discription of Rondeletius.
The Acus of Aristotle lesser thinner corticated and sexangular by diuers
calld an addercock and somewhat resembling a snake ours more plainly
finned then Rondeletius discribeth it.
A little corticated fish about 3 or 4 inches long, ours answering that
which is named piscis octangularis by Wormius, cataphractus by
Schoneueldeus; octagonius versus caput, versus caudam hexagonius.
The faber marinus sometimes found very large answering the figure of
Rondeletius, which though hee mentioneth as a rare fish and to be found
in the Atlantick and Gaditane ocean yet wee often meet with it in these
seas commonly calld a peterfish hauing one black spot on ether side the
body conceued the perpetuall signature from the impression of St Peters
fingers or to resemble the 2 peeces of money which St Peter tooke out of
this fish remarkable also from its disproportionable mouth and many hard
prickles about other parts.
A kind of scorpius marinus a rough prickly and monstrous headed fish 6 8
or 12 inches long answerable vnto the figure of Schoneueldeus.
A sting fish wiuer or kind of ophidion or Araneus slender, narrowe
headed about 4 inches long with a sharpe small prickly finne along the
back which often venemouslv pricketh the hands of fishermen.
Aphia cobites marina or sea Loche.
Blennus a sea millars thumb.
Funduli marini sea gogions.
Alosæ or chads to bee met with about Lynne.
Spinachus or smelt in greatest plentie about Lynne butt where they haue
also a small fish calld a primme answering in tast and shape a smelt and
perhaps are butt the yonger sort thereof.
Aselli or cods of seuerall sorts. Asellus albus or whitings in great
plentie. Asellus niger carbonarius or coale fish. Asellus minor
Schoneueldei, callarias Pliny, or Haydocks with many more also a weed
fish somewhat like an haydock butt larger and dryer meat. A Basse also
much resembling a flatter kind of Cod.
Scombri are makerells in greate plentie a dish much desired butt if as
Rondeletius affirmeth they feed upon sea starres and squalders there may
bee some doubt whether their flesh bee without some ill qualitie.
Sometimes they are of a very large size and one was taken this yeare
1668 which was by measure an ell long and of the length of a good
salmon, at Lestoffe.
Herrings departed sprats or sardæ not long after succeed in great
plentie which are taken with smaller nets and smoakd and dryed like
herrings become a sapid bitt and vendible abroad.
Among these are found Bleakes or bliccæ a thinne herring like fishe
which some will also think to bee young herrings. And though the sea
aboundeth not with pilchards, yet they are commonly taken among
herrings, butt few esteeme thereof or eat them.
Congers are not so common on these coasts as on many seas about England,
butt are often found upon the north coast of Norfolk, and in frostie
wether left in pulks and plashes upon the ebbe of the sea.
The sand eels Anglorum of Aldrouandus, or Tobianus of Schoneueldeus
commonly called smoulds taken out of the sea sands with forks and rakes
about Blakeney and Burnham a small round slender fish about 3 or 4
inches long as bigge as a small Tobacco pipe a very dayntie dish.
Pungitius marinus or sea bausticle hauing a prickle one each side the
smallest fish of the sea about an inch long sometimes drawne ashoare
with netts together with weeds and pargaments of the sea.
Many sorts of flat fishes. The pastinaca oxyrinchus with a long and
strong aculeus in the tayle conceued of speciall venome and virtues.
Severall sorts of Raia's skates and Thornebacks the Raia clauata
oxyrinchus, raia oculata, aspera, spinosa fullonica.
The great Rhombus or Turbot aculeatus and leuis.
The passer or place.
Butts of various kinds.
The passer squamosus Bret Bretcock and skulls comparable in taste and
delicacy vnto the soale.
The Buglossus solea or soale plana and oculata as also the Lingula or
small soale all in very great plentie.
Sometimes a fish aboue half a yard long like a butt or soale called
asprage which I haue known taken about Cromer.
Sepia or cuttle fish and great plentie of the bone or shellie substance
which sustaineth the whole bulk of that soft fishe found commonly on the
shoare.
The Loligo sleue or calamar found often upon the shoare from head to
tayle sometimes aboue an ell long, remarkable for its parretlike bill,
the gladiolus or calamus along the back and the notable crystallyne of
the eye which equalleth if not exceedeth the lustre of orientall pearle.
A polypus another kind of the mollia sometimes wee haue met with.
Lobsters in great number about Sheringham and Cromer from whence all the
country is supplyed.
Astacus marinus pediculi marini facie found also in that place, with the
aduantage of ye long foreclawes about 4 inches long.
Crabs large and well tasted found also in the same coast.
Another kind of crab taken for cancer fluuiatilis litle slender and of a
very quick motion found in the Riuer running through Yarmouth, and in
Bliburgh riuer.
Oysters exceeding large about Burnham and Hunstanton like those of Poole
St Mallowes or Ciuita Vechia whereof many are eaten rawe the shells
being broakin with cleuers the greater part pickled and sent weekly to
London and other parts.
Mituli or muscles in great quantitie as also chams or cochles about
Stiskay and the northwest coast.
Pectines pectunculi varij or scallops of the lesser sort.
Turbines or smaller wilks, leues, striati, as also Trochi, Trochili, or
scaloppes finely variegated and pearly. Lewise purpuræ minores,
nerites, cochleæ, Tellinæ.
Lepades, patellæ Limpets, of an vniualue shell wherein an animal like a
snayle cleauing fast unto the rocks.
Solenes cappe lunge venetorum commonly a razor fish the shell thereof
dentalia.
Dentalia by some called pinpaches because pinmeat thereof is taken out
with a pinne or needle.
Cancellus Turbinum et neritis Barnard the Hermite of Rondeletius a kind
of crab or astacus liuing in a forsaken wilk or nerites.
Echinus echinometrites sea hedghogge whose neat shells are common on the
shoare the fish aliue often taken by the dragges among the oysters.
Balani a smaller sort of vniualue growing commonly in clusters, the
smaller kinds thereof to bee found oftimes upon oysters wilks and
lobsters.
Concha anatifera or Ansifera or Barnicleshell whereof about 4 yeares
past were found upon the shoare no small number by Yarmouth hanging by
slender strings of a kind of Alga vnto seuerall splinters or cleauings
of firre boards vnto which they were seuerally fastned and hanged like
ropes of onyons: their shell flat and of a peculiar forme differing from
other shelles, this being of four diuisions, containing a small
imperfect animal at the lower part diuided into many shootes or streames
which prepossed spectators fancy to bee the rudiment of the tayle of
some goose or duck to bee produced from it; some whereof in ye shell and
some taken out and spred upon paper we shall keepe by us.
Stellæ marinæ or sea starres in great plentie especially about
Yarmouth. Whether they bee bred out of the vrticæ squalders or sea
gellies as many report wee cannot confirme butt the squalderes in the
middle seeme to haue some lines or first draughts not unlike. Our
starres exceed not 5 poynts though I haue heard that some with more haue
been found about Hunstanton and Burnham, where are also found stellæ
marinæ testacæ or handsome crusted and brittle sea starres much lesse.
The pediculus and culex marinus the sea lowse and flie are also no
strangeres.
Physsalus Rondeletij or eruca marina physsaloides according to the icon
of Rondeletius of very orient green and purple bristles.
Urtica marina of diuers kinds some whereof called squalderes, of a
burning and stinging qualitie if rubbed in the hand; the water thereof
may afford a good cosmetick.
Another elegant sort that is often found cast up by shoare in great
numbers about the bignesse of a button cleere and welted and may bee
called fibula marina crystallina.
Hirudines marini or sea Leaches.
Vermes marini very large wormes digged a yarde deepe out of the sands at
the ebbe for bayt. Tis known where they are to be found by a litle flat
ouer them on the surface of the sand; as also vermes in tubulis
testacei. Also Tethya or sea dugges some whereof resemble fritters the
vesicaria marina also and fanago sometimes very large conceaued to
proceed from some testaceous animals, and particularly from the purpura
butt ours more probably from other testaceous wee hauing not met with
any large purpura upon this coast.
Many riuer fishes also and animals. Salmon no common fish in our riuers
though many are taken in the Owse, in the Bure or north riuer, in ye
Waueney or south riuer, in ye Norwich river butt seldome and in the
winter butt 4 yeares ago 15 were taken at Trowes mill in Xtmas, whose
mouths were stuck with small wormes or horsleaches no bigger than fine
threads. Some of these I kept in water 3 moneths: if a few drops of
blood were putt to the water they would in a litle time looke red. They
sensibly grewe bigger then I first found them and were killed by an hard
froast freezing the water. Most of our Salmons haue a recurued peece of
flesh in the end of the lower iawe which when they shutt there mouths
deepely enters the upper, as Scaliger hath noted in some.
The Riuers lakes and broads abound in the Lucius or pikes of very large
size where also is found the Brama or Breme large and well tasted the
Tinca or Tench the Rubecula Roach as also Rowds and Dare or Dace perca
or pearch great and small: whereof such as are in Braden on this side
Yarmouth in the mixed water make a dish very dayntie and I think scarce
to bee bettered in England. Butt the Blea[k] the chubbe the barbell to
bee found in diuers other Riuers in England I haue not obserued in
these. As also fewer mennowes then in many other riuers.
The Trutta or trout the Gammarus or crawfish butt scarce in our riuers
butt frequently taken in the Bure or north riuer and in the seuerall
branches thereof, and very remarkable large crawfishes to bee found in
the riuer which runnes by Castleaker and Nerford.
The Aspredo perca minor and probably the cernua of Cardan commonly
called a Ruffe in great plentie in Norwich Riuers and euen in the
streame of the citty, which though Camden appropriates vnto this citty
yet they are also found in the riuers of Oxforde and Cambridge.
Lampetra Lampries great and small found plentifully in Norwich riuer and
euen in the Citty about May whereof some are very large and well cooked
are counted a dayntie bitt collard up butt especially in pyes.
Mustela fluuiatilis or eele poult to bee had in Norwich riuer and
between it and Yarmouth as also in the riuers of marshland resembling an
eele and a cod, a very good dish and the Liuer thereof well answers the
commendations of the Ancients.
Godgions or funduli fluuiatiles, many whereof may bee taken within the
Riuer in the citty.
Capitones fluuiatilis or millers thumbs, pungitius fluuiatilis or
stanticles. Aphia cobites fluuiatilis or Loches. In Norwich riuers in
the runnes about Heueningham heath in the north riuer and streames
thereof.
Of eeles the common eele and the glot which hath somewhat a different
shape in the bignesse of the head and is affirmed to have yong ones
often found within it, and wee haue found a vterus in the same somewhat
answering the icon thereof in Senesinus.
Carpiones carpes plentifull in ponds and sometimes large ones in broads:
2 the largest I euer beheld were taken in Norwich Riuer.
Though the woods and dryelands abound with adders and vipers yet there
are few snakes about our riuers or meadowes, more to bee found in Marsh
land; butt ponds and plashes abound in Lizards or swifts.
The Gryllotalpa or fencricket common in fenny places butt wee haue met
with them also in dry places dung-hills and church yards of this citty.
Beside horseleaches and periwinkles in plashes and standing waters we
haue met with vermes setacei or hardwormes butt could neuer conuert
horsehayres into them by laying them in water: as also the great
Hydrocantharus or black shining water Beetle the forficula, sqilla,
corculum and notonecton that swimmeth on its back.
Camden reports that in former time there haue been Beuers in the Riuer
of Cardigan in Wales. This wee are to sure of that the Riuers great
Broads and carres afford great store of otters with us, a great
destroyer of fish as feeding butt from ye vent downewards, not free from
being a prey it self for their yong ones haue been found in Buzzards
nests. They are accounted no bad dish by many, are to bee made very tame
and in some howses haue serued for turnespitts.
ON THE OSTRICH.
The ostrich hath a compounded name in Greek and
Latin--_Struthio-Camelus_, borrowed from a bird and a beast, as being a
feathered and biped animal, yet in some ways like a camel; somewhat in
the long neck; somewhat in the foot; and, as some imagine, from a
camel-like position in the part of generation.
It is accounted the largest and tallest of any winged and feathered
fowl; taller than the gruen or cassowary. This ostrich, though a female,
was about seven feet high, and some of the males were higher, either
exceeding or answerable unto the stature of the great porter unto king
Charles the First. The weight was a[370] [ ] in grocer's scales.
[370] Undecipherable in the original.
Whosoever shall compare or consider together the ostrich and the
tomineio, or humbird, not weighing twelve grains, may easily discover
under what compass or latitude the creation of birds hath been ordained.
The head is not large, but little in proportion to the whole body. And,
therefore, Julius Scaliger, when he mentioned birds of large heads
(comparatively unto their bodies), named the sparrow, the owl, and the
woodpecker; and, reckoning up birds of small heads, instanceth in the
hen, the peacock, and the ostrich.
The head is looked upon by discerning spectators to resemble that of a
goose rather than any kind of στροῦθος, or _passer_: and so may be more
properly called _cheno-camelus_, or _ansero-camelus_.
There is a handsome figure of an ostrich in Mr. Willoughby's and Ray's
_Ornithologia_: another in Aldrovandus and Jonstonus, and Bellonius; but
the heads not exactly agreeing. 'Rostrum habet exiguum, sed acutum,'
saith Jonstoun; 'un long bec et poinctu,' saith Bellonius; men
describing such as they have an opportunity to see, and perhaps some the
ostriches of very different countries, wherein, as in some other birds,
there may be some variety.
In Africa, where some eat elephants, it is no wonder that some also feed
upon ostriches. They flay them with their feathers on, which they sell,
and eat the flesh. But Galen and physicians have condemned that flesh,
as hard and indigestible. The emperor Heliogabalus had a fancy for the
brains, when he brought six hundred ostriches' heads to one supper, only
for the brains' sake; yet Leo Africanus saith that he ate of young
ostriches among the Numidians with a good gust; and, perhaps, boiled,
and well cooked, after the art of Apicius, with peppermint, dates, and
other good things, they might go down with some stomachs.
I do not find that the strongest eagles, or best-spirited hawks, will
offer at these birds; yet, if there were such gyrfalcons as Julius
Scaliger saith the duke of Savoy and Henry, king of Navarre, had, it is
like they would strike at them, and, making at the head, would spoil
them, or so disable them, that they might be taken.
If these had been brought over in June, it is, perhaps, likely we might
have met with eggs in some of their bellies, whereof they lay very many:
but they are the worst of eggs for food, yet serviceable unto many other
uses in their country; for, being cut transversely, they serve for
drinking cups and skull-caps; and, as I have seen, there are large
circles of them, and some painted and gilded, which hang up in Turkish
mosques, and also in Greek churches. They are preserved with us for
rarities; and, as they come to be common, some use will be found of them
in physic, even as of other eggshells and other such substances.
When it first came into my garden, it soon ate up all the gilliflowers,
tulip-leaves, and fed greedily upon what was green, as lettuce, endive,
sorrell; it would feed on oats, barley, peas, beans; swallow onions; eat
sheep's lights and livers.--Then you mention what you know more.
When it took down a large onion, it stuck awhile in the gullet, and did
not descend directly, but wound backward behind the neck; whereby I
might perceive that the gullet turned much; but this is not peculiar
unto the ostrich; but the same hath been observed in the stork, when it
swallows down frogs and pretty big bits.
It made sometimes a strange noise; had a very odd note, especially in
the morning, and, perhaps, when hungry.
According to Aldrovandus, some hold that there is an antipathy between
it and a horse, which an ostrich will not endure to see or be near; but,
while I kept it, I could not confirm this opinion; which might, perhaps,
be raised because a common way of hunting and taking them is by swift
horses.
It is much that Cardanus should be mistaken with a great part of men,
that the coloured and dyed feathers of ostriches were natural; as red,
blue, yellow, and green; whereas, the natural colours in this bird were
white and greyish. Of the fashion of wearing feathers in battles or wars
by men, and women, see Scaliger, _Contra Cardan. Exercitat. 220_.
If wearing of feather-fans should come up again, it might much increase
the trade of plumage from Barbary. Bellonius saith he saw two hundred
skins with the feathers on in one shop of Alexandria.
BOULIMIA CENTENARIA.
There is a woman now living in Yarmouth, named Elizabeth Michell, an
hundred and two years old; a person of four feet and half high, very
lean, very poor, and living in a mean room with pitiful accommodation.
She had a son after she was past fifty. Though she answers well enough
unto ordinary questions, yet she apprehends her eldest daughter to be
her mother; but what is most remarkable concerning her is a kind of
_boulimia_ or dog-appetite; she greedily eating day and night what her
allowance, friends, and charitable persons afford her, drinking beer or
water, and making little distinction or refusal of any food, either of
broths, flesh, fish, apples, pears, and any coarse food, which she
eateth in no small quantity, insomuch that the overseers of the poor
have of late been fain to augment her weekly allowance. She sleeps
indifferently well, till hunger awakes her; then she must have no
ordinary supply whether in the day or night. She vomits not, nor is very
laxative. This is the oldest example of the _sal esurinum chymicorum_,
which I have taken notice of; though I am ready to afford my charity
unto her, yet I should be loth to spend a piece of ambergris I have upon
her, and to allow six grains to every dose till I found some effect in
moderating her appetite: though that be esteemed a great specific in her
condition.
UPON THE DARK THICK MIST HAPPENING ON THE 27TH OF NOVEMBER, 1674.
Though it be not strange to see frequent mists, clouds, and rains, in
England, as many ancient describers of this country have noted, yet I
could not but take notice of a very great mist which happened upon the
27th of the last November, and from thence have taken this occasion to
propose something of mists, clouds, and rains, unto your candid
considerations.
Herein mists may well deserve the first place, as being, if not the
first in nature, yet the first meteor mentioned in Scripture, and soon
after the creation, for it is said, Gen. ii. that 'God had not yet
caused it to rain upon the earth, but a mist went up from the earth, and
watered the whole face of the ground,' for it might take a longer time
for the elevation of vapours sufficient to make a congregation of clouds
able to afford any store of showers and rain in so early days of the
world.
Thick vapours, not ascending high but hanging about the earth and
covering the surface of it, are commonly called mists; if they ascend
high they are called clouds. They remain upon the earth till they either
fall down or are attenuated, rarified, and scattered.
The great mist was not only observable about London, but in remote parts
of England, and as we hear, in Holland, so that it was of larger extent
than mists are commonly apprehended to be; most men conceiving that they
reach not much beyond the places where they behold them. Mists make an
obscure air, but they beget not darkness, for the atoms and particles
thereof admit the light, but if the matter thereof be very thick, close,
and condensed, the mist grows considerably obscure and like a cloud, so
the miraculous and palpable darkness of Egypt is conceived to have been
effected by an extraordinary dense and dark mist or a kind of cloud
spread over the land of Egypt, and also miraculously restrained from the
neighbour land of Goshen.
Mists and fogs, containing commonly vegetable spirits, when they
dissolve and return upon the earth, may fecundate and add some fertility
unto it, but they may be more unwholesome in great cities than in
country habitations: for they consist of vapours not only elevated from
simple watery and humid places, but also the exhalations of draughts,
common sewers, and fœtid places, and decoctions used by unwholesome
and sordid manufactures: and also hindering the sea-coal smoke from
ascending and passing away, it is conjoined with the mist and drawn in
by the breath, all which may produce bad effects, inquinate the blood,
and produce catarrhs and coughs. Sereins, well known in hot countries,
cause headache, toothache, and swelled faces; but they seem to have
their original from subtle, invisible, nitrous, and piercing
exhalations, caused by a strong heat of the sun, which falling after
sunset produce the effects mentioned.
There may be also subterraneous mists, when heat in the bowels of the
earth, working upon humid parts, makes an attenuation thereof and
consequently nebulous bodies in the cavities of it.
There is a kind of a continued mist in the bodies of animals,
especially in the cavous parts, as may be observed in bodies opened
presently after death, and some think that in sleep there is a kind of
mist in the brain; and upon exceeding motion some animals cast out a
mist about them.
When the cuttle fish, polypus, or loligo, make themselves invisible by
obscuring the water about them; they do it not by any vaporous emission,
but by a black humour ejected, which makes the water black and dark near
them: but upon excessive motion some animals are able to afford a mist
about them, when the air is cool and fit to condense it, as horses after
a race, so that they become scarce visible.
ACCOUNT OF A THUNDER STORM AT NORWICH, 1665.
_June 28, 1665._
After seven o'clock in the evening there was almost a continued thunder
until eight, wherein the _tonitru_ and _fulgur_, the noise and
lightning, were so terrible, that they put the whole city into an
amazement, and most unto their prayers. The clouds went low, and the
cracks seemed near over our heads during the most part of the thunder.
About eight o'clock, an _ignis fulmineus_, _pila ignea fulminans_,
_telum igneum fulmineum_, or fire-ball, hit against the little wooden
pinnacle of the high leucome window of my house, toward the
market-place, broke the flue boards, and carried pieces thereof a
stone's cast off; whereupon many of the tiles fell into the street, and
the windows in adjoining houses were broken. At the same time either a
part of that close-bound fire, or another of the same nature, fell into
the court-yard, and whereof no notice was taken till we began to examine
the house, and then we found a freestone on the outside of the wall of
the entry leading to the kitchen, half a foot from the ground, fallen
from the wall; a hole as big as a foot-ball bored through the wall,
which is about a foot thick, and a chest which stood against it, on the
inside, split and carried about a foot from the wall. The wall also,
behind the leaden cistern, at five yards distance from it, broken on the
inside and outside; the middle seeming entire. The lead on the edges of
the cistern turned a little up; and a great washing-bowl, that stood by
it, to recover the rain, turned upside down, and split quite through.
Some chimneys and tiles were struck down in other parts of the city. A
fire-ball also struck down the wall in the market-place. And all this,
God be thanked! without mischief unto any person. The greatest terror
was from the noise, answerable unto two or three cannon. The smell it
left was strong, like that after the discharge of a cannon. The balls
that flew were not like fire in the flame, but the coal; and the people
said it was like the sun. It was _discutiens, terebrans_, but not
_urens_. It burnt nothing, nor any thing it touched smelt of fire; nor
melted any lead of window or cistern, as I found it do in the great
storm, about nine years ago, at Melton-hall, four miles off, at that
time when the hail broke three thousand pounds worth of glass in
Norwich, in half-a-quarter of an hour. About four days after, the like
fulminous fire killed a man in Erpingham church, by Aylsham, upon whom
it broke, and beat down divers which were within the wind of it. One
also went off in Sir John Hobart's gallery, at Blickling. He was so near
that his arm and thigh were numbed about an hour after. Two or three
days after, a woman and horse were killed near Bungay; her hat so
shivered that no piece remained bigger than a groat, whereof I had some
pieces sent unto me. Granades, crackers, and squibs, do much resemble
the discharge, and _aurum fulminans_ the fury thereof. Of other
thunderbolts or _lapides fulminei_, I have little opinion. Some I have
by me under that name, but they are _è genere fossilium_.
THOMAS BROWNE.
_Norwich_, 1665.
ON DREAMS.
Half our days we pass in the shadow of the earth; and the brother of
death exacteth a third part of our lives. A good part of our sleep is
peered out with visions and fantastical objects, wherein we are
confessedly deceived. The day supplieth us with truths; the night with
fictions and falsehoods, which uncomfortably divide the natural account
of our beings. And, therefore, having passed the day in sober labours
and rational enquiries of truth, we are fain to betake ourselves unto
such a state of being, wherein the soberest heads have acted all the
monstrosities of melancholy, and which unto open eyes are no better than
folly and madness.
Happy are they that go to bed with grand music, like Pythagoras, or have
ways to compose the fantastical spirit, whose unruly wanderings take off
inward sleep, filling our heads with St. Anthony's visions, and the
dreams of Lipara in the sober chambers of rest.
Virtuous thoughts of the day lay up good treasures for the night;
whereby the impressions of imaginary forms arise into sober similitudes,
acceptable unto our slumbering selves and preparatory unto divine
impressions. Hereby Solomon's sleep was happy. Thus prepared, Jacob
might well dream of angels upon a pillow of stone. And the best sleep of
Adam might be the best of any after.
That there should be divine dreams seems unreasonably doubted by
Aristotle. That there are demoniacal dreams we have little reason to
doubt. Why may there not be angelical? If there be guardian spirits,
they may not be inactively about us in sleep; but may sometimes order
our dreams: and many strange hints, instigations, or discourses, which
are so amazing unto us, may arise from such foundations.
But the phantasms of sleep do commonly walk in the great road of natural
and animal dreams, wherein the thoughts or actions of the day are acted
over and echoed in the night. Who can therefore wonder that Chrysostom
should dream of St. Paul, who daily read his epistles; or that Cardan,
whose head was so taken up about the stars, should dream that his soul
was in the moon! Pious persons, whose thoughts are daily busied about
heaven, and the blessed state thereof, can hardly escape the nightly
phantasms of it, which though sometimes taken for illuminations, or
divine dreams, yet rightly perpended may prove but animal visions, and
natural night-scenes of their awaking contemplations.
Many dreams are made out by sagacious exposition, and from the signature
of their subjects; carrying their interpretation in their fundamental
sense and mystery of similitude, whereby, he that understands upon what
natural fundamental every notion dependeth, may, by symbolical
adaptation, hold a ready way to read the characters of Morpheus. In
dreams of such a nature, Artemidorus, Achmet, and Astrampsichus, from
Greek, Egyptian, and Arabian oneirocriticism, may hint some
interpretation: who, while we read of a ladder in Jacob's dream, will
tell us that ladders and scalary ascents signify preferment; and while
we consider the dream of Pharaoh, do teach us that rivers overflowing
speak plenty, lean oxen, famine and scarcity; and therefore it was but
reasonable in Pharaoh to demand the interpretation from his magicians,
who, being Egyptians, should have been well versed in symbols and the
hieroglyphical notions of things. The greatest tyrant in such
divinations was Nabuchodonosor, while, besides the interpretation, he
demanded the dream itself; which being probably determined by divine
immission, might escape the common road of phantasms, that might have
been traced by Satan.
When Alexander, going to besiege Tyre, dreamt of a Satyr, it was no hard
exposition for a Grecian to say, 'Tyre will be thine.' He that dreamed
that he saw his father washed by Jupiter and anointed by the sun, had
cause to fear that he might be crucified, whereby his body would be
washed by the rain, and drop by the heat of the sun. The dream of
Vespasian was of harder exposition; as also that of the emperor
Mauritius, concerning his successor Phocas. And a man might have been
hard put to it, to interpret the language of Æsculapius, when to a
consumptive person he held forth his fingers; implying thereby that his
cure lay in dates, from the homonomy of the Greek, which signifies
dates and fingers.
We owe unto dreams that Galen was a physician, Dion an historian, and
that the world hath seen some notable pieces of Cardan; yet, he that
should order his affairs by dreams, or make the night a rule unto the
day, might be ridiculously deluded; wherein Cicero is much to be pitied,
who having excellently discoursed of the vanity of dreams, was yet
undone by the flattery of his own, which urged him to apply himself unto
Augustus.
However dreams may be fallacious concerning outward events, yet may they
be truly significant at home; and whereby we may more sensibly
understand ourselves. Men act in sleep with some conformity unto their
awaked senses; and consolations or discouragements may be drawn from
dreams which intimately tell us ourselves. Luther was not like to fear a
spirit in the night, when such an apparition would not terrify him in
the day. Alexander would hardly have run away in the sharpest combats of
sleep, nor Demosthenes have stood stoutly to it, who was scarce able to
do it in his prepared senses. Persons of radical integrity will not
easily be perverted in their dreams, nor noble minds do pitiful things
in sleep. Crassus would have hardly been bountiful in a dream, whose
fist was so close awake. But a man might have lived all his life upon
the sleeping hand of Antonius.
There is an art to make dreams, as well as their interpretation; and
physicians will tell us that some food makes turbulent, some gives
quiet, dreams. Cato, who doated upon cabbage, might find the crude
effects thereof in his sleep; wherein the Egyptians might find some
advantage by their superstitious abstinence from onions. Pythagoras
might have calmer sleeps, if he totally abstained from beans. Even
Daniel, the great interpreter of dreams, in his leguminous diet, seems
to have chosen no advantageous food for quiet sleeps, according to
Grecian physic.
To add unto the delusion of dreams, the fantastical objects seem greater
than they are; and being beheld in the vaporous state of sleep, enlarge
their diameters unto us; whereby it may prove more easy to dream of
giants than pigmies. Democritus might seldom dream of atoms, who so
often thought of them. He almost might dream himself a bubble extending
unto the eighth sphere. A little water makes a sea; a small puff of wind
a tempest. A grain of sulphur kindled in the blood may make a flame like
Ætna; and a small spark in the bowels of Olympias a lightning over all
the chamber.
But, beside these innocent delusions, there is a sinful state of dreams.
Death alone, not sleep, is able to put an end unto sin; and there may be
a night-book of our iniquities; for beside the transgressions of the
day, casuists will tell us of mortal sins in dreams, arising from evil
precogitations; meanwhile human law regards not noctambulos; and if a
night-walker should break his neck, or kill a man, takes no notice of
it.
Dionysius was absurdly tyrannical to kill a man for dreaming that he had
killed him; and really to take away his life, who had but fantastically
taken away his. Lamia was ridiculously unjust to sue a young man for a
reward, who had confessed that pleasure from her in a dream which she
had denied unto his awaking senses: conceiving that she had merited
somewhat from his fantastical fruition and shadow of herself. If there
be such debts, we owe deeply unto sympathies; but the common spirit of
the world must be ready in such arrearages.
If some have swooned, they may also have died in dreams, since death is
but a confirmed swooning. Whether Plato died in a dream, as some
deliver, he must rise again to inform us. That some have never dreamed,
is as improbable as that some have never laughed. That children dream
not the first half-year; that men dream not in some countries, with many
more, are unto me sick men's dreams; dreams out of the ivory gate, and
visions before midnight.
OBSERVATIONS ON GRAFTING.
In the doctrine of all insitions, those are esteemed most successful
which are practised under these rules:--
That there be some consent or similitude of parts and nature between the
plants conjoined.
That insition be made between trees not of very different barks; nor
very differing fruits or forms of fructification; nor of widely
different ages.
That the scions or buds be taken from the south or east part of the
tree.
That a rectitude and due position be observed; not to insert the south
part of the scions unto the northern side of the stock, but according to
the position of the scions upon his first matrix.
Now, though these rules be considerable in the usual and practised
course of insitions, yet were it but reasonable for searching spirits to
urge the operations of nature by conjoining plants of very different
natures in parts, barks, lateness, and precocities, nor to rest in the
experiments of hortensial plants in whom we chiefly intend the
exaltation or variety of their fruit and flowers, but in all sorts of
shrubs and trees applicable unto physic and mechanical uses, whereby we
might alter their tempers, moderate or promote their virtues, exchange
their softness, hardness, and colour, and so render them considerable
beyond their known and trite employments.
To which intent curiosity may take some rule or hint from these or the
like following, according to the various ways of propagation:--
Colutea upon anagris--arbor judæ upon anagris--cassia poetica upon
cytisus--cytisus upon periclymenum rectum--woodbine upon jasmine--cystus
upon rosemary--rosemary upon ivy--sage or rosemary upon cystus--myrtle
upon gall or rhus myrtifolia--whortleberry upon gall, heath, or
myrtle--coccygeia upon alaternus--mezereon upon an almond--gooseberry
and currants upon mezereon, barberry, or blackthorn--barberry upon a
currant tree--bramble upon gooseberry or raspberry--yellow rose upon
sweetbrier--phyllerea upon broom--broom upon furze--anonis lutea upon
furze--holly upon box--bay upon holly--holly upon pyracantha--a fig
upon chestnut--a fig upon mulberry--peach upon mulberry--mulberry upon
buckthorn--walnut upon chesnut--savin upon juniper--vine upon oleaster,
rosemary, ivy--an arbutus upon a fig--a peach upon a fig--white poplar
upon black poplar--asp upon white poplar--wych elm upon common
elm--hazel upon elm--sycamore upon wych elm--cinnamon rose upon
hipberry--a whitethorn upon a blackthorn--hipberry upon a sloe, or
skeye, or bullace--apricot upon a mulberry--arbutus upon a
mulberry--cherry upon a peach--oak upon a chesnut--katherine peach upon
a quince--a warden upon a quince--a chesnut upon a beech--a beech upon a
chesnut--an hornbeam upon a beech--a maple upon an hornbeam--a sycamore
upon a maple--a medlar upon a service tree--a sumack upon a quince or
medlar--an hawthorn upon a service tree--a quicken tree upon an ash--an
ash upon an asp--an oak upon an ilex--a poplar upon an elm--a black
cherry tree upon a tilea or lime tree--tilea upon beech--alder upon
birch or poplar--a filbert upon an almond--an almond upon a willow--a
nux vesicaria upon an almond or pistachio--a cerasus avium upon a nux
vesicaria--a cornelian upon a cherry tree--a cherry tree upon a
cornelian--an hazel upon a willow or sallow--a lilac upon a sage tree--a
syringa upon lilac or tree-mallow--a rose elder upon syringa--a water
elder upon rose elder--buckthorn upon elder--frangula upon
buckthorn--hirga sanguinea upon privet--phyllerea upon vitex--vitex upon
evonymus--evonymus upon viburnum--ruscus upon pyracantha--paleurus upon
hawthorn--tamarisk upon birch--erica upon tamarisk--polemonium upon
genista hispanica--genista hispanica upon colutea.
Nor are we to rest in the frustrated success of some single experiments,
but to proceed in attempts in the most unlikely unto iterated and
certain conclusions, and to pursue the way of ablactation or inarching.
Whereby we might determine whether, according to the ancients, no fir,
pine, or picea, would admit of any incision upon them; whether yew will
hold society with none; whether walnut, mulberry, and cornel cannot be
propagated by insition, or the fig and quince admit almost of any, with
many others of doubtful truths in the propagations.
And while we seek for varieties in stocks and scions, we are not to
admit the ready practice of the scion upon its own tree. Whereby, having
a sufficient number of good plants, we may improve their fruits without
translative conjunction, that is, by insition of the scion upon his own
mother, whereby an handsome variety or melioration seldom faileth--we
might be still advanced by iterated insitions in proper boughs and
positions. Insition is also made not only with scions and buds, but
seeds, by inserting them in cabbage stalks, turnips, onions, etc., and
also in ligneous plants.
Within a mile of this city of Norwich, an oak groweth upon the head of a
pollard willow, taller than the stock, and about half a foot in
diameter, probably by some acorn falling or fastening upon it. I could
show you a branch of the same willow which shoots forth near the stock
which beareth both willow and oak twigs and leaves upon it. In a meadow
I use in Norwich, beset with willows and sallows, I have observed these
plants to grow upon their heads; bylders, currants, gooseberries,
_cynocrambe_, or dog's mercury, barberries, bittersweet, elder,
hawthorn.
CORRIGENDA
Vol. I. Page 4, line 24. _For_ than _read_ that.
97, " 10. _For_ fell in love _read_ carnal'd.
227, " 4. _For_ Capio _read_ Capo.
300, " 8. _For_ Apicus _read_ a Picus.
301, " 30. _For_ Caterpillaries _read_ capillaries.
II. 111, " 14. _Prega, Dio_ omit comma.
206, " 1. _For_ Tarus and Fulius _read_ Varus and Julius.
INDEX
Aaron, i. 282, 284; ii. 123.
Aaron's breastplate, i. 138.
---- mitre, iii. 264.
---- (rod), ii. 279;
iii. 238.
Abdachim, iii, 253.
Abdella, iii. 253.
Abderites, iii. 74.
Abecedary, i. 250.
Abel, i. 61, 92, 124, 131;
ii. 13, 77, 323;
iii. 9.
Aben-Ezra, ii. 168, 232;
iii. 232.
Abergevenny (Lord), iii. 419.
Abortion, i. 171, 235, 282;
ii. 260.
Abraham, i. 19, 27, 70, 187;
ii. 277, 332, 382-3;
iii. 205.
Absalom, iii. 2, 37.
Absyrtus, i. 315, 323.
Abydenus, iii. 153.
Academics, i. 99.
Acapulco, iii. 345.
Achilles, i. 93, 230;
ii. 270;
iii. 132, 137, 239.
Achilles's horse, i. 313.
Achilles Tatius, i. 246.
Achitophel, iii. 38.
Achmet, iii. 551.
Aconite, i. 281, 290;
iii. 69.
Acorns, i. 116;
iii. 170-1, 260-1.
Acosta, ii. 354.
Acteon, i. 158.
Actium, ii. 362.
Actius, i. xlix, 89.
_Acus_, ii. 30.
Adam, i. 34, 35, 55-7, 61, 68, 76, 81, 86, 92, 102, 107, 122-5, 127-8,
135, 182, 290;
ii. 10, 13, 37, 75, 130, 137, 210-12, 285;
iii. 5.
Adamant, i. 236.
Adder, i. 337;
ii. 256.
Addercock, iii. 531.
Admah, iii. 326.
Ado of Vienna, ii. 321.
Adrian, Emperor, i. 165;
iii. 106, 144.
Adricomius, iii. 3, 268, 275.
Adultery, i. 325.
Æacides, iii. 327.
Ægineta. _See_ Paulus.
Ælfric, iii. 310.
Ælian, i. 34, 155, 172, 174-5, 189, 291, 313, 321, 328, 332, 344;
ii. 1, 19, 22, 26, 51, 63, 66-8, 71, 89, 159, 202, 234, 254, 259,
277;
iii. 76.
Æmilianus, iii. 436.
Æneas, i. 344;
ii. 333;
iii. 132.
Æneas Sylvius, ii. 396.
Æolian magnets, i. 254.
Æolus, i. 252;
ii. 272.
Æquicola (M.), iii. 320.
Æschines, iii. 45.
Æschylus, iii. 76.
Æsculapius, i. 188, 347;
ii. 106;
iii. 552.
Æson, i. xliii, 61.
Æsop, i. 134, 138, 321-2.
Æthiopia, ii. 7.
Æthiopis, i. 297.
Ætites, i. 235, 282.
Ætius, i. 156, 171, 245-6, 325, 332;
ii. 99, 197-8, 208.
Affection, i. 94.
Africa, i. 25, 78, 227, 230, 235, 344;
ii. 145, 280, 334, 352-3.
Africans, i. 305.
Agades, ii. 372.
Agamemnon, ii. 243;
iii. 132, 139.
Agaric, iii. 296.
Agars, iii. 48.
Agary, iii. 296.
Agate, i. 208, 256, 284.
Agathius, iii. 65.
Age (old), i. 116, 342.
Agesilaus, ii. 320.
_Agnus Castus_, i. 171.
Agostino (A.), iii. 163.
Agricola, Emperor, iii. 108.
---- (Georg), i. 203, 211-12;
ii. 278.
Agriculture, ii. 307-8.
Agrippina, i. xlvii.
Ague, i. 166-7;
ii. 282;
iii. 378.
Agullas, ii. 349.
Ahasuerus, iii. 149.
Ahaz, iii. 3.
Ainsworth, ii. 262;
iii. 265.
Ajax, i. 318;
iii. 132.
Alabaster, i. 256.
Alanes, ii. 280.
Alaric, iii. 143.
Albertus Magnus, i. xxvii, 167, 175, 202, 231, 235, 249, 262-3, 284,
288, 326, 351;
ii. 1, 42, 63, 67-8, 82, 99, 156;
iii. 7, 294-5.
Albricus, ii, 257.
Albuquerque, ii. 365.
Alcala de Henares, ii. 28.
Alcanna, iii. 80.
Alcharma, iii. 224.
Alciati, i. xii, 166;
iii. 65.
Alcinous, iii. 3, 153, 269.
Alcmena, ii. 39, 268.
Alcmena's nights, iii. 136.
Alcoran, i. xxxii, 37, 146, 148.
Alder, i. 271, 274.
Aldrovandus, i. 210, 223, 289, 322, 326, 329, 333, 345;
ii. 1, 6, 15-16, 24-5, 42, 63, 74-5, 85, 89-92, 156, 205,
207, 254;
iii. 251-2, 529, 541.
Aleazar, i. 284.
Alemannus (Nic), iii. 66.
Alexander, i. xxxvi, xlvi, 40, 77, 78, 188, 231, 243, 305, 343;
ii. 148, 237, 264, 357, 366;
iii. 68, 77-8, 125.
---- his boy, ii. 58.
---- (Pope), ii. 21.
---- (Bp.), iii. 410.
Alexandria, i. 243;
ii. 360;
iii. 327, 543.
---- Library, i. 38.
Alexandro (Alexander ab), i. xviii, xli;
ii. 117, 120.
Alexia, i. xxxvii.
Alexis Pedimontanus, i. 176.
Alfonso, Duke of Ferrara, i. 274-5.
Algiers, ii. 280.
Alhazen, i. 335;
iii. 62.
Alkermes, iii. 260.
Allatius (Leo), iii. 71.
Allegories, i. 143.
Almanzor, i. 148.
Almond, ii. 335.
---- trees, i. 293;
iii. 239.
---- bitter, i. 298.
Alnwick (Will.), Bp., iii. 411.
Aloe, i. 256;
ii. 197;
iii. 295-6.
Alphonso, ii. 349.
Alpinus (Prosper), ii. 360.
Alps, ii. 355;
iii. 74.
Alum, i. 204, 255, 256;
ii. 391, 394.
_Alumen plumosum_, ii. 21.
Alured, iii. 310.
Alva (Duke of), iii. 311.
Alvarez (Fr.), i. 230;
ii. 356.
Amandus Zierexensis, iii. 111.
Amaranth, iii. 128.
Amasis, ii. 5.
Amatus Lusitanus, i. 324;
ii. 19, 28;
iii. 24.
Amazons, ii. 123;
iii. 79.
Amber, i. 255, 257, 259, 260;
ii. 268;
iii. 54.
Ambergris, i. 165;
ii. 88.
Ambidexters, ii. 125, 130.
Ambition, iii. 138, 452.
Ambracia, iii. 248.
Ambrose, i. 175, 254, 308;
ii. 259.
---- Hexameron, ii. 4.
Ambuscado, i. 190.
America, i. 36, 227-8, 231, 235, 240, 294, 322;
ii. 25, 61, 81, 83, 137, 274, 339, 341, 354, 357, 367, 371, 378;
iii. 307, 312, 347.
Americus, i. 229.
Amethyst, i. 210, 255, 284-5.
Ammianus Marcellinus, i. xxxiii;
ii. 153.
Ammon, i. 188.
Ammonia, ii. 394.
Ammoniac, i. 204-5.
Ammonites, ii. 280.
Amomum, i. 296.
Amorites, ii. 381.
Amos, iii. 4.
Amphibium, i. 51.
Amphibologie, i. 141.
Amphilochus, iii. 39.
Amphion, iii. 77.
Amphisbæna, ii. 22.
Amphitryon, ii. 39.
Amulets, i. 195, 198, 269.
Anabaptists, i. xvii.
Anacreon, ii. 143.
Anania, i. 328.
Ananias, iii. 71.
Anastasius Sinaita, i. xxx;
iii. 157.
Anatiferous trees, ii. 11.
Anatomy, i. xlii, 54.
Anaxagoras, i. xlvi, 73, 163, 199, 217.
Anaxarchus, i. xlvi.
Anaximander, i. 163.
Anaximenes, ii. 252.
Anchiale, iii. 77.
Anchor, ii. 206.
Anchovy, i. 320.
Ancona, iii. 47.
Anconians, iii. 106.
Andes, ii. 355.
Andirons, i. 221.
Andreas, i. 118.
Andromeda, ii. 193, 250, 375.
Angelo, ii. 212.
Angels, i. xli, xlii, 37, 123, 189, 190, 192;
ii. 378;
iii. 508.
---- Good, i. 47, 48.
_Angelus doce mihi jus_, i. 240.
Anglerius (P. M.), i. 322.
Angles (people), iii. 112.
Anglesea, iii. 113, 432, 518.
Anglia Cymbrica, iii. 112.
Anguillara, iii. 231.
Animadversions, i. 1.
Animals, i. 308;
ii. 11.
Anime. _See_ Gum Anime.
Annihilation, i. 72.
Anomæi, i. xxiii.
Annius of Viterbo, ii. 333, 380.
Answers of the Oracle, iii. 332.
Antæus, iii. 79.
Antemon, i. xlix.
Anthem Book, iii. 302.
Anthology (Greek), ii. 145.
Anthony, i. 194, 245, 350;
ii. 275, 358;
iii. 119.
Anthropophagi, i. 55.
Anthropophagy, i. 158;
ii. 378.
Anticera, i. 149.
Antichrist, i. 12, 46, 66.
Anticks, i. 60.
Antidotes, iii. 69.
Antigonus, i. 170;
iii. 328.
Antimony, i. 209, 255-6, 261, 269, 277;
ii. 141.
Antiochus, i. xxxi, xlix;
ii. 255;
iii. 43.
Antipater, iii. 374.
Antipathies, i. 62, 83.
Antipodes, i. xxxviii, 41, 161, 164, 199;
ii. 301, 339.
Antiquity, i. 152.
Antlers, i. 343.
Antœci, i. 252;
ii. 301.
Antonini, iii. 433.
Antoninus, i. 174, 196;
ii. 273;
iii. 106.
Antonius, i. xxvii, 171;
ii. 216.
Ants, i. 24.
Anvils, i. 263.
Antwerp, i. 226;
ii. 38, 68.
Anubis, ii. 185.
Ape, i. 312;
ii. 41, 156.
Apelles, i. xxix.
Aper, i. 196.
Apicius, iii. 233, 541.
_Apicus_. _See_ Picus.
Apis, ii. 376.
Apollinaris, i. 192.
Apollo, ii. 4, 89, 118, 272, 362;
iii. 40-1.
Apollodorus, i. 241;
iii. 43.
Apollonius Thyaneus, i. xlviii, 160, 170;
ii. 28.
Aponensis, ii. 93.
Apostles, i. 78.
---- names, i. 303.
Appion, iii. 341.
Apple, i. 293;
ii. 392.
---- of Paradise, iii. 2.
April, ii. 180.
Apuleius, i. xv, xxvii, xxxiii, xli, 155;
ii. 144, 268.
Apulia, iii. 226.
_Aqua fortis_, i. 204, 206, 215, 221, 237, 257, 261, 279, 277;
ii. 64.
Aquapendente, ii. 103.
_Aqua Regis_, i. 277-8.
_Aqua vitæ_, i. 207, 261.
Aqueducts, ii. 268-9.
Aquila, ii. 157, 293.
Aquitaine, iii. 314.
Arabia, i. 32, 243;
ii. 6, 7, 81, 332, 346, 378, 380-2.
Arabians, i. 14, 148.
Arabic writers, i. 176.
Ararat, i. 36;
ii. 348.
Aratus, i. 156, 344;
ii. 164, 305.
Arcadians, ii. 180, 288.
Archangelus, ii. 115.
Archelaus, ii. 33.
Archemorus, iii. 99.
Archidoxes, i. 32.
Archigenes, ii. 167.
Archilochus, ii. 320.
Archimedes, i. 179, 307;
ii. 253;
iii. 75, 77, 79, 136.
Archimime, iii. 130.
Arcotas, ii. 253.
Arcturus, ii. 303, 400.
Arden, i. 138.
Ardoynus, i. 174, 332.
Aremboldus, i. xvi.
Arethusa, i. xix, 13.
Aretius, ii. 333.
Arginusa, ii, 377.
Argol, ii. 394.
Argonauts, ii. 332.
Argos, ii. 332.
Argulus, iii. 434.
Argus, i. 307;
ii. 46, 49, 279.
Arians, i. 15.
Aries, ii. 191, 303.
Arimanius, i. 198.
Arimaspi, ii. 3.
Ariminum, i. 223.
Ariolation, i. 137.
Arion, ii. 205.
Ariosto, ii. 59;
iii. 382.
Aristeas, ii. 293.
Aristeus, ii. 3.
Aristobulus, ii. 369, 375.
Ariston, i. 156.
Aristophanes, iii. 301.
Aristotle, _passim_.
---- his death, iii. 42.
Aristoxenus, i. 142;
ii. 81.
Arithmetic, i. 162.
Ark, i. 34-5;
ii. 9, 79, 131, 330, 348, 378;
iii. 79.
Arkites, ii. 383.
Armado, i. 28.
Armenia, ii. 332;
iii. 148, 260.
Armenian bishop, iii. 71.
Arnoldus, iii. 72.
Arphaxad, ii. 294.
Arrianus, ii. 237, 353;
iii. 379.
Arrius, i. 191.
Arrow, i. 276.
---- divining, ii. 280.
_Ars longa_, i. 167.
Arsenic, i. 255-6, 261, 277, 281, 290.
Arsinoe, i. 243.
Artaxerxes, i. 169;
ii. 6, 261;
iii. 68.
---- Longimanus, ii. 195;
iii. 149.
---- Mnemon, iii. 149.
Artemidorus, ii. 133;
iii. 221, 551.
Artemisia, iii. 123.
Artephius, i. 340.
Artergates, ii. 254.
Arthur (King), iii. 91.
Artichoke, ii. 392;
iii. 166.
Artificial Hills, Of, iii. 322.
Artillery, i. xxxiii.
Arvadites, ii. 383.
Arvirage, iii. 311.
Asa, ii. 382.
Asafœtida, iii. 225.
Asclepiades, i. xx;
ii. 78.
Asbeston, ii. 21.
Ascendent, ii. 343.
Ash, i. 293.
Ash-tree, i. 306.
Ashbury, iii. 113.
Ashes, i. 270.
Asia, i. 78, 227-8.
Asmodeus, i. 189.
Asp, i. 337-8;
ii. 236.
Asparagus, iii. 259.
Asphaltites (Lake), iii. 52.
Asphaltus, i. 257.
Asphodels, iii. 132.
Asprage, iii. 533.
Ass, Asses, i. 154, 166, 346;
ii. 81, 386-7.
---- (Indian), ii. 67, 68, 71.
Assur, ii. 149, 331.
Assyria, ii. 332, 335.
Asteria, i. 210;
ii. 15.
Asteropæus, ii. 130.
Astipalæa, ii. 324.
Astley (Herbert), iii. 421.
_Astomi_, ii. 59.
Astræa, iii. 465.
Astrampsychus, iii. 381, 551.
Astrology, i. 59, 138;
ii. 182, 199, 200, 281, 343;
iii. 486.
Astronomers, i. 162;
iii. 219.
Astronomy, i. 98, 212.
Athanasius, i. xli, 353;
ii. 358.
Atheism, i. 32, 184.
Atheists, i. 67, 108.
Athenæus, i. 118, 155, 173;
ii. 89, 118, 156, 158-9, 215, 221, 267, 277, 324;
iii. 43, 51, 76-7, 119.
Athenians, i. 143, 147, 339;
ii. 285.
Athens, i. 142, 162;
ii. 332.
Athos, iii. 75.
Atlantic, iii. 531.
Atomist, i. 79.
Atoms, i. 258.
Atropos, i. 92.
Attalus, iii. 150, 335, 488.
Attila, ii. 228.
Augspurg, i. 247.
Auguries, i. 194.
Augurs, ii. 132.
Augustine, St., _passim_.
Augustus, i. xxvii, xl, 159, 194, 298, 336;
ii. 171, 252;
iii. 40, 185.
Aurelius Victor, i. xxxiii.
Aurichalcum, i. 255.
_Aurum fulminans_, i. 277.
Ausgurius, iii. 112.
Ausonius, i. 344;
ii. 261;
iii. 217, 304.
Authority, i. 161.
Authors, i. 168.
Autochthons, ii. 285.
Autumn, i. xxix, 35;
ii. 300-303.
Auvergne (Bp. of), iii. 468.
Avarice, i, 77, 108;
iii. 389, 446.
Ave-Mary Bell, i. 9.
Aventinus, i. xxxix;
ii. 395-6.
Averroes, ii. 273;
iii. 56.
Avicenna, i. 148, 165, 332;
ii. 140, 146, 177, 273-4, 310.
Avignon, iii. 411.
Ayermin (Will.), Bp., iii. 411.
Aylsham, iii. 412, 549.
Azores, i. 226-7;
ii. 349, 398.
Azotus, i. 49.
Baal Seder, ii. 289.
Baaras, i. 189, 291.
Babel, i. 37, 98;
ii. 178, 378;
iii. 17.
Babylon, i. 321;
ii. 104, 287, 331, 383;
iii. 18, 79, 148-9, 153, 162.
Bacchinus, ii. 38.
Bacchus, ii. 229.
Back-worm, iii. 296.
Bacon (Sir Edmund), iii. 96, 428.
---- (Francis), i. xv, 294;
ii. 56, 141.
---- (Nicholas), iii. 93.
---- (Roger), iii. 47, 72.
Baconsthorpe, iii. 419.
Bactriana, iii. 62.
Bactrians, ii. 325, 332, 336, 378.
Badger, i. 326.
Bainbrigge ( ), ii. 188-9.
Bairros (Johannes de), ii. 365.
Bajazet, iii. 476.
Balaam's Ass, iii. 78.
_Balaustium_, ii. 391.
Baldness, iii. 76.
Baldwin, King of Jerusalem, i. 44.
Balearians, iii. 101.
Balm, iii. 252.
Balsam, iii. 252-4.
Balsam Oil, iii. 227.
Balsomes, i. 103.
Baltic, ii. 396;
iii. 345-6.
Banda, i. 293.
Banyans, ii. 78;
iii. 377.
Baptism, ii. 364;
iii. 12, 14.
_Barbara_, i. 134, 166.
---- name, i. 304.
Barbarie, i. 279.
Barbel, iii. 537.
Barbosa (Odoard), i. 280.
Barcephas, ii. 210.
Barham Down, iii. 325.
Barklow, iii. 325.
Barley, i. 265, 288;
ii. 35, 102;
iii. 245, 254.
Barnabas, i. 136.
Barnacles, ii. 11, 107;
iii. 516, 535.
Baronius, i. xv, xxxii;
ii. 247, 250;
iii. 25, 28, 39, 66, 406.
Barthius, iii. 305.
Bartholanus, ii. 335.
Bartholinus (T.), ii. 70.
Bartholomeus Anglicus, i. 176.
Bartlow Hills, Essex, iii. 325.
Basaltes, i. 210.
Basel (Council of), iii. 409.
Basil, i. 166, 175, 202, 259, 260, 305;
ii. 26, 259, 379.
Basilicus, ii. 189.
Basilides, i. 192.
Basilisco, i. 90.
Basilisk, i. 178, 331.
Basque, iii. 311-12.
Bass (fish), iii. 532.
Bat, ii. 2, 52.
Batavia, i. 280;
iii. 346.
Bateman (William), Bp., iii. 411.
Βατραχομυομαχία, i. 89.
Bauhinus, ii. 115;
iii. 93.
Bavaria, ii. 96.
Bayfius, iii. 301.
Bay-trees, i. 298;
iii. 116, 128, 264.
Bdellium, i. 206.
Beach, ii. 373.
Beans, i. 141.
Bear, i. 26, 38, 179, 328;
ii. 376.
---- (fish), ii. 75.
Beauty, ii. 381, 384-5.
Beaver, i. 179, 321;
ii. 40;
iii. 179, 538.
Becanus (Goropius), iii. 1.
Beck (Anthony de), Bp., iii. 409.
Beckher (Daniel), i. 247, 249.
Beda, i. xxxi, xxxix, 241, 243, 317;
ii. 5, 210, 290, 386;
iii. 310.
Beds, i. 239;
iii. 157, 164.
Bee, i. 24, 289;
ii. 97-8, 107.
Beef, ii. 282, 324.
Beer, i. 298.
Beetle, i. 137, 327;
ii. 22, 45, 67.
Befler, iii, 93.
Beggars, i. 110.
Beguinus (Joh.), i. 278.
Behemoth, iii. 74.
Belemnites, i. 210, 283.
Belisarius, iii. 65, 300, 476.
Bell (Passing), i. 95.
Bells, i. 9.
Bellabonus, i. 262.
Bellarmine, i. xx, xlviii.
Bellermontanus, i. xxxv.
Bellerophon's horse, i. 243.
Bellinus, iii. 111.
Bellonius, i. 295-6, 307, 322, 324;
ii. 51, 89, 92, 206, 351, 365, 390, 396;
iii. 179, 222, 252, 261, 526.
Belomancy, ii. 280.
Belus, i. 145;
ii. 331;
iii. 18.
Bembine tables, i. 338.
Bembus, iii. 152.
Benedict, Pope, i. xx.
Benedict III., Pope, iii. 71.
Benjamin, i. 255-6.
Benjamites, ii. 124.
Benzira, iii. 58.
Bergamo, i. 211.
Berg cum Apton, iii. 419.
Bergomas (Philippus), ii. 396.
Beringuccio, i. 274-5;
iii. 117.
Bernard (St.), i. xxxi;
ii. 175.
Beroaldus, ii. 165;
iii. 258.
Berosus, ii. 320, 331, 334, 380;
iii. 16, 18, 79.
Beryls, i. 206, 212, 255, 284-5.
Bethany, iii. 79.
Betony, i. 304;
iii. 296.
Bevis, i. 34.
Beza (Th.), i. xvi.;
iii. 277.
_Bezo las Manos_, i. 27.
Bezoar, i. 165, 256, 284;
ii. 71, 73.
Biarmia, i. 241.
BIBLE, _passim_.
Bible (Translations), iii. 265.
Bibliotheca Abscondita, iii. 350.
Biddulph, iii. 53, 262, 269.
Bigot family, iii. 405.
Bilboa, iii. 312.
Bilney (Thomas), iii. 425.
Bindweed, iii. 279.
Bird of Paradise, ii. 6, 61.
Birdcatcher, iii. 522.
Birdlime, i. 261, 295.
Birds, i. 146, 230, 303;
ii. 111-12;
iii. 3, 290-2.
Birds and Fishes in Norfolk, iii. 511.
Bisciola (Laelius), i. 240.
Bishop, Universal, iii. 62.
Bisnaguer, iii. 285.
Bistorte, ii. 391.
Bittern, iii. 292.
Bittor, ii. 92, 113;
iii. 518.
Bitumen, i. 32, 189, 257.
Blackberry, ii. 393.
Blackbird (white), ii. 384.
Blackness, ii. 367-9, 395.
Bladder, i. 263-4;
ii. 141.
Blakeney, iii. 532.
Blancanus, iii. 157.
Blatta Byzantina, iii. 225.
Bleaks, iii. 532.
Blickling, iii. 408, 549.
Blindness, ii. 42-5.
Blochwitius, i. 306.
Blood-stones, i. 284.
Blount (Sir H.), i. xx, xli.
Blue, ii. 395.
Blunt (Sir H.), ii. 152.
Blyburgh river, iii. 534.
Boadicea, iii. 106.
Boar, i. 344, 346.
Bocatius, ii. 175.
_Bocca di porco_, iii. 60, 61.
Boccatius, ii. 254.
Boccace, i. 111.
Bochartus, ii. 335, 364;
iii. 17.
Bodine, ii. 174-5, 179, 275, 288.
Bodinus Subicus, ii. 239.
Bœotia, ii. 375.
Bœthius (A. M. T. S.), i. xxii, xxiv, xlv;
iii. 288.
Bœtius. _See_ Boot.
Bohemia, ii. 396.
Boio, i. xxxix.
Boissardus, ii. 234.
Bolary earth, iii. 431.
Boleyn (Sir W.), iii. 407.
Bologna, i. 315, 329.
Bolsech, iii. 72.
Bonatus (G.), ii. 177.
Bonaventura, iii. 5.
Boniface, Pope, iii. 62.
Bononian stone, i. 282;
ii. 100.
Bontius (Jacobus), ii. 107.
Bonus (Petrus), iii. 72.
Books (rarities), iii. 352.
Boot (Bœtius, de), i. 203, 208, 212, 241, 261, 278, 282;
ii. 15, 16, 69, 75, 341.
Bootes, ii. 303.
Boramez, ii. 106.
Borax, i. 274.
Borchardus, iii. 79.
Bordeaux, iii. 217.
Boreas, ii. 272.
Borith, iii. 167.
Borneo, iii. 224.
Bosio, iii. 114, 119.
_Bos in lingua_, i. 339.
_Bos marinus_, ii. 75.
Bosphorus, ii. 186.
Bosvile family, iii. 404.
Botanists, iii. 221.
Botero, ii. 328, 356;
iii. 45.
Boulian, iii. 303.
_Boulimia Centenaria_, iii. 544.
Bovillus (C.), iii. 201.
Box, i. 257;
iii. 116.
Bracelets, ii. 385.
Brachmans, iii. 100.
Braden, iii. 537.
Brahe (Tycho), ii. 298.
Brain, ii. 115;
iii. 60.
Brake Fern, i. 171, 221, 238, 302.
Brampton, iii. 108, 430.
Brancaster, iii. 105, 107.
Brannodunum, iii. 105.
Brass (Corinthian), i. 255.
Brassavolus, i. 202, 212, 262, 267, 274-5, 293, 295;
ii. 15, 20.
Brazil, i. 227-8;
ii. 371-3;
iii. 463.
Bream, iii. 537.
Brennus, iii. 111.
Briar, wild, i. 301.
Briareus, i. 158.
Bricks, i. 221, 279;
iii. 114.
Briggs (W.), i. 226.
Brimstone, i. 189, 271-2.
Briony, i. 286, 288, 289, 296.
Bristol-stone, i. 255.
Britain, i. 240;
ii. 335, 397.
Brixia, ii. 6.
Brocardus, iii. 332.
Brock, i. 326.
Brome (Richard), iii. 404.
Broom Rape, iii. 259.
Broth (black), ii. 80.
Browne (Thomas), Bp., iii. 409.
Brunham (W. de), iii. 408.
Brutus, i. 143, 191, 194.
Bucephalus, i. 305;
iii. 227.
Buchan (David, Earl of), iii. 451.
Buchanan (G.), i. xviii;
ii. 24.
Buckingham Castle, iii. 108.
Budeus, iii. 74.
Bulgaria, ii. 396.
Bullets, i. 276.
Bull-rush, i. 304.
Bure, iii. 536-7.
Burgh Castle, iii. 107, 432.
Burgundy, order of, ii. 251.
Burnham, iii. 195, 533-5.
Burstcow, ii. 99.
Burton (John), iii. 420.
Busbequius, i. xxxv, xlviii.
Bustamantinus (Franciscus), ii. 28.
Bustard, iii. 519.
Butt (fish), iii. 533.
Butter, i. 264, 274.
Butterflies, ii. 11, 22, 45.
Buxhornius, iii. 313.
Buxton, iii. 106, 115, 430-1.
Buxtorf, ii. 145;
iii. 277.
Buzzard, ii. 22, 105;
iii. 517, 539.
Byzacian field, iii. 246-7.
Cabala, i. 138, 211, 230, 231, 233, 235, 255, 257;
ii. 398.
Cabbage, ii. 10;
iii. 95.
Cabeus, i. 257;
ii. 430;
iii. 47, 93.
Cabot (Sebast.), i. 228.
Cacus, iii. 385.
Cadamustus, i. 313;
iii. 29.
Cades, i. 296.
Cadesh, ii. 382.
Cadmus, i. xxxiv, 289;
iii. 152.
Cæciliæ, ii. 45.
Cæsalpinus, iii. 264.
Cæsar, i. 111.
Cæsaria, ii. 335.
Cæsarian conquest, iii. 493.
---- cut, iii. 382.
Cæsius (Bernardus), i. 203, 240.
---- (Fred.), i. 302.
Cain, i. 81, 92, 124, 129, 133-1;
ii. 13, 77.
Cainan, ii. 204.
Cairo, ii. 355, 360, 362, 396;
iii. 253.
Caistor, iii. 106, 115.
Caius the blind, i. 196.
Cajetan, i. xvi;
iii. 6, 9.
Calabria, i. 32;
ii. 136.
Calbanum, i. 256.
Calceolarianum, iii. 350.
Caldron, i. 142.
Calendar, ii. 311.
Calf (Golden), i. 71, 137.
California, iii. 308.
Caligula, i. 1;
ii. 217.
Calisthenes, ii. 287, 359.
_Callipygae_, ii. 137.
Callyonimus, i. 320.
Calthorpe (Eliz.), iii. 401.
Calvary, ii. 333.
Calvin, i. 11.
Calvisius, ii. 302.
Cambogia, ii. 371.
Cambridge, i. liv;
iii. 409, 411-12, 537.
Cambyses, iii. 141.
Camden (W.), iii. 45, 113, 325, 538.
Camel, i. 24, 312, 341, 346;
ii. 65, 74, 324, 370, 378.
Cameleon, ii. 361.
Camerarius, i. 169;
ii. 26.
Camoys nose, ii. 377.
Campanel, i. lii.
Campegius, ii. 154.
Camphire, i. 205, 257, 272, 276, 303;
ii. 87, 389;
iii. 224.
Cana, i. 42.
Canaan, ii. 332, 381, 383.
Canaries, ii. 334, 357, 398.
Canary Isles, ii. 349, 355, 398-9.
Cancer, ii. 372-3.
Candace, ii. 382.
Candia, iii. 274.
Candie, ii. 29.
Candish, i. 231.
Candy, ii. 373.
Candle, candles, ii. 278;
iii. 81.
Candlemas, ii. 311.
Candlestick, Golden, ii. 282.
_Canis levis_, ii. 61.
Cannibals, i. 55;
ii. 378.
Canutus, iii. 107.
Cap Verde Isles, ii. 399.
Cape of Good Hope, ii. 67, 373.
Capel, i. xix.
Capella (Martianus), ii. 234;
iii. 507.
Capillaries, i. 294, 301.
Capo de las Agullas, i. 227, 229;
ii. 349.
---- Frio, i. 227, 235.
---- Negro, ii. 372.
Cappadocia, ii. 248, 260.
Cappadox (Johannes), iii. 66.
Capriceps, i. 319.
Capricorn, ii. 372-3.
Caracalla, i. 188;
ii. 239;
iii. 108.
Caramania, i. 211;
ii. 366;
iii. 225.
Caranna, i. 255.
Carbuncles, i. 255, 281.
Cardanus (Hier.), i. 176, 203, 250, 262, 273-4;
ii. 36, 38, 82, 91, 99, 148, 156, 253, 276, 342, 354;
iii. 132, 373, 379, 381, 468, 537, 551.
Cardigan, iii. 538.
Carians, ii. 180.
Caricatura, iii. 376, 494.
Cariola, iii. 125.
Carion, ii. 321.
Carlton, iii. 409.
Carobe, iii. 226.
Carolostadius, i. xix.
Carp, ii. 14;
iii. 538.
Carpenter (Nat.), i. xxiv, xxv.
Carpocras, i. 192.
Carrots, i. 286.
Cartaphilus, iii. 71.
Carthage, i. 297;
ii. 334.
Casalius, ii. 222, 224;
iii. 114.
Casaubon, i. 173;
ii. 159, 222, 267;
iii. 119, 310, 432.
Casements, i. 222.
Cassia, ii. 197.
Cassiodorus, i. 308;
iii. 120.
Cassius (L.), i. xxxvii, 191, 194.
---- Severus, i. xlix.
Castellanus, ii. 82.
Castellionæus (A.), ii. 248.
Castellus, i. 325.
Castile, iii. 311.
---- arms of, ii. 255.
Castilia del Oro, ii. 372.
Castle-soap, iii. 124.
Castor, i. 159, 336;
ii. 40;
iii. 107.
Castoreum, i. 323, 325;
iii. 225.
Castro (Leo de), i. xxxii.
---- (Rodericus a), iii. 24.
Cat, i. 137, 314, 341;
ii. 107, 135.
Cataneo, i. 276.
Catapucia, i. 305.
Catarrh, i. 306.
Caterpillars, i. 301.
Cathay, iii. 348.
Cathedrals, i. 109.
Catkins, iii. 165.
Cato, i. 62;
ii. 80, 274, 305, 320, 380;
iii. 95, 133-4, 388.
Catoblepas, i. 332.
Catullus, iii. 438.
Caucasus, i. 310.
Causanus (Nicolaus), ii. 175.
Cebes, iii. 388, 433.
Cecrops, ii. 332.
Cedar, i. xxvi, 257;
iii. 224, 262.
Cedrenus, ii. 279;
iii. 65.
Cefala, ii. 372.
Cellers, i. 271.
Ceneus, i. 298.
Cenotaphs, iii. 120.
Censorius (M. Messala), i. xlix, 1;
ii. 171, 174, 179, 288;
iii. 43.
Centaurs, i. 141, 174.
Centipedes, ii. 22.
_Cerastes_, ii. 31.
Cerautus, i. 211.
Cerberus, i. 158;
ii. 386.
Ceres, ii. 254.
CERTAIN MISCELLANY TRACTS, iii. 213.
Cestius, iii. 156.
Cevalerius, ii. 249.
Chad, iii. 531.
Chairs, iii. 158.
Chalcis, iii. 43, 46.
Chaldea, Chaldeans, ii. 287, 320-1, 350, 396;
iii. 100.
Chali, i. 206, 238.
Chalk pits, i. 283.
Chalybeates, i. 245.
_Chalybs præparatus_, i. 231.
Cham, ii. 333, 368, 380-1, 383;
iii. 148, 534.
Chamberpot, i. 143.
Chameleon, ii. 20, 50.
Changelings, i. 45.
Chaos, i. 27.
Characters, i. 195.
Charcoal, ii. 388.
Chariot, ii. 238.
Charity, i. 83, 90, 93, 110.
Charlatans, i. 138.
Charles the Great, iii. 157.
Charles V., ii. 253, 367;
iii. 138, 374.
Charles the Bald, King of France, iii. 305.
Charles I., King, iii. 516.
---- his porter, iii. 540.
Charms, i. 195, 198.
Charon, i. 158;
iii. 132.
Charta Magna, co. Kent, iii. 401.
Cheapside, i. 99.
Cheek burn, ii. 266.
Cheese, ii. 348;
iii. 73.
Chelbena, iii. 225.
Chemistry, i. 208.
Chemists, i. 167.
Cheops, i. 239;
iii. 164
Cheremon, i. 180.
Cherinthus, i. 192.
Cherry, ii. 393-4.
Cherry-stone, ii. 65.
Cherubim, ii. 256, 333.
Cheshire, iii. 113.
Chess, i. 32;
iii. 160.
Chestnut, i. 293.
Chiamsi, i. 280.
Chiapa, iii. 308.
Chicken, i. 195;
ii. 103, 138.
Chifflet, iii. 110, 157.
Child, children, i. 111;
ii. 276-7;
iii. 487.
---- dead, ii. 282.
Childeric I., iii. 110, 117.
Chili, i. 228;
ii. 372.
Chimæra, ii. 1.
China, Chinese, i. xxxiii, 280;
ii. 339, 355, 362, 377;
iii. 102, 224, 347.
---- Emperor of, i. 281.
---- dishes, i. 255, 279-81;
iii. 69.
Chindonactes, iii. 434.
Chioccus (Andr.), i. 282.
Chipper, iii. 524.
Chiromancy, i. 87;
ii. 276.
Chiron, i. 78.
Chit, iii. 519.
Chock, iii. 523.
Choler, i. 316.
Chomer, ii. 398.
Chough, ii. 377;
iii. 523.
Choughs, i. 340, 344.
CHRISTIAN MORALS, iii. 439.
Christmas Eve, i. 295.
Christopher (St.), ii. 247.
Chrysippus, ii. 175;
iii. 73.
Chrysolites, i. 69.
Chrysoprase, i. 284.
Chrysostom, i. xxxi, xli;
ii. 221, 289.
Chub, iii. 537.
Church-Music, i. 101.
Church of God, i. 78.
Chus, ii. 381;
iii. 148.
Ciaconius, ii. 216.
Cicada, ii. 207;
iii. 289, 293.
Cicero, i. xviii, xix, xxvii, xl, xliii, xliv, 38, 61, 101, 159, 160,
168;
ii. 57, 175, 181;
iii. 150, 552.
_Cicilia_, ii. 31.
Cinders, i. 239.
Cinaber, ii. 394.
Cinnamomus, ii. 6.
Cinnamon, i. 292;
ii. 6;
iii. 21, 226.
Cinnamulgus, ii. 6.
Circæa, i. 291.
Circe, i. 290;
ii. 165, 279.
Ciris, iii. 289, 292.
Citron, i. 148.
---- Tree, iii. 274.
Civet Cat, i. 325;
ii. 148.
---- (Western), i. 239.
Civita Vecchia, iii. 534.
Claudian, i. 202, 247;
ii. 7.
Claudius, Emperor, i. xxxiii, xlvi, xlix, 299;
ii. 6;
iii. 105-6.
Claudius Pulcher, i. 195.
Clave (De), ii. 141.
Claxton, iii. 516.
Clemens Alexandrinus, i. 156;
ii. 290, 298;
iii. 301.
Clement VIII., ii. 245.
Cleobulus, i. 159.
Cleopas, ii. 2.
Cleopatra, i. 245;
ii. 216, 235, 359, 362;
iii. 253, 268.
Clepsammia, ii. 251.
Clepsydra, ii. 251.
Cleve (William, Duke of), iii. 298.
Climacter, i. 44.
Climacterical year, ii. 160.
Climate, i. 84.
Climax, Mt., iii. 77.
Clocks, i. xxxv;
ii. 251-2.
Clouds, i. 273.
Clove, i. 292.
Cloven hoof, ii. 275.
Cluniac monks, Thetford, iii. 405.
Clusius, ii. 71, 85-6.
Cneoron, i. 246.
Coal-fish, iii. 532.
Coble bird, iii. 522.
_Coccus Baphicus_, iii. 296.
Cochlæus, iii. 72.
Cock, i. 303, 320, 341;
ii. 96.
---- (white), i. 196.
Cocks-comb, ii. 81.
Cock's egg, i. 335.
Cockatrice, i. 331-3, 337.
Cockle (weed), iii. 279.
---- (shell), iii. 534.
Cocles, iii. 79.
Cod, ii. 14, 84;
iii. 532.
Cods (vegetable), iii. 226.
Codignus, ii. 145, 356, 382.
Codronchus (B.), ii. 171.
Codrus, i. 62.
Coffins, iii. 115.
Coins, ii. 205;
iii. 106-7.
Coition, i. 100, 148;
ii. 260.
Colcagninus (Cœlius), i. 230.
Colcothar, ii. 392.
Colein, Queen of, i. 263.
Colepepper (John), iii. 401.
Colls (Abel), iii. 421.
Collyrium, i. 167, 196.
Colocynthis, i. 197;
ii. 197;
iii. 231.
Cologne, Three Kings of, iii. 25.
Colossus, i. 24.
Colour, ii. 367, 384.
Columbaries, i. 318.
Columbus, i. 228-9;
ii. 372;
iii. 6.
---- of Sicily, ii. 239.
Columella, i. 155, 288;
ii. 305, 344;
iii. 258.
Columna (F.), iii. 184.
Comestor, i. xxii;
iii. 5.
Comets, ii. 400.
Commodus, ii. 290;
iii. 106, 468.
Company, iii. 489.
Compass, i. 226, 231.
Comphosis, iii. 185-6.
Conception, i. 171;
ii. 127, 273.
Conchis (Gul. de), i. 176.
Confucius, iii. 309.
Conger, iii. 532.
Congor, i. 213.
Coniah, ii. 117.
Conies, i. 341;
ii. 324.
---- (place), ii. 335.
Conimbricenses, i. xxiii.
Conscience, i. 96.
Consortion, iii. 488.
Constance, Council, i. xxxvii, 41;
iii. 402.
Constans, iii. 106.
Constantine, Emperor, i. xxxix, 43, 315;
ii. 256;
iii. 40, 123, 151.
---- writer, ii. 305.
Constantinople, i. 80;
ii. 149, 328.
Constantius, iii. 294.
Consumption, iii. 296, 378.
Continency, i. 142.
Controversies, i. 89.
Conversation, i. 103;
iii. 488.
Cony, ii. 80.
Coote, iii. 517.
Copernicus, i. 111;
ii. 318;
iii. 47, 76.
Copher, iii. 223.
Copper, i. 232.
Coperose, i. 232;
ii. 390-1.
---- of Mars, i. 232.
Copulation, i. 148, 284.
Coquæus, i. xx, xxviii.
_Cor scorpii_, ii. 400.
Coral, i. 208, 278-9, 284;
ii. 278, 365.
Corbet (Richard), Bp., iii. 407.
Corcyra, iii. 47.
Cordova (Fernandius de), ii. 365-6, 396;
iii. 66.
Cordus, iii. 231, 257.
Corinth, ii. 362;
iii. 282.
Corinthian brass, i. 255.
Cork, i. 224.
Cormorant, iii. 252, 516.
Corn, ii. 102,
Corn-cockle, ii. 35.
Cornelians, i. 206, 256, 284.
Cornelius, ii. 157.
Cornerius, ii. 59.
Cornu Ammonis, i. 210.
Cornwall, iii. 523.
Coronary Plants, iii. 281.
Corsalius (Andreas), ii. 363, 365.
Corvinus, ii. 233.
Cosin (John), Bp., iii. 407.
Cosmography, ii. 283.
Costa (Christoph. à), i. 313.
Cough, i. 154;
iii. 378-9.
Courtney (Richard), Pp., iii. 418.
Covarrubias (S. de), iii. 490.
Cow, i. 154, 295;
ii. 40.
Crab, ii. 16, 25, 75, 129;
iii. 534.
Crab's eye, i. 264.
Crab-apples, i. 293.
'Cracuna' inscr., iii. 432.
Cranes, ii. 155;
iii. 514.
Crantsius, ii. 396.
Crassus, i. xxvii;
ii. 264;
iii. 58, 553.
Crateras, i. 171.
Crawfish, iii. 537.
Credulity, i. 140, 147.
Creek, iii. 401.
Creta, Cretans, i. 2, 90;
ii. 81, 357;
iii. 163, 274.
Creusa, ii. 58.
Crevise, ii. 41.
Crinitus (Petrus), iii. 65.
Crocodile, i. 312, 350;
ii. 20, 80, 357;
iii. 56.
_Crocus Martis_, i. 231-2.
---- _Metallorum_, i. 256, 277.
Crœsus, i. 188;
ii. 118;
iii. 41-2, 333.
Crofts (John), Dean, iii. 401, 421.
Crollins, i. 277, 286.
Cromer, iii. 533-4.
Cross, the, ii. 256.
---- True, i. 43.
---- Sign, i. 190.
---- Andrean, iii. 151.
---- Burgundian, iii. 151.
Cross-legged, ii. 267.
Crostwick, iii. 89, 524.
Crow, i. xliii, 59, 317, 323, 340, 344-5;
ii. 14, 377;
iii. 523.
---- White, ii. 370, 384.
Crown, iii. 157.
---- of Thorns, iii. 3.
Crucius, ii. 198.
---- Alsarius, ii. 154.
Crusius, Martinus, ii. 291.
Cryptography, i. 253.
Crysolite, i. 285.
Crystal, i. 202, 255.
Ctesias, i. 169, 170, 173, 174;
ii. 159;
iii. 68.
Cuba, i. 228.
Cubs, i. 174.
Cuckoo, iii. 520.
---- spittle, ii. 208.
Cucumber, i. 305;
iii. 227.
Cummin, iii. 232-3.
Cunæus, i. xxxv.
Cuneus, iii. 161.
Cunnyfish, iii. 530.
Cupid, i. 100.
Curiosity, concerning too nice, iii. 437.
Curlew, iii. 521.
Curry cart, iii. 225.
Curtius (L.), iii. 150, 153.
---- (Q.), i. 62, 311;
ii. 237, 363, 366;
iii. 79.
Cusanus, i. 234.
Cuthred, iii. 107, 123.
Cuttlefish, ii. 41, 393;
iii. 296, 533, 547.
_Cyceon_ ii. 82.
Cyclades, ii. 324.
Cymbals, iii. 301.
Cynospastus, i. 189, 291.
Cypress, iii. 195, 223.
---- wood, iii. 116.
Cyprian, i. xix, 262, 317.
Cyprius (A.), iii. 113, 323.
Cyprus, i. 211;
ii. 21.
Cypselus, iii. 336.
Cyril, ii. 4, 212;
iii. 17.
CYRUS, GARDEN OF, iii. 145.
Cyrus, i. 321;
iii. 42, 125, 149.
Cyrus the Younger, ii. 144.
Dace, iii. 537.
Dædalus, i. 158.
Dagon, ii. 254.
Dalechamp, ii. 6, 51, 173, 266;
iii. 261.
Damascus, i. 197.
Damiata, ii. 360.
Damon, i. 93.
Dan, i. 46, 282.
Danæus, i. xxiii.
Danes, iii. 107, 112.
Daniel, i. 44, 265;
iii. 228.
---- (S.), i. xxxiii.
Dante, iii. 30, 125, 133-4, 375, 382.
Dantzig, i. 262.
Dares Phrygius, ii. 321.
Darius, ii. 361.
---- Histaspes, ii. 297.
Darnel, ii. 35;
iii. 277-8.
Dart-stone, i. 283.
Date (fruit), ii. 8;
iii. 552.
David, iii. 36.
Daws, i. xliii, 59.
Day, ii. 167-8, 309.
Dead Sea, iii. 330.
Dead-watch, i. 299.
Death, i. 41, 62-3, 107, 299;
iii. 479.
Dedan, ii. 381.
Dee (John), ii. 253.
Deer, i. 312, 340;
ii. 40, 72, 377.
_Defenda me Dios de me_, i. 103.
Deformity, ii. 260.
Deiphobus, iii. 132.
Delos, ii. 313.
Delphi, i. xl. 21, 65, 143, 199;
ii. 324;
iii. 40-1, 333.
Delrio, i. xxii, 3, 5.
Delusion, i. 46.
Demetrius, silversmith, i. 136.
---- Phalereus, i. xxxii;
iii. 39, 294-5, 298.
Democritus, i. xliii, 89, 91, 136, 188, 190, 217;
iii. 79, 553.
Demons, ii. 96.
Demosthenes, i. 188;
iii. 64.
Denarius, ii. 223;
iii. 433.
Denmark, iii. 113.
Denny (Sir W.), iii. 403.
Derceto, ii. 242, 254.
Des Accords, iii. 305.
Des Cartes (R.), i. 218, 233, 259.
Detraction, iii. 467.
Deucalion, i. xxix, 35;
ii. 7, 319.
_Deuteroproton_, ii. 307.
Deuteroscopy, i. 134.
Devil, i. xli, 32, 73, 182;
ii. 275.
---- (White), ii. 384.
Diabolism, iii. 392, 450.
Dials, i. 260;
ii. 251.
Diamond, i. 203, 208, 212-13, 236, 240, 255, 262-3, 266, 268, 282, 284-5.
Diana, i. 136;
ii. 272.
---- Temple of, iii. 130.
---- Saguntina, iii. 258.
Diapalma, ii. 122.
Diaphœnicon, ii. 8, 198.
Diatesseron, ii. 280.
Dickinson (Ed.), ii. 364.
Dictys Cretensis, ii. 321.
Dido, ii. 78.
Didymus, iii. 153.
Diet, ii. 76.
Digby (Sir K.), i. xi, xiv, xxxix, xlvi, 218, 258-9.
Digges (T), iii. 325.
Dijon (Burgundy), iii. 434.
Dill, iii. 22.
Dinocrates, i. 243.
Dio. i. 266.
Dion Cassius, ii. 280, 363.
Diocles, ii. 177.
Diocletian, i. 191.
Diodati, iii. 21, 265, 277.
Diodorus Siculus, i. 155, 158, 169, 203, 308, 336;
ii. 123, 180, 233, 238, 286, 320-1, 325, 331-3,
336, 356-7;
iii. 148.
Diogenes, i. 13, 59, 77;
ii. 174;
iii. 129, 486.
---- Babylonius, i. xlv.
---- Cynicus, ii. 174, 256.
---- Laertius, i. xxviii, li, 159, 231;
ii. 174, 193;
iii. 43.
Diomedes, i. 158;
iii. 153.
Dionysius Afer, ii. 366, 397.
---- Halicarnasseus, i. 168;
ii. 333, 380.
---- Heracleoticus, ii. 174.
---- Perregetes, ii. 185.
Dioscorides, i. 155, 157, 165, 171, 174, 203, 211, 245, 249, 278, 291,
296, 320, 322, 325, 328, 332;
ii. 19, 21, 28, 99, 107, 391;
iii. 22-3.
Dives, i. 70.
Dock, i. 304;
ii. 368.
Dodder, iii. 159, 189.
Dodona, ii. 211.
Dog, i. 155, 158, 264, 303, 306, 312, 314, 339;
ii. 65, 83, 185, 378.
Dog-briar, iii. 223.
Dog-days, ii. 183.
Dog-fish, ii. 74-5;
iii. 528.
Dog's-grass, iii. 115.
Dog-star, ii. 183, 357-8, 373;
iii. 141.
Dog-stones, i. 326.
Dolphin, i. 346;
ii. 205;
iii. 527.
Dominicans, i. xvi.
Domitian, i. xxxiii, 158;
iii. 118.
Domitius, ii. 74.
Doomsday, ii. 301.
Doradoes, i. 84.
Dorhawk, iii. 522.
Doria (Andreas), iii. 460.
Dorpius, i. xv.
Dorrs, ii. 22.
Dorset, Marquis of, iii. 125.
Dort Synod, i. 11.
Dotterell, iii. 519.
Dove, i. 317, 320.
---- houses, i. 271, 318.
---- (Syrian), iii. 273.
Dragon, i. 215, 265.
Drake, i. 231.
Drawater, iii. 524.
Dreams, i. 105-6, 187;
iii. 221, 380-1;
(Tract), iii. 550.
Drink, ii. 142.
Droggotoshen, i. xxxi.
Dromedaries, i. 24.
Dropsies, i. 245.
Drowning, ii. 135.
Druids, i. 295;
iii. 111, 434.
Drums, i. 174.
Drunkenness, ii. 273.
Drusius, i. 288;
iii. 20, 22.
Dryinus, i. 332.
Du Bartas, i. xxv, xxvi.
Ducks, i. 336-7;
iii. 517.
Dugdale (Sir W.), iii. 91, 322.
Duina, ii. 356.
Du Loyr, iii. 46, 303, 378.
Dunning (Chancellor), iii. 409.
Durante, iii. 3.
Duretus, i. 267.
Durazzo, iii. 47.
Dust, i. 186.
Dutch, i. 83.
---- Ambassadors, i. 280.
Dyers, ii. 394.
Dysentery, i. 281.
Eagle, i. 283, 298;
ii. 3, 45, 313;
iii. 513.
Eaglestone, i. 235, 282.
Ear tingling, ii. 266.
Earth, i. 133, 162-4, 186, 259.
Earthquakes, i. 148, 273.
Earwig, ii. 96.
East, ii. 338.
East Indies, i. 293;
ii. 107, 362.
Easter Day, ii. 272.
Ebion, i. 191-2.
Ebony, i. 257.
Ebusus, ii. 357.
Echbatana, iii. 103.
Echinites, i. 210, 283.
Echinometrites, i. 210, 283.
Echo, i. 314;
iii. 201.
Eckius, i. xvi.
Eclipses, i. 193.
Ecliptic, ii. 314.
Edom, ii. 364;
iii. 122.
Eel, ii. 10, 135;
iii. 532, 538.
---- poult, iii. 537.
Egg, i. 159, 204;
ii. 104, 214.
---- white of, i. 261;
ii. 19.
---- shells, i. 279;
ii. 265;
iii. 117.
Egypt, i. 137, 159, 350;
ii. 6, 7, 81, 89, 92, 158, 286, 332, 350-62, 376, 395-6;
iii. 80 _et passim_.
E'i (Delphi), iii. 339.
Ejaculation, i. 324.
Elaterium, ii. 197.
Elba, i. 242.
Elder, i. 171.
Elderberry, i. 306.
Eleazer, i. xxxii.
Elect, i. 79.
Electrical bodies, i. 254.
Electrum, i. 255.
Electuary, ii. 8.
Elephant, i. 24, 26, 170, 308, 326, 341;
ii. 65, 255, 325, 370;
iii. 237.
---- teeth, i. 256.
Elephantina, ii. 81.
Elf-locks, ii. 268.
Elias, i. xxviii, xlv, 32, 65;
ii. 62, 378;
iii. 2, 138.
Elias, Rabbi, ii, 291.
---- Venetus, iii. 304.
Elisha, i. 197;
ii. 280;
iii. 54.
Elizabeth, Queen of Bohemia, iii. 401.
Elk, ii. 72, 90.
---- hoofs, i. 256.
Elm, i. 293.
Elmham, iii. 117.
---- St. Mary, iii. 405.
Elves' spurs, i. 283.
Ely Priory, iii. 411.
Emanuel, King of Portugal, i. 311-12.
Emblematists, i. 180.
Emeralds, i. 69, 256, 284-5.
Emery, i. 214, 239, 262.
Emission, i. 341.
Emmanuel, iii. 61.
Empedocles, i. xxvi, 142, 163, 198, 287, 335;
ii. 34.
Emperors, i. 59.
Emplastra, i. 247.
Empyreal, i. 70.
Enerin, iii. 310.
Engaddi, i. 296;
iii. 240.
England, i. 81, 84, 228-9;
ii. 149.
---- Church of, i. 11.
---- (Midlands), ii. 285.
English language, i. 117.
Englishmen, i. 90.
Ennius, i. 230.
Enoch, i. xxxiii, 3, 8, 119.
Enoch's Pillars, i. 38.
Enos, ii. 320.
Ent (Sir George), ii. 16.
Entelechia, i. xx, xxi.
Enthymemes, i. 178.
Envy, iii. 449.
Ephod, i. 284.
Ephesus, Ephesians, i. 136;
iii. 77, 139.
Ephraim, i. 320;
ii. 122.
Epicureans, i. xxvi, 186.
Epicurus, i. xxiii, xxv, xxviii, xlii, xliii, xlvi, 33, 190, 234;
ii. 284;
iii. 73, 133; _et passim_.
Epidaurus, ii. 106.
Epilepsy, ii. 72.
Epimenides, i. 2.
Epiphanius, i. xx, 144, 175;
ii. 4, 8;
iii. 17.
Epithymum, iii. 189.
Epius, i. 180.
Equator, i. 217-18;
ii. 314-15.
Equivocation, i. 141.
Erasmus, i. xv, xxx, xlix, 159;
ii. 175, 362;
iii. 128, 241.
Erastus, i. 267.
Erathius, ii. 320.
Eratosthenes, i. 155;
ii. 142, 350.
Eremites, Friars, i. xvi.
Erica, iii. 223.
Eringium, i. 290.
Erithra, ii. 364.
Erpingham, iii. 403, 549.
---- (Sir T.), iii. 402.
Error, i. 121.
Erythrus, ii. 363, 366.
Esau, iii, 9.
_Esculus_, iii. 261.
Escutcheons, ii. 229.
Esdras, i. xxxix, 43.
Esther, i. 44.
Estius, ii. 228, 280;
iii. 35.
Eternity, i. 19, 338.
Ethiopia, i. 350;
ii. 332, 356, 358, 369, 370-1, 379, 382.
Etna, ii. 357.
Etymology, i. 286-7.
Eucharist, i. 145;
iii. 12, 14.
Eucherius, ii. 203.
Euclid, i. 160, 185, 335;
ii. 253.
Eudorus, i. 156.
Eudoxus, ii. 164.
Eugubinus. _See_ Steuchus.
Eumolus, iii. 43.
Eunuchs, i. 342.
Euphorbium, ii. 197.
Euphorbus, iii. 470.
Euphrantides, ii. 147.
Euphrates, ii. 270, 350, 365.
Eupolis, ii. 142.
Euripides, i. 67;
ii. 142, 221;
iii. 120.
---- _Hecuba_, iii. 114.
Euripus, i. li, 99;
iii. 42, 44-6.
Europa, i. 339;
iii. 282.
Europe, i. 78, 194, 227-8.
Eusebius, i. xx, xxxvii;
ii. 290, 321;
iii. 40, 80.
Eustachius, iii. 153, 160.
Eustathius, ii. 142, 147, 156.
Euthymius, i. xxxi.
Euxine, ii. 366;
iii. 490.
Evander, ii. 333.
Evangelists, ii. 232.
Evax, i. 171, 284.
Eve, i. 15, 34, 81, 122-5, 129, 140, 143-4, 314;
ii. 13, 137, 209, 212, 285;
iii. 5-6, 10.
Evisa, ii. 357.
Exantlation, i. 150.
Eye, i. 167;
ii. 42-7;
iii. 200.
Eye-lid, ii. 111-12.
Ezechias. _See_ Hezekiah.
Ezekiel, i. 69.
Ezion-Geber, i. 231;
iii. 220.
Faber (Joh.), i. 302;
ii. 24-5.
Fabermarinus, iii. 288.
Fabii, iii. 75.
Fabius Pictor, ii. 320.
Fables, i. 157.
Fabritius Paduantus, ii. 281.
Fagius (Paulus), ii. 227, 231.
Fairy stones, i. 283.
Faith, i. 81, 96.
Falconry, iii. 294.
Fallacy, i. 140, 141, 144.
Falling sickness, i. 188.
Fallopius, ii. 125.
Familist, i. 79.
Famine, i. 300.
Farnese (Cardinal), iii. 110.
Faroe Island, iii. 515, 518, 523.
Farriers, i. 314.
Farselloni, iii. 79.
Fascination, i. 334.
Fat, i. 265.
Faustina, iii. 433.
Favago, iii. 178.
Faventia, i. 281.
Fawn, i. 188.
Fayus, iii. 72.
Fazelli (Thomas), ii. 333.
Fecundity, ii. 259.
Feet, ii. 269, 270.
Felicity, iii. 475.
Fen-cricket, iii. 538.
Ferdinandus (Ant.), ii. 356.
Fern, i. 171, 206, 221, 264, 301.
Fernelius, ii. 54, 63.
Ferrara, i. 293;
iii. 193.
---- (Alphonso, Duke of), i. 274-5.
Ferrarius (Omnibonus), iii. 375.
_Ferrum equinum_, i. 297.
Ferryman (Elysian), iii. 130.
Fertility, iii. 271.
Festus, ii. 235.
Fiaroumti, i. 279.
Fienus (Thomas), ii. 375.
Fieschi (Aloysio), iii. 461.
Figs, i. 197.
Fig tree, i. 298.
---- ---- (Parable), iii. 266.
Filander, iii. 296.
Finch, iii. 524.
Fingal, iii. 311.
Finger, Fingers, iii. 552.
---- pectinated, ii. 267.
---- (ring), ii. 117.
Finsbury, iii. 421.
Fioravanti (L.), i. 166.
Fir tree, iii. 251.
Fire, i. 47, 71;
ii. 56-7.
---- shovel, i. 221.
Firmicus (Julius), iii. 294.
Fish, ii. 74, 112, 151;
iii. 527.
Fishes eaten by Our Saviour, iii. 286.
Fishes and Birds in Norfolk, iii. 511.
Fitches, iii. 232, 278.
Five, iii. 203-4.
Flags (plant), i. 290.
Flamen, i. 316.
Flanders, iii. 117.
Flax, i. 274;
iii. 254-5.
Fleece, Golden, Order, ii. 251.
Flesh, cutting of, ii. 77-8.
Fleur-de-lis, ii. 256.
Flints, i. 206, 208, 256, 272;
ii. 56.
Floating, ii. 134.
Flood, i, 132;
ii. 78, 319.
Flood (Robert), iii. 305.
Florianus, iii. 433.
Florilegus, iii. 66.
Florus, i. xxvii.
Flos Africanus, i. 306.
Flowers, iii. 117.
Fluellen, i. 304,
Flux, ii. 282.
---- of the sea, i. 24.
Fly, i. 24, 262, 300-1.
Folkestone Abbey, iii. 411.
Forbidden fruit, iii. 1, 227.
Forceps, iii. 161.
Forerius, ii. 157.
Forestus, ii. 119.
Fortunate Islands, ii. 398.
Fortune, i. 30.
Fortune-tellers, i. 139.
Fougade, i. 28.
Fox, i. 155;
ii. 82, 264, 370, 377.
Fox (fish), ii. 74.
Fox-stones, i. 326.
Fox (John), iii. 406, 409, 410.
Fracastorius, i. 241.
France, i. 33, 226, 228;
ii. 92, 149.
Francherius, iii. 300.
Francis I., iii. 374.
Franciscan opponent, i. 37.
Frankincense, i. 205;
iii. 21.
Franks, iii. 161.
Freake (Edmund), B., iii. 409, 411.
Freculphus, iii. 30.
Frederick II., i. xxviii;
iii. 300.
French, i. 83, 90.
Friends, i. 94-5, 105.
Friendship, i. 93;
ii. 265.
Frobisher, ii. 70.
Frogs, i. xlix, 83, 312, 327;
ii. 11, 13, 19, 20, 113, 134, 379.
Frog-fish, ii. 74;
iii. 529.
Frotho, iii. 112.
Fuchsius, iii. 168.
Fuenca, i. 281.
_Fuga Dæmonis_, i. 189.
Fulgentius, ii. 257.
Fuller (Tho.), ii. 157.
Fundi, iii. 226.
_Fungus sambucinus_, i. 304.
Fury, iii. 492.
Furze, i. 297;
iii. 129.
Gabriel Sionita, i. 243.
Gaditane ocean, iii. 531.
Gaffarel, iii. 165.
Gaguinus, iii. 112, 247.
Galaxia, iii. 12.
Galba, i. 310.
Galbanum, iii. 225.
GALEN, _passim_.
Galileo, ii. 164;
iii. 47.
Gall, i. 194, 197, 210, 314-15, 317, 345-6.
Gallicia, iii. 165.
Gallienus, iii. 107, 433.
Gallows, i. 289.
Galuanus Martianus, iii. 121.
Gama (Stephanus de), ii. 365.
Gammadims, iii. 106.
Ganet, iii. 515.
Ganges, ii. 158, 353, 357.
Ganivetus, ii. 177.
Gans, i. 279.
Garagantua, i. 34.
Garamantes, ii. 372.
Garcias. _See_ Horto.
GARDEN OF CYRUS, iii. 145.
Gardeners, ii. 93;
iii. 148.
Gardens, i. 307;
iii. 148.
Gardiner (George), iii. 398-9, 410.
Garfish, iii. 530.
Garlands, iii. 281.
Garlick, i. 235-6;
ii. 331, 368.
Garrulus Argentoratensis, iii. 525.
Garum, iii. 290.
Gascons, i. 90.
Gaspar, iii. 26.
Gassendus, i. xxiii;
iii. 73.
Gasserus, i. 231.
Gaudentinus, ii. 99.
Gaudentius Brixiensis, i. xxx.
Gauricus (L.), ii. 168, 198.
Gaywood Hall, iii. 408.
Gaza, ii. 31, 43.
Gazela, ii. 148.
Geber, i. 148;
iii. 63.
Gellius (A.), i. xi, li, 142;
ii. 81, 117, 234.
Gemini, ii. 191.
Geminus, ii. 164, 184, 187, 189.
Gems, i. 208, 241.
---- (artificial), i. 206.
Genebrard, i. xx, xxviii;
ii. 396.
Generation, ii. 10, 127;
iii. 57.
Geneva, i. 11.
Genoese, i. 44.
Gentianella, ii. 395.
Gentleman (English), iii. 465.
Geodes, i. 283.
Geoffrey of Monmouth, ii. 335.
Geomancers, i. 139.
Geometry, i. 162.
George (David), i. 138.
George (St.), ii. 249.
Georgius Alexandrinus, iii. 258.
---- Venetus, iii. 230.
Gerar, ii. 382.
Gergazites, ii. 381.
Gerion, i. 158;
ii. 334.
Germanicus, i. xlvi, 311;
ii. 21, 240;
iii. 323.
Germany, i. 38, 90, 228;
ii. 16, 69, 208, 280, 396;
iii. 101.
---- Maid of, i. 46.
Gersom, ii. 288.
Geryon, ii. 23.
Gesner (C.), i. 279, 322, 324;
ii. 15, 74, 85, 205-6.
Geta, iii. 108.
Ghosts, i. 187.
Gianat, Oriental, i. 285.
Gibbartas, ii. 86.
Gibeonites, ii. 262.
Giges, ii. 50.
Gihon, ii. 350.
Gilbert, ii. 349.
---- (W.), ii. 220, 223-4, 227, 229, 233, 240, 247, 255, 259, 292.
Gillingham, iii. 93.
Gillius, iii. 46.
Ginger, i. 292.
Gipsies, ii. 395-7.
Giraldus, ii. 335, 386.
Girdle, ii. 269.
Gith, iii. 232.
Glanvile (B.). _See_ Bartholomeus.
Glass, i. 206, 214, 238, 255-6, 259, 266.
---- poison, i. 264.
---- (Venice), i. 209;
iii. 69.
Glasswort, i. 238, 264.
Glastonbury, i. 297.
Glister, i. 299, 316.
Glory, ii. 228.
Glow-worms, i. 349;
ii. 99.
Gnat, i. 301.
Gnat-net, 158.
Gnat-worms, iii. 187.
Goa, ii. 325;
iii. 194.
---- (tree of), iii. 484.
Goaga, ii. 372.
Goat, i. 263, 289, 341, 346;
ii. 259, 275.
---- blood of, i. 262-3.
---- beetle, iii. 174.
---- stones, i. 326.
Goat's head, i. 188.
God, i. 19, 72, 74, 110, 126-7, 183;
ii. 270;
iii. 206, 483.
Godfrey, iii. 61.
Godwin (F.), i. 253.
Godwits, iii. 519.
Goes (Damianus a), ii. 382.
Gold, i. 50, 71, 230, 239, 240, 250, 255, 266-7, 284;
ii. 118;
iii. 54, 389, 447.
---- (potable), ii. 12, 64.
---- powder of, i. 277.
---- sulphur of, i. 278.
Goldfinch, iii. 524.
Goldwell (James), Bp., iii. 401.
Goliah, ii. 158.
Goltzius, ii. 205;
iii. 328.
Gomorrah, i. 32;
iii. 326.
Goodier, iii. 93.
Goose, ii. 82;
iii. 516.
Goose-tree, ii. 107.
Gordianus, Emperor, ii. 279;
iii. 142.
Gordon-Huntly, i. xxvii.
Gornart, iii. 530.
Goropius Becanus, ii. 68-9;
iii. 1, 3, 117.
Gorræus, i. 174.
Gothlanders, iii. 112.
Gourd, i. 197;
iii. 21, 222.
Gout, i. 188, 246;
ii. 117, 121, 133;
iii. 379, 381, 461.
Gracchus, i. 195.
Gracculus, iii. 291.
Gradual Verses, iii. 304.
GRAFTING, iii. 555.
Grammarians, i. 89, 98, 311.
Grampus, iii. 527.
Granada, iii. 311.
Granate, i. 214.
Grand signiours, i. 59;
ii. 371, 397.
Grandgousier, iii. 76.
Grapes, iii. 224.
Grass, ii. 368.
Grasshoppers, i. 83, 327;
ii. 207;
iii. 28, 293.
Gravel, to, i. 33.
Gray (John de), Bp., iii. 408.
Greaves (John), i. 238;
ii. 360;
iii. 245.
Greece, i. 155, 159.
Greek language, iii. 406.
Greeks, ii. 9, 332, 339, 398.
Green, ii. 368.
Greenback, iii. 530.
Greenland, i. 217;
ii. 70, 86-7, 158, 190;
iii. 89.
Greffarel, ii. 398.
Gregory the Great, i. 203;
iii. 62.
Gregorius I., ii. 144.
---- VII., iii. 72.
---- Turonensis, ii. 250, 279.
Grevinus, i. 174, 266, 332.
Grey hair, i. 155.
Griffins, i. 181;
ii. 1, 258.
Grotius, i. xlii, xlvi, 164;
ii. 77;
iii. 277.
Grouse, iii. 523.
Grummel, i. 304.
Grumwell, ii. 71.
Gruter, iii. 139, 434, 436.
Gryps, ii. 2.
Gualata, ii. 372.
Guascus (Laurent), i. 250.
Guatemala, iii. 308.
Gudgeon, iii. 538.
Guellius, iii. 162.
Guevara (A.), i. 160.
Guienne, iii. 314.
Guinea, i. 226;
ii. 377, 383.
Gulielmus de Conchis, i. 176.
Gulielmus Parisiensis, i. 254,
---- Tyrius, ii. 351.
Gum, i. 205.
---- Anime, i. 255-7.
---- Arabick, i. 205.
---- Elemi, i. 255.
---- Guiaci, i. 255.
Gunpowder, i. xxxiii, 271.
Guns, i. 230-1.
Gyges, iii. 78.
Gypsum, i. 255, 279;
iii. 165.
Gyrinus, ii. 17.
Habbakuk, i. 49.
Haddock, iii. 532.
Hadrian, Emperor, ii. 149, 263.
Hæmatites, i. 235, 245.
Hail, i. 205, 210.
Hair, i. 157, 265.
---- (grey), i. 155.
Haircutting, ii. 268.
Halcyon, i. 350;
iii. 289, 291.
Halec, iii. 289.
Hales, iii. 400.
---- (Sir C.), iii. 325.
Halicarnasseus. _See_ Dionysus.
Halo, ii. 228.
Hall (Joseph), Bp., iii. 412.
Haly, ii. 177.
Ham, iii. 15.
Haman, ii. 260.
Hamathites, ii. 383.
Hammers, i. 263.
Hammond, iii. 266.
Hamon, iii. 17.
Hands, i. 86;
ii. 122.
Hanging, ii. 260-1;
iii. 119.
Hannibal, ii. 133;
iii. 74, 80.
Hanno, i. 230.
Happiness, i. 63, 111.
Harbord (Philip), iii. 421.
Hardworm, iii. 538.
Hare, i. 341;
ii. 29, 33, 49, 80, 264, 370.
---- (Indian), ii. 378.
---- (Sir Ralph), iii. 108.
Harmony, i. 100, 101.
Harold, iii. 112.
Harp (Jew's), iii. 113.
Harpies, i. 181;
ii. 1.
Harpocrates, ii. 267.
Harpocration, i. 176.
Harrington (Sir John), iii. 409.
Harsnet (Samuel), Bp., iii. 412.
Hart (Walter), Bp., iii. 400.
Harts-horn, i. 256;
ii. 69, 70.
Harts-tongue, i. 301-2.
Harvey (Wm.), Dr., ii. 65, 104;
iii. 93.
Hassal (John), iii. 401.
Hastati, iii. 161.
Havilah, ii. 381.
Hawk, i. 289, 320, 339, 344;
ii. 4, 82, 376;
iii. 292.
---- talons, i. 256.
Hawks and Falconry ancient and modern, iii. 294.
Hazel, i. 272, 274, 293.
'He' letter, iii. 205.
Headache, i. 246;
ii. 12.
Heart, ii. 113;
iii. 60.
Heath (plant), iii. 223.
Heathpoult, iii. 523.
Heaven, i. 69, 70, 73.
Hebrew language, i. xlii;
ii. 277.
Hecatombs, ii. 2.
Hecatonchiria, i. 158.
Hector, ii. 238.
Hecuba, iii. 82.
Hedgehog, i. 167, 326, 348;
ii. 41, 74, 133. (sea), i. 283,
Heel, ii. 270.
Hefronita. _See_ Hesronita.
Heigham, iii. 412.
Heinsius, ii. 44;
iii. 266.
Helen, i. 159, 336.
Helena (St.), i. 43;
iii. 27.
Helenus, i. 250.
Heliodorus, ii. 375.
Heliogabalus, ii. 12, 81;
iii. 109, 433.
Heliopolis, ii. 5.
Heliotropes, i. 208, 256, 284.
Helix, i. 29.
Hell, i. 69, 71, 73, 74;
ii. 272.
Hellanicus, i. 170;
ii. 320.
Helmont, i. 234, 238, 261, 264, 300;
iii. 471.
Helvicus, ii. 290, 302.
Hemlock, iii. 70, 222.
Hen, i. 289, 303, 335.
---- (gold), i. 268.
Henares (Alcala de), ii. 28.
Henbane, iii. 265.
Henry the Emperor, iii. 83.
---- King of Navarre, iii. 541.
---- II., of England, iii. 91.
---- III., i. 312;
iii. 408.
---- VIII., i. xviii, 11.
Hepatica, i. 304.
Hephæstus, ii. 133.
Heraclitus, i. 91, 199;
iii. 59, 79.
Heraclius, ii. 279.
Heraiscus, i. 180.
Heraldry, i. 85, 333;
ii. 3, 203, 206;
iii. 414-17.
---- (England), ii. 254.
Heralds, i. 180.
_Herba Trinitatis_, i. 304.
Herbalists, i. 287, 303.
Herbals, i. 326.
Herbert (William), Bp., iii. 405.
Hercules, i. 158;
ii. 39, 159, 257, 334;
iii. 132.
---- (statue), iii. 114.
---- pillars, i. 251, 309.
Heresbach, iii. 298.
Heresies, i. 15, 143.
Hermaphroditus, i. 35;
ii. 10, 34. 38.
Hermes, i. 17, 20.
Hermias, iii. 43.
Hermippus, ii. 174.
Hermit (crab), iii. 534.
Hermolaus, ii. 66;
iii. 340.
Hernandez, ii. 25.
Hernias, i. 245, 247.
Hero, ii. 118.
Herod, i. 138;
ii. 243.
Herodias, iii. 139.
Herodotus, i. 44, 155, 165, 168, 170, 174;
ii. 1, 3, 5, 6, 26, 28, 38, 80, 83, 155, 172, 179, 286-7,
321, 331, 336, 350-1, 357, 379;
iii. 18, 41, 49, 340.
Heron, i. 320;
iii. 518.
Herostratus, iii. 139.
Herring, iii. 289.
Herthus, iii. 101.
Hesiod, i. xx, 156, 170, 174, 344-5;
ii. 305-6, 320-1.
Hesperides, ii. 399;
iii. 3.
Hesronita (Joannes), i. 243.
Hester. _See_ Esther.
Hesychius, ii. 42, 294;
iii. 301.
Heurnius, ii. 259.
Hevelius, ii. 398-9.
Heveningham Heath, iii. 538.
Hexameter, i. 101.
Heydon family, iii. 419.
---- (Sir H.), iii. 419.
---- (John), iii. 419.
Heylyn (Dr.), ii. 249.
Hezekiah, i. 197, 337.
Hiarchas, i. 160.
Hicket, ii. 146.
Hickling, iii. 515.
Hiero, iii. 77.
Hieroglyphs, i. 51, 180, 317-19, 321-2, 325, 328, 333, 338, 344;
ii. 1, 3, 7, 18, 26, 32, 89, 121, 185, 202-3, 258, 270-1.
Hildebrand, iii. 72.
Hills, ii. 355.
Hinges, i. 222.
Hip-briar, iii. 223.
Hipparchus, i. 335;
ii. 298.
Hippocrates, i. xxi, li. 153, 156, 165, 167, 234, 246;
ii. 39, 55, 61, 70, 74, 82-3, 130, 143, 146, 163-4, 166,
172, 177, 194-5, 198, 303-4, 375-6, 310;
iii. 94.
_Hippolapathum_, i. 304.
Hippolytus, i. 347;
iii. 151.
Hippomanes, i. 323.
Hipponactes, iii. 438.
Hippophæ, i. 246.
_Hippuris corulloides_, i. 279.
Hirpini, ii. 20.
Hispaniola, ii. 341, 372.
_Historia tripartita_, ii. 321.
History, i. 163.
Hitterdal, i. 283.
Hivites, ii. 381.
Hoang, i. 281.
Hobart (Sir James), iii. 399.
---- (Sir John), iii. 549.
Hobbes, i. xxi, xxvii.
Hobby, iii. 292, 523.
---- bird, iii. 521
Hofmann, ii. 85.
Hogs, i. 289, 346;
ii. 379.
Hoierus, iii. 515.
Holinshed, iii. 113, 408, 432.
Holland, i. 28.
---- Countess of, iii. 7.
Hollanders, ii. 312.
Hollerius, i. 305.
Holly, i. 293.
Holt, iii. 400.
Holy Ghost, i. 102, 317.
Homer, i. li, 30, 99, 156, 167, 170, 174, 236, 291, 301, 313;
ii. 130, 146-7, 155, 164-5, 321, 333, 335, 350, 386;
iii. 49.
---- _Odyssey_, ii. 82.
---- _Batracomyomachia_, ii. 60.
Hondius, ii. 352.
---- (Pet.), iii. 95.
Honduras, iii. 308.
Honey, i. 196, 245;
iii. 27.
Honey-comb stone, iii. 165.
Hoopoe, iii. 290, 521.
Hopton (John), Bp., iii. 409.
Horace, i. xiv, l, 98, 154;
ii. 30, 165, 253.
Horizon, ii. 399.
Horn (substance), ii. 69.
Hornets, i. 289;
ii. 29.
Horns, i. 214, 342-3.
Horse, i. 36, 45, 100, 154-5, 158, 289, 312, 314, 340, 346;
ii. 40, 65, 138.
---- (fish), iii. 529.
---- dung, i. 204.
---- flesh, ii. 83.
---- leech, iii. 538.
---- mint, i. 304.
---- radish, i. 304.
---- shoe, i. 298.
Horses' eyes, i. 283.
Horsey, iii. 515, 518.
Horto (Garcias ab), i. 246, 292-3, 313;
ii. 67, 325;
iii. 25.
_Hortus Sanitatis_, i. 176.
Hospitals, i. 109.
Hoties, i. 176.
Hours, ii. 281.
Hucherius, ii. 154.
Hudibras (upon reading), iii 438.
Hues (Robert), ii. 399.
Hugbaldus, iii. 305.
Hugo, i. 313.
Hulsius (L.), ii. 205.
Humber, iii. 48.
Humbert (St.), iii. 116.
Humbird, ii. 355;
iii. 540.
Humility, iii. 449.
Humming, ii. 97.
Hungary, ii. 396.
Hunstanton, ii. 85;
iii. 527, 534-5.
Huntsmen, iii. 210.
Hus (John), i. xxxvii, 41.
Husks, iii. 226.
Hyacinth, ii. 72.
Hyades, iii. 165.
HYDRIOTAPHIA, iii. 87.
Hydrophobia, ii. 200.
Hyena, i. 174, 325, 339;
ii. 40, 74.
Hyeres, iii. 242.
Hyginus, ii. 254.
Hylas, iii. 82.
Hymn (Turkish), iii. 302.
Hyoscyamus, iii. 265.
Hypericon, i. 189.
Hypostasis, i. 49.
Hyrcania, ii. 332.
Hyssop, i. 307;
iii. 21, 222.
Iago(S.), of Gallicia, iii. 165.
Iberians, ii. 180.
Ibis, i. 336.
Icarus, i. 158.
Ice, i. 202, 204-6, 211-12.
Iceland, i. 283;
ii. 69, 70, 357;
iii. 265, 427, 520.
Iceni, iii. 106.
Ichthyophagi, iii. 101.
Ida (Mt.), iii. 274.
Idolatry, i. 134, 145, 148.
Idumean Sea, ii. 364.
Ignatius, i. xxxi.
Ignorance, i. 88, 99, 100.
Ilex, iii. 261-2.
Illyria, ii. 379.
Ilva, i. 242.
Immaturity, i. 61.
Immortality, i. 63;
iii. 142.
_Imperator_, iii. 62.
Imperatus (Ferdinandus), ii. 28.
Impostors, Three, i. xxviii, 33.
Impurity, ii. 81.
Incontinency, i. 167, 249, 284.
Incredulity, i. 148.
India, i. 169, 242, 292. 294;
ii. 7, 61, 81, 149, 332, 338, 341;
iii. 256.
Indian cocks, i. 333.
---- stone, i. 282.
---- wheat, iii. 246.
Indies, i. 42, 228, 231, 239, 241.
Indico, i. 281.
Inebriation, i. 284, 299.
Ingrassias, ii. 239.
Ingratitude, iii. 454, 497.
Injury, i. 96.
Ink, ii. 390.
Insects, i. 299, 301;
ii. 11.
Invocation of Saints, i. 50.
Ios, iii. 49.
Iphicles, ii. 39.
Iphigenia, ii. 243.
Ipswich, Trinity Church, iii. 405.
Ireland, i. 226;
ii. 29, 154, 335, 357, 386;
iii. 36, 311, 378.
Irenæus, ii. 298.
Iris, i. 212, 255.
Iron, i. 219, 220, 223, 276;
ii. 21, 63, 140.
Isaac, ii. 226.
Isabel, _Queen of England_, iii. 314.
Isaiah, iii. 143.
Ishmael, iii. 9.
Isidore, i. 175, 202, 262-3, 270, 317;
ii. 26, 31, 53, 208, 259;
iii. 28.
Isle of Man, iii. 325.
Israelites, i. 45;
ii. 178, 229.
Isthmus, ii. 362-3.
Istria, iii. 378.
Italy, i. 33, 83, 90, 95, 281, 294, 338;
ii. 333, 339, 381, 397.
Ivory, i. 347;
ii. 70.
Ivy, i. 297, 350;
iii. 193, 222.
---- berries, i. 303.
---- cup, i. 306.
Ixion, i. 310.
Jackdaw, iii. 523.
Jacob, i. 39;
ii. 45, 145, 375;
iii. 2.
Jacob's Rods, iii. 230.
Jacobites, i. xxiii.
Jacynth, i. 285.
Jaffarel, ii. 281.
Jamaica, i. 228;
iii. 344.
James (name), i. 303.
Janellus, ii. 253.
Janissaries, ii. 6.
Jann (Tho.) Bp., iii. 411.
Jansenius, i. 317;
ii. 32, 225.
Janus, i. 99;
ii. 333;
iii. 155, 489, 490.
Japan, ii. 158.
Japhet, ii. 335;
iii. 15.
Jarchi (Solomon), ii. 347.
Jargon, i. 98.
Jason, i. xliii.
Jasper, i. 256, 284, 285.
Jaundice, i. 316;
ii. 376.
---- (Black), iii. 486.
Java, ii. 107, 371.
Javan, ii. 398.
Jay, iii. 291.
Jebusites, ii. 381.
Jeffery, (John), iii. 439, 442.
Jegon (John), Bp., iii. 412.
---- (Rob.), iii. 106.
Jehovah, i. 190.
Jephthah, ii. 241.
Jericho, i. 197;
iii. 25.
---- Rose of, i. 295.
Jerome, i. xx, xxxii, xlvi, 203;
ii. 26, 45, 53, 158, 203, 251, 289, 293;
iii. 119.
Jeronimus Egyptius, ii. 320.
Jerusalem, ii. 265, 280.
---- Temple, iii. 77.
Jesuits, i. 42.
Jesus Christ, i. 75, 81, 125, 130, 141, 192.
---- Blood, i. 262.
---- Sepulchre, i. 17.
Jet, i. 255, 257, 259.
Jethro, ii. 382.
Jew, Jews, i. 40, 239;
ii. 79, 147, 345.
---- (Wandering), iii. 71.
---- (odorous), ii. 386.
Jew's-ear, i. 304.
Jew's harp, iii. 113.
Joan (Pope), iii. 71.
Joash, ii. 280.
Job, i. 62, 93, 130, 136;
iii. 10.
Johannes, i. 313.
---- Abp. of Upsala, i. 241.
---- Hesronita, i. 243.
John the Baptist, i. 443;
ii. 243, 245;
iii. 27.
John (St.), evangelist, i. 69, 141, 343;
ii. 29.
---- XX. (Pope), iii. 23.
---- XXII., i. xx.
---- of Oxford, Bp., iii. 405.
---- of Salisbury, i. 1.
---- (name), i. 303.
Johnson (Thomas), i. 279.
Johnstonus (I.), ii. 86;
iii. 528, 529, 541.
Jonah, Jonas, i. 230;
ii. 86, 114, 235;
iii. 21, 119.
Jonah's Gourd, iii. 222.
Jonas (Theod.), i. 283.
Jonathan, i. 123.
Jordan, i. 197;
ii. 356;
iii. 331.
Jorden (Dr.), ii. 56, 57, 390.
Jorvalensis, Abbas, iii. 108.
Joseph, iii. 14.
---- (Patriarch), i. 27.
---- (St.), i. 192.
---- (name), i. 303.
---- (Rabbi Ben), iii. 43.
Josephus, i. xxxiii, 32, 38, 291, 318;
ii. 217, 288, 293, 320, 333, 382;
iii. 17, 53, 77.
Joshua, i. xxxix, 44.
Joubertus (Laurentius), i. 118.
Jovinianus, i. 192.
Jovius (Paul), i. 171;
ii. 71, 158, 175.
Jubilee, ii. 169.
Judæa, i. 257.
Judas, i. xxx, 36, 131, 191, 304;
iii. 2, 37.
---- Maccabeus, ii. 237.
Jugglers, i. 139.
Juli, ii. 22.
Julia, i. xlvi;
ii. 39;
iii. 118.
---- Pia, ii. 268.
Julian, i. 67, 135, 191, 196, 305;
ii. 212;
iii. 40, 269.
Juliel (Aben), i. 304.
Julius Africanus, ii. 290, 321.
---- Alexandrinus, i. 318.
---- Cæsar, i. xviii, xxvii, xxxiii, 41, 63, 240;
ii. 81, 237, 285;
iii. 132.
---- Rusticus, ii. 397.
---- Pope, i. lii.
---- III., ii. 71.
Juments, i. 154.
Junctinus, ii. 178, 398.
Jungermannus, i. 155.
Juniper, iii. 2.
---- tree, iii. 258.
---- oil of, i. 261.
Junius, i. 215;
iii. 277.
Juno, ii. 268.
Jupiter, i. 89, 136, 185, 289, 298, 336;
ii. 39, 81, 313, 357.
---- statue, iii. 240.
---- (planet), i. 30.
---- Ammon, ii. 229.
---- Soter, ii. 145.
Justinian, i. 165.
Justinus, ii. 331, 336;
iii. 253.
---- martyr, i. xxxiii, xxxvii, xli, 44, 155;
iii. 42.
Jutes, iii. 112.
Jutland, iii. 112.
Juvenal, i. 154, 321, 345;
ii. 121, 156, 201, 217-8, 256, 331;
iii. 290.
Juvencus, i. xxxi.
Kent, ii, 154;
iii. 325.
Kermesberry, iii. 260.
Kestril, ii. 105;
iii. 299.
Kett's rebellion, iii. 409.
Kimberley, iii. 409.
King (Dan), iii. 325.
Kidney, i. 261, 264.
Kings of Europe, i. 59.
King's Evil, iii. 378.
King-fisher, i. 348;
iii. 291, 521.
Kiranides, i. 167, 176;
ii. 133.
Kircherus (A.), i. 181, 229, 234, 237, 254, 288, 351;
ii. 4, 106, 398;
iii. 75.
Kirchmannus, iii. 123.
Kites, i. 320;
ii. 14, 105, 376;
iii. 514, 517.
Kitten, ii. 138.
Knee, i. 311.
Knollys, iii. 62.
Knot, lover's, ii. 266.
Knots (bird), iii. 519.
Knowledge, i. 115.
L. N. M. E. N., i. xi.
_Labarum_, iii. 151.
Labyrinth, iii. 163.
Lacca, i. 256.
Lacedæmonians, i. 159;
ii. 118.
Lacrymatories, iii. 108, 115.
Lactantius, i. xix, xxviii, xxxvii, xxxix, xliv-xlvi, 164;
ii. 7.
Lacuna, ii. 28.
Laertas, iii. 150.
Lago (Rodoriges de), ii. 349.
Lais, i. 167;
ii. 228.
Laish, i. 282.
Lakes, i. 204.
Lamb (vegetable), ii. 106.
Lambeth, iii. 411.
Lambskin, i. 174.
Lamech, i. 131.
Lameness, iii. 377-8.
Lamia, ii. 86;
iii. 287.
Lamprey, ii. 46;
iii. 537.
Lampridius, ii. 12.
Lamps, iii. 115.
Lancelotti, iii. 79.
Landius (Joh.), ii. 51.
Langius (J.), i. 235;
ii. 62, 65, 208.
Language, Languages, ii. 277;
iii. 307-21.
Language (English), i. 117.
---- (Latin), i. 117.
Languedoc, iii. 260, 320, 376.
Languedony, iii. 320.
Lanner, iii. 299.
Laodice, i. xlix.
Lapidaries, i. 263;
ii. 15;
iii. 159.
Lapis Anguinus, i. 210.
---- Ceratites, ii. 69.
---- _Judaicus_, i. 210, 284.
---- Lazuli, i. 284.
---- _stellaria_, i. 210;
ii. 15.
Lapwing, iii. 520.
Larissæa, ii. 39.
Lark, iii. 292, 523.
Larus, iii. 515.
Latin language, i. 117;
iii. 469.
Latins, i. 155.
Lattice-work, iii. 158.
Laud (W.), i. xvii.
Laudanum, i. 108.
Laughter, iii. 58.
Laurel, iii. 265.
Laurenberg, iii. 95, 279.
Laurentius, i. xxii, 173;
ii. 239.
Laureola, ii. 197.
Laurus (Jacobus), ii. 237, 252.
Lausdun, iii. 7.
Lavender, ii. 208.
Law, i. 163, 164.
Lawyer, i. 125.
Lazarus, i. 34, 70, 88;
iii. 119, 143, 384.
Lazius (W.), iii. 116, 310.
Lazy (the), iii. 463.
Lead, i. 155, 211.
Leah, iii. 19.
Leandro, ii. 380;
iii. 45.
Leather (Russia), iii. 180.
Lebadia, iii. 39.
Lecher, i. 97.
Leda, i. 336.
Leech, i. 265, 309;
ii. 25.
---- (horse), ii. 60.
Left-handed, ii. 130.
Legion, i. 73.
Le Gros (T.), iii. 89.
Legs, crossed, ii. 267.
Leland, iii. 323.
Lemnius (Levin.), i. 230, 259;
ii. 117, 121, 171, 267;
iii. 21, 24.
Lemnos, iii. 261.
Lemon, ii. 392, 394.
Lenity, i. 319.
Lennam, iii. 406.
Lentulus, ii. 224.
Leo (constellation), ii. 4, 189.
Leo Africanus, ii. 63, 80, 99, 374;
iii. 78.
Leo III., iii. 157.
---- IV., i. 332;
iii. 71.
---- X., i. xvi, xxviii, 311-12.
---- (Marcus), ii. 37, 291, 384.
Leonine verses, iii. 305.
Lepanto, i. 96.
Lepidus, i. xxvii.
Leprosy, ii. 81;
iii. 381, 429.
Lerius, ii. 83.
Letter to a Friend (1690), iii. 367.
Letters, i. 87;
ii. 133.
Lettuce, ii. 391.
Lewis, King of Hungary, iii. 376.
Leyden, i. 138, 247.
Libanotis, iii. 222.
Libavius, i. 247.
Liberality, i. 88.
Lice, i. 186, 289;
ii. 11.
Licetus (F.), i. 234, 282;
ii. 51, 61, 208;
iii. 43, 433-4.
Liege, i. 170.
Life, i. 61.
Ligatures, i. 195.
Light, iii. 199.
Lightning, i. 298.
Lignum vitæ, i. 257.
Ligustrum, iii. 224.
Lily, Lilies, iii. 231, 273.
---- of the Valley, iii. 231.
Lilies of the Field, iii. 230.
Lima, iii. 388, 443.
Lime, ii. 72.
---- tree, i. 293.
Limpet, iii. 534.
Linacre (T.), ii. 175.
Linen, i. 257, 276.
Linschoten, i. 280;
iii. 194, 272.
_Linum vivum_, ii. 21.
Linus, ii. 321.
Lion, ii. 4, 29. 49, 96, 370, 377.
---- fish, ii. 74.
Lipara, iii. 456.
Lipellous, ii. 247-8, 250.
Lipsius, i. xxviii, xxxii, xxxiii, xlvii;
ii. 216, 239, 263;
iii. 3, 151.
Liquorish, i. 290.
Lithomancy, i. 250.
Lithophyton, i. 278.
Lithospermum, i, 304;
ii. 71.
Littleton (Elizabeth), iii. 441, 442.
Liver, i. 318-19.
---- wort, i. 304.
Livia, i. 336.
Livonia, ii. 356.
Livius, i. xlix;
ii. 234, 333, 397;
iii. 45.
Lixivium, ii. 392.
Lizard, i. 83, 137, 312;
ii. 20, 24, 29, 60-1;
iii. 538.
---- (water), ii. 19.
Loadstone, i. 189, 216, 233, 305;
ii. 392;
iii. 380.
Lobelius, i. 292;
iii. 231.
Lobster, i. 327;
ii. 25, 41, 45, 74, 129, 379;
iii. 534.
---- shells, i. 279.
_Lobus Echinatus_, ii. 71.
Loche, iii. 538.
Locust, i. 83, 327;
ii. 45, 80, 207;
iii. 27.
---- tree, iii. 226.
Loddon Church, iii. 399.
Logic, i. 134.
Logicians, i. 144.
_Loligo_, ii. 88;
iii. 204.
_Lolium_, iii. 277-8.
Lombard, ii. 212.
London, i. 226, 228-9;
ii. 305;
iii. 163, 534.
---- St. Paul's Churchyard, iii. 420-1.
---- Spitalfields, iii. 108.
Longinus (C.), i. 176.
Longomontanus, ii. 298.
Lopez (Ed.), i. 313;
ii. 325, 371.
Loretto, Casa Abellitta, iii. 350.
Lot, ii. 274.
Lot's wife, i. 55;
iii. 37, 79.
Louis VIII. or IX., 311.
Louis XI., iii. 469.
Love, ii. 384.
Lover's knot, ii. 266.
Lowestoft, iii. 532.
Loxias, iii. 522.
Lubym, ii. 382.
Lucanus, i. xxvii, xxxvi, xlv, liv, 59, 62, 64, 107;
ii. 51;
iii. 144, 385.
Lucerium, ii. 333.
Lucian, i. xli, li. 33, 67, 89, 155, 170;
iii. 59, 132.
---- Martyr, ii. 294.
Lucifer, i. 15, 73.
Lucilius, iii. 58.
Lucius, i. 195.
Lucius Pratensis, i. 155.
Lucretius, i. xxv, xxviii, xxix, xliii, 252;
iii. 127.
Ludovicus, ii. 159.
Ludovicus Pius, iii. 112.
Lullius, iii. 72.
Lump (fish), iii. 529.
Lunar rainbow, iii. 12.
Lunaria, i. 297, 301;
iii. 237.
Lupa, i. 339.
_Lupus Marinus_, ii. 16.
Lusitania, ii. 335.
Lussy (M.), iii. 262.
Lustrations, i. 198.
Lute, iii. 80.
Luther, i. xv, xvi, 11;
ii. 175.
Lybia, ii. 374.
Lycosthenes, i. 159;
ii. 208.
Lycurgus, ii. 118;
iii. 117.
Lycus, i. 339.
Lye, ii. 392.
Lyghard. _See_ Hart.
Lynn, iii. 523, 531.
---- Gaywood Hall, iii. 408.
---- St. Margaret, iii. 405.
Lyra (N. de), i. xlviii, 216;
ii. 157.
Lystrians, i. 136.
M., iii. 125.
Mace, i. 292-3.
Machiavelli, i. lii, 33;
iii. 133, 468.
Mackerel, ii. 84, 532.
Macrobius, i. 156, 159, 335;
ii. 117, 120, 142, 165, 229, 254, 380;
iii. 109, 466.
Macrocephali, ii. 376.
Madagascar, ii. 371-2.
Madness, i. 303.
Madrid, iii. 345.
Mæotis, ii. 350.
Maffeus, ii. 354.
Magdalene, i. 73.
Magdaleon, i. 248.
Magellan, i. 227-8, 235.
---- Straits, ii. 111.
Magellanica, i. 217.
Maggot, i. 188, 300-1;
ii. 11.
Magic, i. 46, 140, 189.
Maginus, ii. 351-2. 354, 379;
iii. 45.
Magnus Carneus, i. 235.
Magnet, i. 216.
Magnus (Olaus), i. 171, 241, 322;
ii. 67-8, 158, 370;
iii. 112.
Magny, iii. 303.
Mahomet, i. xxviii, 40, 73, 135, 138, 146, 241, 243;
iii. 43.
---- his camel, iii. 78.
---- ships, iii. 345.
Mahometans, ii. 345-6, 363.
Maids (fish), i. 333.
Maimonides, i. 319;
ii. 154, 220, 262, 264, 292;
iii. 274.
Maiolus, i. 284;
ii. 21.
Majorca, ii. 357.
Malaca, i. 231.
Malaspina, i. 111.
Malavar, i. 313.
Malchus, iii. 3.
Mallard, ii. 394.
Mallow, ii. 391;
iii. 259.
Malmsbury (William of), iii. 405.
Malt, ii. 102.
Man, i. 100;
ii. 109.
Manasses, ii. 122, 268.
Mandelslo, iii. 471.
Mandeville (Sir J.), i. 170;
iii. 53.
Mandinga, ii. 383.
Mandrakes, i. 285;
iii. 19.
Manes, i. 191-2, 198.
Manetho, ii. 287, 320.
Manganes, i. 238.
Manichees, i. xxiii, xxvi.
Manilius, ii. 189, 305.
Manilla, iii. 388, 443.
Manna, i. 32;
ii. 197;
iii. 22.
Mansfield (Duke John Ern.), iii. 375.
_Mantis_, ii. 111.
Mantuan, ii. 7.
Mantuanus, ii. 156.
---- (Adam), ii. 235.
Manucodiata, ii. 6, 61.
Maple, i. 293.
Mar Vermeio, ii. 367.
Marble, i. 208, 256.
Marbodeus, i. 249, 284.
Marcellus, i. 171;
iii. 75, 120.
---- Empiricus, i. 156, 246.
Marcion, i. 191.
Mare, Mares, ii. 38, 138.
---- (Spanish), i. 321;
ii. 59.
Margiana, iii. 62, 225.
Marianus Scotus, ii. 321.
Marjoram, iii. 237.
Markham (G.), i. 316.
Marlpits, i. 283.
Maronites, i. 243.
Marriage, i. 100.
Martegres, ii. 259.
Martial, i. xlix, l, 262;
ii. 80, 153, 216;
iii. 283.
Martialis (S.), i. xxxi;
iii. 102.
Martyr (Peter). _See_ Anglerius.
Martyrs, i. 41, 78, 303.
Mary, _B. V._, i. 192, 198, 296;
ii. 396.
---- name, i. 304.
Mascardus, iii. 431.
Maseus of Damascus, ii. 320.
Masham (W.), iii. 436.
Masius, ii. 261.
Massagetes, iii. 62.
Massingham, iii. 113.
Massonius, iii. 61.
Masters (Will.), iii. 400.
Mastic, i. 205, 255.
---- tree, iii. 262.
Matærea, Maturæa, ii. 396;
iii. 244, 253.
Maternus, iii. 26.
Mathematics, i. 162.
Matthew of Westminster, iii. 66.
Matthiolus, i. 203, 212, 235, 288, 297, 322, 324, 328;
ii. 13, 19, 74, 87, 207;
iii. 1.
Mauritania, ii. 334, 382;
iii. 248.
Mauritius (Emperor), iii. 552.
Maurolycus, ii. 349.
Mausolus, iii. 114, 123.
Maximilian, ii. 79.
Maximinus, i. 191.
Maximus, ii. 291.
May, ii. 180.
Measles, ii. 152.
Meat, ii. 142.
Mecca, ii. 67, 346;
iii. 253.
Mecenas, ii. 81.
Mechoachan, iii. 296.
Medals, ii. 123;
iii. 361.
Medal, Titus, iii. 273.
Mede, i. xli.
Medea, i. xliii, 157, 318, 323.
Medina Talnabi, i. 243;
ii. 346.
Mediterranean, i. 230.
Medlar, ii. 394.
Medusa (Constell.), ii. 398.
Meekness, i. 317, 319.
Megara, iii. 164.
Megasthenes, i. 44.
Mela, ii. 1. 155;
iii. 45.
Melancholy, i. 46, 318.
Melanchthon, ii. 175.
Melanthium, iii. 232.
Melchisedec, i. 192.
Meleguette, ii. 383.
Melisegenes, iii. 49.
Melissus, i. 163.
Melita, ii. 26.
Mellichius, i. 262.
Melpomene, ii. 254.
Melton Hall, iii. 549.
Memnon, i. xli.
Memphis, i. 159.
Menan, ii. 356.
Menander, a Samaritan, iii. 35.
Mendacity, i. 157.
Mendoza (J. G. de), i. xxxiii, 280.
Menecles, ii. 158.
Meneceus, iii. 98.
Menelaus, ii. 82, 335.
Menippus, i. 250.
Menogenes, i. xlix.
Mercator, ii. 70.
Mercurialis, _Gymn._, i. 310;
ii. 216;
iii. 76.
Mercurius, i. 136, 289.
Mercury (Scipio), i. 118.
---- (god), ii. 279.
---- (mineral), i. 68, 236, 281;
ii. 367.
---- (planet), i. 30.
---- (plant), i. 171.
---- water, ii. 72.
Mergus, iii. 516-17.
---- major, ii. 111.
Merlin, iii. 57, 292, 310.
Mermaids, ii. 253.
Merryweather (J.), i. xi, xiv, xvii.
Merula (P.), iii. 312.
Meseraics, i. 268.
Mesopotamia, ii. 302;
iii. 19.
Messahallach, ii. 177.
Messalina, i. xlvii.
Messias, i. 138, 141, 200.
Metals, i. 206, 207, 209.
Metaphors, i. 143.
Metaphrastes, ii. 250;
iii. 30.
Metellus, iii. 466.
Metempsychosis, i. xlii, 13.
Meteors, i. 193, 211, 273.
Methusaleh, i. xxx, 36, 60, 340;
ii. 326, 328;
iii. 8, 135.
Meton, ii. 191.
Metrophanes Smyrnæus, iii. 71.
Meursius, i. 170.
Mexico, iii. 308.
Mexico, Bay of, i. 228.
Mezentius, iii. 82.
Micah, iii. 270.
Michelangelo, ii. 235.
Michell (Elizabeth), iii. 544.
Michovius(Math.), ii. 1, 3, 370.
Microcosm, i. 103-105.
Microscopes, i. 302.
Midas, i. 268.
Middleton (William), iii. 408.
Midianites, i. 81.
Milan, i. 176;
iii. 27.
Milium, iii. 238.
---- Solis, i. 304.
Milius, i. 281.
Milk, i. 204;
ii. 348;
iii. 378.
Milky Way, iii. 12.
Millers Thumb, iii. 538.
Millet, i. 288;
iii. 232, 248.
Milo, iii. 75-6.
Mineralogists, i. 210;
iii. 220.
Minerals, i. 202, 208, 213, 259, 262;
ii. 75.
Minerva, i. 185;
ii. 21, 386.
Minia, i. 248.
Minnow, iii. 537.
Minos, i. 158.
Minos (C.), i. xii.
Minotaur, i. 158;
iii. 163.
Mint, iii. 22.
Minucius, iii. 109.
Minutius, i. xv, xix, xxxvi, xli, xlv;
ii. 272.
Mirabolans, iii. 226.
Miracles, i. 42.
Mirandula (Pico), i. li;
ii. 171;
iii. 49.
Mirmello, i. xlix.
MISCELLANIES, iii. 427.
Missel-thrush, i. 294.
Misseltoe, i. 293, 295;
iii. 193.
Mist (27 Nov. 1674), iii. 545.
Mite, i. 109.
Mizaldus (Ant.), i. 176;
ii. 99.
Mizraim, ii. 287, 332-3;
iii. 141, 148.
Moderatus (Cæsar), i. 223.
Mogul, ii. 269.
Mohacz, iii. 376.
Mola, iii. 226.
Mole, ii. 42, 276, 282.
Moles on the face, ii. 268,
Moloch, iii. 42.
Molossus, iii. 327.
Moluccas, i. 292;
ii. 6, 158.
Moly, i. 236, 291;
ii. 368.
Monkey, i. 312;
ii. 148.
Monomotapa, ii. 145.
Montacutius, iii. 25, 39, 61.
Montague (Richard), Bp., iii. 406.
Montaigne, i. xviii, xix, xxii, xxv, xxvii, xxxix, lii, lv.
Montanus, i. 192;
ii. 140.
Month, ii. 166-7.
Moon, i. 133, 166, 179, 183, 186, 194, 197;
ii. 165, 271, 398, 399.
---- Mountains of the, ii. 355.
---- fish, ii. 73;
iii. 528.
Moor, Moors, ii. 369, 371, 377;
iii. 311.
Moorhen, iii. 518.
Mopsus, ii. 3;
iii. 39.
Moptha, ii, 4.
Moralist, i. 125.
Morality, i. 163.
More (Sir T.), i. xv.
Morgellons, iii. 376.
Morinus, ii. 292, 294.
Morison (Henry), i. liv.
---- (Fines), i. liv.
Morn, iii. 47.
Morpheus, i. 106.
Morse, ii. 70, 74.
Morta, iii. 132, 376.
Moses, i. xxviii-xxx, xlii, 19, 21, 27, 32, 39, 45, 51-2, 70-1, 127,
135-6, 179, 186, 213, 294, 319, 343;
ii. 2, 79, 106, 122, 227, 229, 378, etc.
---- (rod), ii. 278-9.
Mosques, iii. 541.
Motes, i. 258.
Moths, i. 351;
ii. 22.
Mountains, i. 241-2.
---- of the Moon, ii. 374.
Mountebanks, i. 138.
Mouse, Mice, i. 265;
ii. 135, 139.
Muffetus, ii. 25, 67, 99, 102, 207-8.
Mugil, iii. 289, 290.
Mulatto, ii. 379.
Mulberry tree, iii. 243.
Mule, i. 167, 343, 346.
Mullen, Æthiopian, i. 297.
Mullet, iii. 290, 530.
Mummia, i. 257.
Mummies, i. 238;
iii. 141.
Mundesley, iii. 529.
Munster (S.), ii. 395-6;
iii. 26, 53.
Murder, i. 130.
Murena, i. 174.
Muria, iii. 290.
Murrey, i. 210.
_Mus Araneus_, ii. 44.
Musa, iii. 2.
_Musæum Clausum_, iii. 350.
Musæus, ii. 321.
Mushroom, i. xlix.
Music, i. 100, 311;
ii. 106;
iii. 129.
---- Church, i. 101.
---- Tavern, i. 101.
Musk, i. 324-5;
ii. 88, 148.
Mussle, iii. 534.
Mussulmen, iii. 102.
Must, iii. 235.
Mustard-seed, iii. 236.
Mylius, i. 284.
Myndius, ii. 89.
Myrica, iii. 223.
Myrobolans, ii. 391.
Myrrh, i. 206;
iii. 225.
Myrtle, iii. 274.
_Myrtús Brabsutica_, ii. 391.
Naaman, i. 197.
Nabonasser, ii. 287.
Nails, paring, ii. 268.
---- (spots in), ii. 276.
Napellus, i. 290.
Naphtha, i. 32;
ii. 57-8.
Naples, iii. 226.
Narcissus, i. xlvii.
Narses, iii. 161.
Narwhale, ii. 70.
Nassom, ii. 288.
Natural Philosophy, i. 163.
Navarre (Henry, King of), iii. 299.
Navel, i. liii;
ii. 212.
Navigators, iii. 220.
Nazarene, ii. 225.
Nazarite, ii. 224-5.
Nazianzene, ii. 266;
iii. 42.
Neanthes, ii. 174.
Nearchus, i. 243;
ii. 366.
Nebros, i. 188.
Nebuchodonosor, i. 55;
ii. 279;
iii. 148, 489, 552.
Necks, iii. 50.
Necromancy, i. 187.
Needle, i. 80, 265.
---- (magnetic), i. 24, 68.
---- fish, ii. 30;
iii. 531.
Negro-land, i. 213.
Negroes, ii. 367-87.
Negroponte, iii. 43, 46.
Neptune, i. 289.
Nereides, ii. 254.
Nero, i. xli, xliv, xlvii, l, li, 90, 97, 310;
ii. 21, 38.
Nerva, ii. 222.
Nestor, i. 340, 343;
ii. 121.
New England, iii. 344.
New Spain, iii. 285, 344.
Newington, co. Kent, iii. 432.
Newts, ii. 19.
Nicander, i. 173;
ii. 19, 22, 25, 26, 29, 44.
Nicaragua, ii. 372.
Nicephorus, i. xx;
ii. 290, 359;
iii. 381.
Nicholaus, i. 192.
Nicias, i. 193.
Nicolai Emplastrum, i. 247.
---- Pulvis, i. 264.
Nicole (J. B. de), i. 278.
Nicoleta (R.), iii. 312.
Nictomachus, iii. 43.
Nierembergius (E.), i. 171, 239;
ii. 86.
Nigella, iii. 232.
Nigellastrum, iii. 280.
Niger River, ii. 353, 355, 374.
Nightingale, i. 166.
Nightmare, ii. 282.
Night Raven, iii. 292.
Nile, i. 24, 166;
ii. 70, 74, 185-6, 269, 349-362;
iii. 79.
Nimrod, ii. 331, 381, 383;
iii. 141.
Nine, ii. 160-1;
iii. 203.
Nine Worthies, ii. 237.
Nineveh, ii. 295, 331;
iii. 162.
Ninus, i. xxxiii;
ii. 325, 331, 334, 336.
Niobe, i. 158.
Niphus, ii. 51.
Nitre, i. 275.
Nix (Richard), Bp., iii. 398, 416, 425.
Noah, i. xxix. 35-6;
ii. 9, 78, 131, 274, 381;
iii. 154.
Noah's Ark, ii. 11;
iii. 148.
Nobility, i. 85.
Noctambuloes, i. 106.
Nonnus, ii. 44, 82, 221;
iii. 266.
Norfolk, ii. 85.
---- Notes on birds and fishes, iii. 511.
---- words, iii. 319.
Normans, iii. 313.
Norrold, iii. 516.
North Star, i. 98.
Northern Passage, i. 228.
Norway, iii. 113.
Norwich, iii. 107, 408, 537.
---- Free School, iii. 420.
---- gardens, iii. 524.
---- market, iii. 523.
---- Mousehold Hill, iii. 405, 424.
---- thunderstorm (1665), iii. 548.
Norwich Cathedral, Beauchamp Chapel, iii. 418.
---- chapter-house, iii. 418.
---- charnel-house, iii. 420.
---- cloisters, iii. 411, 417.
---- combination sermons, iii. 421.
---- Heydon's Chapel, iii. 419.
---- organ, iii. 421.
---- spire, iii. 423,
---- tombs and monuments, iii. 397.
---- weathercock, iii. 423.
Nose, i. 347;
ii. 385.
---- (flat), ii. 377.
Nosegay-net, iii. 158.
NOTES on Birds and Fishes in Norfolk, iii. 511.
Notonecton, iii. 178.
Nova Hispania. _See_ New Spain.
Nova Zembla, ii. 190;
iii. 348.
Nubia, ii. 99.
---- poison, i. 290.
Numa, ii. 180;
iii. 99.
Numatianus, ii. 397.
Numbers, ii. 161-2.
Numismatic shell, ii. 107.
Nuncius Inanimatus, i. 253.
'Nuon' inscr., iii. 432.
Nuremberg, i. xxv, xxvi, liv.
Nutcracker, iii. 160.
Nutgalls, i. 301;
ii. 391.
Nuthack, iii. 520.
Nutmeg, i. 292.
Nycticorax, iii. 289, 292.
Nysa, ii. 3.
Nysus, iii. 289, 292.
O, iii. 126.
Oak, i. 116, 293, 295, 301.
---- apple, i. 300.
---- tree, iii. 261.
Oaths, iii. 499.
Oats, ii. 35, 102.
Oberon, ii. 159.
Obi, iii. 349.
Oblivion, iii. 140.
Observations upon Plants in Scripture, iii. 218.
Obstinacy, i. 39.
Oceanus, ii. 78.
Ocellus, ii. 51.
Ochinus, i. xxviii.
Ochirus, i. xli.
Octavius, Duke of Parma, i. 211.
Ocymum, i. 259.
Oecumenius, i. xxxi.
Oedipus, ii. 4;
iii. 66.
Og, iii. 62, 164.
Ogyges, ii. 319, 320, 329.
Oil, i. 204, 259.
---- of Mars, i. 237.
Olaus. _See_ Magnus.
Oldcastle (Sir J.), ii. 255.
Oleaster, iii. 5, 20, 250.
_Oleúm Cyprinúm_, iii. 224.
Olive, iii. 117.
---- leaf, iii. 235.
---- oil of, i. 261.
---- tree, iii. 249.
Olybius, ii. 57;
iii. 499.
Olympiads, iii. 454.
Olympus (Mt.), ii. 355.
Omen, i. 299.
Omneity, i. 52.
Oneirocriticism, iii. 551.
Onions, ii. 331, 379.
Onkelus, ii. 231.
Onuphrius, iii. 434.
Ὡον, i. 159.
Opals, i. 255;
iii. 105.
Ophir, i. 230-1.
Opimian Wine, iii. 116.
Opinion, iii. 473.
Opium, i. 256, 275, 334, 349;
iii. 24, 25, 138.
Opodeldoch, i. 247.
Oppianus, i. 174, 313, 345;
ii. 42, 62, 156.
Oracle of Apollo, iii. 333.
Oracles, i. xxxix, 44, 187.
---- cessation of, iii. 39.
Orange-pills, i. 276.
Orbis (bird), i. 351.
Orchis (man), i. 288.
Ordure, ii. 88.
---- (Human), i. 239.
Oregliana, ii. 354.
Orestes, i. 136;
iii. 338.
Organs, i. xxxv.
Orgasm, ii. 30.
Oribasius, i. 156, 171, 245, 305.
Origen, i. xx, xxix, 14;
ii. 2, 294;
iii. 5, 389.
Orion, i. 289;
iii. 141, 165.
Ormonde (T. Butler, Earl of), iii. 407.
Ornithologus, iii. 251.
Orobanche, iii. 259.
Oroetes, ii. 261.
Oromasdes, i. 198.
Orontes, iii. 462.
Orosius, ii. 290, 321.
Orpement, i. 277.
Orpheus, i. 157, 250, 309;
ii. 89.
---- (poet), ii. 321.
Ortelius, ii. 352-3, 365, 369;
iii. 125.
Orthragoriscus, ii. 73.
Ortilius, ii. 396.
Orus Apollo Niliacus, i. 180;
ii. 32, 259.
Oryx, ii. 67, 187.
Osiris, ii. 4, 185, 332-3;
iii. 141.
Osorius, i. 311.
Ossifrage, ii. 2.
Ostorius, iii. 106.
Ostrich, ii. 62, 82, 370;
iii. 540.
Otter, i. 325;
iii. 539.
Ouse (Great), iii. 528.
Overall (John), Bp., iii. 405-6.
Ovid, i. xxix, xliii, 156, 160, 328;
ii. 7, 50, 132, 205, 254, 288;
iii. 67, 147, 291-2, 438.
Owl, ii. 80, 264;
iii. 292.
Ox, i. 154, 289;
ii. 80, 376, 378.
---- (Indian), ii. 67.
---- (Money), i. 339.
Oxford, ii. 189;
iii. 537.
Oxfordshire, iii. 113.
Oxnead, iii. 436.
---- Park, iii. 430.
Oxycroceum, i. 255.
Oyster, ii. 74;
iii. 534.
Padua, ii. 57.
Paduanius (Fabrotius), ii. 174.
Paeony, ii. 379.
Pagans, i. 184.
Pagolus (J.), i. liii.
Painters, i. 181.
Palamedes, iii. 152.
Palephatus, i. 157.
Palermo, ii. 334.
Paliurus, iii, 3, 223.
Palladius, ii. 305, 344.
Pallas, i. xlvii;
ii. 279.
Pan, ii. 229;
iii. 40.
Panama, ii. 362.
Pancirollus (G.), i. 230, 255, 279;
ii. 21, 238, 251;
iii. 84.
Pandora, i. xxxiv.
Pantagruel, i. 35.
Pantalones, i. 60.
Pantarbes, i. 241.
Panthers, i. 36;
ii. 41, 74.
Paper, i. 276.
Paper (oiled), i. 214.
Parables, i. 134, 143.
Parable of the Sower, iii. 245.
Paracelsus, i. 46, 53, 165, 204, 208, 236, 239, 247, 266, 303;
ii. 7, 12, 88, 158;
iii. 28, 471.
Paradise, i. 81;
ii. 333;
iii. 148.
---- Bird of, ii. 6.
Parasite, ii. 267.
Parchment, i. 276.
Pard, ii. 148.
Pareus, i. 247;
ii. 86.
Pargitaus, ii. 286.
Parham, co. Suffolk, i. 297.
Paris (myth), i. 318;
ii. 385;
iii. 3.
---- Notre Dame, ii. 247.
---- Pont Neuf, i. 138.
---- St. Innocents, iii. 144.
---- (Matthew), iii. 71.
Parker (Matt.), Abp., iii. 411.
Parkhurst (John), Bp., iii. 398, 409.
Parma (O., Duke of), i. 211.
Parmenides, i. xxi.
Parricides, ii. 26.
Parrot, ii. 123;
iii. 468.
Parsees, iii. 101.
Parsnips, i. 286, 290.
Parthenius Chius, i. 156.
Parthenopæus, ii. 130.
Parthia, ii. 332.
Partridges, i. 336, 341;
ii. 158-9, 370;
iii. 523.
Parysatis, ii. 6, 261;
iii. 68.
Pasiphæ, i. 158.
Passion, i. 31, 96.
---- flower, iii. 184.
Passover, ii. 215, 223, 307.
Paston (Sir Robert), iii. 436.
---- (Sir Will.), ii. 360;
iii. 106.
Patois, i. 98.
Patriarchs' names, i. 303.
Patrick (St.), ii. 154, 386.
Patroclus, i. 93, iii. 115, 122.
Paul (St.), i. 1, 58, 70, 76, 81, 90, 136, 146;
ii. 26;
iii. 551.
Paul V., i. xviii.
Paulina, i. xlvii.
Paulus Ægineta, i. 156, 245, 304, 325.
---- Diaconus, iii. 65.
---- Samosatenus, i. 192.
---- Venetus, i. 171, 231;
ii. 21, 67;
iii. 78.
Pausanias, ii. 21;
iii. 45.
Peacock, ii. 91, 394.
---- (white), ii. 376.
Pea-hens, i. 337.
Peach, i. 293.
Pearl, i. 256;
ii. 73.
Pebbles, i. 206.
Pegasus (constell.), ii. 193.
Peiresc, ii. 51;
iii. 160.
Pelagians, i. 129.
Peleg, ii. 331.
Pelican, i. 178;
ii. 202;
iii. 518.
Pellitory of the wall, i. 166.
Pelops, i. 347.
Pembel, i. xix.
Penates, i. 140.
Penelope, iii. 132.
---- (game), i. 160.
Pengin, ii. 111.
Pennius, ii. 96.
Penny fish, iii. 288.
Pentagon, iii. 176.
Pentangle, i. 190.
Pentalithismus, iii. 160.
Pentateuch, i. 39.
Penthesilea, iii. 99.
People, i. 132.
Peplum, ii. 197.
Peppercorns, i. 302.
Pera, ii. 397.
Perch, ii. 14, 83.
Percy (Tho.), Bp., iii. 409.
Peregrinus (Petrus), i. 231.
Perer, i. xxix.
Periander's wife, iii. 131.
Periocci, ii. 301.
Peripatetics, i. xxiii, 99.
Periwinkle, iii. 538.
Perizol, iii. 43.
Perpenna, ii. 218-9.
Perseus, ii. 250.
Persia, i. 169, 321;
ii. 61, 83, 92, 123, 332, 339;
iii. 77.
Persian Gulf, ii. 365.
---- Sea, ii. 350.
Persians, iii. 100.
Persicaria, iii. 184.
Persius, i. 154;
ii. 114, 252.
Peru, i. 109, 228;
ii. 355, 368, 372-3;
iii. 97, 308.
Perucci (F.), iii. 130.
Pestilence, i. 300-1.
Petravius (D.), ii. 185, 187, 196, 290, 292, 298, 302, 328.
Peter (St.), i. 19, 37, 79, 137, 141;
iii. 3.
---- name, i. 303.
---- Fish, ii. 288, 531.
Petrarch, ii. 24;
iii. 320, 382.
Petronius, i. ix, xxvii, l, 266;
ii. 118, 144.
Petroselmum, i. 263.
Petrucius, ii. 326.
Petrus Diaconus, i. xxxix.
---- Hispanus, iii. 23.
Phæthon, ii. 7, 369.
---- his sisters, i. 261.
Phalanx, iii. 162.
Phalaris, i. 77;
iii. 78.
Pharamond, iii. 318.
Pharaoh, i. xli;
iii. 141.
Pharsalia, i. xxxvii, 194.
Phavorinus, iii. 43, 270.
Pheasants, i. 320.
Phidias, i. 330.
Philadelphus, ii. 362.
Philarcus, i. 168.
Philelphus (Fr.), ii. 239.
Philes, i. 174;
ii. 259.
Philetas, ii. 159.
Philip (St.), i. 49.
---- the Deacon, ii. 382.
---- King, iii. 2.
Philip II. of Spain, i. 28, 280.
Philippi (Henrico), ii. 302.
Philippus, i. 181.
Philistines, i. 282.
Philo, i. 38;
ii. 161, 163-4, 288, 293, 321;
iii. 2.
Philologers, i. 118.
Philomela, iii. 52.
Philopœmen, iii. 117.
Philos (Valerian de), ii. 313.
Philosopher, i. 163.
Philosopher's stone, i. 58, 66;
ii. 12.
Philostratus, i. 170, 241;
ii. 33, 155, 158, 363, 365;
iii. 4, 281.
Philoxenus, iii. 49.
Philtres, i. 195, 247.
Phlebotomy, ii. 119, 195;
iii. 295.
Phlegm, i. 318.
Phlegon Trallianus, i. 170;
iii. 340.
Phocas, iii. 552.
Phocylides, iii. 127.
Phœnicia, ii. 277, 335, 364.
Phœnicians, i. 230;
ii. 81, 254, 334.
Phœnicopterus, ii. 12.
Phœnigmus, i. 318.
Phœnix, i. 178, 181;
ii. 4, 6;
iii. 104.
Phornutus, ii. 257.
Phosphorus, i. 282.
Photinus, i. 192.
Photius, iii. 71.
Phrygia, ii. 366.
Phut, ii. 382.
Physiognomists, iii. 221.
Physiognomy, i. 86-7;
iii. 474.
Phyllon, i. 171.
Phytognomy, i. 86, 286.
Picciolus, ii. 276.
Picot, iii. 376.
Pictorius, i. 250,
Pictures, i. 100;
ii. 202, 215, 224, 249;
iii. 355.
Picus Martius, i. 300.
Pierius, i. 166, 180, 317, 333;
ii. 19, 117, 121, 203, 210, 248, 275;
iii. 4, 19.
Pig, ii. 81.
Pigafetta, ii. 158.
Pigeon, i. 34, 317-8, 320-1;
ii. 65, 80.
Pigmies, ii. 155.
Pignorius, ii. 16.
Pike, ii. 83;
iii. 537.
Pilate, iii. 139.
Pilchard, iii. 532.
Pine, i. 261, 293.
---- apple, iii. 168.
---- nuts, i. 196.
---- tree, iii. 168.
Pineda, i. 88, 230;
ii. 321;
iii. 25, 111.
Pinpach, iii. 534.
Pins, i. 265.
Pinto, ii. 145.
Pisander, i. 156.
Pismire, i. 262;
ii. 102;
iii. 119.
Piso, i. xlvii.
Piss, i. 143.
Pistol, i. 276.
Pitch, i. 189, 205, 265.
Pittacus, i. 159.
Pix Hispanica, i. 255.
Pizzle, ii. 40, 52.
Plagiarism, i. 155-6.
Plaice, iii. 533.
Plancius (Q.), ii. 6.
Plancus (C.), i. xlix.
Planets, ii. 280.
Plants, i. 99, 285, 301, 307.
Plants in Scripture, iii. 218.
Plaster _Gratia Dei_, i. 255.
Plate River, ii. 354.
Platina, iii. 61.
Plato, i. xxi-xxii, xxiv, xxvi, xli-xlii, 47, 99, 101, 115, 160, 173,
185, 335, 347;
ii. 37, 82, 89, 112, 129, 142, 161, 171, 174, 179.
Plautus, i. 230;
ii. 39.
Play, i. 92.
Pleasure, iii. 466.
Pleiades, ii. 256, 303, 306.
Plempius, ii. 112, 393.
Pleurisy, ii. 116;
iii. 378.
PLINY, _passim_.
Plotinus, ii. 376.
Plover, iii. 519.
PLUTARCH, _passim_.
Pluto, iii. 131.
Podocaterus, ii. 21.
Poets, i. 181.
Pointers, i. 98.
Poisons, i. liii, 212, 246, 264-5, 284, 333;
ii. 71;
iii. 69.
Poland, iii. 247.
Pole (North), i. 241.
---- (North and South), ii. 340.
Polenta, iii. 233.
Polibianus, i. l.
Politicians, i. 139.
Polities, i. 85.
Pollinctors, i. l;
iii. 81.
Pollux (Julius), ii. 118, 240;
iii. 43.
Polonus (Martin), iii. 71.
Polyænus, iii. 302.
Polybius, i. 168;
ii. 239.
Polycrates, i. xlviii;
ii. 261.
Polygamy, i. 100.
Polydorus, iii. 111.
Polyphemus, ii. 46, 49;
iii. 42.
Polypody, i. 294, 302.
Polypus, iii. 534.
Polytheism, i. 104-5.
Pomegranate, ii. 394.
---- tree, iii. 241.
Pomona, iii. 3.
Pompeius, i. xxvii, xlix, 146, 168, 194;
iii. 89, 475, 489.
Pompeys, iii. 89.
Pomponius, iii. 111.
Pontanus, i. lv.
Pontus, i. 325.
Poole, iii. 534.
Popes, i. 59.
Poplar, i. 261.
Poppæa, iii. 99.
Poppius (Hamerus), ii. 141.
Poppy, iii. 24.
Porcacchi (T.), iii. 45.
Porcelain, i. 279-81.
Porcupine, ii. 41.
Porphyrius, i. 49;
ii. 78, 370.
Porpoises, i. 346;
ii. 88;
iii. 527.
Porret, ii. 368.
Porta (Bapt.), i. 176, 240, 244, 253, 274-5, 286, 298;
ii. 15;
iii. 150.
Porter (Edm.), iii. 399.
Portugal, ii. 335, 364.
Porus, i. 311;
ii. 237.
Porwigle, ii. 17, 215, 380.
Posidonius, i. xlv;
ii. 216.
Posterity, i. 111.
Posthumous Works, iii. 394.
Posthumus, iii. 433.
Postillers, i. 317.
Pot, i. 270.
Potosi, iii. 97.
Powder, i. 230.
---- plot, i. 28.
Pox, ii. 152;
iii. 378.
Prague, i. liv.
Prastagus, iii. 106.
Prateolus, i. 144.
Praxiteles, i. l;
ii. 74;
iii. 227.
Prayers for the dead, i. 14.
Prester John, ii. 379.
Priapus, iii. 227, 271.
Pride, i. 98.
Prierius, i. xvi.
Priests, i. 137.
Primrose, Dr., i. 118.
Principes, iii. 161.
Printer, ii. 159.
Printing, i. xxxiii, 156, 231.
Priscian, i. 89;
iii. 304.
Priscillian, i. 192.
Probus, iii. 433.
Proclus, i. 335;
ii. 96, 145, 164.
Proconesus, ii. 3.
Procopius, ii. 334;
iii. 42, 65, 288, 450.
Procrustes, iii. 164.
Prodigies, i. 303.
Professions, i. 152.
Prometheus, ii. 118.
Prongs, i. 221.
Propertius, iii. 110.
Prophecies, iii. 493.
Prophecy concerning Nations, iii. 342.
Prosper Alpinus, iii. 227.
Protagoras, i. xxiii.
Proteus, ii. 335.
Provence, ii. 111;
iii. 242, 260, 320.
Proverbs, i. 29, 134, 295.
Prussian knife, i. 247.
Psammitichus, ii. 286.
Psellus, i. xlvi, 284.
PSEUDODOXIA EPIDEMICA, i. 113.
Pseudomelanthium, iii. 280.
Psylls, i. liii.
Ptolemæus Lagi, i. xxxii.
---- Philadelphia, i. xxxii-xxxiii;
ii. 293.
Ptolemy III., ii. 5.
---- (Cl.), i. 37, 162, 179, 235;
ii. 171, 287, 336, 351, 352, 374, 378, 382, 398-9.
Pubescence, ii. 359.
Puffin, iii. 518.
Pulse (food), iii. 228-9.
Pulvertoft (Randolph), iii. 403.
Pulvinaria, iii. 156.
Pumice, ii. 140.
Purchas, iii. 70, 86.
Purgative, i. 245;
ii. 195-7.
Purgatory, i. 71.
Purge, i. 305.
Purple, ii. 41.
Puteus (Cassianus), ii. 24-5.
Pygmaleon, ii. 78;
iii. 81.
Pyramids, ii. 360;
iii. 139, 249.
Pyres, funeral, iii. 98, _seq._
Pyrrhus, ii. 21.
Pythagoras, i. xli-xliii, 20, 55, 142, 186, 198, 252, 288, 335;
ii. 54, 78, 80-2, 129, 161, 177, 256;
iii. 115.
---- (Letter), ii. 114.
Pythia, i. 188.
Pythias, i. 93.
Pythius, iii. 74.
Quacksalvers, i. 138.
Quadrupeds, iii. 527.
Quail, ii. 82;
iii. 70, 523.
Quartan Agues, iii. 378.
Quaternity, i. 192.
Quich, iii. 115.
Quicksilver, i. 155, 204, 207, 221, 236, 239, 275;
iii. 54.
Quince, ii. 392, 394.
Quincunx, iii. 150.
Quinsay, ii. 355.
Quinsies, i. 304, 318.
Quinqueranus, iii. 260.
Quintilian, iii. 153.
Raamah, ii. 381.
Rabbins, i. 131;
ii. 9, 33, 37.
Rabelais, i. 35;
iii. 76, 320.
Rabican, ii. 59.
Rachel, iii. 19.
Radzivil, iii. 225, 256, 262.
Rahab, ii. 228;
iii. 255.
Raia. _See_ Ray-fish.
Rail, iii. 518, 523.
Rain, ii. 360.
Rainbow, iii. 11.
---- (lunar), i. 193.
Ralegh (William), Bp., iii. 141.
Raleigh (Sir W.), ii. 238, 321, 348, 364;
iii. 18.
Ram, ii. 158-9.
Ram's horn, iii. 194.
Ramists, i. xxiv.
Ramuzius, i. 280;
iii. 102.
Ranny, ii. 45.
_Ranunculus viridis_, ii. 17.
Ranzanus, ii. 333.
Ranzovius (H.), ii. 171.
Raphael Urbino, ii. 212, 222.
Rapunculus, iii. 237.
Rat, i. 265;
ii. 65.
---- (water), ii. 44.
Ratisbon, i. 175.
Rattlesnake, iii. 179.
Raven, ii. 264;
iii. 292, 523.
Ray (Mr.), iii. 541.
Ray-fish, ii. 74;
iii. 533.
Razor-fish, iii. 534.
Reason, i. 31, 89, 96;
iii. 473.
Rebecca, iii. 16.
Red Sea, i. xx, 17, 231;
ii. 361, 363-7;
iii. 77, 242-3.
Redi (Francisco), ii. 32.
Redman (William), Bp., iii. 409.
Redshank, iii. 292, 519.
Reedham, iii. 516.
Reeds, iii. 275.
Regio-Montanus, i. xxv, 24.
Regulus, i. xxxvi.
Relics, i. 43, 44.
_Religio Laici_, i. xxviii.
Remora, i. 250;
ii. 107.
Remus, i. 339;
iii. 99.
Renatus, iii. 27.
Renealmus, iii. 261.
REPERTORIUM, iii. 397.
Resen, ii. 331.
Restharrow, iii. 279.
Resurrection, i. 67;
ii. 7.
Reuben, iii. 19.
Revenge, i. 96;
iii. 492.
Reynolds (Edward), Bp., iii. 412-13.
Rhabdomancy, ii. 278-9.
Rhadamanthus, i. 64.
Rhamnus, iii. 223.
Rhetoric, i, 134, 163.
Rhinoceros, i. 174;
ii. 67, 69.
Rhodes, ii. 361;
iii. 225.
Rhodians, ii. 82, 278.
Rhodiginus (C.), i. 203;
ii. 25, 62, 125, 136-7, 144, 146, 162, 165, 171, 312;
iii. 47.
Rhodius, iii. 301.
Rhodomanus, i. 169.
Rhombus, iii. 161.
Rhubarb, i. 165, 349;
ii. 197, 368.
Rhyntace, ii. 6, 61.
Rice, iii. 257.
Ricius, ii. 233.
Rickets, iii. 377-8.
Riding, i. 171.
Ridley, i. 226, 233.
Rigaltius, iii. 298.
Rimini, i. 223.
Ring, ii. 117, 385-6.
Ring-doves, i. 293.
Ring-finger, ii. 117.
Ringlestone, iii. 521.
Ringo, iii. 112.
Riolanus, i. 338;
ii. 63.
Ripa, ii. 265.
Ritterhusius, i. 174.
Rituale Græcum, iii. 127.
Rively (B.), iii. 413.
River, i. 204.
River-dog, i. 325.
Rochet (fish), iii. 530.
Rock, rocks, i. 241-2.
Rock-allum, i. 255.
Rod, divining, ii. 278.
Rodulphus, i. 282.
Rodulphus II., i. 241.
Roisold, iii. 111.
Rollrich, iii. 113.
Rollo, iii. 113.
Roma Soteranea, iii. 151, 431.
Romans, i. 90, 339.
Rome, i. 139, 165, 194, 226, 228, 283, 316, 332, 339;
ii. 6. 354;
iii. 76, 118.
---- _Campus Martius_, ii. 252.
---- Church of, i. 37, 79.
---- English College, ii. 249.
---- Lateran Obelisk, iii. 152.
---- Mausoleum of Augustus, iii. 156.
---- St. Angelo, iii. 144.
---- St. Peter's, ii. 4.
---- Vatican Library, i. 38.
Romulus, i. 339.
Rondelet, i. 267, 324-5;
ii. 74, 85-6, 100, 205;
iii. 182, 527-8, 530.
Rooks, iii. 523.
Ropalic Verses, iii. 304.
Ros-solis, i. 306.
Rose, i. 44.
---- Under the, ii. 266.
---- (Five Brethren of the), iii. 176.
---- of Jericho, i. 295;
iii. 240.
Rosemary, ii. 208;
iii. 222.
Rosin, i. 255.
Rosse (A.), i. xi.
Rovigno, iii. 378.
Rowolfius, iii. 262.
Rubrius, i. xlix.
Rubus, iii. 223.
Ruby, i. 281, 285.
Ruck, iii. 78.
Ruellius, iii. 4.
Rueus (F.), i. 235, 241, 259, 278, 284.
Ruff, iii. 520, 537.
Ruffinus, i. 243.
Rugge (William), Bp., iii. 409.
Ruini (Carlo), i. 315.
Rupertus, i. 317,
Ruptures, i. 245, 247.
Rushes, i. 274.
Russia, Emperor of, i. 233.
Russians, iii. 129.
_Rustici auctores_, ii. 305.
Ruth, ii. 274.
Rye, i. 260, 265;
ii. 102;
iii. 232, 245, 247.
S, i. xlix, 89.
Σ, i. xlix;
ii. 216.
Sa (Emanuel de), iii. 277.
Sabellicus, ii. 363.
Sabellius, i. 192.
Sabtacha, ii. 381.
Sabtah, ii. 381.
Sacro Bosco (J. de), ii. 178, 398.
Saddles, i. 171.
Sadducees, i. 190.
Sagapenum, i. 256.
Sagathy, iii. 62.
Saguntium, iii. 258.
St. Denis, ii. 68;
iii. 350.
---- John's Wort, i. 189.
---- Malo, iii. 534.
---- Michael islands, i. 227;
ii. 349, 398.
---- Olave's Bridge, iii. 399.
Saints, i. 41, 80.
---- names, i. 303.
Sal Ammoniac, i. 275, 277.
Sal-gemma, i. 255-6.
Sal prunellæ, i. 277.
Salah, ii. 294.
Salamander, i. 83, 178;
ii. 18.
Salian, ii. 321;
iii. 9.
Saligniaco (B. de), 379.
Salisbury Plain, iii. 324.
Sallow, i. 271, 293.
Sallust, ii. 218.
Salmanasser, ii. 149, 287.
Salmasius, i. 173, 203;
ii. 182, 216, 218, 234, 257;
iii. 160.
Salmon, iii. 536.
---- (John), Bp., iii. 408, 413, 419, 420.
Salmuth, ii. 21.
Salt, i. 155, 205-7;
ii. 154, 265, 367.
Salt of steel, i. 232.
Salt-petre, i. 204-5, 271-2, 276-7, 318;
ii. 394.
Salthouse, iii. 419.
Saltimbancoes, i. 138.
Salvation, i. 75, 78-9, 80, 95.
Salvino, i. 211.
Samarcand, iii. 62.
Samaria, i. 318.
Samaritans, i. 39;
ii. 289.
Sammonicus, i. 167;
ii. 44.
Samos, iii. 49.
Samson, i. 34, 282.
Samuel, i. 187.
San Salvador, iii. 308.
Sanctius (F.), i. 166.
Sanctorius, i. 266;
ii. 139.
Sand, i. 206, 264.
Sandaraca, i. 255, 277.
Sandlin (John), iii. 397, 403-4.
Sandys (George), ii. 153, 351.
_Sanguis draconis_, i. 215, 256.
Sanity, ii. 106.
Sap, i. 302-3.
Sapphires, i. 213-14, 255, 268, 284-5.
Saracens, ii. 149.
Sardanapalus, iii. 77.
Sardinos, ii. 86.
Sardis, iii. 150.
Sardius, i. 285.
Sardonix, i. 285.
Sarenus Sammonicus, ii. 19.
Sargasso, iii. 192.
Sarmatia, iii. 112.
Sarsenet, i. 257.
Satan, i. 121, 123, 130, 143, 182.
Saturn, i. 59, 106, 191;
ii. 78, 182.
---- Temple of, ii. 254.
Saturnus Egyptius, ii. 333.
Saul, i. 195;
iii. 241.
Saulterelle, iii. 293.
Saurus, iii. 530.
Savile (Sir H.), i. xlviii;
iii. 406.
Savine, i. 171.
Savourie, i. 307;
iii. 189.
Saxony (Duke of), iii. 541.
Saw-fish, iii. 528.
Saxo, i. 241;
iii. 112.
Saxon language, iii. 307.
Saxons, iii. 112.
Saxony, Elector of, ii. 68.
Scævola, i. xxxvi, 62;
ii. 124;
iii. 79.
Scaliger (J. C. and J. J.), _passim_.
Scallops, iii. 534.
Scamler (Edm.), Bp., iii. 399, 409.
Scammony, i. 275, 349;
ii. 197.
Scanderberg, iii. 437.
Scape-goat, i. 262.
Scarborough (Dr.), iii. 515.
Scarlet tincture, iii. 259.
Scepticism, i. 148.
Sceptics, i. 77, 99.
Schlusselberg, iii. 72.
Scholars, i. 89, 90.
Schoolman, i. 125.
Scipio, i. 297.
Sclavonia, ii. 396.
Schoneveld, iii. 173, 529, 531-2.
Sciatica, iii. 2.
Scolopax, iii. 530.
Scolopendræ, ii. 22, 25;
iii. 528.
Scombri, ii. 358.
Scorpion, i. 83, 166, 301, 305.
Scorpius (constellation), i. 106;
ii. 189.
---- marinus, i. 320.
Scortia (Baptista), ii. 354.
Scotchmen, i. 90.
Scrape (fish), iii. 528.
Scribonius Largus, i. 156;
iii. 111, 264, 301.
Scythia, ii. 332, 335.
Scythian language, iii. 313.
Scythians, ii. 280, 286;
iii. 101, 309.
Sea, i. 24, 163.
---- bansticle, iii. 533.
---- calf, iii. 527.
---- cole, i. 257.
---- dug, iii. 536.
---- hedgehog, iii. 535.
---- horse, i. 256;
ii. 70, 74.
---- leech, iii. 536.
---- loch, iii. 531.
---- louse, iii. 535.
---- Miller's Thumb, iii. 531.
---- serpent, ii. 74.
---- stars, iii. 535.
---- swallow, i. 351, 515.
---- tortoises, ii. 60.
---- woodcock, iii. 530.
---- wolf, iii. 529.
Seal (animal), iii. 527.
---- skin, i. 298.
Seasons, ii. 300, 314, 318.
Sebund (Raymond), i. 164.
Securidaca, i. 297.
Seed, i. 301.
---- (human), i. 204.
Seed-time, ii. 306.
Selenus, i. 253.
Seleucus, iii. 229, 329.
Self-love, i. 92.
Selimus, ii. 354.
Sem, iii. 15.
Semenda, ii. 6.
Semiramis, i. 321;
ii. 324-5, 332, 336;
iii. 148.
Sempronius (Gygas), ii. 91.
Senaga, ii. 369.
Seneca, i. xi, xiv, xix, xliv-xlv, liv, 33, 67, 107, 174, 202, 219,
274, 288, 298, 356-7, 359, 366.
Senesinus, iii. 538.
Senna, i. 165, 349;
ii. 197.
Sennertus, i. 203, 247, 278.
Septalius (Manfred), iii. 75.
Septuagint, ii. 293.
Serapion, i. 171, 242, 284, 304;
iii. 2.
Serapis, i. 243;
iii. 152.
Serbonis, iii. 53.
Sergius II., iii. 60, 61.
Serpent, i. xxi, 18, 33, 122-3, 129, 166, 299, 309, 314, 332, 337;
ii. 13, 22, 24, 81;
iii. 527.
---- (Bibl.), ii. 209.
---- (Brazen), i. 32.
Serpents' teeth, i. 289.
Serpoile, ii. 35.
Sertorius, ii. 218-19;
iii. 79.
Serverius (Pope), iii. 66.
Servius, i. 141;
ii. 234, 254, 306.
Sesamum, iii. 238.
Sesostris, ii. 5, 361.
Seth, Sethians, i. 192;
ii. 77, 82;
iii. 9, 23.
Seven, ii. 160-1.
Severinus (Aurelius), ii. 28, 35.
Severus, Emperor, ii. 279;
iii. 105, 106, 120, 468.
Seville, i. 175
Sextius, physician, ii. 19.
Sferra Cavallo, i. 297.
Sforzino (F.), iii. 300.
Shark, iii. 528.
Shearwater, iii. 516.
Sheba, ii. 381-2.
---- Queen of, iii. 26.
Sheep, i. 289, 312, 341;
ii. 80.
---- rot, i. 306
Sheldrake, iii. 516.
Shell, ii. 107-8.
Shepherds, i. 306
Sheringham, iii. 534.
Shew-bread, iii. 163.
Shilo, ii. 299.
Shinar, i. 37;
iii. 18.
Shittah tree, iii. 224.
Shoeing-horn, iii. 522.
Shovelards, iii. 51, 516.
Showers of wheat, i. 303.
Shrew, ii. 44.
Shrimp, ii. 41,
Siberis, ii. 375.
Sibyl, i. 64;
ii. 233.
_Sicilitium_, iii. 258.
Sicily, ii. 333, 373.
Sicyonians, ii. 332.
Sidonians, ii. 381, 383.
Sidonius, iii. 109, 468.
Sigismund, i. xxxvii;
ii. 395.
Sigma, ii. 216.
Signor, Grand, ii. 362.
Sigonius (C.), i. 332;
ii. 144.
Silence, ii. 266-7;
iii. 498.
_Siler montanum_, i. 263.
Silhon (de), i. xxxv.
Siliqua, iii. 226.
Silkworms, i. 58, 336;
ii. 11.
Silly-how, ii. 272.
Silver, i. 239, 240, 255.
---- foliate, i. 257.
Silvester II., Pope, i. xv.
Simeon, ii. 82.
Simocrates, i. 155.
Simples, i. 157, 165.
Simplicius, i. 335;
ii. 287.
Simulation, iii. 500.
Sin, i. 60, 61, 77.
Sinai, ii. 347.
Sinites, ii. 383.
Sinon, i. 156.
Sion, ii. 325.
Sirius, ii. 183.
Sisyphus, i. 310.
Sitomagus, iii. 107.
Six, ii. 121.
Sixtus V., ii. 245.
Sixty-three, ii. 160.
Skate, i. 333;
ii. 75;
iii. 533.
Skerewyng (Roger), Bp., iii. 408, 410.
Sleep, i. 105-7, 187;
iii. 380.
Sleswick, iii. 112-13.
Sloe, ii. 394.
Slow-worm, ii. 31, 45.
Smallage, iii. 296.
Small-coal, i. 271-2, 274, 276.
Small-pox, iii. 378.
Smelt, iii. 531.
Smiths' cinders, i. 239.
Smoke, ii. 267.
Smyris, i. 239.
Snails, i. xlix, 83;
ii. 14-15, 19, 48, 61.
Snake, i. 306;
ii. 61, 105, 107;
iii. 179.
Sneezing, ii. 144.
Snellius, ii. 273.
Snipe, ii. 115.
Snow, i. 108, 163, 199, 202, 205, 211, 214.
Soap, i. 261.
Socrates, i. xxxvii, 41, 99, 185, 217;
iii. 127.
Sodom, i. xxviii, 32;
iii. 52, 326, 330, 372.
lake of, iii. 56.
Sogdiana, iii. 62.
Sole, iii. 533.
Solel, i. 304.
Solinus (J.), i. xlix, 155, 173, 203, 235, 262-3, 278, 308, 321, 328,
330, 332;
ii. 1, 50, 67, 81, 131, 137, 155, 202, 234, 329. 363-4;
iii. 45.
Solitude, i. 104.
Solomon, i. 21, 24, 38, 79, 80, 99, 111, 179, 190, 230;
ii. 47, 345;
iii. 21, 77.
Solon, ii. 172-3;
iii. 48.
Solstice, i. 44;
ii. 309, 310.
Solyman, iii. 480.
Soot, ii. 388.
Soothsayers, i. 146.
Soothsaying, i. 137.
Sophocles, ii. 221.
Sorceries, i. 46.
Sorites, i. 30.
_Sortes_, ii. 279.
Soul of Man, i. 70.
Southampton, iii. 412.
Southcreek, iii. 106.
Southwell (Sir F.), iii. 400.
Sow, ii. 81.
Sow-thistles, ii. 102.
Sozomen, ii. 359.
Spadoes, i. 342.
Spain, i. 226, 228, 239, 280;
ii. 59, 149, 305, 334-5, 339, 341, 373, 397.
Spaniards, i. 83, 90;
iii. 310.
Spanish mares, i. 321.
Sparrow, i. 317, 341;
ii. 115.
---- (Anth.), Bp., iii. 413.
---- (fish), ii. 274.
Sparrow-camel, ii. 62.
Sparrow-hawk, iii. 292.
Spartans, i. 188;
ii. 80;
iii. 78, 338.
Spartianus, ii. 239, 273.
Speedwell, i. 304.
Spelman, iii. 321.
Spelta, iii. 232.
Spencer (Henry), Bp., iii. 406, 410, 425.
---- (Chancellor), iii. 425.
---- (Miles), iii. 397.
Spendlow (Mr.), iii. 403.
Sperma Cœti, i. 215;
ii. 85.
Sphere (Eighth), i. 160.
Sphinx, ii. 1.
Spider, i. 24, 300-1, 327;
ii. 46, 95, 99;
iii. 56.
---- (Phalangium), ii. 249.
---- (Retiary), ii. 255;
iii. 159, 177.
Spigelius, ii. 16, 273;
iii. 4.
_Spina_, iii. 223.
Spintrian, i. li, 97.
Spirito Santo, ii. 355.
---- ---- river, ii. 374.
Spirits, i. 45, 200.
---- (apparition), ii. 278.
Sponge, i. 265, 270.
Sprat, iii. 532.
Spring, i. xxix, 35;
ii. 300-3.
Spruceland, i. 247.
Spunk, i. 274.
Spurge, i. 305.
Squalder, iii. 532, 535-6.
Square, i. 162.
Squirrel, i. 312;
ii. 123, 377.
Stables, i. 271.
Stacte, iii. 225.
Stampalia, ii. 324.
Stanticle, iii. 538.
Stapleton (Sir R.), iii. 64.
Star (North), i. 166.
Star, Stars, i. 133, 193, 197, 230;
ii. 163-4.
Stare, iii. 70.
Starkatterus, iii. 112.
Starling, iii. 524.
Statira, iii. 68.
Statists, i. 139.
Statius, ii. 130.
Staurobates, ii. 336.
Stavesaker, iii. 296.
Steel, i. 208, 214, 219, 223, 231, 262.
Steganography, i. 253.
Stephanus, i. 169.
Stephens ( ), iii. 438.
_Sternophthalmi_, ii. 47.
Steuchus (A.), i. xxii;
ii. 210;
iii. 5.
Stews, ii. 397.
Stibadion, ii. 216.
Stibium, i. 209, 255, 269.
Stiffskay, iii. 534.
Sting-fish, iii. 531.
Stint, iii. 519.
Stirrops, ii. 238.
Stobæus, ii. 51;
iii. 150.
Stode, i. liv.
Stoics, i. xxvi, 77, 99, 186.
Stone (disease), i. 167, 210, 212, 261, 263-4;
iii. 379, 381.
---- (hollow), ii. 282.
---- (philosophers'), i. 230.
Stones, i. 206.
---- (precious), i. 69;
iii. 220.
Storax, i. 206.
Stork, i. 337;
ii. 81, 92, 202;
iii. 70, 251, 515.
Stow (John), iii. 421.
Strabo, i. xxviii, xlviii, 78, 156, 170, 308;
ii. 156, 165, 236, 287, 334-5, 348, 350, 356, 364-6, 369, 375,
378, 397;
iii. 45, 53, 55, 77.
Strada (Famianus), i. 252.
Strangers, ii. 278.
Strangulation, i. 304.
Stratiotes, iii. 167.
Strebæus, iii. 150.
Stubble, iii. 234.
Sturgeon, iii. 528.
Sturmius (J.), ii. 175.
Styrax Liquida, i. 255.
Styx, i. 298.
Suama, ii. 355, 374.
Suarez, i. xxiii, 24.
Sub-reformists, i. 79.
Succory, iii. 274.
Sueno, iii. 107.
Sueons, iii. 111-12.
Suetonius, i. xxxiii, l, li, 172, 310;
ii. 21, 180, 217, 240;
iii. 26, 39.
Suez, ii. 362, 365.
Suffolk, i. 297;
iii. 516.
Sugar, i. 205, 207, 270.
Suidas, ii. 174, 234, 254, 365-6;
iii. 28, 43, 65.
Sulphur, i. 231, 240, 255, 261, 272, 276;
ii. 367, 388-9.
---- Vive, i. 271, 276.
Summer, i. xxix. 35;
ii. 303.
Sun, i. 48, 133, 162, 179, 194, 197, 258;
ii. 4, 7, 271, 283, 313, 372-3, 399.
Sun-flowers, iii. 168.
Sunshine, i. 79.
Sundevogis (Michael), i. 240.
Superlatives, ii. 354.
Superstition, i. 9, 142;
ii. 265.
Supinity, i. 140, 147.
Supporters (heraldic), ii. 254.
Surgeons, iii. 219.
Surius, iii. 116.
Surlingham Ferry, iii. 527.
Susanna, iii. 262.
Susians, ii. 332.
Suthfield (Walter de), Bp., iii. 410.
Sutton Hospital, iii. 407.
Swallows, i. 142, 317;
ii. 277.
---- (sea), i. 351.
Swan, ii. 89, 370;
iii. 514.
Swickardus, i. 247.
Swift (lizard), iii. 538.
Swimming, ii. 134.
Swine, i. 313;
ii. 80, 324.
Swords, i. 44.
Swordfish, i. 256;
ii. 69;
iii. 528.
Sycomore, iii. 2, 243-5.
Sylla (Cornelius), iii. 99, 100, 143.
Syllogism, i. 134.
Sylvius (F.), ii. 175;
iii. 67.
Symmachus, i. 192;
ii. 157, 293;
iii. 288, 294.
Symmetry, ii. 386.
Symphorianus (C.), iii. 274.
Synesius, iii. 76.
Syrach, iii. 15.
Syracides, iii. 14.
Syracusia, iii. 77.
Syrens, ii. 89, 253.
Syrens' song, iii. 137.
Syria, ii. 280;
iii. 274.
Syrians, ii. 80-1, 396.
Syrups, i. 258.
T, i. xlix, 89.
Tables (Twelve), iii. 500.
Taciturnity, iii. 498.
Tacitus, i. xlii, xlvii, 101;
ii. 5, 81, 238. 348, 3971;
iii. 111-12.
---- Emperor, iii. 433.
Tadpole, ii. 17, 18, 380.
Tainct, ii. 98.
Talc, Talcum, i. 255-6.
Taliacotius, i. 252, 347.
Tamarind, ii. 197.
Tamarisk, iii. 223.
Tammarice, iii. 223.
Tamerlane, iii. 62.
Tanais, ii. 332, 350.
Tantalus, i. 310.
Taprobana, i. 231.
Tarantula, ii. 106.
Tardiffe, iii. 300.
Targum, i. 285;
iii. 155.
Tarquinius Priscus, i. xlix, 143.
Tarranta (Valescus de), i. 286.
Tarsus, iii. 77.
Tartar, i. 204, 206;
ii. 394.
Tartar, oil of, i. 277.
---- salt of, i. 270.
Tartaretus, i. 35.
Tartars, ii. 83, 354;
iii. 347.
Tartarus, iii. 131.
Tartary, ii. 21, 106, 190, 396.
---- Emperor of, ii. 21.
Tau, iii. 151.
Taurus, i. 158;
iii. 165.
---- ship, i. 339.
---- (constellation), ii. 256, 303.
Tavern-music, i. 101.
Teale, iii. 517.
Tear-bottles, iii. 115.
Teazel, iii. 167.
Teeth, iii. 377.
Tekel, i. xvi.
Telesin, iii. 310.
Tempest, i. 284.
Tenapha, iii. 152.
Tenby, ii. 390.
Tench, iii. 537.
Teneriffe, ii. 355, 357.
Tenison (T.), iii. 217.
Tenth wave and egg, iii. 66-7.
_Terebinthus_, iii. 241.
Tereus, iii. 52, 291.
Terra Lemnia, i. 235.
Terrella, i. 225.
Tertullian, i. xix, xxxvii, 16;
ii. 4, 5, 8, 289, 298;
iii. 53.
Testicles, i. 142, 321-6.
Tetragrammaton, i. 190;
ii. 233.
Tetricus, iii. 107, 433.
Tetter, iii. 159.
Θ, iii. 138.
Thales, i. xx, 159, 217;
ii. 163.
Thalmudist, i. 125.
Thames, ii. 90;
iii. 514.
Thargum, i. 123.
Thebes, ii. 162, 332;
iii. 77.
Themison, ii. 201.
Themistocles, i. 107;
ii. 147;
iii. 480.
Theocritus, i. 156, 338-9;
ii. 146.
Theodoret, i. xxxi, xli;
ii. 295;
iii. 40.
Theodoric, iii. 120, 288.
Theodorus, ii. 358.
Theodosius, i. 180;
ii. 293, 359;
iii. 294, 320.
Theodotian, ii. 157.
Theodoius, i. 192.
Theon, i. 344.
Theophanes, ii. 290.
Theophilus, Antioch., ii. 290.
Theophrastus, i. xliii, 259. 291, 345;
ii. 26, 30, 59, 148;
iii. 153, 243, 248.
Theophylact, ii. 221-2.
Thermometer, ii. 193.
Thersites, ii. 385;
iii. 139.
Theseus, iii. 89.
Thessalians, i. 141;
ii. 81, 92.
Thetford, iii. 107, 405, 519, 520.
---- Cluniacs, iii. 405.
Thetis, ii. 78.
Theudas, i. 137.
Thevet (A.), ii. 67;
iii. 53.
Thievery, i. 249.
Thieves, i. 167.
Thirlby (Tho.), Bp., iii. 411.
Tholouse, i. 164.
Thomas Aquinas, i. xlv, 234;
ii. 37.
---- (St.), i. 191.
---- (Will.), i. xlviii.
Thora, i. 290.
Thornbacks, i. 333;
ii. 75;
iii. 533.
Thorpe, iii. 108.
Thrace, iii. 248.
Throats, sore, i. 304.
Thrushes, i. 293-4.
Thuanus, i. xvi, 282;
iii. 300.
Thucydides, i. 142, 168-9;
ii. 321, 336;
iii. 45, 122.
Thunder, i. 273, 298.
Thunderstorm (Norwich, 1665), iii. 548.
Thunni, ii. 358.
Thursford, iii. 419.
Thyme, i. 307.
Thymelæa, i. 246.
Tiberius, i. li, 266, 298;
iii. 118, 137.
Tibullus, iii. 135.
Tides, iii. 47.
Tiffinies, ii. 389.
Tiger, i. 36;
ii. 41, 83, 107, 370.
Tigris, ii. 365.
Tiles, i. 221;
iii. 114.
Time, iii. 138.
Timon, i. 13.
Timotheus de Insulis, i. 155.
Tin, i. 155, 261.
Tinder, i. 272, 274.
Tiresias, ii. 34;
iii. 131.
Tithymallus, ii. 197.
Titius, i. 310.
Titus (Emperor), ii. 149.
Toad, i. 26, 83, 335-6;
ii. 13, 29, 45, 60, 95.
Toad-stone, ii. 13.
Toad-stools, i. xlix, 83;
ii. 102.
Tobacco, iii. 237.
Tobias, i. 189, 320.
Tobit, i. 197.
Toledo, ii. 305.
Toll, i. 95.
Tomineio, ii. 355;
iii. 283, 540.
Tongs, i. 221.
Tonumbeus, ii. 354.
Tooth (Golden), ii. 138.
Topaz, i. 214, 285.
Torpedo, i. 334, 349;
ii. 74, 100.
Tortoise, ii. 14, 20;
iii. 76.
---- (sea), ii. 61.
Tortoise-shell, i. 256.
Tostatus, i. 166;
ii. 212.
Touchstone, i. 256.
Touchwood, i. 274.
Tournai, iii. 110.
Townshend (Sir Horatio), iii. 90.
Tragacanth, i. 205.
Trajan, i. 172;
iii. 106, 120.
Trallianus, i. 171.
Transmigration, i. 186.
Trapezuntius (Georgius), iii. 30.
Travellers, i. 338.
Tree of Knowledge, i. 123-5, 128.
Tree of Life, i. 126.
Trees, i. 261, 302.
Tremellius, i. 215, 337;
ii. 2, 8, 45, 157, 241, 254, 275, 347;
iii. 15, 265.
Trent, i. 11, 328;
ii. 63.
---- River, iii. 48.
Triangle, i. 162.
Triarii, iii. 161.
Tribes of Israel, ii. 229-31.
---- (lost), ii. 149.
Tribonianus, iii. 436.
Tribute money, iii. 287.
Tricarina, i. 158.
Tricassus, ii. 276.
Triclinium, i. 311;
ii. 218.
Trimley, iii. 516.
Trinity, i. 192.
_Trinum Magicum_, i. 176.
Trismegistus, i. 128;
iii. 11, 206, 468, 483.
Trithemius, i. 253.
Tritons, ii. 254.
Triumvirates, i. xxvii.
Troas, iii. 326.
Trogus Pompeius, i. 155;
ii. 321.
_Trophæum_, ii. 2.
Tropics, ii. 303.
Trout, iii. 537.
Trowse, iii. 401, 536.
Troy, i. 250;
ii. 332.
Tubal, ii. 334.
Tubal-Cain, iii. 220.
Tulip, ii. 368.
Tulip-fly, iii. 174.
Tulipists, iii. 95.
Tullia, ii. 57.
Tumbler, ii. 124.
Tunis, i. 278.
Tunny, ii. 187.
Turbot, iii. 533.
Turbus (William), Bp., iii. 405.
_Turdus sibi malum_, i. 294.
Turkey, ii. 92, 397.
Turkeys, i. 320;
ii. 64.
Turkish Hymn, iii. 302.
Turks, i. 37, 40;
ii. 6, 280.
Turnebus, i. 230;
ii. 266.
Turonensis. _See_ Gregorius.
Turpentine, i. 205, 209, 255.
Turpentine-tree, iii. 79, 241, 261.
Turquoise, i. 214.
Tuscans, i. 194.
Tuscan Sea, i. 242.
Twilight, ii. 301.
Twine (Th.), iii. 113, 325.
Tyre, iii. 220, 552.
Tzetzes (J.), i. 174, 250;
ii. 148, 259.
Typographers, i. xxxv, 39.
Typography, i. 230-1. _See_ Printing.
Ulfketel, iii. 107.
Ulmus, iii. 376.
Ulysses, i. 230, 236;
ii. 253, 279;
iii. 113, 131, 132.
---- his dog, i. 343.
Umbra, ii. 218.
Uncircumcised fruit, iii. 263.
Unguentum Armarium, i. 253.
Unguinus, iii. 112.
_Unguis Odoratus_, iii. 225.
Unicorn, i. 165;
ii. 67, 73;
iii. 253.
---- horn, i. 256;
ii. 66.
---- (sea), ii. 68.
Universities, i. 135, 146, 151.
Upsala, i. 241.
Upupa, iii. 290.
_Uranoscopus_, ii. 112.
Urbin. _See_ Raphael.
Urias Bellanii, ii. 111.
Urinals, i. lv, 108.
Urine, i. 116, 209, 261, 264, 284;
ii. 13.
Urns, iii. 430-7.
URN-BURIAL, iii. 97.
Uroscopy, i. 116.
Ursa Major, ii, 342.
Urspergensis, ii. 321.
_Utinam_, i. 39, 184.
Utopia, ii. 7.
Utyches, i. 192.
Uzziah, i. 337.
Valens, iii. 106.
Valentinianus, ii. 239.
Valentinus, i. 191-2.
Valla (L.), iii. 74, 122.
Varro (M.), ii. 172, 180, 233, 305, 320, 344;
iii. 150, 153, 248, 258.
Vartomannus, ii. 67, 255.
Varus, iii. 323.
Vashti, iii. 149.
Vatablus, ii. 157.
Vaucluse, iii. 320.
Vegetables, i. 285.
Vegetius, ii. 240.
Veientes, iii. 75.
Veiento, ii. 222.
Venereal disease, ii, 378;
iii. 259.
Venetus (Georgius), iii. 20.
Venice, i. xviii, 11;
ii. 21;
iii. 46-7, 348.
---- Doge of, i. xlviii, 77.
---- glass, i. 209;
iii. 69.
---- Piazza, i. 138.
Venice, St. Mark's, ii. 68.
Venison, i. 344.
Venta, iii. 107,
Venus, i. 247, 319;
ii. 267-8;
iii. 2, 4, 152.
Verdigris, ii. 392.
Vergil, i. xv, xviii, xxix, 156, 293, 338;
ii. 3, 164, 234, 240, 279, 306;
iii. 132, 153, 261, 292, 323.
---- (Polydore), i. 311;
ii. 238, 251, 396;
iii. 378.
Verona, i. 172;
iii. 434.
Verstegan, iii. 310.
Verus (Lucius), emperor, ii. 217.
Vervain, iii. 282.
Vespasian, i. 172, 199;
ii. 88, 149, 222;
iii. 53, 105-6, 434, 552.
Veterinarians, i. 314.
Via Appia, iii. 226.
Vibius, i. xlix.
Vice, i. 60, 77, 91, 154.
Vicissitude, iii. 497.
Vicomercatus, i. 298;
iii. 44.
Victorinus Posthumius, iii. 106.
Victorius (Petrus), ii. 236, 238-9, 257, 267.
Vida, ii. 248.
Vienna, iii. 350.
---- Library, ii. 262.
Viginerus, iii. 431.
Vincentius, ii. 24.
---- Belluacensis, i. 176.
---- Camerinus, ii. 28.
Vine, iii, 240.
Vinegar, i. 231, 237, 276;
iii. 74.
Viol, iii. 80.
Violet (white), i. 296.
Viper, i. 83, 174, 179, 301, 337;
ii. 26, 45, 105, 256.
Virginity, i. 138.
Virgo, ii. 191.
Virtue, i. 67, 77, 91.
_Virtute nil præstantius_, i. 160.
Viscus Arboreus, i. 293.
Vitello, i. 335.
Vitex, i. 171.
Vitrification, i. 72, 209.
Vitriol, i. 204, 206, 221, 232, 257, 392-3.
Vitruvius, iii. 150.
Vives, ii. 21.
Vizzanius (E.), ii. 51.
Volaterranus, iii. 65.
Volupia, iii. 466.
Volusianus, iii. 436.
Vomit, i. 305.
Voragine (J. de), ii. 249.
Vossius (I.), i. 243;
ii. 230, 293.
Vulcan, ii. 133, 138;
iii. 147, 158-9.
Vulteius, iii. 385.
Vulture, ii. 259.
Wakering (John), Bp., iii. 402.
Wales, boats, i. 240.
Wallachia, ii. 396.
Walnut, ii. 393.
Walpole (Ralph de), Bp., iii. 411.
Walsingham, iii. 419, 430.
---- (old), iii. 104, 105.
Wandering Jew, iii. 71.
Wanton or Walton (Simon de), Bp., iii. 410.
War, i. 300-1.
Ware, co. Herts, iii. 163.
Wart, ii. 282.
Wasp, ii. 29.
Water, i. 306;
ii. 58;
iii. 198.
---- (Holy), i. 190.
Water-beetle, iii. 538.
Water-rat, ii. 44.
Wave (tenth), iii. 66.
Waveney, iii. 536.
Wax, i. 255-7, 260, 276.
Wealth, iii. 389.
Weasel, i. 167.
Weather-cocks, i. 348.
Wecker, i. 247.
Weight, ii. 138.
Welts, co. Norfolk, ii. 85;
iii. 527.
Wendlerus, i. 268.
Wesell ling, iii. 529.
West, ii. 338.
Westhall, iii. 420.
Westminster Abbey, iii. 411.
Westphalia, iii. 298.
Wether, African, iii. 78.
Whales, i. 24, 215;
ii. 255.
---- (Spermaceti), ii. 85;
iii. 183, 527.
Wheat, i. 260, 303;
ii. 102.
Whelks, iii. 534.
Whelp, ii. 94, 138, 359;
iii. 265.
Whin bird, iii. 524.
White, i, xx, xxii.
---- (Francis), Bp., iii. 412.
Whitefoot (John), iii. 412.
White-thorn, i. 293.
Whitherley (Thomas), iii. 105.
Whiting, ii. 84;
iii. 532.
Whores, i. 171.
Wicklewood, iii. 409.
Willoughby (Francis), iii. 541.
Willow, i. 271, 274;
iii. 274.
Winclerus, iii. 24.
Wind, i. 348-9;
ii. 272.
---- (west), ii. 59.
Wind-guns, i. 275.
Windham (Sir T.), iii. 403.
Windows, i. 222.
Windsor, ii. 70.
Wine, i. 146, 204, 298, 306;
iii. 60.
---- (spirits of), i. 205, 207, 209, 257, 260.
Winter, ii. 303.
Witchcraft, ii. 265.
Witches, i. 45, 314.
Withred, iii. 321.
Wolf, i. 338.
Wolf-skin, i. 174.
Woman, i. 100.
Wood, i. 256.
Woodcock, ii. 115.
Woodpecker, i. 300;
iii. 520.
Woodsear, ii. 208.
Wool-comber, ii. 87.
Worcester Cathedral, iii. 411.
Worm, i. 309;
ii. 25, 97.
Wormius (Olaus), ii. 270;
iii. 113, 323, 531.
Worthies, ii. 237.
Wounds, i. 250.
Wren, ii. 355.
---- (Matthew), Bp., iii. 412.
Wright (John), iii. 397.
Writing-dust, i. 239.
Wyvern, ii. 259.
X, ii. 256;
iii. 201-2.
---- (Chi), iii. 150.
Xanthus river, ii. 366.
Xenocrates, ii. 174.
Xenophanes, i. 199, 217.
Xenophon, ii. 180, 320-1, 329;
iii. 149, 150.
Xerisanus, ii. 248.
Xerxes, ii. 147, 326;
iii. 74-5.
Xilander, i. 170.
Xiphilinus, i. 310.
Y, ii. 256.
Yarmouth, iii. 107, 432, 515, 527-9, 535, 544.
---- St. Nicholas, iii. 405.
Yarwhelp, iii. 522.
Yaxley, iii, 404.
Year, ii. 160-83, 359.
---- (commencement), ii. 181-2.
Yew, i. 306;
iii. 129.
Youth, i. 246;
iii. 487.
Zacheus, iii. 2, 79, 244-5.
Zaire, ii. 355, 374.
Zamberius (P.), ii. 262.
Zanzibar, ii. 374.
Zeboim, iii. 326.
Zeilan, i. 246, 292.
Zemerites, ii. 383.
Zeno (Sidonius?), i. xlv, 62, 149;
iii. 78, 393, 453.
Zerah, ii. 382.
Zerubabel, ii. 149.
Zibavius, ii. 59.
Zibeta Occidentalis, i. 239.
Zizania, iii. 276-9.
Zodiack, ii. 283, 300, 398.
Zoilism, iii. 467.
Zonaras, iii. 65.
Zone (Torrid), i. 160.
Zoroaster, i. xxxiii, 38, 198;
iii. 148.
Zur, ii. 382.
Zwingli, i. xix.
Printed by T. and A. CONSTABLE, Printers to His Majesty
at the Edinburgh University Press
Transcriber's Notes:
Marginal notes are used for multiple purposes in this edition, and
somewhat differently in each of Browne's works. Generally speaking,
those notes which serve as paragraph descriptions, at or near the
head of a paragraph, precede that paragraph. Those which serve to
annotate specific points are inserted parenthetically as [SN:
notes].
Pseudodoxia Epidemica: Footnotes and section headers were both
printed in the margins. For this text version, numbered marginal
footnotes have been moved to the end of their paragraphs. The
headers have been moved to appear on a separate line at the
beginning of each section. Redundant sidenotes merely indicating
Part and Section numbers have been removed.
Hydriotaphia: Both lettered and numbered sidenotes are presented,
at the end of each chapter as traditional footnotes.
Garden of Cyrus: Nearly all marginal notes are numbered, and are
move to the end of each chapter. Any remaining notes are inserted
as [SN: notes].
Certain Miscellany Tracts: There are both numbered and unnumbered
marginal notes. Since several of the tracts are lengthy, numbered
notes have been moved only to the end of the paragraph where they
appear. Notes appearing at the head of a numbered section are
retained on a separate line as [Sidenote: Topic]. Mid-paragraph
notes are inserted parenthetically as [SN: notes].
Christian Morals: The marginal entries are either section numbers
or footnotes. The latter have been moved to the end of each
section.
Spelling varies considerably, and the text as printed is nearly
always retained.
The table below summarizes any changes that were made, as well as
any variants which have not been changed, but are particularly
problematic.
The yogh-like character following a final q in many Latin words is
a scribal abbreviation for 'ue', "quinq;"; and was frequently
printed as a semicolon (;) In the script that appears as a caption
to the "quincunce" preceding p. 147, the character appears as ȝ.
For this text version, the semicolon is used.
Trivial inconsistencies in punctuation, particularly in
abbreviations appearing in footnotes or sidenotes, as well as the
Index, have been silently resolved. Index entries reference
all three volumes, using 'i', 'ii', 'iii'. Any volume references
which are redundant have been removed.
In the text of FOUND IN NORWALK, punctuation and capitalization
seems haphazard, and has been left as printed.
The following entries indicate where minor printer's errors were
made. With few exceptions, Latin passages are allowed to stand as
printed, except where noted below.
p. 99 not in Cæs. Comme[n]tar. |added 'n'
|
p. 101 The Ægy[p]tians were afraid of fire |added 'p'
|
p. 139 we compute o[u]r felicities |added 'u'.
|
p. 153 poss[ess]ions of his father |added 'ess'
|
p. 164 Greec[e] |added 'e'
|
p. 258 note Psal. 120. 4. |marginal note number
| added to match
| anchor
|
p. 279 De Horti[-]cultura. |hyphen missing, joined
|
p. 291 Note 1: _[S]ee Vulg. Err.... |added 'S'
|
p. 333 στρα[τ]εύηται |added 'τ'
|
p. 411 [h/H]e is said to have begun |changed to uppercase 'H'
|
p. 423 holden _June 4. 1633_[./,] it was |
agreed |changed to . to ,
|
p. 538 and a cod[./,] a very good dish |'.' corrected to ','
|
p. 573 Ear-wig, [296./ii. 96.] |'ii. 96' rather than
|'296'.
|
p. 573 Electrical bodies, [i.] 254. |added missing volume
|
p. 574 Eve ... iii. [v./5-6, 10.] |corrected roman number
| and added actual Vol.
| III references
|
p. 576 Gnat-net, [iii.] 158. |added missing volume
| reference
|
p. 590 Pigeon, i. 34, 317-8, 320-[11/1]; |remove extraneous '1'
|
p. 590 ---- tree, [iii.] 198 |added missing volume
| reference
|
p. 592 Purchas, [iii/ii.] 70, 86. |wrong volume reference
|
p. 593 Saligniaco (B. de), [379/iii. 79.] |corrected volume
| reference
|
p. 595 Silhon ([]de), i. xxxv. |removed leading blanks
|
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