The Works of Sir Thomas Browne Volume II Part 17

14. The Picture of the Creator, or G.o.d the Father in the shape of an old Man, is a dangerous piece, and in this Fecundity of sects may revive the Anthropomorphites. Which although maintained from the expression of _Daniel_, I beheld where the Ancient of dayes did sit, whose hair of his head was like the pure wool; yet may it be also derivative from the Hieroglyphical description of the _aegyptians_; who to express their Eneph, or Creator of the world, described an old man in a blew mantle, with an egg in his mouth; which was the Emblem of the world. Surely those heathens, that notwithstanding the exemplary advantage in heaven, would endure no pictures of Sun or Moon, as being visible unto all the world, and needing no representation; do evidently accuse the practice of those pencils, that will describe invisibles. And he that challenged the boldest hand unto the picture of an Echo, must laugh at this attempt, not only in the description of invisibility, but circ.u.mscription of Ubiquity, and fetching under lines incomprehensible circularity.

The Pictures of the _aegyptians_ were more tolerable, and in their sacred letters more veniably expressed the apprehension of Divinity. For though they implied the same by an eye upon a Scepter, by an aegles head, a Crocodile, and the like: yet did these manual descriptions pretend no corporal representations; nor could the people misconceive the same unto real correspondencies. So though the Cherub carried some apprehension of Divinity, yet was it not conceived to be the shape thereof: and so perhaps because it is metaphorically predicated of G.o.d, that he is a consuming fire, he may be harmlessly described by a flaming representation; Yet if, as some will have it, all mediocrity of folly is foolish, and because an unrequitable evil may ensue, an indifferent convenience must be omitted; we shall not urge such representments; we could spare the holy Lamb for the picture of our Saviour, and the Dove or fiery Tongues to represent the holy Ghost.

15. The Sun and Moon are usually described with humane faces; whether herein there be not a _Pagan_ imitation, and those visages at first implied _Apollo_ and _Diana_, we may make some doubt; and we find the statua of the Sun was framed with raies about the head, which were the indiciduous and unshaven locks of _Apollo_. We should be too Iconomical [SN: _Or quarrelsom with Pictures._] to question the pictures of the winds, as commonly drawn in humane heads, and with their cheeks distended; which notwithstanding we find condemned by _Minutius_, as answering poetical fancies, and the gentile description of _aeolus_, _Boreas_, and the feigned Deities of winds.

16. We shall not, I hope, disparage the Resurrection of our Redeemer, if we say the Sun doth not dance on Easter day. And though we would willingly a.s.sent unto any sympathetical exultation, yet cannot conceive therein any more than a Tropical expression. Whether any such motion there were in that day wherein Christ arised, Scripture hath not revealed, which hath been punctual in other records concerning solary miracles: and the Areopagite [SN: _Dion._ Ep. 7. _a._ ad Policar. et Pet.

Hall not. in vit. S. Dionys.] that was amazed at the Eclipse, took no notice of this. And if metaphorical expressions go so far, we may be bold to affirm, not only that one Sun danced, but two arose that day: That light appeared at his nativity, and darkness at his death, and yet a light at both; for even that darkness was a light unto the _Gentiles_, illuminated by that obscurity. That 'twas the first time the Sun set above the Horizon; that although there were darkness above the earth, there was light beneath it, nor dare we say that h.e.l.l was dark if he were in it.

17. Great conceits are raised of the involution or membranous covering, commonly called the Silly-how, that sometimes is found about the heads of children upon their birth; and is therefore preserved with great care, not only as medical in diseases, but effectual in success, concerning the Infant and others; which is surely no more than a continued superst.i.tion. For hereof we read in the life of _Antoninus_ delivered by _Spartia.n.u.s_, that children are born sometimes with this natural cap; which Midwives were wont to sell unto credulous Lawyers, who had an opinion it advantaged their promotion.

But to speak strictly, the effect is natural, and thus may be conceived: Animal conceptions have largely taken three teguments, or membranous films which cover them in the womb, that is, the Corion, Amnios, and Allantois; the Corion is the outward membrance wherein are implanted the Veins, Arteries and umbilical vessels, whereby its nourishment is conveyed: the Allantois a thin coat seated under the Corion, wherein are received the watery separations conveyed by the Urachus, that the acrimony thereof should not offend the skin. [SN: De formato ftu.] The Amnios is a general investment, containing the sudorus or thin serosity perspirable through the skin. Now about the time when the Infant breaketh these coverings, it sometimes carrieth with it about the head a part of the Amnios or nearest coat; which saith _Spiegelius_, either proceedeth from the toughness of the membrance or weakness of the Infant that cannot get clear thereof. And therefore herein significations are natural and concluding upon the Infant, but not to be extended unto magical signalities, or any other person.

18. That 'tis good to be drunk once a moneth, is a common flattery of sensuality, supporting it self upon Physick, and the healthful effects of inebriation. This indeed seems plainly affirmed by _Avicenna_, a Physitian of great authority, and whose religion prohibiting Wine, could less extenuate ebriety. But _Averroes_ a man of his own faith was of another belief; restraining his ebriety unto hilarity, and in effect making no more thereof than _Seneca_ commendeth, and was allowable in _Cato_; that is, a sober incalescence and regulated aestuation from wine; or what may be conceived between _Joseph_ and his brethren, when the text expresseth they were merry, or drank largely, and whereby indeed the commodities set down by _Avicenna_, that is, alleviation of spirits, resolution of superfluities, provocation of sweat and urine may also ensue. But as for dementation, sopition of reason, and the diviner particle from drink; though _American_ religion approve, and _Pagan_ piety of old hath practised it, even at their sacrifices; Christian morality and the doctrine of Christ will not allow. And surely that religion which excuseth the fact of _Noah_, in the aged surprizal of six hundred years, and unexpected inebriation from the unknown effects of wine, will neither acquit ebriosity nor ebriety, in their known and intended perversions.

And indeed, although sometimes effects succeed which may relieve the body, yet if they carry mischief or peril unto the soul, we are therein restrainable by Divinity, which circ.u.mscribeth Physick, and circ.u.mstantially determines the use thereof. From natural considerations, Physick commendeth the use of venery; and happily, incest, adultery, or stupration may prove as Physically advantagious, as conjugal copulation; which notwithstanding must not be drawn into practise. And truly effects, consequents, or events which we commend, arise oft-times from wayes which we all condemn. Thus from the fact of _Lot_, we derive the generation of _Ruth_, and blessed Nativity of our Saviour; which notwithstanding did not extenuate the incestuous ebriety of the generator. And if, as is commonly urged, we think to extenuate ebriety from the benefit of vomit oft succeeding, _Egyptian_ sobriety will condemn us, which purged both wayes twice a moneth, without this perturbation: and we foolishly contemn the liberal hand of G.o.d, and ample field of medicines which sobriety produce that action.

[Sidenote: _Why the devil is commonly said to appear with a cloven foot._]

19. A conceit there is, that the Devil commonly appeareth with a cloven hoof; wherein although it seem excessively ridiculous, there may be somewhat of truth; and the ground thereof at first might be his frequent appearing in the shape of a Goat, which answers that description. This was the opinion of ancient Christians concerning the apparition of Panites, Fauns and Satyres; and in this form we read of one that appeared unto _Antony_ in the wilderness. The same is also continued from expositions of holy Scripture; for whereas it is said, [SN: Levit.

17.] Thou shalt not offer unto Devils, the Original word is _Seghnirim_, that is, rough and hairy Goats, because in that shape the Devil most often appeared; as is expounded by the _Rabbins_, as _Tremellius_ hath also explained; and as the word _Ascimah_, the G.o.d of _Emath_ is by some conceived. Nor did he only a.s.sume this shape in elder times, but commonly in later dayes, especially in the place of his worship, if there be any truth in the confession of Witches, and as in many stories it stands confirmed by _Bodinus_[SN: _In his_ Daemonomania.]. And therefore a Goat is not improperly made the Hieroglyphick of the devil, as _Pierius_ hath expressed it. So might it be the Emblem of sin, as it was in the sin-offering; and so likewise of wicked and sinful men, according to the expression of Scripture in the method of the last distribution; when our Saviour shall separate the Sheep from the Goats, that is, the Sons of the Lamb from the children of the devil.

CHAPTER XXIII

Of some others.

1. That temperamental dignotions, and conjecture of prevalent humours, may be collected from spots in our nails, we are not averse to concede.

But yet not ready to admit sundry divinations, vulgarly raised upon them. Nor do we observe it verified in others, what _Cardan_[SN: De varietate rerum.] discovered as a property in himself: to have found therein some signs of most events that ever happened unto him. Or that there is much considerable in that doctrine of Cheiromancy, that spots in the top of the nails do signifie things past; in the middle, things present; and at the bottom, events to come. That white specks presage our felicity, blew ones our misfortunes. That those in the nail of the thumb have significations of honour, those in the forefinger, of riches, and so respectively in other fingers, (according to Planetical relations, from whence they receive their names) as _Trica.s.sus_ hath taken up, and _Picciolus_[SN: De inspectione ma.n.u.s.] well rejecteth.

We shall not proceed to querie, what truth there is in Palmistry, or divination from those lines in our hands, of high denomination. Although if any thing be therein, it seems not confinable unto man; but other creatures are also considerable; as is the fore-foot of the Moll, and especially of the Monkey; wherein we have observed the table line, that of life, and of the liver.

2. That Children committed unto the school of Nature, without inst.i.tution would naturally speak the primitive language of the world, was the opinion of ancient heathens, and continued since by Christians: who will have it our _Hebrew_ tongue, as being the language of _Adam_.

That this were true, were much to be desired, not only for the easie attainment of that useful tongue, but to determine the true and primitive Hebrew. For whether the present Hebrew, be the unconfounded language of _Babel_, and that which remaining in _Heber_ was continued by _Abraham_ and his posterity, or rather the language of _Phnicia_ and _Canaan_, wherein he lived, some learned men I perceive do yet remain unsatisfied. Although I confess probability stands fairest for the former: nor are they without all reason, who think that at the confusion of tongues, there was no const.i.tution of a new speech in every family: but a variation and permutation of the old; out of one common language raising several Dialects: the primitive tongue remaining still intire. Which they who retained, might make a shift to understand most of the rest. [SN: _How_ Abraham _might understand the language of several Nations._] By vertue whereof in those primitive times and greener confusions, _Abraham_ of the family of _Heber_ was able to converse with the _Chaldeans_, to understand _Mesopotamians_, _Cananites_, _Philistins_, and _Egyptians_: whose several Dialects he could reduce unto the Original and primitive tongue, and so be able to understand them.

3. Though useless unto us, and rather of molestation, we commonly refrain from killing Swallows, and esteem it unlucky to destroy them: whether herein there be not a _Pagan_ relique, we have some reason to doubt. For we read in _aelian_, that these birds were sacred unto the _Penates_ or houshold G.o.ds of the ancients, and therefore were preserved. The same they also honoured as the nuncio's of the spring; and we find in _Athenaeus_[SN: _The same is extant in the_ 8th _of_ Athenaeus.] that the _Rhodians_ had a solemn song to welcome in the Swallow.

[Sidenote: _Why candles may burn blew, before the apparition of a spirit._]

4. That Candles and Lights burn dim and blew at apparition of spirits, may be true, if the ambient ayr be full of sulphurious spirits, as it happeneth oft-times in mines; where damps and acide exhalations are able to extinguish them. And may be also verified, when spirits do make themselves visible by bodies of such effluviums. But of lower consideration is the common foretelling of strangers, from the fungous parcels about the weeks of Candles: which only signifieth a moist and pluvious ayr about them, hindering the avolation of the light and favillous particles: whereupon they are forced to settle upon the Snast.

5. Though Coral doth properly preserve and fasten the Teeth in men, yet is it used in Children to make an easier pa.s.sage for them: and for that intent is worn about their necks. But whether this custom were not superst.i.tiously founded, as presumed an amulet or defensative against fascination, is not beyond all doubt. For the same is delivered by _Pliny_[SN: Lib. 32.]. _Aruspices religiosum Coralli gestamen amoliendis periculis arbitrantur; et surculi infantiae alligati, tutelam habere creduntur._

6. A strange kind of exploration and peculiar way of Rhabdomancy is that which is used in mineral discoveries; that is, with a forked hazel, commonly called _Moses_ his Rod, which freely held forth, will stir and play if any mine be under it. And though many there are who have attempted to make it good, yet until better information, we are of opinion with _Agricola_[SN: De re metallica, lib. 2.], that in it self it is a fruitless exploration, strongly scenting of _Pagan_ derivation, and the _virgula Divina_, proverbially magnified of old. The ground whereof were the Magical rods in Poets that of _Pallas_ in _Homer_, that of _Mercury_ that charmed _Argus_, and that of _Circe_ which transformed the followers of _Ulysses_. Too boldly usurping the name of _Moses_ rod, from which notwithstanding, and that of _Aaron_, were probably occasioned the fables of all the rest. For that of _Moses_ must needs be famous unto the _aegyptians_; and that of _Aaron_ unto many other Nations, as being preserved in the Ark, until the destruction of the Temple built by _Solomon_.

7. A practise there is among us to determine doubtful matters, by the opening of a book, and letting fall a staff; which notwithstanding are ancient fragments of _Pagan_ divinations. The first an imitation of _Sortes Homericae_; or _Virgilianae_, drawing determinations from verses casually occurring. The same was practised by _Severus_, who entertained ominous hopes of the Empire, from that verse in _Virgil_, _Tu regere imperio populos, Romane, memento_; and _Cordia.n.u.s_ who reigned but few dayes was discouraged by another, that is, _Ostendunt terris hunc tantum fata, nec ultra esse sinunt._ Nor was this only performed in heathen Authors, but upon the sacred text of Scripture, as _Gregorius Turonensis_ hath left some account, and as the practise of the Emperour _Heraclius_, before his Expedition into _Asia_ minor, is delivered by _Cedrenus_.

As for the Divination or decision from the staff; it is an Augurial relique, and the practise thereof is accused by G.o.d himself; [SN: Hosea 4.] My people ask counsel of their stocks, and their staff declareth unto them. Of this kind of Rhabdomancy was that practised by _Nabuchadonozor_ in that _Caldean_ miscellany, delivered by _Ezekiel_[SN: Ezek. 24.]; the king of _Babylon_ stood at the parting of the way, at the head of two wayes to use divination, he made his arrows bright, he consulted with Images, he looked in the Liver; at the right hand were the divinations of _Jerusalem_. That is, as _Estius_ expounded it, the left way leading unto _Rabbah_, the chief City of the _Ammonites_, and the right unto _Jerusalem_, he consulted _Idols_ and entrails, he threw up a bundle of arrows to see which way they would light; and falling on the right hand he marched towards _Jerusalem_. A like way of Belomancy or Divination by arrows hath been in request with _Scythians_, _Alanes_, _Germans_, with the _Africans_ and _Turks_ of _Algier_. But of another nature was that which was practised by _Elisha_[SN: 2 King. 13.15.], when by an arrow shot from an Eastern window, he pre-signified the destruction of _Syria_; or when according unto the three stroaks of _Joash_, with an arrow upon the ground, he foretold the number of his victories. For thereby the spirit of G.o.d particular'd the same; and determined the stroaks of the King unto three, which the hopes of the Prophet expected in twice that number.

8. We cannot omit to observe the tenacity of ancient customs, in the nominal observation of the several dayes of the week, according to _Gentile_ and _Pagan_ appellations [SN: Dion. Ca.s.sii. lib. 37.]: for the Original is very high, and as old as the ancient _aegyptians_, who named the same according to the seven Planets, the admired stars of heaven, and reputed Deities among them. Unto every one a.s.signing a several day; not according to their clestial order, or as they are disposed in heaven; but after a diatesseron or musical fourth. For beginning Sat.u.r.day with Saturn, the supremest Planet, they accounted by Jupiter and Mars unto Sol, making Sunday. From Sol in like manner by Venus and Mercury unto Luna, making Munday; and so through all the rest. And the same order they confirmed by numbering the hours of the day unto twenty four, according to the natural order of the Planets. For beginning to account from Saturn, Jupiter, Mars, and so about unto twenty four, the next day will fall unto Sol; whence accounting twenty four, the next will happen unto Luna, making Munday. And so with the rest, according to the account and order observed still among us.

The _Jews_ themselves in their Astrological considerations, concerning Nativities, and Planetary hours, observe the same order, upon as witty foundations. Because by an equal interval, they make seven triangles, the bases whereof are the seven sides of a septilateral figure, described within a circle. That is, If a figure of seven sides be described in a circle, and at the angles thereof the names of the Planets be placed in their natural order on it: if we begin with Saturn, and successively draw lines from angle to angle, until seven equicrural triangles be described, whose bases are the seven sides of the septilateral figure; the triangles will be made by this order. The first being made by Saturn, Sol and Luna, that is, Sat.u.r.day, Sunday, and Munday; and so the rest in the order still retained. [SN: Cujus Icon apud doct. Iaffarel. chap. 11. Et Fabrit. Paduantum.]

But thus much is observable, that however in clestial considerations they embraced the received order of the Planets, yet did they not retain either characters, or names in common use amongst us; but declining humane denominations, they a.s.signed them names from some remarkable qualities; as is very observable in their red and splendent Planets, that is, of Mars [SN: Maadim.] and Venus. [SN: Nogah.] But the change of their names disparaged not the consideration of their natures; nor did they thereby reject all memory of these remarkable Stars; which G.o.d himself admitted in his Tabernacle, if conjecture will hold concerning the Golden Candlestick, whose shaft resembled the Sun, and six branches the Planets about it.

9. We are unwilling to enlarge concerning many other; only referring unto sober examination, what natural effects can reasonably be expected, when to prevent the Ephialtes or night-Mare we hang up an hollow stone in our stables; when for amulets against Agues we use the chips of Gallows and places of execution. When for Warts we rub our hands before the Moon, or commit any maculated part unto the touch of the dead. What truth there is in those common female Doctrines, that the first Rib of Roast Beef powdered is a peculiar remedy against Fluxes. That to urine upon earth newly cast up by a Moll, bringeth down the menses in Women.

That if a Child dieth, and the neck becommeth not stiff, but for many howers remaineth Lythe and Flaccid, some other in the same house will dye not long after. That if a woman with child looketh upon a dead body, her child will be of a pale complexion, our learned Philosophers and critical Philosophers might ill.u.s.trate, whose exacter performances our adventures do but solicite; mean while, I hope, they will plausibly receive our attempts, or candidly correct our misconjectures.

_Disce, sed ira cadat naso, rugosaque sanna, Dum veteres avias tibi de pulmone recello._

THE SIXTH BOOK

Of sundry common opinions Cosmographical and Historical

_The first Discourse comprehended in several Chapters._

CHAPTER I

Concerning the beginning of the World, that the time thereof is not precisely to be known, as men generally suppose: Of mens enquiries in what season or point of the Zodiack it began. That as they are generally made they are in vain, and as particularly applied uncertain. Of the division of the seasons and four quarters of the year, according to Astronomers and Physitians.

That the common compute of the Ancients, and which is yet retained by most, is unreasonable and erroneous. Of some Divinations and ridiculous diductions from one part of the year to another. And of the Providence and Wisdom of G.o.d in the site and motion of the Sun.

[Sidenote: _The age of the world not certainly determinable._]

Concerning the World and its temporal circ.u.mscriptions, who ever shall strictly examine both extreams, will easily perceive there is not only obscurity in its end, but its beginning; that as its period is inscrutable, so is its nativity indeterminable: That as it is presumption to enquire after the one, so is there no rest or satisfactory decision in the other. And hereunto we shall more readily a.s.sent, if we examine the informations, and take a view of the several difficulties in this point; which we shall more easily do, if we consider the different conceits of men, and duly perpend the imperfections of their discoveries.

And first, The histories of the _Gentiles_ afford us slender satisfaction, nor can they relate any story, or affix a probable point to its beginning. For some thereof (and those of the wisest amongst them) are so far from determining its beginning, that they opinion and maintain it never had any at all; as the doctrin of _Epicurus_ implieth, and more positively _Aristotle_ in his books _De Clo_ declareth.

Endeavouring to confirm it with arguments of reason, and those appearingly demonstrative; wherein his labours are rational, and uncontroulable upon the grounds a.s.sumed, that is, of Physical generation, and a Primary or first matter, beyond which no other hand was apprehended. But herein we remain sufficiently satisfied from _Moses_, and the Doctrin delivered of the Creation; that is, a production of all things out of nothing, a formation not only of matter, but of form, and a materiation even of matter it self.

Others are so far from defining the Original of the World or of mankind, that they have held opinions not only repugnant unto Chronology, but Philosophy; that is, that they had their beginning in the soil where they inhabited; a.s.suming or receiving appellations conformable unto such conceits. [SN: _Why the_ Athenians _did wear a golden Insect upon their head._] So did the _Athenians_, term themselves a?t?????e? or _Aborigines_, and in testimony thereof did wear a golden Insect on their heads: the same name is also given unto the Inlanders, or _Midland_ inhabitants of this Island by _Caesar_. But this is a conceit answerable unto the generation of the Giants; not admittable in Philosophy, much less in Divinity, which distinctly informeth we are all the seed of _Adam_, that the whole world perished unto eight persons before the flood, and was after peopled by the _Colonies_ of the sons of _Noah_.

There was therefore never any _Autochthon_, or man arising from the earth but _Adam_; for the Woman being formed out of the rib, was once removed from earth, and framed from that Element under incarnation. And so although her production were not by copulation, yet was it in a manner seminal: For if in every part from whence the seed doth flow, there be contained the Idea of the whole; there was a seminality and contracted _Adam_ in the rib, which by the information of a soul, was individuated into _Eve_. And therefore this conceit applied unto the Original of man, and the beginning of the world, is more justly appropriable unto its end. For then indeed men shall rise out of the earth: the graves shall shoot up their concealed seeds, and in that great Autumn, men shall spring up, and awake from their Chaos again.

Others have been so blind in deducing the Original of things, or delivering their own beginnings, that when it hath fallen into controversie, they have not recurred unto Chronologie or the Records of time: but betaken themselves unto probabilities, and the conjecturalities of Philosophy. Thus when the two ancient Nations, _Egyptians_ and _Scythians_, contended for antiquity, the _Egyptians_ pleaded their antiquity from the fertility of their soil, [SN: Diodor.

Justin.] inferring that men there first inhabited, where they were with most facility sustained; and such a land did they conceive was _Egypt_.

The _Scythians_, although a cold and heavier Nation urged more acutely, deducing their arguments from the two active Elements and Principles of all things, Fire and Water. For if of all things there was first an union, and that Fire over-ruled the rest: surely that part of earth which was coldest, would first get free, and afford a place of habitation. But if all the earth were first involved in Water, those parts would surely first appear, which were most high, and of most elevated situation, and such was theirs. These reasons carried indeed the antiquity from the _Egyptians_, but confirmed it not in the _Scythians_: for as _Herodotus_ relateth from _Pargitaus_, their first King unto _Darius_, they accounted but two thousand years.

[Sidenote: _That men speak not by natural instinct, but by instruction and imitation._]

As for the _Egyptians_ they invented another way of trial; for as the same Author relateth, _Psammitichus_ their King attempted this decision by a new and unknown experiment, bringing up two Infants with Goats, and where they never heard the voice of man; concluding that to be the ancientest Nation, whose language they should first deliver. But herein he forgot that speech was by instruction not instinct, by imitation, not by nature, that men do speak in some kind but like Parrets, and as they are instructed, that is, in simple terms and words, expressing the open notions of things; which the second act of Reason compoundeth into propositions, and the last into Syllogisms and Forms of ratiocination.

And howsoever the account of _Manethon_ the _Egyptian_ Priest run very high, and it be evident that _Mizraim_ peopled that Country (whose name with the _Hebrews_ it beareth unto this day) and there be many things of great antiquity related in Holy Scripture, yet was their exact account not very ancient; for _Ptolomy_ their Country-man beginning his Astronomical compute no higher than _Nabona.s.ser_, who is conceived by some the same with _Salmana.s.ser_. As for the argument deduced from the Fertility of the soil, duly enquired, it rather overthroweth than promoteth their antiquity; if that Country whose Fertility they so advance, was in ancient times no firm or open land, but some vast lake or part of the Sea, and became a gained ground by the mud and limous matter brought down by the River _Nilus_, which setled by degrees into a firm land. According as is expressed by _Strabo_, and more at large by _Herodotus_, both from the _Egyptian_ tradition and probable inducements from reason, called therefore _fluvii donum_, an accession of earth, or tract of land acquired by the River.