The Works of Sir Thomas Browne Volume III Part 47

[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 a.s.sistance, 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 lat.i.tude 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 _Ja.n.u.ses_ of one face, and Know not singularities enough to raise Axioms of this World: but such a compa.s.s 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 pa.s.s 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 Const.i.tution, 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 const.i.tutions. 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 l.u.s.tre, 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 _Caesar_, 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 Pa.s.sage 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 G.o.d shouted for Joy, He must answer who asked it; who understands Ent.i.ties of preordination, and beings yet unbeing; who hath in his Intellect the Ideal Existences of things, and Ent.i.ties 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-ent.i.ty 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 n.o.ble Northern Star, would have its motion in the _aequator_, 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 G.o.d 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 pa.s.s 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 Antic.i.p.ation 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 b.u.t.t teals woodc.o.c.ks 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 n.o.ble 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 Halyaetus 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.