BOOK II (Tenets concerning Minerals and Vegetable Bodies)
BOOK III (Tenets concerning Animals)
Of the Elephant
Of the Bever
Of the Badger
Of Griffins
Of the Phænix
Of Lampries
Of the Unicorns horn
Of Sperma-Ceti, and the Sperma-Ceti Whale
Compendiously of sundry Tenents concerning other Animals
BOOK IV (Tenets concerning Man)
Of the erectnesse of Man
Of the Jews
Of the great Climactericall year
BOOK V (Things Questionable as described in Pictures)
Of the Picture of Adam and Eve with Navels
Of the Hieroglyphicall Pictures of the Æyptians
Compendiously of many questionable Customes
Of some others
BOOK VI (Opinions Cosmographical and Historical)
CHAP.X. Of the Blacknesse of Negroes
Of the same
BOOK VII (Historical Tenets)
That a Man hath one Rib lesse then a Woman
Of Methuselah
Of the cessation of Oracles
Of divers other relations
Of some others
TO THE READER
Would Truth dispense, we could be content, with Plato, that knowledge were but Remembrance; that Intellectuall acquisition were but Reminiscentiall evocation, and new impressions but the colourishing of old stamps which stood pale in the soul before. For, what is worse, knowledge is made by oblivion; and to purchase a clear and warrantable body of Truth, we must forget and part with much we know. Our tender Enquiries taking up Learning at large, and together with true and assured notions, receiving many, wherein our reviewing judgements doe finde no satisfaction; and therefore in this Encyclopædie and round of knowledge, like the great and exemplary wheeles of heaven, we must observe two Circles: that while we are daily carried about, and whirled on by the swinge and rapt of the one, we may maintain a naturall and proper course, in the slow and sober wheele of the other. And this we shall more readily perform, if we timely survey our knowledge; impartially singling out those encroachments, which junior compliance and popular credulity hath admitted. Whereof at present we have endeavoured a long and serious Adviso; proposing not only a large and copious List, but from experience and reason attempting their decisions.
And first we crave exceeding pardon in the audacity of the Attempt; humbly acknowledging a work of such concernment unto Truth, and difficulty in it self, did well deserve the conjunction of many heads: And surely more advantageous had it been unto Truth, to have fallen into the endeavours of some cooperating advancers, that might have performed it to the life, and added authority thereto: which the privacie of our condition, and unequall abilities cannot expect. Whereby notwithstanding we have not been diverted, nor have our solitary attempts been so discouraged, as to despair the favourable look of Learning upon our single and unsupported endeavours.
Nor have we let fall our Penne, upon discouragement of contradiction, unbelief, and difficulty of disswasion from radicated1 beliefs, and points of high prescription; although we are very sensible how hardly teaching years doe learn, what roots old age contracteth into errors, and how such as are but Acorns in our younger brows, grow Oaks in our elder heads, and become inflexible unto the powerfullest arm of reason. Although we have also beheld, what cold requitals others have found in their severall redemptions of Truth; and how their ingenious enquiries have been dismissed with censure, and obloquie of singularities.
Some consideration we hope from the course of our Profession; which though it leadeth us into many Truths that passe undiscerned by others, yet doth it disturb their communications, and much interrupt the office of our Pens in their well intended transmissions: and therefore surely in this work attempts will exceed performances: it being composed by snatches of time, as medicall vacations, and the fruitlesse importunity of Uroscopy2 would permit us. And therefore also perhaps it hath not found that regular and constant stile, those infallible experiments, and those assured determinations, which the subject sometime requireth, and might be expected from others, whose quiet doors and unmolested hours afford no such distractions. Although who shall indifferently perpend3 the exceeding difficulty, which either the obscurity of the subject, or unavoidable paradoxologie4 must often put upon the Attemptor, will easily discern, a work of this nature is not to be performed upon one legge, and should smell of oyle5 if duly and deservedly handled.
Our first intentions considering the common interest of Truth, resolved to propose it unto the Latine republicke and equall judges of Europe; but owing in the first place this service unto our Countrey, and therein especially unto its ingenious Gentry, we have declared our self in a Language best conceived. Although I confesse, the quality of the Subject will sometimes carry us into expressions beyond meer English apprehensions; and indeed if elegancie still proceedeth, and English Pens maintain that stream we have of late observed to flow from many, we shall within few years be fain to learn Latine to understand English, and a work will prove of equall facility in either. Nor have we addressed our Penne or stile unto the people, (whom Books doe not redresse, and are this way incapable of reduction) but unto the knowing and leading part of Learning; as well understanding (at least probably hoping) except they be watered from higher regions, and fructifying meteors of knowledge, these weeds must lose their alimentall sappe and wither of themselves; whose conserving influence, could our endeavours prevent, we should trust the rest unto the sytbe of Time, and hopefull dominion of Truth.
We hope it will not be unconsidered, that we finde no open tract, or constant manuduction6 in this Labyrinth; but are oft-times fain to wander in the America and untravelled parts of Truth; For though not many years past, Dr Primrose hath made a learned and full Discourse of vulgar Errors in Physick, yet have we discussed but two or three thereof. Scipio Mercurij hath also left an excellent Tract in Italian concerning popular Errors; but confining himself only unto those in Physick, he hath little conduced unto the generality of our Doctrine. Laurentius Joubertus, by the same Title led our expectation into thoughts of great relief; whereby notwithstanding we reaped no advantage; it answering scarce at all the promise of the inscription. Nor perhaps (if it were yet extant) should we finde any farther Assistance from that ancient piece of Andreas, pretending the same Title.7 And therefore we are often constrained to stand alone against the strength of opinion; and to meet the Goliah and Giant of Authority, with contemptible pibbles, and feeble arguments, drawn from the scrip and slender stock of our selves. Nor have we indeed scarce named any Author whose Name we doe not honour; and if detraction could invite us, discretion surely would contain us from any derogatory intention, where highest Pens and friendliest eloquence must fail in commendation.
And therefore also we cannot but hope the equitable considerations and candour of reasonable mindes. We cannot expect the frown of Theologie herein; nor can they which behold the present state of things, and controversie of points so long received in Divinity, condemn our sober enquiries in the doubtfull appertinancies of Arts, and Receptaries8 of Philosophy. Surely Philologers and Criticall Discoursers, who look beyond the shell and obvious exteriours of things, will not be angry with our narrower explorations. And we cannot doubt, our brothers in Physick (whose knowledge in Naturals will lead them into a nearer apprehension of many things delivered) will friendly accept, if not countenance our endeavours. Nor can we conceive, it may be unwelcome unto those honoured Worthies, who endeavour the advancement of Learning:9 as being likely to finde a clearer progression, when so many rubbes are levelled, and many untruths taken off, which passing as principles with common beliefs, disturb the tranquillity of Axiomes, which otherwise might be raised. And wise men cannot but know, that Arts and Learning want this expurgation: and if the course of truth be permitted unto its self, like that of Time and uncorrected computations, it cannot escape many errours, whi
ch duration still enlargeth.
Lastly, We are not Magisteriall in opinions, nor have we Dictator-like obtruded our conceptions; but in the humility of Enquiries or disquisitions, have only proposed them unto more ocular discerners.10 And therefore opinions are free, and open it is for any to think or declare the contrary. And we shall so farre encourage contradiction, as to promise no disturbance, or reoppose any Penne, that shall Fallaciously refute us; that shall only lay hold of our lapses, single out Digressions, Corollaries, or Ornamentall conceptions, to evidence his own in as indifferent truths. And shall only take notice of such, whose experimentall and judicious knowledge shall solemnly look upon it; not only to destroy of ours, but to establish of his own, not to traduce or extenuate, but to explain and dilucidate, to adde and ampliate, according to the laudable custome of the Ancients in their sober promotions of Learning. Unto whom notwithstanding, we shall not contentiously rejoin, or only to justifie our own, but to applaud or confirm his maturer assertions; and shall conferre what is in us unto his name and honour; Ready to be swallowed in any worthy enlarger: as having acquired our end, if any way, or under any name we may obtain a worke, so much desired, and yet desiderated of Truth.
THOMAS BROWNE.
THE FIRST BOOK:
OR,
GENERALL PART
CHAP.I.Of the Causes of Common Errors
The first and father cause of common Error, is the common infirmity of humane nature; of whose deceptible1 condition, although perhaps there should not need any other eviction, then the frequent errors we shall our selves commit, even in the expresse declarement hereof: Yet shall we illustrate the same from more infallible constitutions, and persons presumed as farre from us in condition, as time, that is our first and ingenerated2 fore-fathers. From whom as we derive our being, and the severall wounds of constitution: so may we in some manner excuse our infirmities in the depravity of those parts, whose traductions3 were pure in them, and their originals but once removed from God. Who notwithstanding (if posterity may take leave to judge of the fact, as they are assured to suffer in the punishment) were grossely deceived in their perfection; and so weakly deluded in the clarity of their understanding, that it hath left no small obscurity in ours, how error should gain upon them.
For first, They were deceived by Satan; and that not in an invisible insinuation, but an open and discoverable apparition, that is, in the form of a Serpent;4 whereby although there were many occasions of suspition, and such as could not easily escape a weaker circumspection, yet did the unwary apprehension of Eve take no advantage thereof. It hath therefore seemed strange unto some, she should be deluded by a Serpent, or subject her reason to a beast, which God had subjected unto hers. It hath empuzzeled the enquiries of others to apprehend, and enforced them unto strange conceptions, to make out how without fear or doubt she could discourse with such a creature, or hear a Serpent speak, without suspition of imposture. The wits of others, have been so bold as to accuse her simplicity in receiving his temptation so coldly; and when such specious effects of the fruit were promised, as to make them like gods, not to desire, at least not to wonder he pursued not that benefit himself. And had it been their own case would perhaps have replied, If the taste of this fruit maketh the eaters like gods, why remainest thou a beast? If it maketh us but like gods, we are so already. If thereby our eyes shall be opened hereafter, they are at present quick enough to discover thy deceit, and we desire them no opener to behold our own shame. If to know good and evil be our advantage, although we have free will unto both, we desire to perform but one; we know ’tis good to obey the Commandment of God, but evil if we transgresse it.
They were deceived by one another, and in the greatest disadvantage of delusion, that is the stronger by the weaker: For Eve presented the fruit, and Adam received it from her. Thus the Serpent was cunning enough to begin the deceit in the weaker; and the weaker of strength, sufficient to consummate the fraud in the stronger. Art and fallacy was used unto her, a naked offer proved sufficient unto him: so his superstruction was his ruine, and the fertility of his sleep,5 an issue of death unto him. And although the condition of sex and posteriority of creation6 might somewhat extenuate the error of the woman: Yet was it very strange and inexcusable in the man; especially if as some affirm, he was the wisest of all men since; or if as others have conceived, he was not ignorant of the fall of the Angels, and had thereby example and punishment to deterre him.
They were deceived from themselves, and their own apprehensions; for Eve either mistook or traduced the Commandment of God. Of every tree of the garden thou maiest freely eat, but of the tree of knowledge of good and evil thou shalt not eat, for in the day thou eatest thereof, thou shalt surely die.7 Now Eve upon the question of the Serpent returned the precept in different tearms, You shall not eat of it, neither shall you touch it lest perhaps you die. In which delivery, there were no lesse then two mistakes, or rather additionall mendacities; for the commandment forbid not the touch of the fruit, and positively said ye shall surely die; but the extenuating replied, ne forte moriamini, lest perhaps ye die. For so in the vulgar translation8 it runneth, and so is it expressed in the Thargum or Paraphrase of Jonathan.9 And therefore although it be said, and that very truly that the devil was a liar from the beginning, yet was the woman herein the first expresse beginner; and falsified twice before the reply of Satan. And therefore also to speak strictly, the sin of the fruit was not the first offence, they first transgressed the rule of their own reason, and after, the Commandment of God.
They were deceived through the conduct of their senses, and by temptations from the object it self; whereby although their intellectuals10 had not failed in the theory of truth, yet did the inservient and brutall11 faculties controle the suggestion of reason: Pleasure and profit already overswaying the instructions of honesty, and sensuality perturbing the reasonable commands of vertue. For so is it delivered in the text; That when the woman saw that the tree was good for food, and that it was pleasant unto the eye, and a tree to be desired to make one wise, she took of the fruit thereof and did eat.12 Now hereby it appeareth, that Eve before the fall, was by the same and beaten way of allurements inveigled, whereby her posterity hath been deluded ever since; that is those three delivered by St John, the lust of the flesh, the lust of the eye, and the pride of life;13 wherein indeed they seemed as weakly to fail as their debilitated posterity, ever after. Whereof notwithstanding some in their imperfections, have resisted more powerfull temptations; and in many moralities condemned the facility of their seductions.
Again, They might for ought we know, be still deceived in the unbelief of their mortality, even after they had eat of the fruit. For Eve observing no immediate execution of the curse, she delivered the fruit unto Adam; who after the taste thereof, perceiving himself still to live, might yet remain in doubt, whether he had incurred death; which perhaps he did not indubitably beleeve, untill he was after convicted in the visible example of Abel. For he that would not beleeve the menace of God at first, it may be doubted whether before an ocular example he beleeved the curse at last. And therefore they are not without all reason, who have disputed the fact of Cain, that is although he purposed to mischief, whether he intended to murther his brother; or designed that, whereof he had not beheld an example in his own kinde; there might be somewhat in it that he would not have done, or desired undone, when he brake forth as desperately as before he had done uncivilly; My iniquity is greater then can be forgiven me.14
Some nicities I confesse there are which extenuate, but many more that aggravate this delusion; which exceeding the bounds of our Discourse, and perhaps our satisfaction, we shall at present passe over. And therefore whether the sinne of our first parents were the greatest of any since, whether the transgression of Eve seducing, did not exceed that of Adam seduced, or whether the resistibility of his reason did not equivalence the facility of her seduction, we shall referre it unto the Schoolman.15 Whether there were not in Eve as great injustice in deceiving her husband
, as imprudence in being deceived her self, especially if foretasting the fruit, her eyes were opened before his, and she knew the effect of it, before he tasted of it, we leave it unto the Morallist. Whether the whole relation be not Allegoricall, that is, whether the temptation of the man by the woman, be not the seduction of the rationall, and higher parts by the inferiour and feminine faculties: or whether the tree in the middest of the garden, were not that part in the centre of the body, on which was afterward the appointment of circumcision in males, we leave it unto the Thalmudist. Whether there were any policie in the devil to tempt them before conjunction, or whether the issue before tentation16 might in justice have suffered with those after, we leave it unto the Lawyer. Whether Adam foreknew the advent of Christ, or the reparation of his error by his Saviour; how the execution of the curse should have been ordered, if after Eve had eaten, Adam had yet refused. Whether if they had tasted the tree of life before that of good and evil, they had yet suffered the curse of mortality; or whether the efficacie of the one had not overpowred the penalty of the other, we leave it unto God. For he alone can truly determine these and all things else; who as he hath proposed the world unto our disputation, so hath he reserved many things unto his own resolution; whose determinations we cannot hope from flesh; but must with reverence suspend unto that great day, whose justice shall either condemn our curiosities, or resolve our disquisitions.
Lastly, Man was not only deceiveable in his integrity, but the Angels of light in all their clarity. He that said he would be like the highest17 did erre if in some way he conceived not himself so already; but in attempting so high an effect from himself, he mis-understood the nature of God, and held a false apprehension of his own; whereby vainly attempting not only insolencies, but impossibilities, he deceived himself as low as hell. In brief, there is nothing infallible but God, who cannot possibly erre. For things are really true as they correspond unto his conception; and have so much of verity, as they hold of conformity unto that intellect, in whose Idea they had their first determinations.18 And therefore being the rule, he cannot be irregular; nor being truth it self, conceiveably admit the impossible society of error.
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