The Major Works (English Library)
Page 22
As for the Criticall daies (such I mean wherein upon a decertation20 between the disease and nature, there ensueth a sensible alteration, either to life or death,) the reasons thereof are rather deduced from Astrology, then Arithmetick; for accounting from the beginning of the disease, and reckoning on unto the seventh day, the Moon will be in a Tetragonall or Quadrate aspect, that is, 4 signes removed from that wherein the disease began; in the fourteenth day it will be in an opposite aspect; and at the end of the third septenary Tetragonall again; as will most graphically appear in the figures of Astrologers, especially Lucas Gauricus….
Lastly, Though many things have been delivered by Authors concerning number, and they transferred unto the advantage of their nature, yet are they oft times otherwise to be understood, then as they are vulgarly received in active and causall considerations; they being many times delivered Hieroglyphically, Metaphorically, Illustratively, and not with reference unto action or causality. True it is, that God made all things in number, weight and measure,21 yet nothing by them or through the efficacy of either. Indeed our daies, actions and motions being measured by time (which is but motion measured) what ever is observable in any, fals under the account of some number; which notwithstanding cannot be denominated the cause of those events. So doe we injustly assign the power of Action even unto Time it self; nor doe they speak properly who say that Time consumeth all things; for Time is not effective, nor are bodies destroyed by it, but from the action and passion of their Elements in it; whose account it only affordeth; and measuring out their motion, informs us in the periods and termes of their duration, rather then effecteth or Physically produceth the same….
All which perpended, it may be easily perceived with what insecurity of truth we adhere unto this opinion; ascribing not only effects depending on the naturall period of time unto arbitrary calculations, and such as vary at pleasure; but confirming our tenets by the uncertain account of others and our selves. There being no positive or indisputable ground where to begin our compute; that if there were, menhave been severall waies mistaken; the best in some latitude, others in greater, according to the different compute of divers states, the short and irreconcilable years of some, the exceeding error in the naturall frame of others, and the lapses and false deductions of ordinary accountants in most.
Which duly considered, together with a strict account and criticall examen of reason, will also distract the witty determinations of Astrology. That Saturn the enemy of life, comes almost every seventh year, unto the quadrate or malevolent place, unto that where it begun: that as the Moon about every seventh day ariveth unto a contrary signe, so Saturne, which remaineth about as many years, as the Moon doth daies in one signe, and holdeth the same consideration in years as the Moon in daies; doth cause these periculous22 periods. Which together with other Planets, and profection of the Horoscope, unto the seventh house, or opposite signes every seventh year; oppres-seth living natures, and causeth observable mutations, in the state of sublunary things….
CHAP.XIII. Of the Canicular or Dog-daies
THE FIFTH BOOK:
OF MANY THINGS QUESTIONABLE AS THEY ARE COMMONLY DESCRIBED IN PICTURES
CHAP.I. Of the picture of the Pelecan
CHAP.II. Of the picture of Dolphins
CHAP.III. Of the picture of a Grashopper
CHAP.IV. Of the Picture of the Serpent tempting Eve
CHAP.V. Of the Picture of Adam and Eve with Navels
Another mistake there may be in the Picture of our first Parents, who after the manner of their posterity are both delineated with a Navell. And this is observable not only in ordinary and stained peeces, but in the Authentick draughts of Urbin, Angelo and others.1 Which notwithstanding cannot be allowed, except we impute that unto the first cause, which we impose not on the second; or what we deny unto nature, we impute unto Naturity2 it self; that is, that in the first and most accomplished peece, the Creator affected superfluities, or ordained parts without all use or office.
For the use of the Navell is to continue the infant unto the Mother, and by the vessels thereof to convey its aliment and sustentation. The vessels whereof it consisteth, are the umbilicall vein, which is a branch of the Porta,3 and implanted in the liver of the Infant; two Arteries likewise arising from the Iliacall branches, by which the Infant receiveth the purer portion of bloud and spirits from the mother; and lastly, the Urachos or ligamentall passage derived from the bottome of the bladder, whereby it dischargeth the waterish and urinary part of its aliment. Now upon the birth when the Infant forsaketh the wombe, although it dilacerate,4 and break the involving membranes, yet doe these vessels hold, and by the mediation thereof the Infant is connected unto the wombe, not only before, but a while also after the birth. These therefore the midwife cutteth off, contriving them into a knot close unto the body of the Infant; from whence ensueth that tortuosity or complicated nodosity we usually call the Navell; occasioned by the colligation5 of vessels before mentioned. Now the Navell being a part, not precedent, but subsequent unto generation, nativity or parturition,6 it cannot be well imagined at the creation or extraordinary formation of Adam, who immediately issued from the Artifice of God; nor also that of Eve; who was not solemnly begotten, but suddenly framed, and anomalously proceeded from Adam.
And if we be led into conclusions that Adam had also this part, because we behold the same in our selves, the inference is not reasonable; for if we conceive the way of his formation, or of the first animals, did carry in all points a strict conformity unto succeeding productions, we might fall into imaginations that Adam was made without Teeth; or that he ran through those notable alterations in the vessels of the heart, which the Infant suffereth after birth: we need not dispute whether the egge or Bird were first; and might conceive that Dogges were created blinde, because we observe they are litered so with us. Which to affirm, is to confound, at least to regulate creation unto generation, the first Acts of God, unto the second of Nature, which were determined in that generall indulgence, Encrease and multiply, produce or propagate each other; that is, not answerably in all points, but in a prolonged method according to seminall progression. For the formation of things at first was different from their generation after; and although it had nothing to precede it, was aptly contrived for that which should succeed it. And therefore though Adam were framed without this part, as having no other wombe then that of his proper principles, yet was not his posterity without the same: for the seminality of his fabrick contained the power thereof; and was endued with the science7 of those parts whose pre-destinations upon succession it did accomplish.
All the Navell therefore and conjunctive part we can suppose in Adam, was his dependency on his Maker, and the connexion he must needs have unto heaven, who was the Sonne of God. For holding no dependence on any preceding efficient but God; in the act of his production there may be conceived some connexion, and Adam to have been in a moment all Navell with his Maker. And although from his carnality and corporall existence, the conjunction seemeth no nearer then of causality and effect; yet in his immortall and diviner part he seemed to hold a nearer coherence, and an umbilicality even with God himself. And so indeed although the propriety of this part be found but in some animals, and many species there are which have no Navell at all; yet is there one link and common connexion, one generall ligament, and necessary obligation of all whatever unto God. Whereby although they act themselves at distance, and seem to be at loose; yet doe they hold a continuity with their Maker. Which catenation or conserving union when ever his pleasure shall divide, let goe, or separate; they shall fall from their existence, essence, and operations; in brief, they must retire unto their primitive nothing, and shrink into that Chaos again….
They who hold the egge was before the Bird, prevent this doubt in many other animals, which also extendeth unto them; for Birds are nourished by umbilicall vessels, and the Navell is manifest sometimes a day or two after exclusion; the same is probable in all oviparous exclusions, if the lesser part
of egges must serve for the formation, the greater part for nutriment. The same is made out in the egges of Snakes; and is not improbable in the generation of Porwiggles or Tadpoles; and may be also true in some vermiparous exclusions; although (as we have observed the daily progresse thereof) the whole Maggot is little enough to make a Flye, without any part remaining.
CHAP.VI. Of the Pictures of Eastern Nations, and the Jews at their Feasts, especially our Saviour at the Passeover
CHAP.VII. Of the Picture of our Saviour with long hair
CHAP.VIII. Of the Picture of Abraham sacrificing Isaac
CHAP.IX. Of the Picture of Moses with hornes
CHAP.X. Of the Scucheons of the Tribes of Israel
CHAP.XI. Of the Pictures of the Sibyls
CHAP.XII. Of the Picture describing the death of Cleopatra
CHAP.XIII. Of the Pictures of the Nine Worthies
CHAP.XIV. Of the Picture of Jephthah sacrificing his daughter
CHAP.XV. Of the Picture of John the Baptist
CHAP.XVI. Ofthe Picture of St Christopher
CHAP.XVII. Of the Picture of St George
CHAP.XVIII. Of the picture of Jerome
CHAP.XIX. Of the Pictures of Mermaids, Unicorns, and some others
CHAP. XX. Of the Hieroglyphicall Pictures of the Ægyptians
Certainly of all men that suffered from the confusion of Babel, the Ægyptians found the best evasion; for, though words were confounded, they invented a language of things, and spake unto each other by common notions in Nature. Whereby they discoursed in silence; and were intuitively understood from the theory of their Expresses. For they assumed the shapes of animals common unto all eies; and by their conjunctions and compositions were able to communicate their conceptions, unto any that coapprehended the Syntaxis8 of their natures. This many conceive to have been the primitive way of writing, and of greater antiquity then letters; and this indeed might Adam well have spoken, who understanding the nature of things, had the advantage of naturall expressions; which the Ægyptians but taking upon trust, upon their own or common opinion; from conceded mistakes they authentically promoted errors; describing in their Hieroglyphicks creatures of their own invention; or from known and conceded animals, erecting significations not inferrible from their natures.
And first, Although there were more things in Nature then words which did expresse them; yet even in these mute and silent discourses, to expresse complexed significations, they took a liberty to compound and piece together creatures of allowable formes into mixtures inexistent. Thus began the descriptions of Griphins, Basilisks, Phenix, and many more; which Emblematists and Heralds have entertained with significations answering their institutions; Hieroglyphically adding Martegres, Wivernes, Lion-fishes, with divers others. Pieces of good and allowable invention unto the prudent Spectator, but are lookt on by vulgar eyes as literall truths, or absurd impossibilities; whereas, indeed they are commendable inventions, and of laudable significations.
Again, Beside these pieces fictitiously set down, and having no copy in Nature; they had many unquestionably drawn, of inconsequent signification, nor naturally verifying their intention. We shall instance but in few, as they stand recorded by Orus. The male sex they expressed by a Vulture, because of Vultures all are females, and impregnated by the winde; which authentically transmitted hath passed many pens, and became the assertion of Aelian, Ambrose, Basil, Isidore, Tzetzes, Philes, and others. Wherein notwithstanding what injury is offered unto the Creation in this confinement of sex, and what disturbance unto Philosophy in the concession of windy conceptions, we shall not here declare. By two dragmes they thought it sufficient to signifie an heart; because the heart at one year weigheth two dragmes, that is, a quarter of an ounce, and unto fifty years annually encreaseth the weight of one dragme; after which in the same proportion it yearly decreaseth; so that the life of a man doth not naturally extend above an hundred; and this was not only a popular conceit, but consentaneous9 unto their Physicall principles, as Heurnius hath accounted it.
A woman that hath but one childe, they expresse by a Lionesse; for that conceiveth but once. Fecundity they set forth by a Goat, because but seven daies old, it beginneth to use coition. The abortion of a woman they describe by an Horse kicking a Wolfe; because a Mare will cast her fole if she tread in the track of that animall. Deformity they signifie by a Bear; and an unstable man by an Hyæna, because that animall yearly exchangeth its sex. A woman delivered of a female childe, they imply by a Bull looking over his left shoulder; because if in coition a Bull part from a Cow on that side, the Calf will prove a female.
All which with many more, how farre they consent with truth, we shall not disparage our Reader to dispute; and though some way allowable unto wiser conceits, who could distinctly receive their significations; yet carrying the majesty of Hieroglyphicks, and so transmitted by Authors, they crept into a belief with many, and favourable doubt with most. And thus, I fear, it hath fared with the Hieroglyphicall symboles of Scripture; which excellently intended in the species of things sacrificed, in the prohibited meats, in the dreams of Pharaoh, Joseph, and many other passages; are oft times wrackt beyond their symbolizations, and inlarg’d into constructions disparaging their true intentions.
CHAP.XXI. Compendiously of many questionable Customes, Opinions, Pictures, Practises, and Popular Observations
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 assent unto any sympatheticall exultation, yet cannot conceive therein any more than a Tropicall10 expression. Whether any such notion there were in that day wherein Christ arised, Scripture hath not revealed, which hath been punctually in other records concerning solary miracles: and the Areopagite that was amazed at the Eclipse, took no notice of this. And if metaphoricall expressions go farre, we may be bold to affirm, not only that one Sunne danced, but two arose that day: That light appeared at his nativity, and darknesse at his death, and yet a light at both; for even that darknesse was a light unto the Gentiles illuminated by that obscurity. That’twas the first time the Sunne set above the Horizon; that although there were darknesse above the earth there was light beneath it, nor dare we say that hell was dark if he were in it….
CHAP.XXI. Of some others
1. That temperamentall dignotions,11 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 doe we observe it verified in others, what Cardan discovered as a property in himself: to have found therein some signes of most events that ever happened unto him. Or that there is much considerable in that doctrine of Cheiromancy,12 that spots in the top of the nailes doe signifie things past; in the middle, things present; and at the bottome, events to come. That white spots 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 Planeticall relations, from whence they receive their names) as Tricassus hath taken up, and Pictiolus well rejecteth.
We shall not proceed to querie, what truth there is in Palmistrie, 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 forefoot of the Moll, and especially of the Monkey; wherein we have observed the table line, that of life, and of the liver….
THE SIXTH BOOK:
OF SUNDRY COMMON OPINIONS COSMOGRAPHICALL AND HISTORICALL
CHAP.I. Concerning the beginning of the World, that the time thereof is not precisely to be known, as men generally suppose…
CHAP.II Of mens Enquiries in what season or point of the Zodiack it [i.e. the world] began, that as they are generally made they are in vain, and as particulary, uncertain
CHAP.III. Of the Divisions of the seasons and four quarters of the year, according unto Astronomers
and Physitians: that the common compute of the Ancients, and which is still retained by some, is very questionable
CHAP.IV. Of some computation of daies and didactions of one part of the year unto another
CHAP.V. A Digression of the wisdome of God in the site and motion of the Sunne
CHAP.VI. Concerning the vulgar opinion that the earth was slenderly peopled before the Flood
CHAP.VII. Of East and West
CHAP.VIII. Of the River Nilus
CHAP.IX. Of the Red Sea
CHAP.X. Of the Blacknesse of Negroes
It is evident not only in the generall frame of Nature, that things most manifest unto sense, have proved obscure unto the understanding: But even in proper and appropriate objects, wherein we affirm the sense cannot erre, the faculties of reason most often fail us. Thus of colours in generall, under whose glosse and vernish all things are seen, no man hath yet beheld the true nature; or positively set down their incontroulable causes…. Their generall or first natures being thus obscure, there will be greater difficulties in their particular discoveries; for being farther removed from their simplicities they fall into more complexed considerations; and so require a subtiler act of reason to distinguish and call forth their natures. Thus although a man understood the generall nature of colours, yet were it no easie probleme to resolve, Why Grasse is green? Why Garlick, Molyes, and Porrets1 have white roots, deep green leaves, and black seeds? Why severall docks, and sorts of Rhubarb with yellow roots, send forth purple flowers? Why also from Lactary or milky plants which have a white and lacteous juice dispersed through every part, there arise flowers blue and yellow? Moreover beside the specificall and first digressions ordained from the Creation, which might be urged to salve2 the variety in every species; Why shall the Marvaile of Peru produce its flowers of different colours, and that not once, or constantly, but every day and variously? Why Tulips of one colour produce some of another, and running through almost all, should still escape a blue? And lastly, Why some men, yea and they a mighty and considerable part of mankinde, should first acquire and still retain the glosse and tincture of blacknesse? which whoever strictly enquires, shall finde no lesse of darknesse in the cause, then blacknesse in the effect it self; there arising unto examination no such satisfactory and unquarrellable reasons, as may confirm the causes generally received; which are but two in number: The heat and scorch of the Sunne; or the curse of God on Cham and his posterity….