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ST.  MICHAEL'S  COLLEGE 
TORONTO  5,  CANADA 


THE  ENGLISH  LIBRARY 


THE    WORKS    OF 
SIR    THOMAS    BROWNE 

VOLUME    I 


THE   WORKS   OF 

SIR  THOMAS  BROWNE 


Edited  by 
CHARLES    SAYLE 


VOLUME  I 


LONDON 

GRANT    RICHARDS 

1904 


MAY 


PREFATORY  NOTE 

THTS  edition  is  an  endeavour  to  arrive  at  a  more 
satisfactory  text  of  the  work  of  Sir  Thomas  Browne, 
and  to  reproduce  the  principal  part  of  it,  as  faithfully 
as  seems  advisable,  in  the  form  in  which  it  was  pre- 
sented to  the  public  at  the  time  of  his  death.  For 
this  purpose,  in  the  first  volume,  the  text  of  the  Religio 
Medici  follows  more  particularly  the  issue  of  1682. 
The  Psevdodoxia  Epidemica  here  given  is  based  upon 
the  sixth  edition  of  ten  years  earlier,  with  careful 
revision.  In  every  case  in  which  a  spelling  or  punctua- 
tion was  dubious,  a  comparison  was  made  of  nearly  all 
the  issues  printed  during  the  lifetime  of  the  writer, 
and  their  merits  weighed.  By  this  means  it  is  hoped 
that  the  true  flavour  of  the  period  has  been  preserved. 
The  Annotations  upon  the  Religio  Medici,  which 
were  always  reprinted  with  the  text  during  the  seven- 
teenth century,  are  here  restored.  They  will  appeal 
to  a  certain  class  of  readers  which  has  a  right  to  be 
considered.  It  is  to  be  regretted  that  every  quotation 
given  in  these  pages  has  not  been  verified.  Several 
have  been  corrected;  but  to  have  worked  through 


vi  PREFATORY  NOTE 

them  all,  in  these  busy  days,  would  have  been  a  labour 
of  some  years,  which  it  is  not  possible  to  devote  to  the 
purpose.  It  has  been  thought  best  to  leave  these 
passages  therefore,  in  the  main,  as  they  stand.1 

The  portrait  of  Sir  Thomas  Browne  here  prefixed 
is  reproduced  from  the  engraving  published  in  1672 
with  the  edition  of  the  Religio  Medici  and  Pseudodoxia 

Epidemica. 

C.  S. 

August,  1903. 


1  The  quotation,  now  corrected,  from  Montaigne,  on  p.  xxii, 
is  a  typical  example  of  the  pitfall  into  which  one  is  liable  to 
stumble.  The  passage  there  cited  is  in  chapter  xl.  of  the  French 
author's  later  arrangement :  a  clear  indication  of  the  edition  of 
the  Essais  used  by  the  author  of  the  Annotations.  What  is  one 
to  make  of  the  readings  in  Lucretius  on  p.  xxv?  No  light 
is  thrown  upon  these  difficulties  by  the  edition  of  Browne's 
works  published  in  1686.  Wilkin  did  not  reprint  the  Anno- 
tations, except  in  selection. 


CONTENTS 


PREFATORY  NOTE  BY  THE  EDITOR,  .     , , .' 
ANNOTATIONS  UPON  f  RELIGIO  MEDICI/      MH$\     . 
A  LETTER  SENT  UPON  THE  INFORMATION  OF  ANIMAD- 
VERSIONS,         v,  ,U)  imr)ii<-:-??;l    r<-Y  ••^••:  t*.  '«<  >      • 
To  THE  READER,       .         .         .         ,  '     ;t*"(-  J         . 
RELIGIO  MEDICI,        .  ;;[  v ,|     .     .  ;!      .^      'V 
PSEUDODOXIA  EPIDEMICA,    .     .^}{l  v!,,  ;lvtil 
To  THE  READER,        .         .         .  ,:  ui-Jitj  ^!,1  ;>  0  'j()  .  i^ 
THE  FIRST  BOOK  : 

1.  Of  the  Causes  of  Common  Errors,      .,  »,« 


PAGE 
V 

ix 

1 
3 
7 

113 
115 


121 

127 


2.  A  further  Illustration  of  the  same, 

3.  Of  the  second  cause  of  Popular  Errors ;  the 

erroneous  disposition  of  the  People,         ^  132 

4.  Of  the  nearer  and  more  Immediate  Causes 

of  Popular  Errors,    .         .,,      .         .         .140 

5.  Of  Credulity  and  Supinity,      .r»    ;      .         .  147 

6.  Of  Adherence  unto  Antiquity,    .         ..;      .  152 

7.  Of  Authority,     .         .         .         .         .       ,.  l6l 

8.  A  brief  enumeration  of  Authors,          .         .  168 

vii 


viii  CONTENTS 

PAGE 

9.  Of  the  Same, 178 

10.  Of  the  last  and  common  Promoter  of  false 

Opinions,  the  endeavours  of  Satan,  .         .182 

11.  A  further  Illustration,         .         ...     193 

THE  SECOND  BOOK  : 

1.  Of  Crystal, .202 

2.  Concerning  the  Loadstone,         .         .         .216 

3.  Concerning  the  Loadstone,          .         .  233 

4.  Of  Bodies  Electrical,  ....     254 

5.  Compendiously  of  sundry  other  common 

Tenents,   concerning    Mineral   and   Ter- 
reous  Bodies, 262 

6.  Of  sundry  Tenets  concerning  Vegetables  or 

Plants, 285 

7.  Of  some   Insects,  and  the   Properties  of 

several  Plants, 299 

THE  THIRD  BOOK,  CHAPTERS  I.-X. : 

1.  Of  the  Elephant, 308 

2.  Of  the  Horse, 314 

3.  Of  the  Dove, 317 

4.  OftheBever,     .         .         .         .         .         .321 

5.  Of  the  Badger, 326 

6.  Of  the  Bear, 328 

7.  Of  the  Basilisk, 331 

8.  Of  the  Wolf,       .         .         .         .         .         .  338 

9.  Of  the  Deer,      .         .         .       \         .         .  340 
10.  Of  the  King-fisher,     .         .         .         .         .  348 


ANNOTATIONS   UPON 
RELIGIO   MEDICI 


Nec  satis  est  vulgasse  fidem. 

Pet.  Arbit.  fragment. 


a 


THE  ANNOTATOR  TO  THE  READER 

AGELLIUS  (noct.  Attic.  1.  20.  cap.  ult.)  notes  some  Books 
.  that  had  strange  Titles;  Pliny  (Prefat.  Nat.  Hist.)  speak- 
ing of  some  such,  could  not  pass  them  over  without  a  jeer  :  So 
strange  (saith  he)  are  the  Titles  of  some  Books,  Ut  multos  ad 
vadimonium  deferendum  compellant.  And  Seneca  saith,  some 
such  there  are,  Qui  patri  obstetricem  parturienti  filiae  accersenti 
moram  injicere  possint.  Of  the  same  fate  this  present  Tract 
Religio  Medici  hath  partaken :  Exception  by  some  hath  been  taken 
to  it  in  respect  of  its  Inscription,  which  say  they,  seems  to  imply 
that  Physicians  have  a  Religion  by  themselves,  which  is  more  than 
Theologie  doth  warrant :  but  it  is  their  Inference,  and  not  the  Title 
that  is  to  blame  ;  for  no  more  is  meant  by  that,  or  endeavoured  to 
be  prov'd  in  the  Book  then  that  (contrary  to  the  opinion  of  the 
unlearned)  Physitians  have  Religion  as  well  as  other  men. 

For  the  Work  it  self,  the  present  Age  hath  produced  none  that  has 
had  better  Reception  amongst  the  learned;  it  has  been  received  and 
fostered  by  almost  all,  there  having  been  but  one  that  I  knew  of  (to 
verifte  that  Books  have  their  Fate  from  the  Capacity  of  the 
Reader)  that  has  had  the  face  to  appear  against  it ;  that  is  Mr. 
Alexander1  Rosse ;  but  he  is  dead,  and  it  is  uncomely  to  skirmish  *  in  his 
with  his  shadow.     It  shall  be  sufficient  to  remember  to  the  Reader,  ^^f^tus 
that  the  noble  and  most  learned  Knight,  Sir  Kenelm  Digby, 
has  delivered  his  opinion  of  it  in  another  sort,  who  though  in  some 
things  he  differ  from  the  Authors  sense,  yet  hath  he  most  candidly 
and  ingeniously  allowed  it  to  be  a  very  learned   and  excellent 
Piece  ;  and  I  think  no  Scholar  will  say  there  can  be  an  approbation 
more  authentique.     Since  the  time  he  Published  his  Observations 
upon  it,  one  Mr.  Jo.   Merry  weather,  a  Master  of  Arts  of  the 
University  of  Cambridge,  hath  deem'd  it  worthy  to  be  put  into  the 
universal  Language,  which  about  the  year  1644  he  performed ;  and  2  That  he 
that  hath  carried  the  Authors  name  not  only  into  the  Low-Countries  ^»aappear 
and  France  (in  both  which  places  the  Book  in  Latin  hath  since  been  by  his  notes 
printed)  but  into  Italy  and  Germany  ;  and  in  Germany  it  hath  ^J?r|^e 
since  fallen  into  the  hands  of  a  Gentleman  of  that  Nation2  (of  his  useth^these 
name  he  hath  given  us  no  more  than  L.N.  M.E.N.)  who  hath  written  words, 
learned  Annotations  upon  it  in  Latin,  which  were  Printed  together  ^fraG^r- 
with  the  Book  at  Strasbourg  1652.     And  for  the  general  good  mania,  etc 

zi 


xii  ANNOTATIONS  UPON 

opinion  the  World  had  entertained  both  of  the  Work  and  Author, 

1  In  Prcefat.  this  Stranger  tells  you  l :   Inter  alios  Auctores  incidi  in  librum 
Annotat.       cui  Titulus  Religio  Medici,  jam  ante  mihi  innotuerat  lectionem 

istius  libri  multos  praeelaros  viros  delectasse,  imo  occupasse. 
Non  ignorabam  librum  in  Anglia,  Gallia,  Italia,  Belgio,  Ger- 
mania,  cupidissime  legi ;  constabat  mihi  eum  non  solum  in 
Anglia  ac  Batavia,  sed  et  Parisiis  cum  prssfatione,  in  qua 
Auctor  magnis  laudibus  fertur,  esse  typis  mandatum.  Com- 
pertum  mihi  erat  multos  magnos  atq;  eruditos  viros  sensere 
Auctorem  (quantum  ex  hoc  scripto  perspici  potest)  sanctitate 
vitae  ac  pietare  elucere^  etc.  But  for  the  worth  of  the  Book  it 
is  so  well  known  to  every  English-man  that  is  fit  to  read  it.,  that 
this  attestation  of  a  Forrainer  may  seem  superfluous. 

The  German,  to  do  him  right,  hath  in  his  Annotations  given  a 
fair  specimen  of  his  learning,  shewing  his  skill  in  the  Languages, 
as  well  antient  as  modern  ;  as  also  his  acquaintance  with  all  manner 
of  Authors,  both  sacred  and  profane,  out  of  which  he  has  amass' d 
a  world  of  Quotations :  but  yet,  not  to  mention  that  he  hath  not 
observed  some  Errors  of  the  Press,  and  one  or  two  main  ones  of  the 
Latin  Translation,  whereby  the  Author  is  much  injured  ;  it  cannot 
be  denyed  but  he  hath  pass'd  over  many  hard  places  untoucht,  that 
might  deserve  a  Note;  that  he  hath  made  Annotations  on  some, 
where  no  need  was ;  in  the  explication  of  others  hath  gone  besides 
the  true  sense. 

And  were  he  free  from  all  these,  yet  one  great  Fault  there  is  he 
may  be  justly  charg'd  with,  that  is,  that  he  cannot  manum  de 
Tabula  even  in  matters  the  most  obvious :  which  is  an  affectation 
ill-becoming  a  Scholar ;  witness  the  most  learned  Annotator,  Claud. 
Minos.  Divion.  in  praefat.  commentar.  Alciat.  Emblemat.  praefix. 
Praestat  (saith  he)  brevius  omnia  persequi,  et  leviter  attingere 
quae  nemini  esse  ignota  suspicari  possint,  quam  quasi  patyvbeiv, 
perq;  locos  communes  identidem  expatiari. 

I  go  not  about  by  finding  fault  with  his,  obliquely  to  commend 
my  own;  lam  as  far  from  that,  as  'tis  possible  others  will  be:  All 
I  seek,  by  this  Preface,  next  to  acquainting  the  Reader  with  the 
various  entertainment  of  the  Book,  is,  that  he  would  be  advertized 

2  Excepting   that  these  Notes  were  collected  ten 2  years  since,  long  before  the 
particuiw6  German>s  were  written  ;  so  that  I  am  no  Plagiary  (as  who  peruseth 
in  which        his  Notes  and  mine,  will  easily  perceive) :  And  in  the  second  place, 
reference  is    that  I  made  this  Recueil  meerly  for  mine  own  entertainment,  and 
some  Books    not  with  any  intention  to  evulge  it;  Truth  is  my  witness,  the  pub- 
that  came      lication  proceeds  meerly  from  the  importunity  of  the  Book-seller 

(mV  sPecial  friend)  who  being  acquainted  with  what  I  had  done, 
and  about  to  set  out  another  Edition  of  the  Book,  would  not  be 
denied  these  notes  to  attex  to  it;  'tis  he  (not  I)  that  divulgeth  it, 
and  whatever  the  success  be,  he  alone  is  concern  d  in  it ;  I  only  say 
for  my  self  what  my  Annotations  bear  in  the  Frontispiece — 

Nee  satis  est  vulgassefidem 


RELIGIO  MEDICI 


Xlll 


That  is,  that  it  was  not  enough  to  all  persons  (though  pretenders  to 
Learning)  that  our  Physitian  had  publish' d  his  Creed,  because  it 
wanted  an  exposition.  I  say  further,  that  the  German's  is  not 

full ;  and  that  ( Quicquid  sum  Ego   quamvis  infra  Lucilli 

censum  ingeniumq; )  my  explications  do  in  many  things  illus- 
trate the  Text  of  my  Author. 

24  Martii, 
1654. 


ANNOTATIONS  UPON  RELIGIO  MEDICI 


The  Epistle  to  the  READER 

f~~*ERTAINLY  that  man  were  greedy  of  life,  who  should  desire 
V^  to  live  when  all  the  World  were  at  an  end;]  This  Mr. 
Merryweather  hath  rendred  thus;  Cupidum  esse  vita  oportet, 
qui  universo  jam  expirante  mundo  vivere  cuperet ;  and  well 
enough :  but  it  is  not  amiss  to  remember,  that  we  have  this 
saying  in  Seneca  the  Tragcedian,  who  gives  it  us  thus,  Vitce  est 
avidus  quisquis  non  vult  mundo  secum  pereunte  mori. 

There  are  many  things  delivered  Rhetorically.]  The  Author 
herein  imitates  the  ingenuity  of  St.  Austin,  who  in  his  Retract. 
corrects  himself  for  having  delivered  some  things  more  like  a 
young  Rhetorician  than  a  sound  Divine ;  but  though  St.  Aug. 
doth  deservedly  acknowledge  it  a  fault  in  himself,  in  that  he 
voluntarily  published  such  things,  yet  cannot  it  be  so  in  this 
Author,  in  that  he  intended  no  publication  of  it,  as  he  pro- 
fesseth  in  this  Epistle,  and  in  that  other  to  Sir  Kenelm  Digby. 


THE  FIRST  PART 

Sect.  i.  rT*HE  general  scandal  of  my  Profession.]  Physitians  (of  the 
Pag.  i.  JL  number  whereof  it  appears  by  several  passages  in  this 
Book  the  Author  is  one)  do  commonly  hear  ill  in  this  behalf. 
It  is  a  common  speech  (but  only  amongst  the  unlearn' d  sort) 
Ubi  tres  Medici,  duo  Athei.  The  reasons  why  those  of  that  Pro- 
fession (I  declare  my  self  that  I  am  none,  but  Causarum  Actor 
Mediocris,  to  use  Horace  his  Phrase)  may  be  thought  to  deserve 
that  censure,  the  Author  rendreth  Sect.  19. 

The  natural  course  of  my  studies.]  The  vulgar  lay  not  the 
imputation  of  Atheism  only  upon  Physitians,  but  upon  Philo- 
sophers in  general,  who  for  that  they  give  themselves  to  under- 
stand the  operations  of  Nature,  they  calumniate  them,  as  though 
they  rested  in  the  second  causes  without  any  respect  to  the 


RELIGIO  MEDICI  xv 

first.  Hereupon  it  was,  that  in  the  tenth  Age  Pope  Silvester  PART  I. 
the  second  pass'd  for  a  Magician,  because  he  understood  sect.  i. 
Geometry  and  natural  Philosophy.  Baron.  Annal.  990.  And 
Apuleius  long  before  him  laboured  of  the  same  suspicion,  upon 
no  better  ground  ;  he  was  accus'd,  and  made  a  learned  Apology 
for  himself,  and  in  that  hath  laid  down  what  the  ground  is  of 
such  accusations,  in  these  words  :  Hcecferme  communi  quodam 
errore  imperitorum  Philosophis  objectantur,  ut  partem  eorum  qui 
corporum  causas  meras  et  simplices  rimantur,  irreligiosos  putant, 
eosque  aiunt  Deos  abnuere,  ut  Anaxagoram,  et  Lucippum,  et  Demo- 
critum,  et  Epicurum,  cceterosq;  rerum  naturae  Patronos.  Apul. 
in  Apolog.  And  it  is  possible  that  those  that  look  upon  the 
second  Causes  scattered,  may  rest  in  them  and  go  no  further, 
as  my  Lord  Bacon  in  one  of  his  Essayes  observeth ;  but  our 
Author  tells  us  there  is  a  true  Philosophy,  from  which  no  man 
becomes  an  Atheist,  Sect.  46. 

The  indifferency  of  my  behaviour  and  Discourse  in  matters  of 
Religion.']  Bigots  are  so  oversway'd  by  a  preposterous  Zeal, 
that  they  hate  all  moderation  in  discourse  of  Religion ;  they 
are  the  men  forsooth — qui  solos  credant  habendos  esse  Deos  quos 
ipsi  colunt.  Erasmus  upon  this,  accompt  makes  a  great  complaint 
to  Sir  Tho.  More  in  an  Epistle  of  his,  touching  one  Dorpius  a 
Divine  of  Lovain,  who  because,  upon  occasion  of  discourse  betwixt 
them,  Erasmus  would  not  promise  him  to  write  against  Luther, 
told  Erasmus  that  he  was  a  Lutheran,  and  afterwards  published 
him  for  such ;  and  yet  as  Erasmus  was  reputed  no  very  good 
Catholick,  so  for  certain  he  was  no  Protestant. 

Not  that  I  meerly  owe  this  Title  to  the  Font]  as  most  do,  taking 
up  their  Religion  according  to  the  way  of  their  Ancestors ;  this 
is  to  be  blamed  among  all  persons :  It  was  practised  as  well 
amongst  Heathens  as  Christians. 

Per  capuU  hoc  juro  per  quod  Pater  ante  solebat,  saith  Ascanius 
in  Virgil:  and  Apuleius  notes  it  for  an  absurdity.  Utrum 
Philosopho,  putas  turpe  scire  ista,  an  nescire  ?  negligere,  an  curare  ? 
nosse  quanta  sit  etiam  in  istis  providenticB  ratio,  an  de  diis  im- 
mortalibus  Matri  et  Patri  cedere?  saith  he  in  Apolog.  and  so  doth 
Minutius.  Unusquisq;  vestrum  non  cogitat  prius  se  debere  deum 
nosse  quam  colere,  dum  inconsulte  gestiuntur  parentibus  obedire, 
dum  fieri  malunt  alieni  erroris  accessio,  quam  sibi  credere.  Minut. 
in  Octav. 

But  having  in  my  ripers  examined,  etc.]  according  to  the 
Apostolical  Precept,  Omnia  probate,  quod  bonum  est  tenete. 

There  being  a  Geography  of  Religion]  i.e.  of  Christian  Religion,  Sect.  2. 
which  you  may  see  described  in  Mr.  Brerewood's  Enquiries  :  Pas'  8' 
he  means  not  of  the  Protestant  Religion  ;  for  though  there  be 
a  difference  in    Discipline,   yet   the   Anglican,   Scotic,   Belgic, 
Gallican,   and    Helvetic  Churches   differ  not  in  any  essential 
matter  of  the  Doctrine,   as   by  the  Harmony  of  Confessions 


xvi          ANNOTATIONS  UPON 

PART  I.    appears.     6.  Epist.  Theod.  Bezos  Edmundo  Grindatto  Ep.  Lon- 
dinens. 

Wherein  I  dislike  nothing  but  the  Name]  that  is  Lutheran, 
Calvinist,  Zuinglian,  etc. 

Now  the  accidental  occasion  wherein,  etc.]  This  is  graphically 
described  by  Thuanus  in  his  History  :  but  because  his  words  are 
too  large  for  this  purpose,  I  shall  give  it  you  somewhat  more 
briefly,  according  to  the  relation  of  the  Author  of  the  History 
of  the  Council  of  Trent.  The  occasion  was  the  necessity  of 
Pope  Leo  the  Tenth,  who  by  his  profusion  had  so  exhausted  the 
Treasure  of  the  Church,  that  he  was  constrained  to  have  recourse 
to  the  publishing  of  Indulgencies  to  raise  monies:  some  of 
which  he  had  destined  to  his  own  Treasury,  and  other  part 
to  his  Allyes,  and  particularly  to  his  Sister  he  gave  all  the 
money  that  should  be  raised  in  Saxony ;  and  she,  that  she  might 
make  the  best  profit  of  the  donation,  commits  it  to  one  Arem- 
boldus,  a  Bishop  to  appoint  Treasurers  for  these  Indulgences. 
Now  the  custome  was,  that  whensoever  these  Indulgences  were 
sent  into  Saxony,  they  were  to  be  divulged  by  the  Fryars 
Eremites  (of  which  Order  Luther  then  was),  but  Aremboldus  his 
Agents  thinking  with  themselves,  that  the  Fryars  Eremites  were 
so  well  acquainted  with  the  trade,  that  if  the  business  should 
be  left  to  them,  they  should  neither  be  able  to  give  so  good  an 
account  of  their  Negotiation,  nor  yet  get  so  much  themselves 
by  it  as  they  might  do  in  case  the  business  were  committed  to 
another  Order ;  they  thereupon  recommend  it  to  (and  the  busi- 
ness is  undertaken  by)  the  Dominican  Fryars,  who  performed  it 
so  ill,  that  the  scandal  arising  both  from  thence,  and  from  the 
ill  lives  of  those  that  set  them  on  work,  stirred  up  Luther  to 
write  against  the  abuses  of  these  Indulgences ;  which  was  all  he 
did  at  first ;  but  then,  not  long  after,  being  provoked  by  some 
Sermons  and  small  Discourses  that  had  been  published  against 
what  he  had  written,  he  rips  up  the  business  from  the  beginning, 
and  publishes  xcv  Theses  against  it  at  Wittenberg.  Against  these 
Tekel  a  Dominican  writes ;  then  Luther  adds  an  explication  to 
his.  Eckius  and  Prierius  Dominicans,  thereupon  take  the  con- 
troversie  against  him :  and  now  Luther  begins  to  be  hot ;  and 
because  his  adversaries  could  not  found  the  matter  of  Indul- 
gences upon  other  Foundations  then  the  Popes  power  and 
infallibility,  that  begets  a  disputation  betwixt  them  concerning 
the  Popes  power,  which  Luther  insists  upon  as  inferiour  to  that 
of  a  general  Council ;  and  so  by  degrees  he  came  on  to  oppose 
the  Popish  Doctrine  of  Remission  of  sins,  Penances,  and  Pur- 
gatory ;  and  by  reason  of  Cardinal  Cajetans  imprudent  manage- 
ment of  the  conference  he  had  with  him,  it  came  to  pass  that 
he  rejected  the  whole  body  of  Popish  doctrine.  So  that  by  this 
we  may  see  what  was  the  accidental  occasion  wherein,  the 
slender  means  whereby,  and  the  abject  condition  of  the  person 


RELIGIO  MEDICI  xvii 

by  whom,  the  work  of  Reformation  of  Religion  was  set  on  PART  I. 
foot. 

Yet  I  have  not  so  shaken  hands  with  those  desperate  Resolutions,  Sect.  3. 
(Resolvers  it  should  be,  without  doubt)  who  had  rather  venture  at  Pas-  8- 
large  their  decayed  bottom,  than  bring  her  in  to  be  new  trimmd  in 
the  Dock ;  who  had  rather  promiscuously  retain  all,  than  abridge 
any ;  and  obstinately  be  what  they  are,  than  what  they  have  been ; 
as  to  stand  in  a  diameter  and  at  swords  point  with  them :  we  have 
reformed  from  them,  not  against  them,  etc.]  These  words  by  Mr. 
Merryweather  are  thus  rendred,  sc.  Nee  tamen  in  vecordem 
ilium  pertinacium  hominum  gregem  memet  adjungo,  qui  labefacta- 
tum  navigium  malunt fortunes  committere  quam  in  navale  de  integro 
resarciendum  deducere,  qui  malunt  omnia  promiscue  retinere  quam 
quicquam  inde  diminuere,  et  pertinaciter  esse  qui  sunt  quam  qui 
olim  fuerunt,  ita  ut  iisdem  ex  diametro  repugnent :  ab  illis,  non 
contra  illos,  reformationem  instituimus,  etc.  And  the  Latine 
Annotator  sits  down  very  well  satisfied  with  it,  and  hath  be- 
stowed some  notes  upon  it ;  but  under  the  favour  both  of  him 
and  the  Translator,  this  Translation  is  so  far  different  from  the 
sense  of  the  Author,  that  it  hath  no  sense  in  it ;  or  if  there  be 
any  construction  of  sense  in  it,  it  is  quite  besides  the  Author's 
meaning ;  which  will  appear  if  we  consider  the  context :  by  that 
w«e  shall  find  that  the  Author  in  giving  an  account  of  his 
Religion,  tells  us  first,  that  he  is  a  Christian,  and  farther,  that 
he  is  of  the  reform'd  Religion  ;  but  yet  he  saith,  in  this  place, 
he  is  not  so  rigid  a  Protestant,  nor  at  defiance  with  Papists  so 
far,  but  that  in  many  things  he  can  comply  with  them,  (the 
particulars  he  afterwards  mentions  in  this  Section)  for,  saith 
he,  we  have  reform'd  from  them,  not  against  them,  that  is,  as 
the  Archbishop  of  Canterbury  against  the  Jesuit  discourseth  well. 
We  have  made  no  new  Religion  nor  Schism  from  the  old  ;  but 
in  calling  for  the  old,  and  desiring  that  which  was  novel  and 
crept  in  might  be  rejected,  and  the  Church  of  Rome  refusing  it, 
we  have  reform'd  from  those  upstart  novel  Doctrines,  but 
against  none  of  the  old  :  and  other  sense  the  place  cannot 
bear  ;  therefore  how  the  Latine  Annotator  can  apply  it  as  though 
in  this  place  the  Author  intended  to  note  the  Anabaptists,  I 
see  not,  unless  it  were  in  respect  of  the  expression  Vecordem 
pertinacium  hominum  gregem,  which  truly  is  a  description  well 
befitting  them,  though  not  intended  to  them  in  this  place  : 
howsoever,  I  see  not  any  ground  from  hence  to  conclude  the 
Author  to  be  any  whit  inclining  to  the  Bulk  of  Popery  (but  have 
great  reason  from  many  passages  in  this  Book  to  believe  the 
contrary,)  as  he  that  prefix'd  a  Preface  to  the  Parisian  Edition 
of  this  Book  hath  unwarrantably  done. 

But  for  the  mistake  of  the  Translator,  it  is  very  obvious  from 
whence  that  arose.  I  doubt  not  but  it  was  from  mistake  of  the 
sense  of  the  English  Phrase  Shaken  hands,  which  he  hath 

b 


xviii        ANNOTATIONS  UPON 

PART  I.  rendered  by  these  words,  Memet  adjungo,  wherein  he  hath  too 
Sect.  3.  much  play'd  the  Scholar,  and  show'd  himself  to  be  more  skilful 
in  forraign  and  antient  customs,  then  in  the  vernacular  practise 
and  usage  of  the  language  of  his  own  Country ;  for  although 
amongst  the  Latines  pretension  of  the  Hand  were  a  Symbole 
and  sign  of  Peace  and  Concord  (as  Alex,  ab  Alexandra ;  Manum 
vero  protendere,  pacem  peti  significabant  (saith  he)  Gen.  Dier,  lib. 
4.  cap.  ult.  which  also  is  confirmed  by  Cicero  pro  Dejotaro ;  and 
Ccesar.  I.  2.  de  Bellico  Gallico)  and  was  used  in  their  first  meet- 
ings, as  appears  by  the  Phrase,  Jungere  hospitio  Dextras  ;  and  by 
that  of  Virgil, 

Oremus  pacem,  et  Dextras  tendamus  inermes, 

And  many  like  passages  that  occur  in  the  Poets,  to  which  I 
believe  the  Translator  had  respect;  yet  in  modern  practise, 
especially  with  us  in  England,  that  ceremony  is  used  as  much 
in  our  Adieu's  as  in  the  first  Congress;  and  so  the  Author 
meant  in  this  place,  by  saying  he  had  not  shaken  hands ;  that 
is,  that  he  had  not  so  deserted,  or  bid  farewel  to  the  Romanists, 
as  to  stand  at  swords  point  with  them  :  and  then  he  gives  his 
reasons  at  those  words,  For  omitting  those  improperations,  etc. 
So  that  instead  of  memet  adjungo,  the  Translator  should  have 
used  some  word  or  Phrase  of  a  clean  contrary  signification  ;  and 
instead  of  ex  diametro  repugnent,  it  should  be  repugnem. 
Sect.  5.  Henry  the  Eighth,  who,  though  he  rejected  the  Pope,  refused 

Pag.  a.  not  the  faith  of  Rome."]  So  much  Buchanan  in  his  own  life 
written  by  himself  testifieth,  who  speaking  of  his  coming  into 
England  about  the  latter  end  of  that  King's  time,  saith,  Sed  ibi 
turn  omnia  adeo  erant  incerta,  ut  eodem  die,  ac  eodem  igne  (very 
strange  !)  utriusque  factionis  homines  cremarentur,  Henrico  8, 
jam  seniore  suee  magnis  securitati  quam  Religionis  puritati  intento. 
And  for  the  confirmation  of  this  assertion  of  the  Author,  vide 
Stat.  31.  H.  8,  cap.  14. 

And  was  conceived  the  state  of  Venice  would  have  attempted  in 
our  dayes.]  This  expectation  was  in  the  time  of  Pope  Paul  the 
Fifth,  who  by  excommunicating  that  Republique,  gave  occasion 
to  the  Senate  to  banish  all  such  of  the  Clergy  as  would  not  by 
reason  of  the  Popes  command  administer  the  Sacraments ;  and 
upon  that  account  the  Jesuits  were  cast  out,  and  never  since 
receiv'd  into  that  State. 

Sect.  6.  Or  be  angry  with  his  judgement  for  not  agreeing  with  me  in 

that,  from  which  perhaps  within  a  few  days  I  should  dissent  my 
self.}  I  cannot  think  but  in  this  expression  the  Author  had 
respect  to  that  of  that  excellent  French  Writer  Monsieur 
Mountaign  (in  whom  I  often  trace  him).  Combien  diversement 
jugeons  nous  de  choses  ?  Combien  de  fois  changeons  nous  nos 
fantasies  ?  Ce  que  je  tien  aujourdhuy,  ce  que  je  croy,  je  le  tien  et 
le  croy  de  toute  ma  Creance,  mais  ne  m'est  il  pas  advenu  non  une 


REL1GIO  MEDICI 


xix 


fois  mais  cent,  mais  mitte  et  tons  les  jours  d' avoir  embrasse  quelque  PART  I. 
autre  chose  ?    Mountaign  lib.  2.  Des  Essais.  Chap.  12.  Secf  6 

Every  man  is  not  a  proper  Champion  for  truth,  etc.]  A  good 
cause  is  never  betray 'd  more  than  when  it  is  prosecuted  with 
much  eagerness,  and  but  little  sufficiency  ;  and  therefore  Zuing- 
lius,  though  he  were  of  Carolostadius  his  opinion  in  the  point  of 
the  Sacrament  of  the  Eucharist  against  Luther,  yet  he  blamed 
him  for  undertaking  the  defence  of  that  cause  against  Luther, 
not  judging  him  able  enough  for  the  encounter  :  Non  satis  habet 
humerorum,  saith  he  of  Carolostad  ,  alluding  to  that  of  Horace, 
Sumite  materiam  vestris  qui  scribitis  cequam  Viribus,  et  versate  diu 

quidferre  recusent  Quid  valeant  humeri. So  Minutius  Fcelix  ; 

Plerumq;  pro  disserentium  viribus,  et  eloquentice  potestate,  etiam 
perspicuce  veritatis  conditio  mutetur.  Minut.  in  Octav.  And 
Lactantius  saith,  this  truth  is  verified  in  Minutius  himself :  for 
Him,  Tertullian  and  Cyprian,  he  spares  not  to  blame  (all  of 
them)  as  if  they  had  not  with  dexterity  enough  defended  the 
Christian  cause  against  the  Ethniques.  Lactant.  de  justitia,  cap. 
1 .  I  could  wish  that  those  that  succeeded  him  had  not  as  much 
cause  of  complaint  against  him  :  surely  he  is  noted  to  have 
many  errors  contra  fidem. 

In  Philosophy there  is  no  man  more  Paradoxical  then  my  Pag.  13. 

self,  but  in  Divinity  I  love  to  keep  the  Road,  etc.]  Appositely 
to  the  mind  of  the  Author,  saith  the  Publisher  of  Mr.  Pembefs 
Book  de  origine  formarum,  Certe  (saith  he)  in  locis  Theologicis  ne 

quid  detrimenti  capiat  vel  Pax,  vel  Veritas  Christi d  novarum 

opinionum  pruritu  prorsus  abstinendumputo,  usq;  adeo  ut  ad  certam 
regulam  etiam  loqui  debeamus,  quod  pie  et  prudenter  monet  Augus- 
tinus  (de  Civ.  Dei.  1.  10,  cap.  23.)  [ne  verborum  licentia  impia  vi 
gignat  opinionem,]  at  in  pulvere  Scholastico  ubi  in  nullius  verba  ju- 
ramus,  et  in  utramvis  partem  sine  dispendio  vel  pads,  vel  salutis 
ire  liceat,  major  conceditur  cum  sentiendi  turn  loquendi  libertas, 
etc.  Capel.  in  Ep.  Dedicat.  Pembel  de  origine  form,  prcefix. 

Heresies  perish  not  with  their  Authors,  but  like  the  River 
Arethusa,  though  they  lose  their  Currents  in  one  place,  they  rise 
again  in  another.]  Who  would  not  think  that  this  expres- 
sion were  taken  from  Mr.  Mountaigne,  I.  2,  des  Ess.  cap.  12. 
Where  he  hath  these  words,  Nature  enserre  dans  les  termes  de 
son  progress  ordinaire  comme  toutes  autres  choses  aussi  les  creances 
les  judgements  et  opinions  des  hommes  elles  ont  leur  revolutions ; 
and  that  Mountaigne  took  his  from  Tully.  Non  enim  hominum 
interitu  sententitE  quoque  occidunt,  Tull.  de  nat.  deorum  1.  1,  etc. 
Of  the  River  Arethusa  thus  Seneca.  Videbis  celebratissimum  car- 
minibus  fontem  Arethusam  limpidissimi  ac  perludicissimi  ad  imum 
stagni  gelidissimas  aquas  prof undentem,  sive  illas  primum  nascentes 
invenit,  sive  flumen  integrum  subter  tot  maria,  et  d  confusione 
pejoris  undce  servatum  reddidit.  Senec.  de  consolat.  ad  Mar- 
tiam. 


xx  ANNOTATIONS  UPON 

PART  I.  Now  the  first  of  mine  was  that  of  the  Arabians.]  For  this 
Sect.  7.  Heresie,  the  Author  here  sheweth  what  it  was ;  they  are  called 
Pag.  14.  Arabians  from  the  place  where  it  was  fostered ;  and  because  the 
Heresiarch  was  not  known,  Euseb.  St.  Aug.  and  Nicephorus  do 
all  write  of  it :  the  reason  of  this  Heresie  was  so  specious,  that 
it  drew  Pope  John  22.  to  be  of  the  same  perswasion.  Where 
then  was  his  infallibility?  Why,  Bellarmine  tells  you  he  was 
nevertheless  infallible  for  that :  for,  saith  he,  he  maintained 
this  opinion  when  he  might  do  it  without  peril  of  Heresie,  for 
that  no  definition  of  the  Church  whereby  'twas  made  Heresie, 
had  preceded  when  he  held  that  opinion.  Bellar.  L  4,  de  Pontif. 
Roman,  cap.  4.  Now  this  definition  was  first  made  ('tis  true) 
by  Pope  Benedict  in  the  14  Age  :  but  then  I  would  ask  another 
question,  that  is,  If  'till  that  time  there  were  nothing  defined  in 
the  Church  touching  the  beatitude  of  Saints,  what  certainty  was 
there  touching  the  sanctity  of  any  man  ?  and  upon  what  ground 
were  those  canonizations  of  Saints  had,  that  were  before  the  14 
Age? 

The  second  was  that  of  Origen.]  Besides  St.  Augustine, 
Epiphanius,  and  also  S.  Hierom,  do  relate  that  Origen  held,  that 
not  only  the  souls  of  men,  but  the  Devils  themselves  should  be 
discharged  from  torture  after  a  certain  time:  but  Genebrard 
endeavours  to  clear  him  of  this.  Vid.  Coquceum,  in  21.  lib.  Aug. 
de  Civ.  Dei.  cap.  17. 

These  opinions  though  condemned  by  lawful  Councils,  were  not 
Heresie  in  me,  etc.]  For  to  make  an  Heretique,  there  must  be 
not  only  Error  in  intellectu,  but  pertinacia  in  voluntate.  So  St. 
Aug.  Qui  sententiam  suam  quamvis  falsam  atque  perversam  nulla 
pertinaci  animositate  defendunt,  qucerunt  autem  cauta  solicitudine 
veritatem,  corrigi  parati  cum  invenerint,  nequaquam  sunt  inter 
Hcereticos  deputandi.  Aug.  cont.  Manich.  24,  qu.  3. 

Sect.  g.  The  deepest  mysteries  ours  contains  have  not  only  been  illustrated, 

Pa?.  16.  but  maintained  by  Syllogism  and  the  Rule  of  Reason,]  and  since 
this  Book  was  written,  by  Mr-.  White  in  his  Institutiones  Sacrte. 

And  when  they  Jmve  seen  the  Red  Sea,  doubt  not  of  the  Miracle.] 
Those  that  have  seen  it,  have  been  better  informed  then  Sir  Henry 
Blount  was,  for  he  tells  us  that  he  desired  to  view  the  passage  of 
Moses  into  the  Red  Sea  (not  being  above  three  days  journey  off) 
but  the  Jews  told  him  the  precise  place  was  not  known  within  less 
than  the  space  of  a  days  journey  along  the  shore ;  wherefore 
(saith  he)  I  left  that  as  too  uncertain  for  any  Observation.  In 
his  Voyage  into  the  Levant. 

Sect.  10.  I  had  as  lieve  you  tell  me  that  Anima  est  Angelus  hominis,  est 

Pag.  18.  corpus  Dei,  as  Entelechia ;  IMX  est  umbra  Dei,  as  actus  perspicui.] 
Great  variety  of  opinion  there  hath  been  amongst  the  Ancient 
Philosophers  touching  the  definition  of  the  Soul.  Thales,  his 
was,  that  it  is  a  Nature  without  Repose.  Asclepiades,  that  it  is 
an  Exercitation  of  Sense.  Hesiod,  that  it  is  a  thing  composed  of 


RELIGIO  MEDICI 


xxi 


Earth  and  Water ;  Parmenides  holds,  of  Earth  and  Fire ;  Galen  PART  I, 
that  it  is  Heat ;  Hippocrates,  that  it  is  a  spirit  diffused  through  sect,  I0> 
the  body.  Some  others  have  held  it  to  be  Light;  Plato  saith, 
'tis  a  Substance  moving  itself;  after  cometh  Aristotle  (whom 
the  Author  here  reproveth)  and  goeth  a  degree  farther,  and 
saith  it  is  Entelechia,  that  is,  that  which  naturally  makes  the 
body  to  move.  But  this  definition  is  as  rigid  as  any  of  the 
other ;  for  this  tells  us  not  what  the  essence,  origins  or  nature  of 
the  soul  is,  but  only  marks  an  effect  of  it,  and  therefore  signifieth 
no  more  than  if  he  had  said  (as  the  Author's  Phrase  is)  that  it 
is  Angelus  hominis,  or  an  Intelligence  that  moveth  man,  as  he 
supposed  those  other  to  do  the  Heavens. 

Now  to  come  to  the  definition  of  Light,  in  which  the  Author 
is  also  unsatisfied  with  the  School  of  Aristotle,  he  saith,  It  satis- 
fieth  him  no  more  to  tell  him  that  Lux  est  actus  perspicui,  than 
if  you  should  tell  him  that  it  is  umbra  Dei.  The  ground  of  this 
definition  given  by  the  Peripateticks ,  is  taken  from  a  passage  in 
Aristot.  de  anima  I.  2,  cap.  7,  where  Aristotle  saith,  That  the 
colour  of  the  thing  seen,  doth  move  that  which  is  perspicuum 
actu  (i.e.  illustratam  naturam  quce  sit  in  aere  aliove  corpore  trans- 
parente)  and  that  that,  in  regard  of  its  continuation  to  the  eye, 
moveth  the  eye,  and  by  its  help  the  internal  sensorium ;  and 
that  so  vision  is  perform'd.  Now  as  it  is  true  that  the  Sectators 
of  Aristotle  are  to  blame,  by  fastening  upon  him  by  occasion  of  this 
passage,  that  he  meant  that  those  things  that  made  this  impress 
upon  the  Organs  are  meer  accidents,  and  have  nothing  of  sub- 
stance ;  which  is  more  than  ever  he  meant,  and  cannot  be  main- 
tained without  violence  to  Reason,  and  his  own  Principles ;  so 
for  Aristotle  himself,  no  man  is  beholding  to  him  for  any  Science 
acquir'd  by  this  definition  :  for  what  is  any  man  the  near  for  his 
telling  him  that  Colour  (admitting  it  to  be  a  body,  as  indeed  it 
is,  and  in  that  place  he  doth  not  deny)  doth  move  actu  per- 
spicuum, when  as  the  perspicuity  is  in  relation  to  the  eye ;  and 
he  doth  not  say  how  it  comes  to  be  perspicuous,  which  is  the 
thing  enquired  after,  but  gives  it  that  donation  before  the  eye 
hath  perform'd  its  office ;  so  that  if  he  had  said  it  had  been 
umbra  Dei,  it  would  have  been  as  intelligible,  as  what  he  hath 
said.  He  that  would  be  satisfied  how  Vision  is  perform'd,  let 
him  see  Mr.  Hobbs  in  Tract,  de  nat.  human,  cap.  2. 

For  God  hath  not  caused  it  to  rain  upon  the  Earth.~\  St.  Aug. 
de  Genes,  ad  literam,  cap.  5,  6,  salves  that  expression  from  any 
inconvenience;  but  the  Author  in  Pseudodox.  Epidemic.  1.  7, 
cap.  1,  shews  that  we  have  no  reason  to  be  confident  that  this 
Fruit  was  an  Apple. 

I  believe  that  the  Serpent  (if  we  shall  literally  understand  it) 
from  his  proper  form  and  figure  made  his  motion  on  his  belly  before 
the  curse.]  Yet  the  Author  himself  sheweth  in  Pseudodox. 
Epidemic,  lib.  7,  cap.  1,  that  the  form  or  kind  of  the  Serpent  is 


xxii         ANNOTATIONS  UPON 

PART  I.    not  agreed  on  :  yet  Comestor  affirm'd  it  was  a  Dragon,  Eugubinus 

Sect  10         a  Basilisk,  Delrio  a  Viper,  and  others  a  common  Snake  :  but  of 

what  kind  soever  it  was,  he  sheweth  in  the  same  Volume,  lib. 

6,  c.  4,  that  there  was  no  inconvenience,  that  the  temptation 

should  be  perform'd  in  this  proper  shape. 

I  find  the  tryal  of  Pucelage  and  the  Virginity  of  Women  which 
God  ordained  the  Jews,  is  very  fallible.]  Locus  extat,  Deut.  c.  22, 
the  same  is  affirm'd  by  Laurentius  in  his  Anatom. 

Whole  Nations  have  escaped  the  curse  of  Child-birth,  which  God 
seems  to  pronounce  upon  the  whole  sex.}  This  is  attested  by 
M.  Mountaigne.  Les  doleurs  de  I' enfantiment  par  les  medicins, 
et  par  Dieu  mesme  estimees  grandes,  et  que  nous  passons  avec  tant 
de  Ceremonies,  il  y  a  des  nations  entieres  qui  ne'nfuit  nul  conte. 
I  1,  des  Ess.  c.  14. 

Sect  ii.  Who  can  speak  of  Eternity  without  'a  Solcecism,  or  think  thereof 

P*e-  *9-  without  an  Extasie?  Time  we  may  comprehend,  etc.]  Touching 
the  difference  betwixt  Eternity  and  Time,  there  have  been  great 
disputes  amongst  Philosophers  ;  some  affirming  it  to  be  no 
more  than  duration  perpetual  consisting  of  parts ;  and  others  (to 
which  opinion,  it  appears  by  what  follows  in  this  Section,  the 
Author  adheres)  affirmed  (to  use  the  Authors  Phrase)  that  it 
hath  no  distinction  of  Tenses,  but  is  according  to  Boetius  (lib.  5, 
consol.  pros.  6),  his  definition,  interminabilis  vitce  tota  simul  et 
perfecta  possessio.  For  me,  non  nostrum  est  tantas  componere 
lites.  I  shall  only  observe  what  each  of  them  hath  to  say 
against  the  other.  Say  those  of  the  first  opinion  against  those 
that  follow  Boetius  his  definition,  That  definition  was  taken  by 
Boetius  out  of  Plato's  Timceus,  and  is  otherwise  applyed,  though 
not  by  Boetius,  yet  by  those  that  follow  him,  than  ever  Plato 
intended  it ;  for  he  did  not  take  it  in  the  Abstract,  but  in  the 
Concrete,  for  an  eternal  thing,  a  Divine  substance,  by  which  he 
meant  God,  or  his  Anima  mundi  :  and  this  he  did,  to  the  intent 
to  establish  this  truth,  That  no  mutation  can  befal  the  Divine 
Majesty,  as  it  doth  to  things  subject  to  generation  and  corrup- 
tion ;  and  that  Plato  there  intended  not  to  define  or  describe  any 
species  of  duration  :  and  they  say  that  it  is  impossible  to  under- 
stand any  such  species  of  duration  that  is  (according  to  the 
Authors  expression)  but  one  permanent  point. 

Now  that  which  those  that  follow  Boetius  urge  against  the 
other  definition  is,  they  say,  it  doth  not  at  all  difference  Eternity 
from  the  nature  of  Time ;  for  they  say  if  it  be  composed  of 
many  Nuncs,  or  many  instants,  by  the  addition  of  one  more  it 
is  still  encreased  ;  and  by  that  means  Infinity  or  Eternity  is  not 
included,  nor  ought  more  than  Time.  For  this,  see  Mr.  White, 
de  dial,  mundo,  Dial.  3.  Nod.  4. 

Indeed  he  only  is,  etc.]  This  the  Author  infers  from  the 
words  of  God  to  Moses,  I  am  that  I  am ;  and  this  to  distinguish 
him  from  all  others,  who  (he  saith)  have  and  shall  be :  but 


RELIGIO  MEDICI 


xxni 


those  that  are  learned  in  the  Hebrew,  do  affirm  that  the  words  PART  I. 
in  that  place  (Exod.  3)  do  not  signifie,  Ego  sum  qui  sum,  et 
qui  est,  etc.   but  Ero  qui  ero,  et  qui  erit,  etc.  vid  Gassend.  in 
animad.  Epicur.  Physiolog. 

I  wonder  how  Aristotle  could  conceive  the  World  Eternal,  or  how  Sect.  12. 
he  could  make  two  Eternities:]  (that  is,  that  God,  and  the  World  fae-  20- 
both  were  eternal.)  I  wonder  more  at  either  the  ignorance  or 
incogitancy  of  the  Conimbricenses,  who  in  their  Comment  upon 
the  eighth  book  of  Aristotle's  Physicks,  treating  of  the  matter  of 
Creation,  when  they  had  first  said  that  it  was  possible  to  know 
it,  and  that  actually  it  was  known  (for  Aristotle  knew  it)  yet  for 
all  this  they  afterwards  affirm,  That  considering  onely  the  light 
of  Nature,  there  is  nothing  can  be  brought  to  demonstrate 
Creation :  and  yet  farther,  when  they  had  defined  Creation  to 
be  the  production  of  a  thing  ex  nihilo,  and  had  proved  that  the 
World  was  so  created  in  time,  and  refused  the  arguments  of  the 
Philosophers  to  the  contrary,  they  added  this,  That  the  World 
might  be  created  ab  ceterno :  for  having  propos'd  this  question 
[Num  aliquid  a  Deo  ex  JEtemitate  procreari  potuit?]  they  defend 
the  affirmative,  and  assert  that  not  onely  incorporeal  substances, 
as  Angels  ;  or  permanent,  as  the  celestial  Bodies  ;  or  corruptible 
as  Men,  etc.  might  be  produced  and  made  ab  ceterno,  and  be 
conserved  by  an  infinite  time,  ex  utraq ;  parte  ;  and  that  this  is 
neither  repugnant  to  God  the  Creator,  the  things  created,  nor 
to  the  nature  of  Creation  :  for  proof  whereof,  they  bring 
instances  of  the  Sun  which  if  it  had  been  eternal,  had  illumin- 
ated eternally,  (and  the  virtue  of  God  is  not  less  than  the  virtue 
of  the  Sun.)  Another  instance  they  bring  of  the  divine  Word, 
which  was  produced  ab  ceterno  :  in  which  discourse,  and  in  the 
instances  brought  to  maintain  it,  it  is  hard  to  say  whether  the 
madness  or  impiety  be  greater ;  and  certainly  if  Christians  thus 
argue,  we  have  the  more  reason  to  pardon  the  poor  heathen 
Aristotle. 

There  is  in  us  not  three,  but  a  Trinity  of  Souls.  ]  The  Peripatetiques 
held  that  men  had  three  distinct  Souls  ;  whom  the  Heretiques, 
the  Anomcei,  and  the  Jacobites,  followed.  There  arose  a  great 
dispute  about  this  matter  in  Oxford,  in  the  year  1276,  and  it 
was  then  determined  against  Aristotle.  Daneus  Christ.  Eth.  1.  1. 
c.  4.  and  Suarez  in  his  Treatise  de  causa  formali,  Quest.  An 
dentur  pluresformce  in  uno  composito,  affirmeth  there  was  a  Synod 
that  did  anathematize  all  that  held  with  Aristotle  in  this  point. 

T.here  is  but  one  first,  and  four  second  causes  in  all  things.]    In  Sect.  14. 
that  he  saith  there  is  but  one  first  cause,  he  speaketh  in  opposi-  Pa%'  23> 
tion  to  the  Manichees,  who  held  there  were  Duo  principia  ;  one 
from  whom  came  all  good,  and  the  other  from  whom  came  all 
evil :  the  reason  of  Protagoras  did  it  seems  impose  upon  their 
understandings;   he  was  wont  to  say,  Si  Deus  non  est,  unde 
igitur  bona  ?    Si  autem  est,  unde  mala  ?    In  that  he  saith  there 


xxiv        ANNOTATIONS  UPON 

PART  I.    are  but  four  second  Causes,  he  opposeth  Plato,  who  to  the  four 

Sect.  14.        causes,   material,   efficient,  formal,  and  final,  adds  for  a  fifth 

exemplar  or  Idcea,  sc.  Id  ad  quod  respiciens  artifex,  id  quod  des- 

tinabat  efficit ;  according  to  whose  mind  Boetius  speaks,  lib.  3. 

met.  9.  de  cons.  Philosoph. 

0  qui  perpetua  mundum  ratione  gubernas, 
Terrarum  C&liq;  sator  qui  tempus  ab  cevo 
Ire  jubes,  stabilisq;  manens  das  cuncta  moveri  : 
Quern  non  externce  pepulerunt  finger e  causes 
Materia  fiuitantis  opus,  verum  insita  summi 
Forma  boni  livore  carens:  tu  cuncta  superno 
Duds  ab  exemplo,  pulchrum  pulcherrimus  ipse 
Mundum  mente  gerens,  similique  in  imagine  formans, 
Perfectasq;  jubens  perfectum  absolvere  paries. 

And  St.  Augustine  I.  83.  quest.  46.  where  (amongst  other)  he 
hath  these  words,  Restat  ergo  ut  omnia  Ratione  sint  condita,  nee 
eadem  ratione  homo  qua  equus ;  hoc  enim  absurdum  est  existimare : 
singula  autem  propriis  sunt  creata  rationibus.  But  these  idecB 
Plato's  Scholar  Aristotle  would  not  allow  to  make  or  constitute 
a  different  sort  of  cause  from  the  formal  or  efficient ,  to  which 
purpose  he  disputes,  /.  7.  Metaphysic.  but  he  and  his  Sectators, 
and  the  Ramists  also,  agree  (as  the  Author)  that  there  are  but 
the  four  remembred  Causes :  so  that  the  Author,  in  affirming 
there  are  but  four,  hath  no  Adversary  but  the  Platonists ;  but 
yet  in  asserting  there  are  four  (as  his  words  imply)  there  are 
that  oppose  him,  and  the  Schools  of  Aristot.  and  Ramus.  I  shall 
bring  for  instance  Mr.  Nat  Carpenter,  who  in  his  Philosophia 
Libera  affirmeth,  there  is  no  such  cause  as  that  which  they  call 
the  Final  cause:  he  argueth  thus;  Every  cause  hath  an 
influence  upon  its  effect :  but  so  has  not  the  End,  therefore  it 
is  not  a  Cause.  The  major  proposition  (he  saith)  is  evident, 
because  the  influence  of  a  cause  upon  its  effect,  is  either  the 
causality  it  self,  or  something  that  is  necessarily  conjoyned  to 
it :  and  the  minor  as  plain,  for  either  the  End  hath  an  influence 
upon  the  effect  immediately,  or  mediately,  by  stirring  up  the 
Efficient  to  operate ;  not  immediately,  because  so  it  should 
enter  either  the  constitution  or  production,  or  conservation  of  the 
things ;  but  the  constitution  it  cannot  enter,  because  the  con- 
stitution is  only  of  matter  and  form  ;  nor  the  Production,  for  so  it 
should  concur  to  the  production,  either  as  it  is  simply  the  end, 
or  as  an  exciter  of  the  Efficient ;  but  not  simply  as  the  end, 
because  the  end  a*  end  doth  not  go  before,  but  followeth  the 
thing  produced,  and  therefore  doth  not  concur  to  its  produc- 
tion :  if  they  say  it  doth  so  far  concur,  as  it  is  desired  of  the 
agent  or  efficient  cause,  it  should  not  so  have  an  immediate 
influence  upon  the  effect,  but  should  onely  first  move  the 


RELIGIO  MEDICI  xxv 

efficient.  Lastly,  saith  he,  it  doth  not  enter  the  conservation  PART  I. 
of  a  thing,  because  a  thing  is  often  conserved,  when  it  is  Sect.  14. 
frustrate  of  its  due  end,  as  when  it 's  converted  to  a  new  use  and 
end.  Divers  other  Arguments  he  hath  to  prove  there  is  no 
such  cause  as  the  final  cause.  Nat.  Carpenter  Philosoph.  liber 
Decad.  3.  Exercitat.  5.  But  for  all  this,  the  Author  and  he  differ 
not  in  substance :  for  'tis  not  the  Author's  intention  to  assert 
that  the  end  is  in  nature  praeexistent  to  the  effect,  but  only  that 
whatsoever  God  has  made,  he  hath  made  to  some  end  or  other ; 
which  he  doth  to  oppose  the  Sectators  of  Epicurus,  who  main- 
tain the  contrary,  as  is  to  be  seen  by  this  of  Lucretius  which 
follows. 

Illud  in  his  rebus  vitium  vehementer  et  istum, 

Effugere  errorem  vitareque  premeditabor 

Lumina  ne  facias  oculorum  clara  creata 

Prospicere  ut  possimus ;  et,  ut  proferre  viai 

Proceros  passus,  ideo  fastigia  posse 

Surarum  acfeminum  pedibus  Jundata  plicari  : 

Brachia  turn  porro  validis  ex  apta  lacertis 

Esse,  manusq;  datas  utraq;  ex  parte  ministras, 

Vt  facer e  ad  vitam  possimus,  qucsforet  usus  : 

Ctetera  de  genere  hoc,  inter  qucecunq;  precantur 

Omnia  per  versa  prtepostera  sunt  ratione  : 

Nil  ideo  quoniam  natum  3st  in  corpore,  ut  uti 

Possemus  ;  sed  quod  natum  'st,  id  procreat  usum, 

Necfuit  ante  videre  oculorum  lumina  nata, 

Nee  dictis  orare  prius,  qudm  lingua  creata  'st, 

Sed  potius  longe  lingua  prcecessit  origo 

Sermonem ;  multoq;  creates  sunt  prius  aures 

Qudm  sonus  est  auditus,  et  omnia  deniq;  membra 

Antefuere,  ut  opinor,  eorum  qudm  for  et  usus:    . 

Haud  igitur  potuere  utendi  crescere  causa. 

Lucret.  lib.  4.  [822-841.] 

There  are  no  Grotesques  in  nature,  etc.]     So  Monsr.  Montaign.  $"*•  *s- 
II  riya  rien  d'inutil  en  nature,  non  pas  Vinutilite  mesmes,  Rien  ne    a£'  24' 
s  est  ingere  en  cet   Univers  qui  riy  tienne  place  opportun.  Ess. 
1.  3.  c.  1. 

Who  admires  not  Regio-montanus  his  Fly  beyond  his  Eagle  T\ 
Of  these  Du  Bartas. 

Que  diray  je  de  Vaigle, 
D'ont  un  doct  Aleman  honore  nostre  siecle 
Aigle  qui  deslogeant  de  la  maistresse  main, 
Aila  loin  au  debant  d'un  Empereur  Germain; 
Et  fayant  recontre  suddain  d'une  aisle  accorte, 
Se  tournant  le  suit  au  seuil  de  la  porte 
Dufort  NorembergoiS)  que  Us  piliers  dor  eg , 
Les  tapissez  chemins,  les  arcs  elabourez, 


xxvi        ANNOTATIONS  UPON 

PART  I.  Les  fourdroyans  Canons,  in  lajeusnesse  isnelle, 

Sect  In  le  chena  Senat,  nhonnoroit  tant  come  elle. 

Vn  jour,  que  cetominer  plus  des  esbats,  que  de  mets, 
En  prive  fasteyoit  ses  seignieurs  plus  amees, 
Vne  mousche  defer,  dans  sa  main  recelee, 
Prit  sans  ayde  d'autroy,  sa  gallard  evoke  : 
Fit  une  entiere  Ronde,  et  puis  d'un  cerveau  las 
Come  ayantjugement,  se  purcha  sur  son  bras. 

Thus  Englished  by  Silvester. 

Why  should  not  I  that  wooden  Eagle  mention? 
(A  learned  German's  late  admir'd  invention) 
Which  mounting  from  his  Fist  that  framed  her, 
Flew  far  to  meet  an  Almain  Emperour : 
And  having  met  him,  with  her  nimble  Train, 
And  weary  Wings  turning  about  again, 
Followed  him  close  unto  the  Castle  Gate 
O/'Noremberg  ;  whom  all  the  shews  of  state, 
Streets  hang'd  with  Arras,  arches  curious  built, 
Loud  thundring  Canons,  Columns  richly  guilt, 
Grey-headed  Senate,  and  youth's  gallantise, 
Grac'd  not  so  much  as  onely  this  device. 
Once  as  this  Artist  more  with  mirth  than  meat, 
Feasted  some  friends  that  he  esteemed  great ; 
From  under 's  hand  an  Iron  Fly  flew  out, 
Which  having  flown  a  perfect  round  about  f 
With  weary  wings,  return  d  unto  her  Master, 
And  (as  judicious)  on  his  arm  she  plac'd  her. 

Or  wonder  not  more  at  the  operation  of  two  souls  in  those  little 
bodies,  than  but  one  in  the  Trunk  of  a  Cedar p.?]  That'  is,  the 
vegetative,  which  according  to  the  common  opinion,  is  supposed 
to  be  in  Trees,  though  the  Epicures  and  Stoiques  would  not  allow 
any  Soul  in  Plants ;  but  Empedocles  and  Plato  allowed  them  not 
only  a  vegetative  Soul,  but  affirm'd  them  to  be  Animals.  The 
Manichees  went  farther,  and  attributed  so  much  of  the  rational 
Soul  to  them,  that  they  accounted  it  Homicide  to  gather  either 
the  flowers  or  fruit,  as  St.  Aug.  reports. 

We  carry  with  us  the  wonders  we  seek  without  us.]  So  St.  Aug. 
1.  10.  de  civ.  c.  3.  Omni  miraculo  quod  fit  per  hominem  majus 
miraculum  est  homo. 

Sect.  16.  Another  of  his  servant  Nature,  that  publique  and  universal 

P"S-  25-        Manuscript  that  lies  expansed,  etc.  ]     So  is  the  description  of  Du 
Bartas  7.  jour  de  la  sepm. 

Oyes  ce  Docteur  muet  estudie  en  ce  livre 

Qui  nuict  et  jour  ouvert  f  apprendra  de  Men  vivre. 


RRELIGIO  MEDICI  xxvii 

ngs  are  artificial,  for  Nature  is  the  Art  of  God.]     So  Mr.  PART  I. 
n  his  Leviathan  (in  initid)  Nature  is  the  Art  whereby  Sect.  16. 
God  governs  the  world. 

Directing  the  operations  of  single  and  individual  Essences,  etc.]  Sect.  17. 
Things  singular  or  individuals,  are  in  the  opinion  of  Philo-  Pa&'  2?- 
sophers  not  to  be  known,  but  by  the  way  of  sense,  or  by  that 
which  knows  by  its  Essence,  and  that  is  onely  God.  The  Devils 
have  no  such  knowledge,  because  whatsoever  knows  so,  is  either 
the  cause  or  effect  of  the  thing  known ;  whereupon  Averroes 
concluded  that  God  was  the  cause  of  all  things,  because  he 
understands  all  things  by  his  Essence ;  and  Albertus  Magnus 
concluded,  That  the  inferiour  intelligence  understands  the 
superiour,  because  it  is  an  effect  of  the  superiour :  but  neither 
of  these  can  be  said  of  the  Devil ;  for  it  appears  he  is  not  the 
effect  of  any  of  these  inferiour  things,  much  less  is  he  the 
cause,  for  the  power  of  Creation  onely  belongs  to  God. 

All  cannot  be  happy  at  once,  because  the  Glory  of  one  State 
depends  upon  the  mine  of  another.']  This  Theme  is  ingeniously 
handled  by  Mr.  Montaigne  livr.  1.  des  Ess.  cap.  22.  the  title 
whereof  is,  Le  profit  de  I'un  est  dommage  de  fautre. 

'Tis  the  common  fate  of  men  of  singular  gifts  of  mind,  to  be  Sect.  18. 
destitute  of  those  of  Fortune.  ]     So  Petron.  Arbiter.  Amor  ingenii  Pas-  29- 
neminem  unquam  divitem  fecit,   in  Satyric.   And    Apuleius    in 
Apolog.    Idem    mihi  etiam  (saith  he)  paupertatem    opprobravit 
acceptum  Philosopho  crimen  et  ultro  profitendum',   and  then  a 
little  afterwards,  he  sheweth  that  it  was  the  common  fate  of 
those  that  had  singular  gifts  of  mind  :  Eadem  enim  est  paupertas 
apud  Grcecos  in  Aristide  justa,  in  Phocyone  benigna,  in  Epaminonde 
strenua,  in  Socrate  sapiens,  in  Homero  diserta. 

We  need  not  labour  with  so  many  arguments  to  confute  judicial 
Astrology.]  There  is  nothing  in  judicial  Astrology  that  may 
render  it  impious  ;  but  the  exception  against  it  is,  that  it  is, vain 
and  fallible  ;  of  which  any  man  will  be  convinced,  that  has  read 
Tully  de  Divinat.  and  St.  Aug.  book  5.  de  Civ.  dei. 

There  is  in  our  soul  a  kind  of  Triumvirate that  distracts  Sect.  19. 

the  peace  of  our  Commonwealth,  not  less  than  did  that  other  the    ag'  3I- 
State  of  Rome.]    There  were  two  Triumvirates,  by  which  the 
peace  of  Rome  was   distracted ;    that  of  Crassus,    Ccesar  and 
Pompey,  of  which  Lucan,  I.  1. 

Tu  causam  aliorum 

Facta  tribus  Dominis  communis  Roma,  nee  unquam 
In  turbam  missi  feralia  feeder  a  Regni. 

And  that  other  of  Augustus,  Antonius  and  Lepidus,  by  whom, 
saith  Florus,  Respublica  convulsa  est  lacerataque,  which  comes 
somewhat  near  the  Author's  words,  and  therefore  I  take  it  that 
he  means  this  last  Triumvirate. 


xxviii      ANNOTATIONS  UPON 

PART  I.        Would  disswade  my  belief  from  the  miracle  of  the    brazen 
Sect.  19.        Serpent.]    Vid.  Coqueum  in,  I.  10.     Aug.  de  Civ.  Dei,  c.  8. 
faff-  32.  And  bid  me  mistrust  a  miracle  in  Elias,  etc.]    The  History  is 

18.  1  Reg.  It  should  be  Elijah.  The  Author  in  15.  cap.  lib.  7. 
Pseudodox.  sheweth  it  was  not  perform Jd  naturally  ;  he  was  (as 
he  saith)  a  perfect  miracle. 

To  think  the  combustion  of  Sodom  might  be  natural.']  Of  that 
opinion  was  Strabo,  whereupon  he  is  reprehended  by  Genebrard 

in  these  words :  Strabo  falsus  est  dum  eversionem  addicit 

sulphuri  et  bitumini  e  terra  erumpentibus,  qua  erat  assignanda 
Ccelo,  i.e.  Deo  irato.  Tacitus  reports  it  according  to  the  Bible, 
fulminis  ictu  arsisse. 

Sect.  20.  Those  that  held  Religion  was  the  difference  of  man  from  Beasts, 

Pag-  33-        etc.]    Lactantius  was  one  of  those :  Religioni  ergo  serviendum  est, 

quam  qui  non  suspicit,   ipse  se  prosternit  in  terram,  et  vitam 

pecudum    secutus    humanitate    se    abdicat.       Lactant    de  fals. 

Sapientia,  cap.  10. 

The  Doctrine  of  Epicurus  that  denied  the  providence  of  God, 
was  no  Atheism,  but,  etc.  ]  I  doubt  not  but  he  means  that  delivered 
in  his  Epistle  to  Menceceus,  and  recorded  by  Diogenes  Laertius, 
lib.  10.  Quod  beatum  ceternumque  est,  id  nee  habet  ipsum 
negotii  quicquam,  nee  exhibet  alteri,  itaque  neque  ira,  neque  gratia 
tenetur,  quod  qua  talia  sunt  imbecillia  sunt  omnia ;  which  the 
Epicurean  Poet  hath  delivered  almost  in  the  same  words. 

Omnis  enim  per  se  divum  natura  necesse  'st 
.     Immortali  cevo  summa  cum  pacefruatur, 
Semota  a  nostris  rebus  sejunctaq;  longe  : 
Nam  privata  dolore  omni,  privata  periclis 
Ipsa  suis  pollens  opibus  nihil  indiga  nostri 
Nee  bene  pro  meritte  capitur,  nee  tangitur  ira. 

Lucret.  lib.  2. 

That  Villaine  and  Secretary  of  Hell,  that  composed  that  miscreant 
piece  of  the  three  Impostors.]  It  was  Ochinus  that  composed  this 
piece  ;  but  there  was  no  less  a  man  than  the  Emperour  Frederick 
the  Second,  that  was  as  lavish  of  his  tongue  as  the  other  of  his 
pen ;  Cut  sape  in  ore,  Tres  fuisse  insignes  Impostores,  qui  genus 
humanum  seduxerunt :  Moysem,  Christum,  Mahumetem.  Lips, 
monit.  et  exempl.  Politic,  cap.  4.  And  a  greater  than  he,  Pope 
Leo  the  Tenth,  was  as  little  favourable  to  our  Saviour,  when  he 
us'd  that  speech  which  is  reported  of  him,  Quantas  nobis  divitias 
comparavit  ista  de  Christo  fabula. 

Sect.  21.  There  are  in  Scripture  stories  that  do  exceed  the  fables  of  Poets."] 

P*s-  34-  So  the  Author  of  Relig.  Laid.  Certe  mira  admodum  in  S.  S.  plus 
quam  in  reliquis  omnibus  Historiis  traduntur  ;  (and  then  he  con- 
cludes with  the  Author)  sed  qua  non  retundunt  intellectum,  sed 
exercent. 

Yet  raise  no  question  who  shall  rise  with  that  Rib  at  the  Resur- 


RELIGIO  MEDICI  xxix 


rection.]    The  Author  cap.  2  I.  7.  Pseudodox.  sheweth  that  it  PART  I. 
appeares  in  Anatomy,  that  the  Ribs  of  Man  and  Woman  are  sect,  ax. 
equal. 

Whether  the  world  were  created  in  Autumn,  Summer,  or  the 
Spring,  etc.]  In  this  matter  there  is  a  consent  between  two 
learned  Poets,,  Lucretius  and  Virgil,  that  it  begins  in  Spring. 

At  novitas  mundi  necfrigora  dura  ciebat, 

Nee  nimios  cestus,  nee  magnis  viribus  auras.     Lucretius. 

Which  he  would  have  to  be  understood  of  Autumn,  because 
that  resembles  old  age  rather  than  Infancy.  He  speaks 
expresly  of  the  Fowls. 

Principio  genus  alituum  vari&q;  volucres 

Ova  relinquebant  excluscB  tempore  verno.     Lucret. 

Then  for  Virgil. 

Non  alios  prima  nascentis  origine  mundi 
Illuxisse  dies  aliumve  habuisse  tenorem 
Crediderim,  ver  illud  erat,  ver  magnus  agebat 
Orbis,  et  hibernis  parcebant  flatibus  Euri. 

Virgil  2.  Georgic. 

But  there  is  a  great  difference  about  it  betwixt  Church- 
Doctors  ;  some  agreeing  with  these  Poets  and  others  affirming 
the  time  to  be  in  Autumn  :  but  truly,  in  strict  speaking,  it  was 
not  created  in  any  one.,  but  all  of  the  seasons,  as  the  Author 
saith  here,  and  hath  shewed  at  large.  Pseudodox.  Epidemic. 
lib.  6.  cap.  2. 

'Tis  ridiculous  to  put  off  or  down  the  general  floud  of  Noah  in  Sect.  22. 
that  particular  inundation  of  Deucalion,]  as  the  Heathens  some  Pag'  35- 
of  them  sometimes  did :  Confuderunt  igitur  sespe  Ethnici  par- 
ticularia  ilia  diluvia,  qua  longe  post  secuta  sunt,  cum  illo  universali 
quod  prcBcessit,  ut  exfabulis  in  Diluvio  Deucalioneeo  sparsis  colligere 
licet ;    non    tamen    semper    nee    ubique.    Author.    Observat.    in 
Mytholog.  Nat.  Com.     Then  amongst  those  that  confound  them, 
he  reckons  Ovid  and  Plutarch. 

How  all  the  kinds  of  Creatures,  not  onely  in  their  own  bulks,  but 
with  a  competency  of  food  and  sustenance,  might  be  preserved  in  one 
Ark,  and  within  the  extent  of  300  Cubits,  to  a  reason  that  rightly 
examines  it  will  appear  very  feasible.]  Yet  Apelles  the  Disciple 
of  Mercion,  took  upon  him  to  deride  the  History  of  Moses  in 
this  particular,  alledging  that  it  must  needs  be  a  fable,  for  that 
it  was  impossible  so  many  creatures  should  be  contain'd  in  so 
small  a  space.  Origen  and  St.  Aug.  to  answer  this  pretended 
difficulty,  alleadge  that  Moses  in  this  place  speakes  of  Geometrical 
(and  not  vulgar)  cubits,  of  which  every  one  was  as  much  as  six 
vulgar  ones ;  and  so  no  difficulty.  But  Perer.  I.  10.  com.  in 


xxx         ANNOTATIONS  UPON 

PART  I.    Genes,  quest.  5.  de  area,  rejects  this  opinion  of  Origen,  as  being 
Sect.  22.        both  against  reason  and  Scripture. 

1.  Because  that  sort  of  Cubit  was  never  in  use  amongst  any 
people,  and  therefore  absurd  to  think  Moses  should  intend  it  in 
this  place. 

2.  If  Moses  should  not  speak  of  the  same  Cubits  here,  that  he 
mentions  in  others  places,  there  would  be  great  aequivocation  in 
Scripture :  now  in  another  place,  i.e.  Exod.  27.  he  saith,  God 
commanded  him  to  make  an  Altar  three  Cubits  high  ;  which  if 
it  shall  be  meant  of  Geometrical  Cubits  it  will  contain  18 
vulgar  Cubits;   which  would  not  only  render  it  useless,  but 
would  be  contrary  to  the  command  which  he  saith  God  gave 
him,  Exod.  20.     Thou  shalt  not  go  up  by  steps  to  my  Altar.     For 
without  steps  what  man  could  reach  it.    It  must  therefore  be 
meant  of  ordinary  Cubits  ;  but  that  being  so  it  was  very  feasible. 
I  can  more  easily  believe  than  understand  it. 

And  put  the  honest  Father  to  the  Refuge  of  a  Miracle.]  This 
honest  father  was  St.  Aug.  who  delivers  his  opinion,  that  it 
might  be  miraculously  done,  lib.  16.  de  Civ.  Dei,  cap.  7.  where 
having  propos'd  the  question  how  it  might  be  done,  he  answers, 
Quod  si  homines  eas  captas  secum  adduxerunt,  et  eo  modo  ubi 
habitabant  earum  genera  instituerunt,  venandi  studio  fieri  potuisse 
incredibile  non  est,  quamvis  jussu  Dei  sive  permissu  etiam  opera 
Angelorum  negandum  non  sit  potuisse  transferri ;  but  St.  Aug. 
saith  not  that  it  could  not  be  done  without  a  miracle. 

And  1500  years  to  people  the  World,  as  full  a  time,  etc.] 
Pag-  36.         That  Methusalem  was  the  longest  livd  of  all  the  children  of 
Adam,  etc.]     See  both  these  Points  cleared  by  the  Author,  in 
Pseudodox.  Epidemic,  the  first  lib.  6.  cap.  6.  the  other  lib.  7. 
cap.  3. 

That  Judas  perished  by  hanging  himself,  there  is  no  certainty  in 
Scripture,  though  in  one  place  it  seems  to  affirm  it,  and  by  a 
doubtful  word  hath  given  occasion  to  translate  it ;  yet  in  another 
place,  in  a  more  punctual  description  it  makes  it  improbable,  and 
seems  to  overthrow  it.]  These  two  places  that  seem  to  con- 
tradict one  another  are  Math.  27.  5.  and  Acts  1.  8.  The  doubt- 
ful word  he  speaks  of  is  in  the  place  of  Matthew  ;  it  is  airriy^aro, 
which  signifieth  suffocation  as  well  as  hanging,  (cwreXtfajz/  airr^y^aro, 
which  may  signifie  literally,  after  he  went  out  he  was  choak'd) 
but  Erasmus  translates  it,  abiens  laqueo  se  suspendit:  the  words 
in  the  Acts  are,  When  he  had  thrown  down  himself  headlong,  he 
burst  in  the  midst,  and  all  his  bowels  gushed  out ;  which  seems  to 
differ  much  from  the  expression  of  Matthew ;  yet  the  Ancient 
Writers  and  Fathers  of  the  Church  do  unanimously  agree  that 
he  was  hanged.  Some  I  shall  cite.  Anastas.  Sinaita,  I.  7. 
Anagog.  Contempl  Unus  latro  ingrains  cum  esset  typus  Diaboli,  et 
Serpentis,  et  Judce,  qui  se  in  ligno  suffocavit.  Gaudentius 
Brixiens.  tract.  13.  de  natal.  Dom.  Mortem  debitam  laqueo  sibimet 


RELIGIO  MEDICI  xxxi 

intulit  prceparato,  etc.  Droggotoshen.  de  sacram.  dominie,  pass.  PART  I. 
Jamdiu  erat  quidem  quod  Christo  recesserat,  et  avaritice  laqueo  se  sect.  22. 
suspenderat,  sed  quodfecerat  in  occulto,  palam  omnibus  innotuit. 
S.  Martialis  in  Ep.  ad  Tholosanos.     Non  sustinuit  pwnitentiam, 
donee  laqueo  mortis  seipsum  consumpsit.     Ignat.  ad  Philippens. 
Diabolus  laqueum  ei  ostendit,  et  suspendium  docuit.  Leo  Serm.  3. 

de   passion. Ut    quia  f acinus    omnem    mensuram    ultionis 

excesserat,  te  haberet  impietas  tuajudicem  te  pateretur  sua  pcena 
Carniftcem.  Theodoret.  lib.  1.  hceretic.  fabul.  llle  protinus 
strangulatus  est,  qua  fuit  merces  ejus  proditionis.  Chrysostom. 
Horn.  3.  de  proditore.  Pependit  Ccelum  Terramque  intermedius 
vago  funere  suffocatus,  et  cum  flagitio  suo  tumefacta,  viscera 
crepuerunt,  etc.  Bernard.  Serm.  8.  in  Psal.  9.  Judas  in  Aere 
crepuit  medius. 

1.  There  are  those  that  are  so  particular,  that  they  acquaint 
us  with  the  manner,  as  that  it  was  done  with  a  Cord.  Antiochus 
Laurensis,  Spem  omnem  a  se  cum  abjecisset,  insiliente  in  eum 
inimico  (sc.  Diabolo)  funiculo  sibi  prcefocavit  gulam.  Oecumen. 
in  Act.  Fracto  funiculo  quo  erat  suffocatus  decidit  in  terram 
pracipitio.  2.  That  it  was  done  on  a  Fig-Tree,  Beda.  Portam 
David  egredientibus  fons  occurrit  in  Austrum  per  vallem  directus, 
ad  cujus  medietatem  ab  occasu  Judas  se  suspendisse  narratur : 
Nam  etficus  magna  ibi  et  vetustissima  stat. 

Juvenc.  lib.  4.  Hist.  Evangelic. 

Exorsusq;  suas  laqueo  sibi  sumere  ptenas, 
Informem  rapuitficus  de  vertice  mortem. 

3.  Some  acquaint  us  with  the  time  when  it  was  done,  viz.  the 
next  day  after  he  had  given  the  kiss.  So  Chrysostom.  Homil.  1.  de 
proditor.  et  Mysterio  Can.  Dominic.  Guttur  prophanum  quod 
hodie  Christo  extendis  ad  osculum,  crastino  es  ittud  extensurus  ad 
laqueum.  But  there  are  two,  that  is  Euthymius  and  Oecumenius, 
that  tell  us,  that  the  hanging  did  not  kill  him,  but  that  either  the 
Rope  broke,  or  that  he  was  cut  down,  and  afterwards  cast  him- 
self down  headlong,  as  it  is  related  in  the  before  mentioned 
place  of  the  Acts:  Agnitus  ct>  quibusdam  depositus  est  ne  prcefo- 
caretur,  denique  postquam  in  secreto  quodam  loco  modico  vixisset 
tempore  praceps  factus  sive  prcecipitatus,  inflatus  diruptus,  ac 
diffisus  est  medius,  et  effusa  sunt  omnia  viscera  ejus ;  ut  in  Actis. 
Euthym.  cap.  67.  in  Math.  Judas  suspendio  e  vita  non  decessit,  sed 
supervixit,  dejectus  est  enim  prius  quam  prafocaretur,  idque 
Apostolorum  Acta  indicant,  quod  pronus  crepuit  medius.  Oecumen. 
in  Act.  And  this  may  serve  to  reconcile  these  two  seemingly 
disagreeing  Scriptures. 

That  our  Fathers  after  the  Flood  erected  the  Tower  of  Babel.]  Pag.  37. 
For  this  see  what  the  Author  saith  in  his  Pseudodox.  Epidemic. 
1.  7.  cap.  6. 


xxxii       ANNOTATIONS  UPON 

PARTI.  And  cannot  but  commend  the  judgment  of  Ptolemy.]  He  means 
Sect.  23.  of  Ptolemceus  Philadelphus,  who  founded  the  Library  of  Alexandria, 
Pag.  37.  which  he  speaks  of  in  the  next  Section.  He  was  King  of  Egypt ; 
and  having  built  and  furnish'd  that  Library  with  all  the  choicest 
Books  he  could  get  from  any  part  of  the  world,  and  having  good 
correspondence  with  Eleazer  the  high  Priest  of  the  Jews,  by 
reason  that  he  had  released  the  Jews  from  Captivity,  who  were 
taken  by  his  Predecessor  Ptolemceus  Lagi ;  he  did  by  the  advice 
of  Demetrius  Phalereus  the  Athenian,  whom  he  had  made  his 
Library-Keeper,  write  to  Eleazer.,  desiring  him  that  he  would 
cause  the  Books  of  the  Jews,  which  contained  their  Laws,  to  be 
translated  for  him  into  Greek,  that  he  might  have  them  to  put 
into  his  Library  :  to  which  the  Priest  consents ;  and  for  the 
King's  better  satisfaction,  sends  to  him  Copies  of  the  Books,  and 
with  the  same  72  Interpreters  skilled  both  in  the  Greek  and 
Hebrew  Language,  to  translate  them  for  him  into  Greek  ;  which 
afterwards  they  performed.  This  is  for  certain;  but  whether 
they  translated  only  the  Pentateuch,  as  St.  Jerome  would  have 
it,  or  together  with  the  Books  of  the  Prophets  also,  as  Leo  de 
Castro  and  Baronius  contend,  I  undertake  not  to  determine : 
but  as  to  that  part  of  the  story,  that  these  Interpreters  were  put 
into  so  many  several  Cells,  whilst  they  were  about  the  work 
of  translation ;  and  notwithstanding  they  were  thus  severed, 
that  they  all  translated  it  totidem  verbis ;  it  is  but  reason  to 
think  with  St.  Jerome  (notwithstanding  the  great  current  of 
Authority  against  him)  that  it  is  no  better  than  a  fable. 

The  Alcoran  of  the  Turks  (I  speak  without  prejudice)  is  an  ill- 
composed  piece,  containing  in  it  vain  and  ridiculous  errors  in 
Philosophy,  etc.]  It  is  now  in  every  mans  hand,  having  been 
lately  translated  into  English;  I  shall  therefore  observe  but 
these  few  particulars  in  it,  in  regard  the  book  it  self  is  so 
common ;  and  indeed  they  are  not  mine  own,  but  Lipsius  his 
observations.  He  begins,  0  nugas,  0  deliria  !  primum  (saith  he) 
commentus  est,  Deum  unum  solidumq;  (6\6o-<j)vpov  Greed  \expri- 
munt)  eundemq;  incorporeum  esse.  Christum  non  Deum,  sed 
magnum  vatem  et  prophetam ;  se  tamen  majorem,  et  proxime  a  Deo 
missum,  prtemia  qui  ipsum  audient  Paradisum,  qui  post  aliquot 
annorum  millia  reserabitur,  ibi  quatuor  flumina  lacte,  vino,  melle, 
aqua  fluere,  ibi  palatia  et  (Bdificia  gemmata  atque  aurata  esse, 
carnes  avium  suavissimarum,  fructus  omne  genus  quos  spar  si 
jacentesque  sub  umbra  arborum  edent :  sed  caput  f&licitatis,  viros 
fceminasque,  majores  solito  magnis  Genitalibus  assidua  libidine,  et 
ejus  usu  sine  tcedio  aut  fatigatione.  These  and  some  others  that 
are  in  the  Alcoran  he  reckons  up.  Sed  et  Physica  quoq ;  miranda 
(saith  he)  namfacit  Solem  et  Lunam  in  equis  vehi,  ilium  autem  in 
aquam  calidam  vespere  mergi,  et  bene  lotum  ascendere  atque  oriri, 
Stellas  in  aere  e  catenis  aureis  pendere :  terram  in  bovini  cornus 
cuspide  stabilitum,  et  agitante  se  bove  ac  succutiente  fieri  terra 


RELIGIO  MEDICI  xxxiii 

motum ;  hominem  autem  ex  hirundine  aut  sanguisuga  nasci,  etc.  PART  I, 
Just.  Lips.  Monit.  et  exempl.  Politic,  cap.  3.  SecL  2^ 

1  believe  besides  Zoroaster  there  were  divers  others  that  wrote  pa^.  38. 
before  Moses.]  Zoroaster  was  long  before  Moses,  and  of  great 
name ;  he  was  the  father  of  Ninus,  Justin,  lib.  1.  Si  quamlibet 
modicum  emolumentum  probaveritis,  ego  itte  sim  Carinondas  vel 
Damigeron,  vel  is  Moses,  vel  Joannes,  vel  Apollonius,  vel  ipse 
Dardanus,  vel  quicunq;  alius  post  Zoroastrem  et  Hostanem,  inter 
Magos  celebratus  est.  Apuleius  in  Apol. 

Others  with  as  many  groans  deplore  the  combustion  of  the  Library  Sect.  24. 
at  Alexandria.]  This  was  that  Library  before  spoken  of,  set  up  Paz-  38- 
by  Ptolemcsus  Philadelphus ;  in  which  'tis  reported  by  Ammianus 
Marcellinus  there  were  700,000  volumes ;  it  was  burnt  by  Jul. 
CcBsars  means,  whose  Navy  being  environed  before  Alexandria, 
he  had  no  means  to  keep  off  the  Enemy,  but  by  flinging  of  fire, 
which  at  length  caught  the  Library  and  consumed  it,  as 
Plutarch  hath  it  in  Vita  Ccesaris  :  but  notwithstanding  we  have 
no  reason  to  believe  it  was  quite  consumed,  because  Sueton.  in 
Claudius,  tells  us,  that  that  Emperour  added  another  to  it ;  and 
there  must  be  somewhat  before,  if  it  were  an  addition ;  but 
true  it  is,  too  many  of  the  Books  perished  ;  to  repair  which  loss, 
care  was  taken  by  Domitian  the  Emperour,  as  the  same  Sueton. 
and  Aurel.  Victor,  do  relate. 

/  would  not  omit  a  Copy  of  Enoch's  Pillars,  had  they  many 
nearer  Authors  than  Josephus,  etc.]  For  this  the  Story  is,  that 
Enoch,  or  his  father  Seth,  having  been  inform'd  by  Adam,  that 
the  world  was  to  perish  once  by  water,  and  a  second  time  by 
fire,  did  cause  two  Pillars  to  be  erected,  the  one  of  Stone 
against  the  water,  and  another  of  Brick  against  the  fire ;  and 
that  upon  those  Pillars  was  engraven  all  such  Learning  as  had 
been  delivered  to,  or  invented  by  mankind  ;  and  that  thence  it 
came  that  all  knowledge  and  learning  was  not  lost  by  means  of 
the  Floud,  by  reason  that  one  of  the  Pillars  (though  the  other 
perished)  did  remain  after  the  Floud,  and  Josephus  witnesseth, 
till  his  time,  lib.  1.  Antiq.  Judaic,  cap.  3. 

Of  those  three  great  inventions  of  Germany,  there  are  two  which 
are  not  without  their  incommodities.']  Those  two  he  means  are 
Printing  and  Gunpowder,  which  are  commonly  taken  to  be 
German  Inventions ;  but  Artillery  was  in  China  above  1500 
years  since,  and  Printing  long  before  it  was  in  Germany,  if  we 
may  believe  Juan  Concales  Mendosa  in  his  Hist,  of  China,  lib.  3. 
cap.  15,  16.  The  incommodities  of  these  two  inventions,  are 
well  described  by  Sam.  Daniel,  lib.  6.  of  the  Civil  Wars. 

Fierce  Nemesis,  mother  of  fate  and  change, 
Sword-bearer  ofth'  eternal  providence, 
Turns  her  stern  look  at  last  into  the  West, 
As  griev'd  to  see  on  Earth  such  happy  rest ; 
c 


xxxiv      ANNOTATIONS  UPON 

PART  I.  And  for  Pandora  calleth  presently, 

Pandora  Jove's  fair  gift  that  first  deceived 
Pag.  38.'  Poor  Epimetheus  in  his  imbecility. 

That  though  he  had  a  wondrous  boon  received, 

By  means  whereof  curious  mortality 

Was  of  all  former  quiet  quite  bereaved. 

To  whom  being  come  deckt  with  all  qualities, 

The  wrathful  goddess  breaks  out  in  this  wise : 

Dost  thou  not  see  in  what  secure  estate, 
Those  flourishing  fair  Western  parts  remain  f 
As  if  they  had  made  covenant  with  fate, 
To  be  exempted  free  from  others  pain, 
At  one  with  their  desires,  friends  with  debate, 
In  peace  with  Pride,  content  with  their  own  gain. 
Their  bounds  contain  their  mindes,  their  mindes  applyed 
To  have  their  bonds  with  plenty  beautified. 

Devotion  (Mother  of  Obedience) 
Bears  such  a  hand  on  their  credulity, 
That  it  abates  the  spirit  of  eminence, 
And  busies  them  with  humble  piety : 
For  see  what  works,  what  infinite  expence, 
What  Monuments  of  %eal  they  edifie, 
As  if  they  would,  so  that  no  stop  were  found, 
Fill  all  with  Temples,  make  all  holy  ground. 

But  we  must  cool  this  all-believing  zeal, 
That  hath  enjoy  d  so  fair  a  turn  so  long,  etc. 
Dislike  of  this  first  by  degrees  shall  steal, 
As  upon  souls  of  men  perswaded  wrong ; 
And  that  the  sacred  power  which  thus  hath  wrought, 
Shall  give  her  self  the  sword  to  cut  her  throat. 
Go  therefore  thou  with  all  thy  stirring  train 
Of  swelling  Sciences  (the  gifts  of  grief) 
Go  loose  the  links  of  that  soul-binding  chain, 
Enlarge  this  yninquisitive  Belief: 
Call  up  mens  spirits,  that  simpleness  retain, 
Enter  their  hearts,  and  knowledge  make  the  Thief 
To  open  all  the  Doors  to  let  in  Light, 
That  all  may  all  things  see  but  what  is  right. 

Opinion  arm  against  opinion  (grown) 
Make  new-born  contradictions  still  arise, 
As  if  Thebes  Founder  (Cadmus)  tongues  had  sown 
Instead  of  teeth,  for  greater  mutinies: 
Bring  new  defended  faith  against  faith  known, 
Weary  the  soul  with  contrarieties, 
Till  all  Religion  become  Retrograde, 
And  that  fair  tye  the  mask  of  sin  be  made  : 

And  better  to  effect  a  speedy  end, 
Let  there  be  found  two  fatal  Instruments, 


RELIGIO  MEDICI 


XXXV 


The  one  to  publish,  th'  other  to  defend  PART  I. 

Impious  contention,  and  proud  discontents :  Sectf 

Make  that  instamped  characters  may  send  Pag.  39. 

Abroad  to  thousands,  thousand  mens  intents ;  Printing. 

And  in  a  moment  may  dispatch  much  more, 
Than  could  a  world  of  pens  perform  before ; 

Whereby  all  quarrels,  titles,  secrecies, 
May  unto  all  be  presently  made  known, 
Factions  prepard,  parties  allurd  to  rise, 
Seditions  under  fair  pretences  sown  ; 
Whereby  the  vulgar  may  become  so  wise 
That  with  a  self-presumption  overgrown, 
They  may  of  deepest  mysteries  debate, 
Controul  their  betters,  censure  acts  of  State. 

And  then  when  this  dispersed  mischief  shall 
Have  brought  confusion  in  each  mystery, 
CalFd  up  contempts  of  State  in  general, 
And  ripen  d  the  humour  of  impiety, 

Then  take  the  other  engine  wherewithal  Guns. 

They  may  torment  their  self-wrought  misery ; 
And  scourge  each  other  in  so  strange  a  wise, 
As  time  or  tyrants  never  could  devise,  etc. 

See  Bellermontan.  in  his  Dissertat.  politic,  dissert. 
29.  and  30. 

For  the  other  Invention,  the  Latine  Annotator  doubts 
whether  the  Author  means  Church-Organs,  or  Clocks?  I 
suppose  he  means  Clocks,  because  I  find  that  Invention  reckon'd 
by  a  German,  with  the  other  two,  as  a  remarkable  one.  It  is 
by  Busbequius,  speaking  of  the  Turks,  who  hath  these  words  : 
Testes  majores  minoresque  bonibardcs,  multaque  alia  quan  ex  nostris 
excogitata  ipsi  ad  se  avertunt ;  ut  libros  tamen  typis  excuderent, 
horologia  in  publico  haberent,  nondum  adduci  potuerunt.  Epist. 
Legal.  Turcic.  I  suppose  if  he  had  known  any  Invention  which 
next  to  the  other  two  had  been  greater  than  this,  he  would  not 
have  named  this,  and  this  being  the  next  considerable,  we  have 
no  cause  to  doubt  but  the  Author  meant  it. 

To  maintain  the  Trade  and  Mystery  of  Typographers. ~\  Of  this 
Cunceus  in  his  Satyre  Sardi  voznales.  Qui  bis  in  anno  nomen 
suum  ad  Germanorum  nundinas  non  transmittit,  eruditionem  suam 
in  ordinem  coactam  credit,  itaq;  nunquam  tot  fungi  una  pluvia 
nascuntur,  quot  nunc  libri  uno  die. 

The  Turk  in  the  bulk  that  he  now  stands,  is  beyond  all  hope  of  Sect.  25. 
conversion.]     That  is,  in  respect  of  his  great  strength,  against  Pag-  4°- 
which  it  is  not  probable  the  Christians  will  prevail,  as  it  is 
observed  by  Monsieur  de  Silhon.    La  Race  des  Ottomans  (saith  he) 
qua  oste  a  Dieu  la  Religion  quil  a  revelee,  et  aux  hommes  la 
liberte  que  le  droit  des  Gens  leur  laisse  a  fait  tant  de  progres  depuis 


xxxvi       ANNOTATIONS  UPON 

PART  I.    trois  Gens  et  quelques  annees  quil  semble  quelle  n'ait  plus  rien  a 
Sect.  25.         craindre  de  dehorse,  et  que  son  empire  ne  puisse  perir  que  par  la 
corruption  de  dedans,  et  par  la  dissolution  des  parties  qui  composent 
un  corps  si  vaste.    Mr.  de  Silhon  en  son  Minist.  D'Estat.  I.  1.  c.     . 
Pag.  40.  None  can  more  justly  boast  of  persecutions,  and  glory  in  the 

number  and  valour  of  martyrs.]      Of   the    fortitude    of  the 
Christians  in  this  particular,  Minutius  Felix,  in  the  person  of  the 
Ethnique,  hath  these  words,  Per  mira  stultitia  et  incredibili  audacia 
spernunt  tormenta  prcesentia,  dum  incerta  metuunt  et  futura ;  et 
dum  mori  post  mortem  timent,  interim  mori  non  timent.     And 
afterwards,  when  he  speaks  in  the  person  of  the  Christian,  he 
saith,  that  Christian  women  and  children  have  in  this  surpassed 
Scavola  and  Regulus  :  Viros  (saith  he)  cum  Mutio  vel  cum  Atilio 
Regulo  compare :  p^ueri  et  mulierculce  nostrce  cruces  et  Tormenta, 
feros  et  omnes  suppliciorum  terriculas  inspirata  patientia  doloris 
illudunt.    Minut.  in  Octav.  vide  Aug.  de  Civit.  Dei,  lib.  1.  c.  23,  24. 
If  we  shall  strictly  examine  the  circumstances  and  requisites 
which  Aristotle  requires  to  true  and  perfect  valour,  we  shall  find 
the  name  onely  in  his  Master  Alexander,  (that  is,  no  more  than  the 
name)  and  as  little  in  that  Roman  worthy  Julius  Caesar.]     Aristot. 
3.  Ethic,  cap.  6.  amongst  other  requisites,  requires  to  valour, 
that  it  keep  a  mediocrity  betwixt  audacity  and  fear  ;  that  we 
thrust  not  our  selves  into  danger  when  we  need  not ;  that  we 
spare  not  to  shew  our  valour  when    occasion  requires :    he 
requires  for  its  proper  object,  Death ;  and  to  any  death,  he 
prefers  death  in  War,  because  thereby  a  man  profits  his  Country 
and   Friends ;   and  that  he  calls  mors  honesta,  an  honest  or 
honourable  death  :  and  thereupon  he  defines  a  valiant  man  to 
be,  Is  qui  morte  honesta  proposita,  iisq;   omnibus  quce  cum  sint 
repentina  mortem  adfuerunt  metu  vacat.     So  that  by  the  Author's 
saying,  there  was  onely  the  Name  in  Alexander,  he  means  only 
that  which  is  rendred  in  the  two  last  words,  metu  vacans,  and 
not  the  rest  that  goes  to  make  up  the  definition  of  a  valiant 
man,  which  is  very  truly  affirmed  of  Alexander,  who  exposed 
himself  to  hazzard  many  times  when  there  was  no  cause  for  it : 
As  you  may  read  in  Curtius,  he  did,  in  the  siege  of  Tyrus,  and 
many  other  ways.    Cettuy-cy  semble  rechercher  et  courir  a  force  les 
danglers  comme  un  impetueux  torrent,  qui  choque  et  attaque  sans 
discretion,  et  sans  chois  tout  ce  quil  rencontre,  saith  Montaign, 
speaking  of  Alexander,  1.  2.  des  Ess.  cap.  34.      And  for  Ccesar, 
it  cannot  be  denied,  but  in  his  Wars  he  was  many  times 
(though  not  so  generally  as  Alexander]  more  adventrous  than 
reason  military  could  warrant  to  him ;  and  therefore  Lucan 
gives  him  no  better  Character  than 

Acer  et  indomitus  quo  spes  quoqj  ira  vocasset 
Ferre  manum,  etc. 

Lucan.  lib.  1. 


RELIGIO  MEDICI          xxxvii 

To  instance  in  some  Particulars  :  with  what  an  inconsiderable  PART  I. 
strength  did  he  enterprize  the  conquest  of  Egypt,  and  after-  sect.  25. 
wards  went  to  attaque  the  forces  of  Scipio  and  Juba,  which  were  Pag-  40. 
ten  times  more  than  Lis  own?  after  the  Battle  of  Pharsalia, 
having  sent  his  Army  before    into    Asia,   and    crossing    the 
Hellespont  with  one  single  Vessel,  he  there  meets  Lucius  Cassius 
with  ten  men  of  War,  he  makes  up  to  him,  summons  him  to 
render,   and  he  does  it.     In  the  famous  and  furious  siege  of 
Alexia,  where  he  had  80,000  men  to  make  defence  against  him, 
and  an  Army  of  one  hundred  and  nine  thousand  Horse,  and 
two  hundred  and  forty  thousand  foot,  all  marching  towards 
him,  to  raise  his  siege ;  yet  for  all  that  he  would  not  quit  the 
siege,  but  first  fought  with  those  without,  and  obtain' d  a  great 
Victory  over  them,  and  soon  afterwards  brought  the  besieged  to 
his  mercy. 

The  Council  of  Constance  condemns  John  Husse  for  an  Sect.  26. 
Heretick,  the  Stories  of  his  own  Party  style  him  a  Martyr.}  John  Pag"  4X> 
Husse  did  agree  with  the  Papists  against  us  in  the  Point  of 
Invocation  of  Saints,  Prayers  and  Sacrifice  for  the  Dead,  free 
Will,  Good  Works,  confession  of  Sins,  seven  Sacraments,  etc. 
Gordon.  Hunt.  I.  contr.  3.  de  Sacr.  Euch.  cap.  17.  Yet  was  he 
condemned  for  maintaining  certain  Articles  said  by  that  Council 
to  be  heretical  and  seditious,  and  was  burnt  for  Heresie.  Now 
as  I  will  not  say  he  was  an  Heretick,  so  can  I  not  maintain  that 
he  was  a  Martyr,  if  it  be  but  for  this  one  Article,  which  in  the 
15.  Sess.  of  that  Council  was  objected  against  him,  which  he  did 
acknowledge,  but  would  not  recal,  i.e.  Nullus  est  Dominus  civilis, 
dum  est  in  peccato  mortali.  If  that  Doctrine  should  be  believed, 
we  shall  have  little  obedience  to  Civil  Magistrates  ;  and  without 
that,  how  miserable  is  humane  condition  ?  That  which  begat 
compassion  towards  Husse  in  those  of  his  own  Party  was,  that 
he  had  a  safe  conduct  from  the  Emperour  Sigismund  ;  and  there- 
fore it  was,  say  they,  a  violation  of  publick  faith  in  the  Council 
and  Emperour  in  putting  him  to  death. 

That  wise  heathen  Socrates  that  suffered  on  a  fundamental  point 
of  Religion,  the  Unity  of  God.}  That  Socrates  suffered  on  this 
Point,  divers  Christian  Writers  do  object  to  the  Ethniques,  as 
Justin  Martyr,  Apol.  2.  Euseb.  I.  5.  de  prceparat.  Evangelic,  c.  14. 
Tertul.  in  Apolog.  cap.  14.  and  Lactant.  de  justitia,  cap.  15. 
whose  words  are  these  :  Plato  quidem  multa  de  uno  Deo  locutus  est, 
a  quo  ait  constitutum  esse  mundum,  sed  nihil  de  Eeligione  ;  somni- 
averat  enim  Deum,  non  cognoverat.  Quod  si  justitice  defensionem 
vel  ipse  vel  quilibet  alms  implere  voluisset,  imprimis  Deorum 
Religiones  evertere  debuit,  quia  contrarice  pietati.  Quod  quidem 
Socrates  quia  facere  tentavit  in  carcerem  conjectus  est,  ut  jam  tune 
appareret  quid  esset  futurum  Us  hominibus  qui  justitiam  veram 
defendere  Deoque  singulari  servire  ccepissent. 

I  have  often  pitied  the  miserable  Bishop  that  suffered  in  tht 


xxxviii    ANNOTATIONS  UPON 

PART  I.    cause  of  Antipodes.]      The   suffering   was,   that    he    lost    his 

Sect.  26.         Bishoprick  for  denying  the  Antipodes.     Vid.  Aventin.  in  Hist. 

Boio.    Besides  him,  there  were  other  Church-men  of  great  note, 

that  denyed  Antipodes,  as  Lactantius,  Augustin,  and  Bede. 

Sect.  27.  /  hold  that  God  can  do  all  things :  How  he  should  work  contra- 

Pas-  43-        dictions,  I  do  not  understand,  yet  dare  not  therefore  deny.]    Who 

would  not  think  the  Author  had  taken  this  from  Mr.  Montaign, 

whose  words  are,  //  ma  tousjours  semble  qua  un  homme  Ghristien, 

cette  sorte  de  parler  est  plein  d'  indiscretion  et  d'  irreverence  \Dieu 

ne  se  peut  disdire,]  \Dieu  ne  peutfaire  cecy  ou  celd],  Je  ne  trouve  pas 

bon  d'enfermer  ainsi  la  puissance  divine  sous  les  loix  de  nostre 

parole.     Et  Papparence  qui  s  offre  a  nous  en  ses  propositions,  il  la 

faudroit  representer  plus  reverement,  et  plus  Religieusement.     Liv. 

2.  des  Ess.  c.  12. 

I  cannot  see  why  the  Angel  of  God  should  question  Esdras  to 
recal  the  time  past,  if  it  were  beyond  his  own  power,  or  that  God 
should  pose  mortality  in  that  which  he  was  not  able  to  perform 
himself.]  Sir  K.  Digby  in  his  Notes  upon  this  place  saith,  There 
is  no  contradiction  in  this,  because  he  saith  it  was  hut  putting- 
all  things  that  had  motion  into  the  same  state  they  were  in  at 
that  moment,  unto  which  time  was  to  be  reduced  back,  and 
from  thence  letting  it  travel  on  again  by  the  same  motions,  etc. 
which  God  could  do.  But  under  favour,  the  contradiction 
remains,  if  this  were  done  that  he  mentions  ;  for  Time  depends 
not  at  all  upon  motion,  but  has  a  being  altogether  independent 
of  it,  and  therefore  the  same  revolution  would  not  bring  back 
the  same  time,  for  that  was  efflux'd  before  ;  as  in  the  time  of 
Joshua,  when  the  Sun  stood  still,  we  cannot  but  conceive, 
though  there  were  no  motion  of  the  Sun,  but  that  there  was  an 
efflux  of  Time,  otherwise,  how  could  the  Text  have  it,  That 
there  was  not  any  day,  before  or  after,  that  was  so  long  as  that  ? 
for  the  length  of  it  must  be  understood  in  respect  of  the  flux  of 
time.  The  reasoning  of  Sir  Kenelme  is  founded  upon  the 
opinion  of  Aristot.  who  will  needs  have  it,  that  Time  cannot  be 
without  mutation  ;  he  gives  this  for  a  reason,  because  when  we 
have  slept,  and  cannot  perceive  any  mutation  to  have  been,  we 
do  therefore  use  to  connect  the  time  of  our  sleeping  and  of  our 
awaking  together,  and  make  but  one  of  it :  to  which  it  may  be 
answered,  although  some  mutation  be  necessary,  that  we  may 
mark  the  flux  of  time,  it  doth  not  therefore  follow  that  the 
mutation  is  necessary  to  the  flux  it  self. 

Sect.  28.  I  excuse  not  Constantine/rom  a  fall  off  his  Horse,  or  a  mischief 

Pag-  43-       from  his  enemies,  upon  the  wearing  those  nails,  etc.]     Hac  de  re 

videatur  P.  Diac.  hist,  miscell. 

Sect.  29.  /  wonder  how  the  curiosity  of  wiser  heads  could  pass  that  great 

Pag-  44-        and  indisputable  miracle,  the  cessation  of  Oracles.]     There  are 

three  opinions  touching  the  manner  how  the  predictions  of 

these  Oracles  were  performed  :  Some  say  by  vapour,  some  by  the 


KELIGIO  MEDICI  xxxix 

intelligences,  or  influences  of  the  Heavens,  and  others  say  by  PART  I. 
the  assistance  of  the  Devils.     Now  the  indisputable  miracle  the  sect.  29. 
Author  speaks  of,  is,  that  they  ceas'd   upon  the  coming  of  ?*&  44- 
Christ;   and  it  is  generally  so  believed;    and  the  Oracle  of 
Delphos  delivered  to  Augustus,  mentioned  by  the  Author  in  this 
Section,  is  brought  to  prove  it,  which  is  this  : 

Me  puer  Hebrwus  divos  Deus  ipse  gubernans 
Cedere  sede  jubet,  tristemq;  redire  sub  orcum. 
Aris  ergo  dehinc  tacitus  discedito  nostris. 

But  yet  it  is  so  far  from  being  true  that  their  cessation  was 
miraculous,  that  the  truth  is,  there  never  were  any  predictions 
given  by  those  Oracles  at  all. 

That  their  cessation  was  not  upon  the  coming  of  Christ,  we 
have  luculent  testimony  out  of  Tully,  in  his  2.  lib.  de  Divinat. 
which  he  writ  many  years  before  Christ  was  born ;  who  tells  us 
that  they  were  silent  (and  indeed  he  never  thought  they  were 
otherwise)  long  before  that  time,  insomuch  that  they  were  come 
into  contempt :  Cur  isto  modo  jam  oracula  Delphis  non  eduntur, 
non  modo  nostra  wtate,  scd  jamdiu  jam  ut  nihil  possit  esse  con- 
temptius.  So  that  for  that  of  Delphos,  which  was  the  most 
famous  of  them  all,  we  see  we  have  no  reason  to  impute  the 
cessation  of  it  to  Christ ;  Why  therefore  should  we  do  so  for 
any  of  the  rest  ? 

For  their  predictions,  let  us  consider  the  three  several  ways 
before  mentioned,  whereby  they  are  supposed  to  operate ;  and 
from  thence  see  whether  it  be  probable  that  any  such  Oracles 
ever  were. 

The  first  Opinion  is,  that  it  was  by  exhalation  or  vapour 
drawn  up  from  the  earth  ;  and  gives  this  for  a  reason  of  their 
being,  that  they  were  for  a  time  nourished  by  those  exhala- 
tions ;  and  when  those  ceased,  and  were  exhausted,  the  Oracles 
famish'd  and  died  for  want  of  their  accustom'd  sustenance  :  this 
is  the  far-fetcht  reason  given  by  Plutarch  for  their  defect ;  but 
'twas  not  devised  by  him,  but  long  before,  as  appears,  in  that 
Tully  scoffs  at  it,  lib.  de  divinat.  De  vino  aut  salsamento  pules 
loqui  (saith  he)  quoz  evanescunt  vetustate.  This  seem'd  absurd 
to  others,  who  do  therefore  say  this  was  not  to  be  attributed 
to  any  power  of  the  Earth,  but  to  the  power  of  the  Heavens, 
or  Intelligences  Ccelestial ;  to  certain  aspects  whereof,  they  say, 
the  Statua's  of  ,those  Oracles  were  so  adapted,  that  they  might 
divine  and  foretel  future  events.  But  yet  to  others,  this  way 
seemeth  as  absurd  as  the  others ;  for,  say  they,  admitting  that 
there  were  an  efficacy  in  the  Heavens,  more  than  in  the  Earth  ; 
yet  how  can  it  be  that  men  should  come  by  the  skill  to  fit  the 
Statua's  to  the  Aspects  or  influences  of  the  Heavens?  or  if  at 
any  time  they  had  such  skill,  why  should  not  the  same  continue 


xl  ANNOTATIONS  UPON 

PART  I.  the  rather,  because  men  are  more  skilled  in  the  motions  of  the 
Sect.  29.  Heavens,  of  later  than  in  the  former  time  ?  Again,  they  do 
Pag-  44-  not  see  how  it  should  be  that  the  cause  should  be  of  less 
excellency  than  the  effect ;  for  if  a  man  (say  they)  can  by  his 
industry  make  such  Oracles,  why  can  he  not  produce  the  same 
effect  in  another  man  ?  for  if  you  affirm  that  the  Heavens  influ- 
ence is  requisite,  they  will  tell  you  that  Influence  may  happen 
as  well  to  a  man,  as  to  a  Statue  of  wood  or  stone.  Therefore 
the  third  sort  being  unsatisfied,  which  either  of  the  former 
ways  conclude,  that  this  was  perform'd  by  the  Devil ;  but  for 
that  it  will  appear  as  contrary  to  Reason  and  Philosophy,  as 
either  of  the  former;  for  Philosophy  teacheth  that  things 
singular,  or  individual,  are  to  be  known  only  by  sense,  or  by 
such  an  Intellect,  as  doth  know  by  its  Essence  ;  and  Theology 
teacheth  that  God  only  knoweth  the  heart,  and  that  the  Devil 
doth  not  know  by  sense,  nor  by  essence ;  and  since  'tis  admitted 
by  all,  that  most  of  the  answers  that  were  pretended  to  be  given 
by  those  Oracles,  were  de  rebus  singularibus,  or  individuis ;  it  is 
evident  that  these  predictions  were  not  perform'd  by  Devils. 
How  then  ?  why  those  predictions  which  the  ignorant  Heathen 
took  to  come  from  Heaven,  and  some  Christians  (not  less 
ignorant)  from  the  Devil,  was  nothing  but  the  jugling  and 
impostures  of  the  Priests,  who  from  within  the  Statua's  gave 
the  answers  ;  which  Princes  connived  at,  that  they  might  upon 
occasion  serve  their  turns  upon  the  ignorance  of  the  people ; 
and  the  learned  men,  for  fear  of  their  Princes,  durst  not  speak 
against  it.  Lucian  hath  noted  it,  and  so  a  more  Authentick 
Author,  Minut.  Felix,  in  Octav.  Authoritatem  quasi  prcesentis 
numinis  consequuntur  dum  inspirantur  interim  vatibus.  But  in 
process  of  time,  the  people  grew  less  credulous  of  their  Priests, 
and  so  the  Oracles  became  to  be  silent :  Cum  jam  (saith  he) 
Apollo  versus  facere  desisset,  cujus  tune  cautum  illud  et  ambiguum 
defecit  oraculum :  Cum  et  politiores  homines  et  minus  creduli  esse 
caeperunt.  Sir  H.  Blount  in  his  Levantine  voyage,  saith  he  saw 
the  Statua  of  Memnon  so  famous  of  old  ;  he  saith  it  was  hollow 
at  top,  and  that  he  was  told  by  the  Egyptians  and  Jews  there 
with  him,  that  they  had  seen  some  enter  there,  and  come  out  at 
the  Pyramid,  two  Bows-shoot  off;  then  (saith  he)  I  soon  be- 
liev'd  the  Oracle,  and  believe  all  the  rest  to  have  been  such ; 
which  indeed,  is  much  easier  to  imagine  than  that  it  was  per- 
form'd by  any  of  the  three  wayes  before  mentioned.  St.  Aug. 
hath  composed  a  Book,  where  he  handleth  this  point  at  large, 
and  concludeth  that  the  Devils  can  no  more  foretel  things  to 
come,  than  they  are  able  to  discern  the  thoughts  that  are 
within  us.  Aug.  lib.  de  Scientia  Dtemon. 

Till  I  laughed  my  self  out  of  it  with  a  piece  of  Justin,  where  he 
delivers  that  the  Children  of  Israel  for  being  scabbed  were  banished 
out  of  Egypt.]  These  words  of  Justin  are,  Sed  cum  scabiem 


RELIGIO  MEDICI  xli 

jfflgyptii  etpruriginem  paterentur,  response  moniti,  eum  (sc.  Moyseri)  PART  I. 
cum  cegris,  ne  pestis  ad  plures  serperet,  terminis  JEgypti  pellunt.  sect  2g 
/.  36.     But  he  is  not  singular  in  this,  for  Tacitus  tells  us,  Hist.  Pas-  44'. 
lib.  5.  Plurimi  authQres  consentiunt  orta  per  JEgyptum  tube  quce 
corpora  fcedaret,  Begem  (Ochirum)  (he  means  Pharaoh)  aditoiHam- 
monis  oraculo  remedium  petentem  purgare  Eegnum  et  id  genus 

hominum alias  in  terras  avertere  jussum.    Et  paulo  informs, 

Quod  ipsos  scabies  quondam  turpaverat. 

1  have  ever  believed,  and  do  now  know  that  there  are  Witches.]  Sect.  30. 
What  sort  of  Witches  they  were  that  the  Author  knew  to  be  a^'  45' 
such,  I  cannot  tell ;  for  those  which  he  mentions  in  the  next 
Section,  which  proceed  upon  the  principles  of  Nature,  none 
have  denyed  that  such  there  are  ;  against  such  it  was,  that  the 
Lex  Julia  de  veneftciis  was  made,  that  is,  those,  Q,ui  noxio  poculo 
aut  impuris  medicaminibus  aliquem  fuerint  insectati.  Al.  ab  Alex. 
Gen.  Dier.  1.  5.  c.  1.  But  for  the  opinion  that  there  are 
Witches  which  co-operate  with  the  Devil,  there  are  Divines  of 
great  note,  and  far  from  any  suspition  of  being  irreligious,  that 
do  oppose  it.  Certainly  there  is  no  ground  to  maintain  their 
being  from  the  story  of  Oracles,  as  may  be  seen  from  what  hath 
been  said  on  the  precedent  Section. 

Nor  have  the  power  to  be  so  much  as  Witches.]  Pliny  saith,  so 
it  fared  with  Nero,  who  was  so  hot  in  pursuit  of  the  Magick 
Arts,  that  he  did  dedicate  himself  wholly  to  it,  and  yet  could 
never  satisfie  himself  in  that  kind,  though  he  got  all  the 
cunning  men  he  could  from  the  East,  for  that  purpose.  Plin. 
1.  3.  Nat.  Hist.  c.  1. 

By  conjunction  with  the  Devil.]    Though,  as  the  Author  saith,  Pag-  46. 
it  be  without  a  possibility  of  Generation,  yet  there  are  great 
men  that  hold,  that  such  carnality  is  performed  ;  as  August,  in 
Levit.  Aquin.  I.  2.   de  qu.   73.   art.   ad  2.   and  Justin  Martyr, 
Apol.  I. 

It  is  no  new  opinion  of  the  Church  of  Rome,  but  an  old  one  Sect.  33. 
of  Pythagoras  and  Plato.]    This  appears  by  Apuleius  a  Platonist,  paK'  48< 
in  his  Book  de  Deo  Socratis,  and  elsewhere.    See  Mede's  Apostasie 
of  the  latter  times,  where  out  of  this  and  other  Authors,  you 
shall  see  collected  all  the  learning  de  Geniis. 

I  cannot  with  those  in  that  great  Father  securely  interpret  the  Pag.  50. 
work  of  the  first  day,  Fiat  lux,  to  the  creation  of  Angels."]  This 
great  Father  is  S.  Chrysost.  Homil.  in  Genes.  But  yet  'tis  his 
opinion,  as  also  of  Athanasius  and  Theodoret,  that  there  is 
express  mention  of  the  creation  of  Angels,  so  that  they  need 
not  rest  upon  this  place,  which  they  admit  to  be  somewhat 
obscure.  The  place  which  they  take  to  be  express,  is  that  of 
the  130  Psalm,  where  David  begins  to  speak  of  the  Majesty  of 
God,  in  this  manner :  Confessionem  sive  majestatem  et  decorem 
induisti,  amictus  lumine  sicut  vestimento:  Next  he  speaks  of  the 
Heavens,  saying,  Thou  hast  stretched  them  out  over  us  like  a  Tent. 


xliv         ANNOTATIONS  UPON 

PART  I.  Illic  JEmonia  radices  valle  resedas, 

Sect.  42.  Seminaq;  etflores,  et  succos  incoquit  atros 

Pag:-  6x.  Adjicet  extremo  lapides  Oriente  petitos, 

Et  quas  Oceani  refluum  mare  lavit  arenas : 
Addidit  exceptas  lunce  de  node  pruinas, 
Et  Strigis  infames  ipsis  cum  carnibus  alas, 
Inq;  virum  soliti  vultus  mutare  ferinos 
Ambigui  prosecta  lupi,  nee  dejuit  illi 
Squamea  Cinyphei  tennis  membrana  Chelidri, 
Vivacisq;  jecur  cervi ;  quibus  insuper  addit 
Or  a  caputq;  novem  comicis  secula  passce. 
His  et  mille  aliis,  postquam  sine  nomine  rebus 
Propositum  instruct  mortali  barbara  munus 
Arenti  ramo  jampridem  mitis  olivce 
Omnia  confudit,  summisq;  immiscuit  ima. 
Ecce  vetus  calido  versatus  stipes  aheno 
Fit  viridis  primo,  nee  longo  tempore  frondes 
Induit,  et  subito  gravidis  oneratur  olivis. 
At  quacunq;  cavo  spumas  ejecit  aheno 
Ignis,  et  in  terram  guttce  cecidere  calentes, 
Vernat  humus,  floresq;  et  mollia  pabula  surgunt. 
Quce  simulac  vidit,  stricto  Medea  recludit 
Ense  senis  jugulum,  veteremq;  extare  cruorem 
Passa  replet  succis,  quos  postquam  combibit  jEson, 
Aut  ore  acceptas,  aut  vulnere,  barba  comceq; 
Canitie  posita,  nigrum  rapuere  color  em. 
Pulsajugit  macies  :  abeunt  pallorq  ;  situsque : 
Adjectoq;  cavce  supplentur  corpore  rugce  ; 
Membraq;  luxuriant.     JEson  miratur,  et  olim 
Ante  quater  denos  hunc  se  reminiscitur  annos, 
Dissimilemq;  animum  subiit,  cetate  relicta. 

[262-293.] 

Sect.  44.  Extol  the  Suicide  of  Cato.]    As  doth  Seneca  in  several  places  ; 

Pag.  62.  jjut  Lactantius  saith,  he  cast  away  his  life,  to  get  the  reputation 
of  a  Platonick  Philosopher,  and  not  for  fear  of  Caesar ;  and  'tis 
very  probable,  he  was  in  no  great  fear  of  death,  when  he  slept 
so  securely  the  night  before  his  death,  as  the  story  reports  of 
him. 

Pa?.  63.  Emori  nolo,  sed  me  esse  mortuum,  nihil  euro.  Were  lofC&sar's 

Religion.']  I  doubt  not,  but  here  is  a  fault  of  the  Press,  and 
that  instead  of  Ccesar  it  should  be  Cicero.  I  meet  not  with  any 
such  saying  imputed  to  Ccesar,  nor  any  thing  like  it,  but  that 
he  preferr'd  a  sudden  death  (in  which  he  had  his  option)  to  any 
other ;  but  I  meet  with  such  a  saying  in  Cicero  quoted  out  of 
Epicharmus  [Emori  nolo,  sed  me  esse  mortuum  nihili  oestimoJ\ 
Where  Cicero  sustaineth  the  part  of  the  Epicure  that  there  is  no 
hurt  in  being  dead,  since  there  remaineth  nothing  after  it. 
Cic.  1.  Thusc.  qu.  non  procul  ab  initio. 


RELIGIO  MEDICI  xlv 

Or  whence  Lucan  learn'd  to  say,  Communis  mundo  superest  PART  I. 
rogus,  etc.]     Why,  Lucan  was  a  Stoique,  and  'twas  an  opinion  sect 
among  them  almost  generally,  that  the  world  should  perish  by  Pag.  64. 
fire  ;  therefore  without  doubt  from  them  he  learned  it.     Ccelum 
quoque  cum  omnibus  quce  in   ccclo  continentur,   ita  ut  ccepisset 
desinere,fontium  dulci  aqua  marisve  nutriri,  in  vim  ignis  abiturum. 
Stoicis  constam  opinio  est,  quod  consumpto  humore  mundus  hie 
omnis  ignescat.     Minutius  in  Octav.     But  Minutius  should  have 
excepted  Boetius,  Possidonius,   Diogenes  Babylonius,   and   Zeno 
Sidonius,  who  were  Stoiques,  and  yet  did  not  think  the  world 
should  be  destroyed  by  fire,  nor  yet  by  any  other  means. 

How  shall  we  interpret  Elias  6000  years,  etc.  ?]     Lactant.  is  Sect.  46. 
very  positive  that  the  world  should  last  but  6000  years  ;  but  his  Paf- 6s> 
reason  for  it  is  somewhat  strange  ;  thus  it  is,  Quoniam  sex  diebus 
cuncta  Dei  opera  perfecta  sunt,  per  secula  sex,  i.e.  annorum  sex 
millia  manere  in  hoc  statu  mundum  necesse  est.    De  Divino  prcemio, 
cap.  14. 

Ipsa  sui  pretium  virtus  sibi,  is  but  a  cold  principle.  ]     It  is  a  Sect.  47. 
Stoical  principle.     Quceris  enim  aliquid  supra  summum,  interrogas     &'  7' 
quid   petam    extra   virtutem   ipsam.      Nihil  enim  habet  melius. 
Pretium  sui  est.     Senec.  de  vit.  beat.  c.  19. 

That  honest  artifice  of  Seneca.  ]  What  that  article  was,  is  to 
be  seen  in  Senec.  I.  1.  ep.  11.  Aliquis  vir  bonus  nobis  eligendus 
est,  et  semper  ante  oculos  habendus,  ut  sic  tanquam  itto  spectante 
vivamus,  et  omnia  tanquam  itto  vidente  faciamus.  Et  paulo  post ; 
Elige  itaq;  Catonem ;  si  hie  videtur  tibi  nimis  rigidus,  elige  remis- 
sions animi  virum  Lcelium,  etc.,  which  though,  as  the  Author 
saith,  it  be  an  honest  Artifice,  yet  cannot  I  but  commend  the 
party,  and  prefer  the  direction  of  him  (whoever  he  were)  who  in 
the  Margin  of  my  Seneca,  over  against  those  words,  wrote  these  : 
Quin  Deo  potius  qui  semper  omnibus  omnia  agentibus  non  tanquam 
sed  reipsa  adest,  et  videt ;  ac  etiam  ut  Testis,  vindex  et  punitor  est 
male  agentis. 

1  have  tried,  if  I  could  reach  that  great  Resolution  of  his  (that  is 
of  Seneca)  to  be  honest  without  a  thought  of  Heaven  or  Hell.] 
Seneca1  brags  he  could  do  this,  in  these  words:  Si  scirem  deos  1 Tho.Aq «/«. 
peccata  ignoscituros,  et  homines  ignoraturos,  adhuc  propter  vili-  *££%*£ £0*- 
tatem  peccati  peccare  erubescerem.     Credat  JudcBUs  Appella :  non  soiat.  prope 
eg0t jfinem. 

And  Atheists  have  been  the  onely  Philosophers.']  That  is,  if 
nothing  remain  after  this  life.  St.  Aug.  was  of  this  opinion. 

Disputabam Epicurum  accepturum  fuisse  palmam  in  animo 

meo,  nisi  ego  credidissem  post  mortem  restare  animcs  vitam,  etc. 
Aug.  /.  6.  conf.  cap.  16. 

God  by  a  powerful  voice  shall  command  them  back  into  their  Sect.  48. 
proper  shapes.']     So  Minutius.    Cceterum  quis  tarn  stultus  est  aut  Pa&  68> 
brutus,  ut  audeat  repugnare  hominem  a  Deo  ut  primum  potuit  fingi, 
ita  posse  denuo  reformari,  nihil  esse  post  obitum,  et  ante  ortum 


xlvi         ANNOTATIONS  UPON 

PART  I.   nihilfuisse;  sicut  de  nihilo  nasci  licuit,  ita  de  nihilo  licere  repararL 

Sect.  48.         Porro  dijficilius  est  id  quod  sit  incipere,  quod  quam  id  quod  fuerit 

Pag.  68.         iterare.     Tu  perire  Deo  credis,  si  quid  nostris  oculis  hebetibus  sub- 

trahitur.     Corpus  omne  sive  arescit  in  pulverem  sive  in  humorem 

solvitur,  vel  in  cinerem  comprimitur  vel  in  nidorem  tenuatur, 

subducitur  nobis,  sed  Deo  elementorum  custodi  inseruntur.      In 

Octav.    Vide  Grot,  de  veritate  Relig.  Christian,  ubi  (lib.  2.)  solvit 

objectionem,  quod  dissoluta  corpora  restitui  nequeunt. 

Sect.  50.  Or  conceive  a  flame  that  can  either  prey  upon,  or  purifie  the 

P^S-  7*.  substance  of  a  soul.]  Upon  this  ground  Psettus  lib.  1.  de  Energia 
Damonum,  c.  7.  holds,  That  Angels  have  bodies,  (though 
he  grants  them  to  be  as  pure,  or  more  pure  than  Air  is) 
otherwise  he  could  not  apprehend  how  they  should  be 
tormented  in  Hell ;  and  it  may  be  upon  this  ground  it  was, 
that  the  Author  fell  into  the  error  of  the  Arabians,  mentioned 
by  him,  Sect.  7. 

Sect.  51.  There  are  as  many  Hells  as  Anaxagoras  conceited  worlds.]    I 

P*Z-  73-  assure  my  self  that  this  is  false  printed,  and  that  instead  of 
Anaxagoras  it  should  be  Anaxarchus;  for  Anaxagoras  is 
reckon'd  amongst  those  Philosophers  that  maintain'd  a  Unity 
of  the  world,  but  Anaxarchus  (according  to  the  opinion  of 
Epicurus)  held  there  were  infinite  Worlds.  That  is  he  that 
caus'd  Alexander  to  weep  by  telling  him  that  there  were  infinite 
worlds,  whereby  Alexander  it  seems  was  brought  out  of  opinion 
of  his  Geography,  who  before  that  time  thought  there  remained 
nothing,  or  not  much  beyond  his  Conquests. 

Sect.  54.  It  is  hard  to  place  those  souls  in  Hell.]    Lactantius  is  alike 

Pag-  75-  charitably  disposed  towards  those.  Non  sum  equidem  tarn  iniquus 
ut  eos  putem  divinare  debuisse,  ut  veritatem  per  seipsos  invenirent 
(quod  fieri  ego  non  posse  confiteor)  sed  hoc  ab  eis  exigo,  quod 
ratione  ipsa  prcestare  potuerunt.  Lactant.  de  orig.  error,  c.  3. 
which  is  the  very  same  with  Sir  K.  Digbies  expression  in  his 
Observations  on  this  place.  I  make  no  doubt  at  all  (saith 
he)  but  if  any  follow' d  in  the  whole  tenour  of  their  lives, 
the  dictamens  of  right  reason,  but  that  their  journey  was  secure 
to  Heaven. 

Sect.$$.  Aristotle  transgress' d  the  rule  of  his  own  Ethicks.]  And  so  they 

P<*£-  77-  did  all,  as  Lactantius  hath  observed  at  large.  Aristot.  is  said  to 
have  been  guilty  of  great  vanity  in  his  Clothes,  of  Incontinency, 
of  Unfaithfulness  to  his  Master  Alexander,  etc.  But  'tis  no 
wonder  in  him,  if  our  great  Seneca  be  also  guilty,  whom  truely 
notwithstanding  St.  Jerome  would  have  him  inserted  in  the 
Catalogue  of  Saints,  yet  I  think  he  as  little  deserv'd  it,  as  many 
of  the  Heathens  who  did  not  say  so  well  as  he  did,  for  I  do  not 
think  any  of  them  liv'd  worse  :  to  trace  him  a  little.  In  the 
time  of  the  Emperour  Claudius  we  find  he  was  banish'd  for  sus- 
pition  of  incontinency  with  Julia  the  daughter  of  Germanicus. 
If  it  be  said  that  this  proceeded  meerly  from  the  spight  of 


RELIGIO  MEDICI  xlvii 

Messalina,  (and  that  Lipsius  did  not  complement  with  him  in  PART  I. 
that  kind  Apostrophe,  Non  expetit  in  te  hcec  culpa,  0  Romani  s 
nominis  et  Sapientice  magne.  Sol.  Not.  in  Tacit.)  why  then  did  she  Pag.  77'. 
not  cause  him  to  be  put  to  death,  as  well  as  she  did  the  other, 
who  was  her  Husbands  Niece  ?  This  for  certain,  whatever  his 
life  were,  he  had  paginam  lascivam,  as  may  appear  by  what  he 
hath  written,  de  Speculorum  usu,  I.  1.  Nat.  Qu.  cap.  16.  Which 
(admitting  it  may  in  a  Poet,  yet)  how  it  should  be  excus'd  in  a 
Philosopher  I  know  not.  To  look  upon  him  in  his  exile,  we 
find  that  then  he  wrote  his  Epistle  De  Consolat.  to  Polybius, 
Claudius  his  creature  (as  honest  a  man  as  Pallas  or  Narcissus) 
and  therein  he  extols  him  and  the  Emperour  to  the  Skies ;  in 
which  he  did  grosly  prevaricate,  and  lost  much  of  his  reputa- 
tion, by  seeking  a  discharge  of  his  exile  by  so  sordid  a  means. 
Upon  Claudius  his  marriage  with  Agrippina,  he  was  recall'd  from 
Banishment  by  her  means,  and  made  Praetor ,  then  he  forgets 
the  Emperour,  having  no  need  of  him,  labours  all  he  can  to 
depress  him  and  the  hopeful  Brittanicus,  and  procured  his  Pupil 
Nero  to  be  adopted  and  designed  Successor,  and  the  Emperours 
own  Son  to  be  disinherited ;  and  against  the  Emperour  whom 
he  so,,much  praised  when  he  had  need  of  him,  after  his  death  he 
writes  a  scurrilous  Libel.  In  Nero's  Court,  how  ungratefully 
doth  he  behave  himself  towards  Agrippina!  who  although  she 
were  a  wicked  woman,  yet  she  deserv'd  well  of  him,  and  of  her 
Son  too,  who  yet  never  was  at  rest  till  he  had  taken  away  her 
life,  and  upon  suspition  cast  in  against  her  by  this  man.  After- 
wards not  to  mention  that  he  made  great  haste  to  grow  rich, 
which  should  not  be  the  business  of  a  Philosopher,  towards  Nero 
himself,  how  well  did  it  become  his  Philosophy  to  play  the 
Traitor  against  him,  and  to  become  a  complice  in  the  conspiracy 
of  Piso  ?  And  then  as  good  a  Tragedian  as  he  was,  me  thinks  he 
doth  in  extremo  actu  deficere,  when  he  must  needs  perswade 
Paulina,  that  excellent  Lady  his  wife,  to  die  with  him  :  what 
should  move  him  to  desire  it  ?  it  could  in  his  opinion  be  no 
advantage  to  her,  for  he  believ'd  nothing  of  the  immortality  of 
the  soul ;  I  am  not  satisfied  with  the  reason  of  Tacitus,  Ne  sibi 
unice  dilectam  ad  injurias  relinqueret,  because  he  discredits  it 
himself,  in  almost  the  next  words,  where  he  saith,  Nero  bore 
her  no  ill  will  at  all,  (and  would  not  suffer  her  to  die)  it  must 
surely  be  then,  because  he  thought  he  had  not  liv'd  long 
enough  (being  not  above  114  years  old,  so  much  he  was)  and 
had  not  the  fortitude  to  die,  unless  he  might  receive  some 
confirmation  in  it  by  her  example.  Now  let  any  man  judge 
what  a  precious  Legacy  it  is  that  he  bequeaths  by  his  nuncupa- 
tive will  to  his  friends  in  Tacitus.  Conversus  ad  amicos  (saith 
he)  quando  meritis  eorum  referre  gratiam  prohiberetur,  quod  unum 
jam  tamen  et  pulcherrimum  habebat,  imaginem  vita  SUCB  relinquere 
testatur.  It  cannot  be  denyed  of  him,  that  he  hath  said  very 


xlviii       ANNOTATIONS  UPON 

PART  I.    well ;  but  yet  it  must  as  well  be  affirmed,  that  his  Practice  hath 
Sect.  55.        run  counter  to  his  Theory,  to  use  the  Author's  phrase. 
Pag.'ii.  The  Scepticks  that  affirmed  they  knew  nothing.]    The  ancient 

Philosophers  are  divided  into  three  sorts,  Dogmatici,  Academici, 
Sceptici ;  the  first  were  those  that  delivered  their  opinions 
positively  ;  the  second  left  a  liberty  of  disputing  pro  et  contra ; 
the  third  declared  that  there  was  no  knowledge  of  any  thing,  no 
not  of  this  very  proposition,  that  there  is  no  knowledge,  accord- 
ing to  that, 

Nihil  sciri  siquis  putat,  id  quoq;  nescit 

An  sciri  possit,  quod  se  nil  scire  fatetur. 

The  Duke  of  Venice  that  weds  himself  to  the  Sea  by  a  Ring  of 
Gold,  etc.]  The  Duke  and  Senate  yearly  on  Ascension-day  use 
to  go  in  their  best  attire  to  the  Haven  of  Lido,  and  there  by 
throwing  a  Ring  into  the  water,  do  take  the  Sea  as  their  spouse. 
Vid.  Hist.  Ital.  by  Will  Thomas  Cambrobrit.  Busbequius  reports 
that  there  is  a  custom  amongst  the  Turks,  which  they  took  from 
the  Greek  Priests,  not  much  unlike  unto  this.  Cum  GrcKcorum 
sacerdotibus  mos  sit  certo  veris  tempore  aquas  consecrando  mare 
clausum  veluti  reserare,  ante  quod  tempus  non  facile  se  committunt 
fluctibus;  ab  ea  Ceremonia  nee  Turcce  absunt.  Busb.  Ep.  3.  legat. 
'Tursic. 

But  the  Philosopher  that  threw  his  money  into  the  Sea,  to  avoid 
avarice,  etc.]  This  was  Apollonius  Thyaneus,  who  threw  a  great 
quantity  of  Gold  into  the  Sea  with  these  words,  Pessundo 
divitias,  ne  pessundarem  ab  illis.  Polycrates  the  Tyrant  of  Samos 
cast  the  best  Jewel  he  had  into  the  Sea,  that  thereby  he  might 
learn  to  compose  himself  against  the  vicissitude  of  Fortune. 

There  go  so  many  circumstances  to  piece  up  one  good  action.] 
To  make  an  action  to  be  good,  all  the  causes  that  concur  must 
be  good ;  but  one  bad  amongst  many  good  ones,  is  enough  to 
make  it  vitious,  according  to  the  rule,  Bonum  eoo  causa  Integra, 
malum  ex  partiali. 

Sect.  56.  The  vulgarity  of  those  judgements  that  wrap  the  Church  of  God 

Pa-g'  78.        in  Strabo's  Cloak,  and  restrain  it  unto  Europe.]    'Tis  Strabonis 

tunica  in  the  translation,  but  Chlamydi  would  do  better,  which 

is  the  proper  expression  of  the  word  that  Strabo  useth  :  it  is  not 

Europe,  but  the  known  part  of  the  world  that  Strabo  resembleth 

to  a  Cloak,  and  that  is  it  the  Author  here  alludeth  to  ;  but  we 

have  no  reason  to  think  that  the  resemblance  of  Strabo  is  very 

proper.     Vid.  Sir  Hen.  Savil.  in  not.  ad  Tac.  in  vita  Agricolce. 

Sect.  57.  Those    who    upon    a   rigid  Application   of  the  Law,   sentence 

P*S'  79-        Solomon  unto  damnation,  etc.]     St.  Aug.  upon  Psal.  126.  and 

in  many  other  places,  holds  that  Solomon  is  damned.     Of  the 

same  opinion  is  Lyra,  in  2  Reg.  c.  7.  and  Bellarm.  1  Tom.  lib.  1. 

Controv.  c.  6. 


RELIGIO  MEDICI  xlix 


THE   SECOND  PART 

I    WONDER  not  at  the  French  for  their  Frogs,  Snails  and  Toad-  PART  II. 
stools.]    Toad -stools  are  not  peculiar  to  the  French;  they  sect.  i. 
were  a  great  delicacy  among  the  Romans,  as  appears  every  P*?-  83. 
where  in   Martial.      It  was   conceived   the  Emperor   Claudius 
received  his  death  by  Poyson,  which  he  took  in  Mushroom. 
Suet,  and  Tac. 

How  among  so  many  millions  of  faces,  there  should  be  none  alike.}  Sect.  2. 
It  is  reported  there  have  been  some  so  much  alike,  that  they  Pa&  87' 
could  not  be  distinguished ;  as  King  Antiochus,  and  one 
Antemon,  a  Plebeian  of  Syria,  were  so  much  alike,  that  Laodice, 
the  Kings  widow,  by  pretending  this  man  was  the  King, 
dissembled  the  death  of  the  King  so  long,  till  according  to  her 
own  mind,  a  Successor  was  chosen.  Cn.  Pompeius,  and  one 
Vibius  the  Orator ;  C.  Plancus,  and  Rubrius  the  Stage-player ; 
Cassius  Severus  the  Orator,  and  one  Mirmello ;  M.  Messala 
Censorius,  and  one  Menogenes,  were  so  much  alike,  that  unless 
it  were  by  their  habit,  they  could  not  be  distinguished :  but 
this  you  must  take  upon  the  Faith  of  Pliny  (lib.  7.  c.  12.)  and 
Solinus,  (cap.  6.)  who  as  this  Author  tells  elsewhere,  are 
Authors  not  very  infallible. 

What  a  jSarpo^ojuvofia^ta  and  hot  skirmish  is  betwixt  S.  and  T.  Sect.  3. 
in  Lucian.]     In  his  Dialog,  judicium  vocalium,  where  there  is  Pas'  89' 
a  large  Oration  made  to  the  Vowels,  being  Judges,  by  Sigma 
against  Tau,  complaining  that  Tau  has  bereaved  him  of  many 
words,  which  should  begin  with  Sigma. 

Their  Tongues  are  sharper  than  Actius  his  razor.]  Actius 
Navius  was  chief  Augur,  who  (as  the  story  saith)  admonishing 
Tarqu.  Prisons  that  he  should  not  undertake  any  action  of 
moment,  without  first  consulting  the  Augur,  the  King  (shewing 
that  he  had  little  faith  in  his  skill)  demanded  of  him,  whether 
by  the  rules  of  his  skill,  what  he  had  conceived  in  his  mind 
might  be  done  :  to  whom  when  Actius  had  answered  it  might  be 
done,  he  bid  him  take  a  Whetstone  which  he  had  in  his  hand, 
and  cut  it  in  two  with  a  Razor ;  which  accordingly  the  Augur 
did.  Livy.  And  therefore  we  must  conceive  it  was  very  sharp. 
Here  the  Adage  was  cross' d,  gvpbs  els  aKovrjv,  i.e.  novacula  in 
cotem.  Vid.  Erasm.  Chiliad. 

It  is  not  meer  Zeal  to  Learning,  or  devotion  to  the  Muses,  that  P*s-  90- 
wiser  Princes  Patronize  the  Arts,  etc.  but  a  desire  to  have  their 
names  etemizd  by  the  memory  of  their  Writings.]  There  is 
a  great  Scholar,  who  took  the  boldness  to  tell  a  Prince  so  much. 
Est  enim  bonorum  principum  cum  viris  eruditis  tacita  qucedam 
naturalisque  Societas,  ut  alteri  ab  alteris  illustrentur,  ac  dum  sibi 
mutuo  suffragantur,  et  gloria  principibus,  et  tfoctis  authoritas 

d 


1  ANNOTATIONS  UPON 

PART  II.  concilietur.     Politian.  Ep.  Ludovic.  Sfort.  qua:  extat,  lib.  11.  Ep. 

Sect.  3.          ep>  !•     And  to  tnis  Opinion  astipulates  a  Country  man  of  our 

Pag.  90.        own,  whose  words  are  these :  Ignotus  esset  Lucilius,  nisi  eum 

Epistolce  Senecce  illustrarent.     Laudibus  C&sareis  plus  Virgilius  et 

Varus  Lucanusq;  adjecerunt,  quam  immenstim  illud  cerarium  quo 

urbem  et  orbem  spoliavit.     Nemo  prudentiam  Ithaci  aut  PelidtB 

vires  agnosceret,  nisi  eas  Homerus  divino  publicasset  ingenio :  unde 

nihil  mihi  videtur  consultius  viro  ad  gloriam  properanti  fidelium 

favore  scriptorum.     Joan.  Sarisb.  Polycrat.  I.  8.  c.  14.    And  that 

Princes  are  as  much  beholding  to  the  Poets  Pens  as  their  own 

Swords,  Horace  tells  Censorinus  with  great  confidence.      Od.  8. 

/.  4.  Non  incisa  notis,  etc. 

Sect.  4.  St.  Paul  that  calls  the  Cretians  Lyars,  doth  it  but  indirectly,  and 

Pag.  90.  upon  quotation  of  one  of  their  own  Poets.}  That  is,  Epimenides ;  the 
place  is  Tit.  1.  v.  12.  where  Paul  useth  this  verse,  taken  out  of 
Epimenides. 

KprjTfs  del  tyevarai,  icaica  Grjpia,  yao-repcs  apyai. 

It  is  as  bloody  a  thought  in  one  way,  as  Nero's  was  in  another. 
For  by  a  word  we  wound  a  thousand.]  I  suppose  he  alludes  to 
that  passage  in  Sueton.  in  the  life  of  Nero,  where  he  relates  that 
a  certain  person  upon  a  time,  spoke  in  his  hearing  these  words, 

'E/xot)  6av6vros  yaia  \t.i\Qr\TG>  irvpi. 

i.e.  When  I  am  dead  let  Earth  be  mingled  with  Fire.  Where- 
upon the  Emperour  uttered  these  words,  'Ep>v  £O>VTOS,  i.e.  Yea 
whilst  1  live :  there  by  one  word,  he  express' d  a  cruel  thought, 
which  I  think  is  the  thing  he  meant ;  this  is  more  cruel  than 
the  wish  of  Caligula,  that  the  people  of  Rome  had  but  one  Neck, 
that  he  might  destroy  them  all  at  a  blow. 

Sect  6.  I  cannot  believe  the  story  of  the  Italian,  etc.  ]    It  is  reported 

P*S'  95-  that  a  certain  Italian  having  met  with  one  that  had  highly  pro- 
voked him,  put  a  Ponyard  to  his  breast,  and  unless  he  would 
blaspheme  God,  told  him  he  would  kill  him,  which  the  other 
doing  to  save  his  life,  the  Italian  presently  kill'd  him,  to  the 
intent  he  might  be  damned,  having  no  time  of  Repentance. 

Sect  7  I  have  no  sins  that  want  a  Name.]    The  Author  in  cap.  ult.  lib. 

Pag.  97.  ult.  Pseudodox.  speaking  of  the  Act  of  carnality  exercised  by 
the  Egyptian  Pollinctors  with  the  dead  carcasses,  saith  we  want 
a  name  for  this,  wherein  neither  Petronius  nor  Martial  can 
relieve  us ;  therefore  I  conceive  the  Author  here  means  a 
venereal  sin. 

This  was  the  Temper  of  that  Leacher  that  carnal' d  with  a  Statua."} 
The  Latine  Annotator  upon  this  hath  these  words :  Romce 
refertur  de  Hispano  quodam.  But  certainly  the  Author  means 
the  Statue  of  Venus  Gnidia  made  by  Praxiteles,  of  which  a  cer- 
tain young  man  became  so  enamoured,  that  Pliny  relates,  Ferunt 


RELIGIO  MEDICI  li 

amore  captum  cum  delituisset  noctu  simulachro  cohcesisse,  ejusq;  PART  II. 
cupiditatis  esse  indicem  maculum.     Lucian  also  has  the  story  in  Sectm  7. 
his  Dialog.     [A mores.]  Pag.gj. 

And  the  constitution  o/*Nero  in  his  Spintrian  recreations .]  The 
Author  doth  not  mean  the  last  Nero,  but  Tiberius  the  Emperour, 
whose  name  was  Nero  too  ;  of  whom  Sueton.  Secessu  vero  Capreensi 
etiam  sellariam  excogitavit  sedem  arcanarum  libidinum,  in  quam 
undique  conquisiti  puellarum  et  exoktorum  greges  monstrosiq;  con- 
cubitus  repertores,  quos  spintrias  appellabat,  triplici  serie  connexi 
invicem  incestarent  se  coram  ipso,  ut  adspectu  deficientes  libidines 
excitaret.  Suet,  in  Tib.  43. 

/  have  seen  a  Grammarian  toure  and  plume  himself  over  a  single  Sect.  8. 
line  in  Horace,  and  shew  more  pride,  etc.]    Movent  mihi  stomachum  Pas'  98> 
Grammatistae  quidam,  qui  cum  duas  tenuerint  vocabulorum  origines 
ita  se  ostentant,  ita  venditant,  ita  circumferunt  jactabundi,  ut  pra 
ipsis  pro  nihilo  habendos  Philosophos  arbitrentur.     Picus  Mirand. 
in  Ep.  ad  Hermol.  Barb,  qua  extat  lib.  nono  Epist.  Politian. 

Garsio  quisq;  duas  postquam  scit  jungere  partes, 
Sic  stat,  sic  loquitur,  velut  omnes  noverit  artes. 

I  cannot  think  that  Homer  pind  away  upon  the  Riddle  of  the  Pag.  99. 
Fishermen.']  The  History  out  of  Plutarch  is  thus  :  Sailing  from 
Thebes  to  the  Island  Ion,  being1  landed  and  set  down  upon  the 
shore,  there  happen'd  certain  Fishermen  to  pass  by  him,  and  he 
asking  them  what  they  had  taken,  they  made  him  this  Enig- 
matical answer,  That  what  they  had  taken,  they  had  left  behind 
them ;  and  what  they  had  not  taken,  they  had  with  them : 
meaning,  that  because  they  could  take  no  Fish,  they  went  to 
loose  themselves  ;  and  that  all  which  they  had  taken,  they  had 
killed,  and  left  behind  them,  and  all  which  they  had  not  taken, 
they  had  with  them  in  their  clothes :  and  that  Homer  being 
struck  with  a  deep  sadness  because  he  could  not  interpret  this, 
pin'd  away,  and  at  last  dyed.  Pliny  alludes  to  this  Riddle,  in 
his  Ep.  to  his  Friend  Fuscus,  where  giving  an  account  of  spend- 
ing his  time  in  the  Country,  he  tells  him,  Venor  aliquando,  sed 
non  sine  pugillaribus,  ut  quamvis  nihil  ceperim,  non  nihil  refer  am. 
Plin.  Ep.  lib.  9,  Ep.  36. 

Or  that  Aristot. did  ever  drown  himself  upon  the  flux  or 

reflux  of  Euripus.]  Laertius  reports  that  Aristotle  dyed  of  a 
disease  at  63  years  of  age.  For  this  and  the  last,  see  the  Author 
in  Pseudodox. 

Aristotle  doth  but  instruct  us  as  Plato  did  him,  to  confute  him- 
self.~\    In  the  matter  of  Idea's,  Eternity  of  the  world,  etc. 

I  could  be  content  that  we  might  procreate  like  trees  without  con-  sect.  g. 
junction,  or  that  there  were  any  way  to  perpetuate  the  world  without  Pa-s- 10°- 
this  trivial  and  vulgar  way  of  Coition:  It  is  the  foolishest  act  a  wise 
man  commits  in  all  his  life.]    There  was  a  Physitian  long  before 


lii  ANNOTATIONS  UPON 

PART  II.  the  Author,  that  was  of  the  same  opinion,  Hippocrates ;  for 
Sect.  9.  which  vide  A.  Gel.  I.  19.  Noct.  Attic,  c.  2.  And  so  of  late  time 
Pag.  zoo.  was  Paracelsus,  who  did  undertake  to  prescribe  a  way  for  the 
generation  of  a  man  without  coition.  Vide  Campanel.  de  sensu 
rerum,  in  Append,  ad  cap.  19.  /.  4.  Monsieur  Montaignes  words 
on  this  subject,  are  worth  the  reading ;  these  they  are :  Je 
trouve  apres  tout,  que  I' amour  n'est  autre  chose  que  la  fame  de  cette 
jouyssance,  et  considerant  maintesfois  la  ridicule  titillation  de  ce 
plaiser  par  ou  il  nous  tient,  les  absurdes  movements  escervelez  et 
estourdis  dequoy  il  agite  Zenon  et  Cratippus,  ceste  rage  indiscrete, 
ce  visage  inflamme  de  fureur  et  de  cruaute  au  plus  douoc  effect  de 
Famour,  et  puis  cette  morgue  grave  severe  et  extatique  en  une 
action  si  folle,  et  que  la  supreme  volupte  aye  du  trainsy  et  du 
plaintiff  commer  la  douleur,  je  croye  qu'on  se  joue  de  nous,  et  que 
c'est  par  Industrie  que  nature  nous  a  laisse  la  plus  trouble  de  nos 
actions  les  plus  communes  pour  nous  esgaller  par  la  et  apparier  les 
fols  et  les  sages,  et  nous  et  les  bestes.  Le  plus  contemplatif  et 
prudent  homme  quand  je  I'imagin  en  cette  assiette  je  le  tien  pour  un 
affronteur,  defaire  le  prudent  et  le  contemplatif:  ce  sont  les  pieds 
du  paon  qui  abbatent  son  orgueil.  Nous  mangeons  bien  et  beuvons 
comme  les  bestes,  mais  ce  ne  sont  pas  actions,  qui  empeschent  les 
operations  de  nostre  ame,  en  celles-la  nousgardons  nostre  advantage 
sur  elles :  cettecy  met  tout  autre  pensee  sous  le  joug,  abrutist  et 
abesiit  par  son  imperieme  authorite  toute  la  Theology  et  Philosophy, 
qui  est  en  Platon  et  si  il  ne  s'en  plaint  pas.  Par  tout  ailleurs  vous 
pouvez  garder  quelque  decence ;  toutes  autres  operations  souffrent 
des  Regies  d'honestete :  cettecy  ne  se  peut  seulement  imaginer  que 
vitieuse  ou  ridicule  ;  trouvez  y  pour  voir  un  proceder  sage  et  discret. 
Alexander  disoit  quil  se  cognossoit  principalement  mortel  par  cette 
action  et  par  le  dormir :  le  sommeil  suffoque  et  supprime  lesfacultez 
de  nostre  ame,  la  besoigne  les  absorbe  et  dissipe  de  mesme.  Certes 
c'est  une  marque  non  seulement  de  nostre  corruption  originelle, 
mais  aussi  de  nostre  vanite  et  disformite.  D'un  coste  nature  nous 
y  pousse  ayant  attach^  a  ce  desire  la  plus  noble,  utile  et  plaisante  de 
toutes  ses  operations,  et  la  nous  laisse  d" autre  part  accuser  etfuyr 
comme  insolent  et  dishoneste,  en  rougir  et  recommander  I' abstinence, 
etc.  Montaign  liv.  3.  chapit.  5. 

Sect.  10.  And  may  be  inverted  on  the  worst. ]     That  is,  that  there  are 

Pag.  103.  none  so  abandoned  to  vice,  but  they  have  some  sprinklings  of 
vertue.  There  are  scarce  any  so  vitious,  but  commend  virtue 
in  those  that  are  endued  with  it,  and  do  some  things  laudable 
themselves,  as  Plin.  saith  in  Panegyric.  Machiavel  upon  Livy, 
lib.  1.  cap.  27.  sets  down  the  ensuing  relation  as  a  notable  con- 
firmation of  this  truth.  Julius  Pontifex,  ejus  nominis  secundus, 
anno  salutis  1505.  JBononiam  exercitus  duxit,  ut  JBentivolorum 
familiam,  qua  ejus  urbis  imperium  centum  jam  annos  tenuerat, 
loco  moveret.  Eademque  in  expeditione  etiam  Johannem  Pagolum, 
Sagloneum  tyrannum  Perusinum  sua  sede  expellere  decreverat,  at 


RELIGIO  MEDICI  liii 

ceeteros  item,  qui  urbes  Ecclesite  per  vim  tenerent.  Ejus  rei  causa  PART  II. 
cum  ad  Perusinam  urbem  accessisset,  et  notum  jam  omnibus  esset  $ect 
quid  in  animo  haberet:  tamen  impatiens  mores,  noluit  exercitus  Pag.  10*3. 
expectare,  sed  inermis  quasi  urbem  ingressus  est,  in  quam  Johannes 
Pagolus  defendendi  sui  causa,  non  exiguas  copias  contraxerat.  Is 
autem  eodem  furore,  quo  res  suas  administrare  solebat,  una  cum 
milite,  cui  custodiam  sui  corporis  demandarat,  sese  in  pontificis 
potestatem  dedidit ;  a  quo  abductus  est  relictusque  alius,  qui  Ecck- 
sice  nomine  urbem  gubernaret.  Hac  ipsa  in  re  magnopere  admirati 
sunt  viri  sapientes,  qui  Pontificem  comitabantur,  cum  Pontificis 
ipsius  temeritatem,  cum  abjectum  vilemq;  Johannis  Pagoli  animum : 
nee  causam  intelligebant,  ob  quam  permotus  idem  Pagolus,  hostem 
suum  inermem  (quod  itti  cum  perpetua  nominis  sui  memoria  facer e 
licebat)  non  subitd  oppresserit,  et  tarn  pretiosa  spolia  diripuerit ; 
cum  Pontifex  urbem  ingressus  fuisset,  Cardinalibus  tantum  suis 
stipatus,  qui  pretiosissimas  quasq;  suarum  rerum  secum  habebant. 
Neque  enim  credebatur  Pagolus  a  tanto  facinore  vel  sua  bonitate, 
vel  animi  conscientia  abstinuisse:  quod  in  hominem  sceleratum, 
qui  et  propria  sorore  utebatur,  et  consobrinos  nepotesque  dominandi 
causa  e  medio  sustulerat  hujusmodi  pii  affectus  cadere  non  videren- 
tur.  Cum  igitur  hac  de  re  varice  essent  sapientum  virorum 
sentential ;  concluserunt  tandem  id  ei  accidisse,  quod  ita  comparatum 
sit,  ut  homines  neque  plane  pravi  esse  queant,  neque  perfecte 
boni.  Pravi  perfecte  esse  nequeant,  propterea  quod,  ubi  tale  quod- 
dam  scelus  est,  in  quo  aliquid  magnifici  ac  generosi  insit,  id  patrare 
non  audeant.  Nam  cum  Pagolus  neq;  incestum  prius  horruisset, 
neque  patricidio  abstinuisset :  tamen  cum  oblata  esset  occasio,  pravi 
quidem  sed  memorabilis,  atque  ceternce  memories  facinoris  patrandi, 
id  attentare  non  aususfuit,  cum  id  sine  infamia  prestare  licuisset, 
quod  rei  magnitudo  omnia  priora  scelera  obtegere  potuisset,  et  a 
periculo  conservare.  Quibus  accedit,  quod  itti  gratulati  fuissent 
etiam  quam  plurimi,  si  primus  ausus  esset  Pontificibus  monstrare 
rationem  dominandi;  totiusque  humance  vitce  usum  ab  illis  nimis 
parvi  pendi. 

Poysons  contain  within  themselves  their  own  Antidote.]  The 
Poyson  of  a  Scorpion  is  not  Poyson  to  it  self,  nor  the  Poyson  of 
a  Toad  is  not  Poyson  to  it  self;  so  that  the  sucking  out  of 
Poyson  from  persons  infected  by  Psylls,  (who  are  continually 
nourished  with  venomous  aliment)  without  any  prejudice  to 
themselves,  is  the  less  to  be  wondred  at. 

The  man  without  a  Navil  yet  lives  in  meJ\  The  Latine  Anno- 
tator  hath  explicated  this  by  Homo  non  perfectus,  by  which  it 
seems  he  did  not  comprehend  the  Author's  meaning ;  for  the 
Author  means  Adam,  and  by  a  Metonymie  original  sin  ;  for  the 
Navil  being  onely  of  use  to  attract  the  aliment  in  utero  materno, 
and  Adam  having  no  mother,  he  had  no  use  of  a  Navil,  and 
therefore  it  is  not  to  be  conceived  he  had  any ;  and  upon  that 
ground  the  Author  calls  him  the  man  without  a  Navil. 


liv  ANNOTATIONS  UPON 

PART  II.      Our  grosser  memories  have  then  so  little  hold  of  our  abstracted 

Sect.  ii.        understandings,  that  they  forget  the  story,  and  can  onely  relate  to 

Pag.  106.       our  awaked  senses  a  confused  and  broken  tale  of  that  that  hath 

passd.]     For  the  most  part  it  is  so.     In  regard  of  the  Author's 

expression  of  forgetting  the  story,  though  otherwise  it  be  not 

very  pertinent  to  this  place,  I  shall  set  down  a  relation  given 

by  an  English  Gentleman,  of  two  dreams  that  he  had,  wherein 

he  did  not  forget  the  story,  but  (what  is  more  strange)  found 

his  dreams  verified.     This  it  is. 

Whilst  I  lived  at  Prague,  and  one  night  had  sit  up  very  late 
drinking  at  a  feast,  early  in  the  morning  the  Sun  beams  glanc- 
ing on  my  face,  as  I  lay  in  my  bed,  I  dreamed  that  a  shadow 
passing  by  told  me  that  my  Father  was  dead  ;  at  which  awaking 
all  in  a  sweat,  and  affected  with  this  dream,  I  rose  and  wrote 
the  day  and  hour,  and  all  circumstances  thereof  in  a  Paper- 
book,  which  book  with  many  other  things  I  put  into  a  Barrel, 
and  sent  it  from  Prague  to  Stode,  thence  to  be  conveyed  into 
England.  And  now  being  at  Nurenburgh,  a  Merchant  of  a 
noble  Family  well  acquainted  with  me  and  my  friends,  arrived 
there,  who  told  me  my  Father  dyed  some  two  months  ago. 
I  list  not  to  write  any  lyes,  but  that  which  I  write,  is  as  true  as 
strange.  When  I  returned  into  England  some  four  years  after, 
I  would  not  open  the  Barrel  I  sent  from  Prague,  nor  look  into 
the  Paper-book  in  which  I  had  written  this  dream,  till  I  had 
called  my  Sisters  and  some  friends  to  be  witnesses,  where  my 
self  and  they  were  astonished  to  see  my  written  dream  answer 
the  very  day  of  my  Father's  death. 

I  may  lawfully  swear  that  which  my  Kinsman  hath  heard 
witnessed  by  my  brother  Henry  whilst  he  lived,  that  in  my 
youth  at  Cambridge,  I  had  the  like  dream  of  my  Mother's 
death,  where  my  brother  Henry  living  with  me,  early  in  the 
morning  I  dreamed  that  my  Mother  passed  by  with  a  sad 
countenance,  and  told  me  that  she  could  not  come  to  my  Com- 
mencement :  I  being  within  five  months  to  proceed  Master  of 
Arts,  and  she  having  promised  at  that  time  to  come  to  Cam- 
bridge. And  when  I  related  this  dream  to  my  brother,  both  of 
us  awaking  together  in  a  sweat,  he  protested  to  me  that  he  had 
dreamed  the  very  same  ;  and  when  we  had  not  the  least  know- 
ledge of  our  Mother's  sickness,  neither  in  our  youthful  affections 
were  any  whit  affected  with  the  strangeness  of  this  dream,  yet 
the  next  Carrier  brought  us  word  of  our  Mother's  death.  Mr. 
Fiennes  Morison  in  his  Itinerary.  I  am  not  over-credulous  of 
such  relations,  but  methinks  the  circumstance  of  publishing  it 
at  such  a  time,  when  there  were  those  living  that  might  have 
disprov'd  it,  if  it  had  been  false,  is  a  great  argument  of  the 
truth  of  it. 

Sect.  12.  1  wonder  the  fancy  of  Lucan  and  Seneca  did  not  discover  it.] 

Pag.  107.       For  they  had  both  power  from  Nero  to  chuse  their  deaths. 


RELIGIO  MEDICI  lv 

To  conceive  our  selves  Urinals  is  not  so  ridiculous.]    Reperti  sunt  PART  II. 
Galeno  et  Avicenna  testibus  qui  se  vasafictilia  crederent,  et  idcirco  sect  13 
hominum  attactum  ne  confringerentur  solicite  fugerent.     Pontan.  Pag.  108. 
in  Attic,  bettar.  (Hist.  22.)     Which  proceeds  from  extremity  of 
Melancholy. 

Aristot.  is  too  severe,  that  will  not  allow  us  to  be  truely  liberal  Pag- 109. 
without  wealth.]  Aristot.  I.  1.  Ethic,  c.  8. 

Thy  will  be  done  though  in  mine  own  undoing.]    This  should  he  Sect.  15. 
the  wish  of  every  man,  and  is  of  the  most  wise  and  knowing,  Pas-  II2- 
Le  Christien  plus  humble  et  plus  sage  et  mieuoc  recognoissant  que  c'est 
que  de  luy  se  rapporte  a  son  createur  de  choisir  et  ordonner  ce  qu  il 
luy  faut.     II  ne  le  supplie  dautre  chose  que  sa  volunte  soit  faite. 
Montaign. 


A  Letter  sent  upon  the  information  of  Anim- 
adversions to  come  forth,  upon  the  im- 
perfect and  surreptitious  copy  of  Religio 
Medici,  whilst  this  true  one  was  going  to 
Press. 

HONOURED  SIR,  Give  your  Servant,  who 
hath  ever  honoured  you,  leave  to  take 
notice  of  a  Book  at  present  in  the  Press, 
intituled  (as  I  am  informed)  Animadversions  upon  a 
Treatise  lately  printed  under  the  name  of  Religio 
Medici ;  hereof,  I  am  advertised,  you  have  descended 
to  be  the  Author.  Worthy  Sir,  permit  your  Servant 
to  affirm  there  is  contained  therein  nothing  that  can 
deserve  the  Reason  of  your  Contradictions,  much  less 
the  Candor  of  your  Animadversions  :  and  to  certifie  the 
truth  thereof,  That  Book  (whereof  I  do  acknowledge 
myself  the  Author)  was  pennM  many  years  past,  and 
(what  cannot  escape  your  apprehension)  with  no  inten- 
tion for  the  Press,  or  the  least  desire  to  oblige  the 
Faith  of  any  man  to  its  assertions.  But  what  hath 
more  especially  emboldened  my  Pen  unto  you  at 
present,  is,  That  the  same  Piece,  contrived  in  my 
private  study,  and  as  an  Exercise  unto  my  self,  rather 
than  Exercitation  for  any  other,  having  past  from  my 
hand  under  a  broken  and  imperfect  Copy,  by  frequent 
transcription  it  still  run  forward  into  corruption,  and 

4 


2  RELIGIO  MEDICI 

after  the  addition  of  some  things,  omission  of  others, 
£  transposition  of  many,  without  my  assent  or  privacy, 
the  liberty  of  these  times  committed  it  unto  the  Press ; 
whence  it  issued  so  disguised,  the  Author  without  dis- 
tinction could  not  acknowledge  it.  Having  thus 
miscarried,  within  a  few  weeks  I  shall,  God  willing, 
deliver  unto  the  Press  the  true  and  intended  Original 
(whereof  in  the  mean  time  your  worthy  Self  may  com- 
mand a  view) ;  otherwise  when  ever  that  Copy  shall  be 
extant,  it  will  most  clearly  appear  how  far  the  Text 
hath  been  mistaken,  and  all  Observations,  Glosses,  or 
Exercitations  thereon,  will  in  a  great  part  impugn  the 
Printer  or  Transcriber,  rather  than  the  Author.  If 
after  that,  you  shall  esteem  it  worth  your  vacant  hours 
to  discourse  thereon,  you  shall  but  take  that  liberty 
which  I  assume  my  self,  that  is,  freely  to  abound  in 
your  sense,  as  I  have  done  in  my  own.  However  you 
shall  determine,  you  shall  sufficiently  honour  me  in  the 
Vouchsafe  of  your  Refute,  and  I  oblige  the  whole 
World  in  the  occasion  of  your  Pen. 


Your  Servant. 

T.  B. 


Norwich,  March  3,  1642. 


TO    THE    READER 

CERTAINLY  that  man  were  greedy  of  Life ;  who 
should  desire  to  live  when  all  the  world  were  at 
an  end ;  and  he  must  needs  be  very  impatient, 
who  would  repine  at  death  in  the  society  of  all  things 
that  suffer  under  it.  Had  not  almost  every  man  suffered 
by  the  Press  or  were  not  the  tyranny  thereof  become 
universal,  I  had  not  wanted  reason  for  complaint:  but  in 
times  wherein  I  have  lived  to  behold  the  highest  perver- 
sion of  that  excellent  invention,  the  name  of  his  Majesty 
defamed,  the  Honour  of  Parliament  depraved,  the  Writ- 
ings of  both  depravedly,  anticipatively,  counterfeitly 
imprinted;  complaints  may  seem  ridiculous  in  private 
persons ;  and  men  of  my  condition  may  be  as  incapable 
of  affronts,  as  hopeless  of  their  reparations.  And  truely 
had  not  the  duty  I  owe  unto  the  importunity  of  friends, 
and  the  allegiance  I  must  ever  acknowledge  unto  truth, 
prevailed  with  me ;  the  inactivity  of  my  disposition 
might  have  made  these  sufferings  continual,  and  time  that 
brings  other  things  to  light,  should  have  satisfied  me  in 
the  remedy  of  its  oblivion.  But  because  things  evidently 
*alse  are  not  onely  printed,  but  many  things  of  truth 
most  falsely  set  forth,  in  this  latter  I  could  not  but  think 
my  self'  engaged.  For  though  we  have  no  power  to 
redress  the  former,  yet  in  the  other,  reparation  being 
within  our  selves,  I  have  at  present  represented  unto  the 


4  RELIGIO  MEDICI 

world  a  full  and  intended  Copy  of  that  Piece,  which 
was  most  imperfectly  and  surreptitiously  published 
before. 

This,  I  confess,  about  seven  years  past,  with  some 
others  of  affinity  thereto,  for  my  private  exercise  and 
satisfaction,  I  had  at  leisurable  hours  composed;  which 
being  communicated  unto  one,  it  became  common  unto 
many,  and  was  by  Transcription  successively  corrupted, 
untill  it  arrived  in  a  most  depraved  Copy  at  the  Press. 
He  that  shall  peruse  that  Woi*k,  and  shall  take  notice  of 
sundry  particularities  and  personal  expressions  therein, 
will  easily  discern  the  intention  was  not  publick  :  and 
being  a  private  Exercise  directed  to  my  self,  what  is 
delivered  therein,  was  rather  a  memorial  unto  me,  than 
an  Example  or  Rule  unto  any  other :  and  therefore  if 
there  be  any  singularity  therein  correspondent  unto  the 
private  conceptions  of  any  man,  it  doth  not  advantage 
them :  or  if  dissentaneous  thereunto,  it  no  way  over- 
throws them.  It  was  penned  in  such  a  place,  and  with 
such  disadvantage,  that  (I  protest)  from  the  Jirst  setting 
of  pen  unto  paper,  I  had  not  the  assistance  of  any  good 
Boole,  whereby  to  promote  my  invention,  or  relieve  my 
memory ;  and  therefore  there  might  be  many  real  lapses 
therein,  which  others  might  take  notice  of,  and  more  than 
I  suspected  my  self.  It  was  set  down  many  years  past, 
and  was  the  sense  of  my  conception  at  that  time,  not  an 
immutable  Law  unto  my  advancing  judgement  at  all 
times ;  and  therefore  there  might  be  many  things  therein 
plausible  unto  my  passed  apprehension,  which  are  not 
agreeable  unto  my  present  self.  There  are  many  things 
delivered  Rhetorically,  many  expressions  therein  meerly 
Tropical,  and  as  they  best  illustrate  my  intention  •  and 
therefore  also  there  are  many  things  to  be  taken  in  a  soft 
and  flexible  sense,  and  not  to  be  called  unto  the  rigid  test 


TO  THE  READER  5 

of  Reason.  Lastly -,  all  that  is  contained  therein  is  in 
submission  unto  maturer  discernments ;  and,  as  I  have 
declared,  shall  no  further  father  them  than  the  best  and 
learned  judgments  shall  authorize  them:  under  favour 
of  which  considerations  I  have  made  its  secrecy  publick, 
and  committed  the  truth  thereof  to  every  Ingenuous 
Reader. 

THO.  BROWNE. 


RELIGIO    MEDICI 

FOR  my  Religion,  though  there  be  several  SECT. 
Circumstances  that  might  perswade  the  1 
World  I  have  none  at  all,  as  the  general 
scandal  of  my  Profession,  the  natural  course  of 
my  Studies,  the  indifferency  of  my  Behaviour  and 
Discourse  in  matters  of  Religion,  neither  violently 
Defending  one,  nor  with  that  common  ardour  and 
contention  Opposing  another ;  yet,  in  despight  hereof, 
I  dare,  without  usurpation,  assume  the  honourable 
Stile  of  a  Christian.  Not  that  I  meerly  owe  this  Title 
to  the  Font,  my  Education,  or  Clime  wherein  I  was 
born,  as  being  bred  up  either  to  confirm  those  Prin- 
ciples my  parents  instilled  into  my  Understanding,  or 
by  a  general  consent  proceed  in  the  Religion  of  my 
Country  :  But  having  in  my  riper  years  and  confirmed 
Judgment,  seen  and  examined  all,  I  find  my  self 
obliged  by  the  Principles  of  Grace,  find  the  Law  of 
mine  own  Reason,  to  embrace  no  other  name  but  this : 
Neither  doth  herein  my  zeal  so  far  make  me  forget  the 
general  Charity  I  owe  unto  Humanity,  as  rather  to 
hate  than  pity  Turks,  Infidels,  and  (what  is  worse) 
Jews\  rather  contenting  my  self  to  enjoy  that  happy 
Stile,  than  maligning  those  who  refuse  so  glorious  a 
Title. 

7 


8  RELIGIO  MEDICI 


SECT.     ¥   ^\UT  because  the  Name  of  a  Christian  is  become 

2  ii    t°°  general  to  express  our  Faith,  there  being 
JL-/.  a  Geography  of  Religion  as  well  as  Lands, 
and  every  Clime  distinguished  not  only  by  their  Laws 
and  Limits,  but  circumscribed  by  their  Doctrines  and 
Rules  of  Faith ;  to  be  particular,  I  am  of  that  Re- 

v-  formed  new-cast  Religion,  wherein  I  dislike  nothing 
but  the  Name  ;  of  the  same  belief  our  Saviour  taught, 
the  Apostles  disseminated,  the  Fathers  authorized, 
and  the  Martyrs  confirmed,  but  by  the  sinister  ends  of 
Princes,  the  ambition  and  avarice  of  Prelates,  and  the 
fatal  corruption  of  times,  so  decayed,  impaired,  and 
fallen  from  its  native  Beauty,  that  it  required  the 
careful  and  charitable  hands  of  these  times  to  restore 
it  to  its  primitive  Integrity.  Now  the  accidental 
occasion  whereupon,  the  slender  means  whereby  the 
low  and  abject  condition  of  the  Person  by  whom  so 
good  a  work  was  set  on  foot,  which  in  our  Adversaries 
beget  contempt  and  scorn,  fills  me  with  wonder,  and  is 
the  very  same  Objection  the  insolent  Pagans  first  cast 
at  Christ  and  his  Disciples. 

SECT.    "X     7*ET  have  I  not  so  shaken  hands  with  those 

3  \f        desperate     Resolutions,     who     had     rather 
JL       venture    at    large    their     decayed     bottom, 

than  bring  her  in  to  be  new  trimnVd  in  the  Dock ; 
who  had  rather  promiscuously  retain  all,  than  abridge 
any,  and  obstinately  be  what  they  are,  than  what  they 
have  been,  as  to  stand  in  Diameter  and  Swords  point 
with  them  :  We  have  reformed  from  them,  not  against 
them ;  for  omitting  those  Improperations  and  Terms 
of  Scurrility  betwixt  us,  which  only  difference  our 
Affections,  and  not  our  Cause,  there  is  between  us 
one  common  Name  and  Appellation,  one  Faith  and 


THE  FIRST  PART  9 

necessary  body  of  Principles  common  to  us  both  ;  and    SECT. 
therefore  I  am  not  scrupulous  to  converse  and  live        3 
with  them,  to  enter  their  Churches  in  defect  of  ours, 
and  either  pray  with   them,  or  for  them.     I   could 
never  perceive  any  rational  Consequence  from  those 
many  Texts  which  prohibit  the  Children  of  Israel  to 
pollute  themselves  with  the  Temples  of  the  Heathens  ; 
we   being   all   Christians,  and   not   divided   by   such 
detested  impieties  as  might  prophane  our  Prayers,  or 
the  place  wherein  we  make  them  ;  or  that  a  resolved 
Conscience   may   not   adore   her   Creator  any  where, 
especially  in  places  devoted  to  his  Service  ;  where,  if 
their  Devotions  offend  him,  mine  may  please  him  ;  if 
theirs  prophane  it,  mine  may  hallow  it.     Holy-  water 
and  Crucifix  (dangerous  to  the  common  people)  deceive 
not  my  judgment,  nor  abuse  my  devotion  at  all  :  I  am, 
I  confess,  naturally  inclined  to  that  which  misguided 
Zeal  terms  Superstition  :  my  common  conversation  I 
do  acknowledge  austere,  my  behaviour  full  of  rigour, 
sometimes  not  without  morosity  ;  yet  at  my  Devotion 
I  love  to  use  the  civility  of  my  knee,  my  hat,  and 
hand,  with  all  those  outward   and   sensible  motions 
which  may  express  or  promote  my  invisible  Devotion.  ^/^"^ 
I  should  violate  my  own  arm  rather  than  a  Church  ;  toils  every 
nor  willingly  deface  the  name  of  Saint  or  Martyr.     At  ! 
the  sight  of  a  Cross  or  Crucifix  I  can  dispense  with  my  t^  clock;  at 
hat,  but  scarce  with   the  thought  or  memory  of  my  wr,ertoft 
Saviour  :  I  cannot  laugh  at,  but  rather  pity,  the  fruit-  e^t°^" 
less  journeys  of  Pilgrims,  or  contemn  the  miserable  soever,  either 
condition  of  Fryars  ;  for  though  misplaced  in  Circum- 


stances  there  is  something  in  it  of  Devotion.     I  could  takes  Mmsei, 
never  hear  the  Ave-Mary  Bell1  without  an  elevation,  wkich  is 
W  think  it  a  sufficient  warrant,  because  they  erred  in  c°»"»°njy 

J  %         t      directed  to 

one   circumstance,  for   me  to  err  in  all,  that  is,  in  the  virgin. 


10  RELIGIO  MEDICI 

silence  and  dumb  contempt ;  whilst  therefore  they 
directed  their  Devotions  to  Her,  I  offered  mine  to 
God,  and  rectifie  the  Errors  of  their  Prayers  by 
rightly  ordering  mine  own :  At  a  solemn  Procession  I 
have  wept  abundantly,  while  my  consorts  blind  with 
opposition  and  prejudice,  have  fallen  into  an  excess  of 
scorn  and  laughter :  There  are  questionless  both  in 
Greek,  Roman,  and  African  Churches,  Solemnities 
and  Ceremonies,  whereof  the  wiser  Zeals  do  make  a 
Christian  use,  and  stand  condemned  by  us,  not  as 
evil  in  themselves,  but  as  allurements  and  baits  of 
superstition  to  those  vulgar  heads  that  look  asquint 
on  the  face  of  Truth,  and  those  unstable  Judgments 
that  cannot  resist  in  the  narrow  point  and  centre 
of  Virtue  without  a  reel  or  stagger  to  the  Circum- 
ference. 


SECT.         AS    there    were     many    Reformers,    so    likewise 
4  /  \      many    Reformations;     every    Country    pro- 

L  \.  ceeding  in  a  particular  way  and  method, 
according  as  their  national  Interest,  together  with 
their  Constitution  and  Clime,  inclined  them ;  some 
angrily,  and  with  extremity ;  others  calmly,  and  with 
mediocrity;  not  rending,  but  easily  dividing  the 
community,  and  leaving  an  honest  possibility  of  a  re- 
conciliation ;  which  though  peaceable  Spirits  do  desire, 
and  may  conceive  that  revolution  of  time  and  the 
mercies  of  God  may  effect,  yet  that  judgment  that 
shall  continue  the  present  antipathies  between  the  two 
extreams,  their  contrarieties  in  condition,  affection, 
and  opinion,  may  with  the  same  hopes  expect  an 
union  in  the  Poles  of  Heaven. 


THE  FIRST  PART  11 

BUT    to    difference    my   self    nearer,   and    draw    SECT. 
into    a    lesser    Circle,   There    is    no    Church,        5 
whose   every  part   so   squares   unto  my  Con- 
science ;   whose  Articles,  Constitutions,  and  Customs, 
seem  so  consonant  unto  reason,  and  as  it  were  framed 
to  my  particular  Devotion,  as  this  whereof  I  hold  my 
Belief,  the  Church  of  England,  to  whose  Faith  I  am  a 
sworn  Subject;  and  therefore  in  a  double  Obligation 
subscribe  unto  her  Articles,  and  endeavour  to  observe 
her  Constitutions ;  whatsoever  is  beyond,  as  points  in- 
different, I  observe  according  to  the  rules  of  my  private    , 
reason,  or  the  humour  and  fashion  of  my  Devotion ; 
neither  believing  this,  because  Luther  affirmed  it,  or 
disproving  that,  because  Calvin  hath  disavouched  it. 
I  condemn  not  all  things  in  the  Council  of  Trent ,  nor  _ 
approve  all  in  the  Synod  of  Dort.     fajjjrje.f,  where  t,hel 
Scripture  Iff  pJleritff  the  Church  is  my  Text:  where  tittf^  I 
speaks,  'tis  but  my  Comment :  where  there  is  a  joynt  j 
silence  of  both,  I  borrow  not  the  rules  of  my  Religion 
from  Rome  or  Geneva,  but  the  dictates  of  my  own 

treason.  It  is  an  unjust  scandal  of  our  adversaries,  and 
a  gross  errour  in  our  selves,  to  compute  the  Nativity  of 
our  Religion  from  Henry  the  Eighth,  who,  though  he 
rejected  the  Pope,  refused  not  the  faith  of  Rome,  and 
effected  no  more  than  what  his  own  Predecessors 
desired  and  assayed  in  Ages  past,  and  was  conceived 
the  State  of  Venice  would  have  attempted  in  our  days. 
It  is  as  uncharitable  a  point  in  us  to  fall  upon  those 
popular  scurrilities  and  opprobrious  scoffs  of  the  Bishop 
of  Rome,  to  whom  as  a  temporal  Prince,  we  owe  the 
duty  of  good  language :  I  confess  there  is  cause  of 
passion  between  us;  by  his  sentence  I  stand  excom- 
municated, Heretick  is  the  best  language  he  affords 
me ;  yet  can  no  ear  witness  I  ever  returned  him  the 


12  RELIGIO  MEDICI 

name  of  Antichrist,  Man  of  Sin,  or  Whore  of  Babylon. 
It  is  the  method  of  Charity  to  suffer  without  reaction  : 
Those  usual  Satyrs  and  invectives  of  the  Pulpit  may 
perchance  produce  a  good  effect  on  the  vulgar,  whose 
ears  are  opener  to  Rhetorick  than  Logick  ;  yet  do  they 
in  no  wise  confirm  the  faith  of  wiser  Believers,  who 
know  that  a  good  cause  needs  not  to  be  pardoned  by 
passion,  but  can  sustain  it  self  upon  a  temperate 
dispute. 


SECT.    T  COULD  never  divide  my  self  from  any  man  upon 
6  the  difference  of  an  opinion,  or  be  angry  with 

A  his  judgment  for  not  agreeing  with  me  in  that 
from  which  perhaps  within  a  few  days  I  should  dissent 
my  self.  I  have  no  Genius  to  disputes  in  Religion, 
and  have  often  thought  it  wisdom  to  decline  them, 
especially  upon  a  disadvantage,  or  when  the  cause  of 
truth  might  suffer  in  the  weakness  of  my  patronage : 
Where  we  desire  to  be  informed,  'tis  good  to  contest 
v  with  men  above  our  selves ;  but  to  confirm  and  estab- 
lish our  opinions,  'tis  best  to  argue  with  judgments 
below  our  own,  that  the  frequent  spoils  and  Victories 
over  their  reasons  may  settle  in  ourselves  an  esteem 
and  confirmed  Opinion  of  our  own.  Every  man  is  not 
a  proper  Champion  for  Truth,  nor  fit  to  take  up  the 
Gauntlet  in  the  cause  of  Verity:  Many,  from  the 
ignorance  of  these  Maximes,  and  an  inconsiderate  Zeal 
unto  Truth,  have  too  rashly  charged  the  Troops  of 
Error,  and  remain  as  Trophies  unto  the  enemies  of 
Truth  :  A  man  may  be  in  as  just  possession  of  Truth 
as  of  a  City,  and  yet  be  forced  to  surrender ;  'tis  there- 
fore far  better  to  enjoy  her  with  peace,  than  to  hazzard 
her  on  a  battle :  if  therefore  there  rise  any  doubts  in 
my  way,  I  do  forget  them,  or  at  least  defer  them  till 


THE  FIRST  PART  13 

my  better  setled  j  udgement  and  more  manly  reason  be  SECT, 
able  to  resolve  them ;  for  I  perceive  every  man's  own  6 
reason  is  his  best  (Edipus,  and  will  upon  a  reasonable 
truce,  find  a  way  to  loose  those  bonds  wherewith  the 
subtleties  of  error  have  enchained  our  more  flexible  and 
tender  judgements.  In  Philosophy,  where  Truth  seems 
double-fac'd,  there  is  no  man  more  Paradoxical  than 
my  self:  but  in  Divinity  I  love  to  keep  the  Roadp- 
and,  though  not  in  an  implicite,  yet  an  humble  faith, 
follow  the  great  wheel  of  the  Church,  by  which  I  move, 
not  reserving  any  proper  Poles  or  motion  from  the 
Epicycle  of  my  own  brain ;  by  this  means  I  leave  no 
gap  for  Heresie,  Schismes,  or  Errors,  of  which  at 
present  I  hope  I  shall  not  injure  Truth  to  say  I  have 
no  taint  or  tincture  :  I  must  confess  my  greener  studies 
have  been  polluted  with  two  or  three,  not  any  begotten 
in  the  latter  Centuries,  but  old  and  obsolete,  such  as 
could  never  have  been  revived,  but  by  such  extravagant 
and  irregular  heads  as  mine  :  for  indeed  Heresies  perish 
not  with  their  Authors,  but,  like  the  river  Arethusa, 
though  they  lose  their  currents  in  one  place,  they  rise 
up  again  in  another :  One  General  Council  is  not  able 
to  extirpate  one  single  Heresie;  it  may  be  cancelTd 
for  the  present ;  but  revolution  of  time,  and  the  like 
aspects  from  Heaven,  will  restore  it,  when  it  will  i  A  revoiu> 
flourish  till  it  be  condemned  again.  For  as  though  tlon  */ 

0  '      certain  thou- 

there  were  a  Metempsuchosls^  and  the  soul  of  one  man  sand  years, 
passed  into  another ;  Opinions  do  find,  after  certain  JjJ^JJi^ 
Revolutions,  men  and  minds  like  those  that  first  begat  return  unto 
them.  To  see  ourselves  again,  we  need  not  look  for  e?tate°and 
Plato's  year:1  every  man  is  not  only  himself;  there he  be  "*?*; 

1_        1        i  i  m*  JH£  a£ain  ltl 

hath  been  many  Diogenes,  and  as  many  Timons,  his  School 
though  but  few"  of  that  name;  men  are  liv'd  over  %££* 
again,  the  world  is  now  as  it  was  in  Ages  past ;  there  this  opinion. 


14  RELIGIO  MEDICI 

was  none  then,  but  there  hath  been  some  one  since  that 
Parallels  him,  and  is,  as  it  were,  his  revived  self. 

OW  the  first  of  mine  was  that  of  the 
Arabians,  That  the  Souls  of  men  per- 
ished with  their  Bodies,  but  should  yet 
be  raised  again  at  the  last  day :  not  that  I  did 
absolutely  conceive  a  mortality  of  the  Soul ;  but  if 
that  were,  which  Faith,  not  Philosophy  hath  yet 
throughly  disproved,  and  that  both  entred  the  grave 
together,  yet  I  held  the  same  conceit  thereof  that  we 
all  do  of  the  body,  that  it  should  rise  again.  Surely 
it  is  but  the  merits  of  our  unworthy  Natures,  if  we 
sleep  in  darkness  until  the  last  Alarm.  A  serious 
reflex  upon  my  own  unworthiness  did  make  me  back- 
ward from  challenging  this  prerogative  of  my  Soul ; 
so  that  I  might  enjoy  my  Saviour  at  the  last,  I  could 
with  patience  be  nothing  almost  unto  Eternity.  The 
second  was  that  of  Origen,  That  God  would  not  per- 
sist in  his  vengeance  for  ever,  but  after  a  definite  time 
of  his  wrath,  he  would  release  the  damned. Souls  from 
torture :  which  error  I  fell  into  upon  a  serious  con- 
templation of  the  great  Attribute  of  God,  his  Mercy ; 
and  did  a  little  cherish  it  in  my  self,  because  I  found 
therein  no  malice,  and  a  ready  weight  to  sway  me  from 
the  other  extream  of  despair,  whereunto  Melancholy 
and  Contemplative  Natures  are  too  easily  disposed.  A 
third  there  is  which  I  did  never  positively  maintain  or 
practise,  but  have  often  wished  it  had  been  consonant 
to  Truth,  and  not  offensive  to  my  Religion,  and  that  is 
the  Prayer  for  the  dead  ;  whereunto  I  was  inclined 
from  some  charitable  inducements,  whereby  I  could 
scarce  contain  my  Prayers  for  a  friend  at  the  ringing 
of  a  Bell,  or  behold  his  Corps  without  an  Orison  for 


THE  FIRST  PART  15 

his  Soul :  Twas  a  good  way,  methought,  to  be  remem- 
bred  by  posterity,  and  far  more  noble  than  an  History. 
These  opinions  I  never  maintained  with  pertinacy,  or 
endeavoured  to  inveagle  any  mans  belief  unto  mine, 
nor  so  much  as  ever  revealed  or  disputed  them  with  my 
dearest  friends ;  by  which  means  I  neither  propagated 
them  in  others,  nor  confirmed  them  in  my  self;  but 
suffering  them  to  flame  upon  their  own  substance, 
without  addition  of  new  fuel,  they  went  out  insensibly 
of  themselves :  therefore  these  Opinions,  though  con- 
demned by  lawful  Councels,  were  not  Heresies  in  me, 
but  bare  Errors,  and  single  Lapses  of  my  understand- 
ing, without  a  joynt  depravity  of  my  will :  Those  have 
not  onely  depraved  understandings,  but  diseased  affec- 
tions, which  cannot  enjoy  a  singularity  without  an 
Heresie,  or  be  the  Author  of  an  Opinion  without  they 
be  of  a  Sect  also;  this  was  the  villany  of  the  first 
Schism  of  Lucifer •,  who  was  not  content  to  err  alone, 
but  drew  into  his  Faction  many  Legions;  and  upon 
this  experience  he  tempted  only  Eve,  as  well  under- 
standing the  Communicable  nature  of  Sin,  and  that  to 
deceive  but  one,  was  tacitely  and  upon  consequence  to 
delude  them  both. 

THAT  Heresies  should  arise,  we  have  the  Pro-    SECT. 
phesie   of  Christ ;  but  that  old  ones   should        8 
be  abolished,  we  hold  no  prediction.      That 
there  must  be  Heresies,  is  true,  not  only  in  our  Church, 
but  also  in  any  other:    even  in  doctrines  heretical, 
there   will   be   super-heresies ;    and   Arians   not   only 
divided  from  their  Church,  but  also  among  themselves  : 
for  heads  that  are   disposed  unto  Schism  and  com- 
plexionally  propense  to  innovation,  are  naturally  dis- 
posed for  a  community ;  nor  will  be  ever  confined  unto 


16  RELIGIO  MEDICI 

the  order  or  ceconomy  of  one  body  ;  and  therefore 
when  they  separate  from  others,  they  knit  but  loosely 
among  themselves,  nor  contented  with  a  general  breach 
or  dichotomy  with  their  Church,  $o  subdivide  and  mince 
themselves  almost  into  Atoms.  |Tis  true,  that  men  of 
singular  parts  and  humours  have  not  been  free  from 
singular  opinions  and  conceits  in  all  Ages;  retaining 
something,  not  only  beside  the  opinion  of  his  own 
Church  or  any  other,  but  also  any  particular  Author ; 
which  notwithstanding  a  sober  Judgment  may  do 
without  offence  or  heresie;  for  there  is  yet,  after  all 
the  Decrees  of  Councils  and  the  niceties  of  Schools, 
many  things  untouch'd,  unimagin'd,  wherein  the 
liberty  of  an  honest  reason  may  play  and  expa- 
tiate with  security,  and  far  without  the  circle  of  an 
Heresie. 


SECT.  \S  for  those  wingy  Mysteries  in  Divinity,  and 
9  / -\  airy  subtleties  in  Religion,  which  have 
JL  JL  unhinged  the  brains  of  better  heads,  they 
never  stretched  the  Pia  Mater  of  mine.  Methinks 
there  be  not  impossibilities  enough  in  Religion  for  an 
active  faith  ;  the  deepest  Mysteries  ours  contains  have 
not  only  been  illustrated,  but  maintained,  by  Syllogism 
and  the  rule  of  Reason.  I  love  to  lose  my  self  in  a 
mystery,  to  pursue  my  Reason  to  an  O  altitudo !  'Tis 
my  solitary  recreation  to  pose  my  apprehension  with 
those  involved  ^Enigma's  and  riddles  of  the  Trinity, 
with  Incarnation,  and  Resurrection.  I  can  answer  all 
the  Objections  of  Satan  and  my  rebellious  reason  with 
that  odd  resolution  I  learned  of  Tertullian,  Cerium  est 
quia  impossibile  est.  I  desire  to  exercise  my  faith  in 
the  difficultest  point ;  for  to  credit  ordinary  and  visible 
objects  is  not  faith,  but  perswasion.  Some  believe  the 


THE  FIRST  PART  17 

better  for  seeing  Christ's  Sepulchre;  and  when  they 
have  seen  the  Red  Sea,  doubt  not  of  the  Miracle. 
Now  contrarily,  I  bless  my  self  and  am  thankful  that 
I  lived  not  in  the  days  of  Miracles,  that  I  never  saw 
Christ  nor  His  Disciples ;  I  would  not  have  been  one 
of  those  Israelites  that  pass'd  the  Red  Sea,  nor  one  of 
Christ's  patients  on  whom  he  wrought  his  wonders ; 
then  had  my  faith  been  thrust  upon  me,  nor  should  I 
enjoy  that  greater  blessing  pronounced  to  all  that 
believe  and  saw  not.  'Tis  an  easie  and  necessary 
belief,  to  credit  what  our  eye  and  sense  hath  examined  : 
I  believe  he  was  dead,  and  buried,  and  rose  again; 
and  desire  to  see  him  in  his  glory,  rather  than  to  con- 
template him  in  his  Cenotaphe  or  Sepulchre.  Nor  is 
this  much  to  believe ;  as  we  have  reason,  we  owe  this 
faith  unto  History  :  they  only  had  the  advantage  of  a 
bold  and  noble  Faith,  who  lived  before  his  coming, 
who  upon  obscure  prophesies  and  mystical  Types 
could  raise  a  belief,  and  expect  apparent  impossi- 
bilities. 

TIS  true,  there  is  an  edge  in  all  firm  belief,  and  SECT, 
with  an  easie  Metaphor  we  may  say,  the  10 
Sword  of  Faith;  but  in  these  obscurities  I 
rather  use  it  in  the  adjunct  the  Apostle  gives  it,  a 
Buckler;  under  which  I  conceive  a  wary  combatant 
may  lye  invulnerable.  Since  I  was  of  understanding 
to  know  we  knew  nothing,  my  reason  hath  been  more 
pliable  to  the  will  of  Faith ;  I  am  now  content  to 
understand  a  mystery  without  a  rigid  definition,  in  an 
easie  and  Platonick  description.  That  1  allegorical 
description  of  Hermes,  pleaseth  me  beyond  all  the 
Metaphysical  definitions  of  Divines ;  where  I  cannot 

.  TII 

satisfie  my  reason,  I  love  to  humour  my  fancy :  I  had 


SECT. 
11 


18 


RELIGIO  MEDICI 


as  live  you  tell  me  that  anima  est  angelus  liommis,  est 
Corpus  Dei,  as  Entelechia ;  Lux  est  umbra  Dei,  as  actus 
perspicui ;  where  there  is  an  obscurity  too  deep  for  our 
Reason,  'tis  good  to  sit  down  with  a  description,  peri- 
phrasis, or  adumbration ;  for  by  acquainting  our  Reason 
how  unable  it  is  to  display  the  visible  and  obvious 
effects  of  nature,  it  becomes  more  humble  and  sub- 
missive unto  the  subtleties  of  Faith ;  and  thus  I  teach 
my  haggard  and  unreclaimed  reason  to_stoop  unto  the 
lure  of  Faith.  I  believe  there  was  already  a  tree  whose 
fruit  our  unhappy  Parents  tasted,  though,  in  the  same 
Chapter  when  God  forbids  it,  'tis  positively  said,  the 
plants  of  the  field  were  not  yet  grown,  for  God  had  not 
caus'd  it  to  rain  upon  the  earth.  I  believe  that  the 
Serpent  (if  we  shall  literally  understand  it)  from  his 
proper  form  and  figure,  made  his  motion  on  his  belly 
before  the  curse.  I  find  the  tryal  of  the  Pucellage  and 
virginity  of  Women,  which  God  ordained  the  Jews,  is 
very  fallible.  Experience  and  History  informs  me,  that 
not  onely  many  particular  Women,  but  likewise  whole 
Nations  have  escaped  the  curse  of  Childbirth,  which 
God  seems  to  pronounce  upon  the  whole  Sex ;  yet  do 
I  believe  that  all  this  is  true,  which  indeed  my  Reason 
would  perswade  me  to  be  false ;  and  this  I  think  is  no 
vulgar  part  of  Faith,  to  believe  a  thing  not  only  above, 
but  contrary  to  Reason,  and  against  the  Arguments  of 
our  proper  Senses. 


I 


N  my  solitary  and  retired  imagination  (Neque 
enim  cum  porticus,  aut  me  lectulus  accepit,  desum 
mihi)  I  remember  I  am  not  alone,  and  therefore 
forget  not  to  contemplate  him  and  his  Attributes  who 
is  ever  with  me,  especially  those  two  mighty  ones,  his 
Wisdom  and  Eternity ;  with  the  one  I  recreate,  with 


THE  FIRST  PART  19 

the  other  I  confound  my  understanding :  for  who  can  SECT. 
speak  of  Eternity  without  a  solcecism,  or  think  thereof  11 
without  an  Extasie  ?  Time  we  may  comprehend ;  'tis 
but  five  days  elder  then  our  selves,  and  hath  the  same 
Horoscope  with  the  World ;  but  to  retire  so  far  back 
as  to  apprehend  a  beginning,  to  give  such  an  infinite 
start  forwards  as  to  conceive  an  end  in  an  essence  that 
we  affirm  hath  neither  the  one  nor  the  other,  it  puts 
my  Reason  to  St.  Paul's  Sanctuary  :  my  Philosophy 
dares  not  say  the  Angels  can  do  it ;  God  hath  not 
made  a  Creature  that  can  comprehend  him;  'tis  a 
privilege  of  His  own  nature. //  am  that  I  am,  was  his 
own  definition  unto  Moses ;  and  'twas  a  short  one,  to 
confound  mortality,  that  durst  question  God,  or  ask 
him  what  he  was ;  indeed  he  onely  is ;  all  others  have 
and  shall  be ;  but  in  Eternity  there  is  no  distinction 
of  Tenses ;  and  therefore  that  terrible  term  Predestina- 
tion^ which  hath  troubled  so  many  weak  heads  to 
conceive,  and  the  wisest  to  explain,  is  in  respect  to 
God  no  prescious  determination  of  our  Estates  to  come, 
but  a  definitive  blast  of  his  Will  already  fulfilled,  and 
at  the  instant  that  he  first  decreed  it ;  for  to  his 
Eternity  which  is  indivisible  and  all  together,  the  last  f- 
Trump  is  already  sounded,  the  reprobates  in  the  flame,  {> 
and  the  blessed  in  Abraham's  bosom e^  St.  Peter  speaks 
modestly,  when  he  saith,  a  thousand  years  to  God  are 
but  as  one  day  :  for  to  speak  like  a  Philosopher,  those 
continued  instances  of  time  which  flow  into  a  thousand 
years,  make  not  to  Him  one  moment ;  what  to  us  is  to 
come,  to  his  Eternity  is  present,  his  whole  duration 
being  but  one  permanent  point,  without  Succession, 
Parts,  Flux,  or  Division. 


20  RELIGIO  MEDICI 


SECT.    '  I  ^HERE  is  no  Attribute  that  adds  more  diffi- 
12  culty  to   the  mystery  of  the  Trinity,  where, 

JL  though  in  a  relative  way  of  Father  and  Son, 
we  must  deny  a  priority.  I  wonder  how  Aristotle  could 
conceive  the  World  eternal,  or  how  he  could  make 
good  two  Eternities :  his  similitude  of  a  Triangle, 
comprehended  in  a  square,  doth  somewhat  illustrate 
the  Trinity  of  our  Souls,  and  that  the  Triple  Unity  of 
God;  for  there  is  in  us  not  three,  but  a  Trinity  of 
Souls,  because  there  is  in  us,  if  not  three  distinct 
Souls,  yet  differing  faculties,  that  can  and  do  subsist 
apart  in  different  Subjects,  and  yet  in  us  are  thus 
united  as  to  make  but  one  Soul  and  substance :  if  one 
Soul  were  so  perfect  as  to  inform  three  distinct  Bodies, 
that  were  a  pretty  Trinity :  conceive,  the  distinct 
number  of  three,  not  divided  nor  separated  by  the 
Intellect,  but  actually  comprehended  in  its  Unity,  and 
that  is  a  perfect  Trinity.  I  have  often  admired  the 
mystical  way  of  Pythagoras,  and  the  secret  Magick  of 
numbers.  Beware  of  Philosophy,  is  a  precept  not  to 
be  received  in  too  large  a  sense ;  for  in  this  Mass 
of  Nature  there  is  a  set  of  things  that  carry  in  their 
Front,  though  not  in  Capital  Letters,  yet  in  Steno- 
graphy and  short  Characters,  something  of  Divinity, 
which  to  wiser  Reasons  serve  as  Luminaries  in  the 
Abyss  of  Knowledge,  and  to  judicious  beliefs  as  Scales 
and  Roundles  to  mount  the  Pinacles  and  highest  pieces 
of  Divinity.  The  severe  Schools  shall  never  laugh  me 
out  of  the  Philosophy  of  Hermes,  that  this  visible 
World  is  but  a,  Picture  of  the  invisible,  wherein  as  in 
a  Pourtraict,  things  are  not  truely,  but  in  equivocal 
shapes,  and  as  they  counterfeit  some  more  real  substance 
in  that  invisible  Fabrick. 


THE  FIRST  PART  21 

THAT  other  Attribute  wherewith  I  recreate  SECT, 
my  devotion,  is  his  Wisdom,  in  which  I  am  13 
happy;  and  for  the  contemplation  of  this 
only,  do  not  repent  me  that  I  was  bred  in  the  way  of 
Study :  The  advantage  I  have  of  the  vulgar,  with  the 
content  and  happiness  I  conceive  therein,  is  an  ample 
recompence  for  all  my  endeavours,  in  what  part  of 
knowledge  soever.  Wisdom  is  his  most  beauteous 
Attribute,  no  man  can  attain  unto  it,  yet  Solomon 
pleased  God  when  he  desired  it.  He  is  wise,  because 
he  knows  all  things;  and  he  knoweth  all  things,  be- 
cause he  made  them  all :  but  his  greatest  knowledge  is 
in  comprehending  that  he  made  not,  that  is,  himself. 
And  this  is  also  the  greatest  knowledge  in  man.  For 
this  do  I  honour  my  own  profession,  and  embrace  the 
Counsel  even  of  the  Devil  himself:  had  he  read  such 
a  Lecture  in  Paradise  as  he  did  at  Delphos^  we  had  1  Tvs>ei 
better  known  our  selves ;  nor  had  we  stood  in  fear  to 
know  him.  I  know  he  is  wise  in  all,  wonderful  in  what 
we  conceive,  but  far  more  in  what  we  comprehend  not ; 
for  we  behold  him  but  asquint,  upon  reflex  or  shadow ; 
our  understanding  is  dimmer  than  Moses  Eye ;  we  are 
ignorant  of  the  back-parts  or  lower  side  of  his  Divinity ; 
therefore  to  prie  into  the  maze  of  his  Counsels  is  not 
only  folly  in  man,  but  presumption  even  in  Angels ; 
like  us,  they  are  his  Servants,  not  his  Senators ;  he 
holds  no  Counsel,  but  that  mystical  one  of  the  Trinity, 
wherein  though  there  be  three  Persons,  there  is  but 
one  mind  that  decrees  without  Contradiction :  nor 
needs  he  any  ;  his  actions  are  not  begot  with  delibera- 
tion,  his  Wisdom  naturally  knows  what^s  best;  his 
intellect  stands  ready  fraught  with  the  superlative  and 
purest  IdecCs  of  goodness ;  consultation  and  election, 
which  are  two  motions  in  us,  make  but  one  in  him  ;  his 


22  RELIGIO  MEDICI 

SECT,  actions  springing  from  his  power  at  the  first  touch  of 
13  his  will.  These  are  Contemplations  Metaphysical :  my 
humble  speculations  have  another  Method,  and  are 
content  to  trace  and  discover  those  expressions  he  hath 
left  in  his  Creatures,  and  the  obvious  effects  of  Nature ; 
there  is  no  danger  to  profound  these  mysteries,  no 
sanctum  sanctorum  in  Philosophy:  the  World  was 
made  to  be  inhabited  by  Beasts,  but  studied  and  con- 
templated by  Man :  'tis  the  Bebt  of  our  Reason  we 
owe  unto  God,  and  the  homage  we  pay  for  not  being 
Beasts ;  without  this,  the  World  is  still  as  though  it 
had  not  been,  or  as  it  was  before  the  sixth  day,  when 
as  yet  there  was  not  a  Creature  that  could  conceive,  or 
say  there  was  a  World.  The  wisdom  of  God  receives 
small  honour  from  those  vulgar  Heads  that  rudely 
stare  about,  and  with  a  gross  rusticity  admire  his 
works;  those  highly  magnifie  him,  whose  judicious 
inquiry  into  His  Acts,  and  deliberate  research  into 
His  Creatures,  return  the  duty  of  a  devout  and  learned 
admiration.  Therefore, 

Search  while  thou  wilt,  and  let  thy  reason  go, 

To  ransome  truth,  even  to  th'  Abyss  below  ; 

Rally  the  scattered  Causes  ;  and  that  line 

Which  Nature  twists,  be  able  to  untwine  : 

It  is  thy  Makers  will,  for  unto  none, 

But  unto  reason  can  he  e'er  be  known. 

The  Devils  do  know  Thee,  but  those  damn'd  Meteors 

Build  not  thy  Glory,  but  confound  thy  Creatures. 

Teach  my  indeavours  so  thy  works  to  read, 

That  learning  them  in  thee,  I  may  proceed. 

Give  thou  my  reason  that  instructive  flight, 

Whose  weary  wings  may  on  thy  hands  still  light. 

Teach  me  to  soar  aloft,  yet  ever  so, 

When  neer  the  Sun,  to  stoop  again  below. 

Thus  shall  my  humble  Feathers  safely  hover, 

And,  though  near  Earth,  more  than  the  Heavens  discover. 


THE  FIRST  PART  23 

And  then  at  last,  when  homeward  I  shall  drive, 
Rich  with  the  Spoils  of  nature  to  my  hive, 
There  will  I  sit  like  that  industrious  Flic, 
Buzzing  thy  praises,  which  shall  never  die, 
Till  death  abrupts  them,  and  succeeding  Glory 
Bid  me  go  on  in  a  more  lasting  story. 

And  this  is  almost  all  wherein  an  humble  Creature 
may  endeavour  to  requite  and  some  way  to  retribute 
unto  his  Creator :  for  if  not  he  that  saith,  Lord,  Lord., 
but  he  that  doth  the  will  of  his  Father,  shall  be  saved ; 
certainly  our  wills  must  be  our  performances,  and  our 
intents  make  out  our  Actions ;  otherwise  our  pious 
labours  shall  find  anxiety  in  our  Graves,  and  our  best 
endeavours  not  hope,  but  fear  a  resurrection. 

THERE  is  but  one  first  cause,  and  four  second  SECT. 
causes  of  all  things ;  some  are  without  14 
efficient,  as  God ;  others  without  matter, 
as  Angels;  some  without  form,  as  the  first  matter: 
but  every  Essence  created  or  uncreated,  hathjtg,  faftl 
cause,  and  some  positive  end  both  of  its  Essence  and 
Operation;  this  is  the  cause  I  grope  after  in  the 
works  of  Nature;  on  this  hangs  the  providence  of 
God :  to  raise  so  beauteous  a  structure  as  the  World 
and  the  Creatures  thereof,  was  but  his  Art ;  but  their 
sundry  and  divided  operations,  with  their  predestinated 
ends,  are  from  the  Treasure  of  his  wisdom.  In  the 
causes,  nature,  and  affections  of  the  Eclipses  of  the 
Sun  and  Moon,  there  is  most  excellent  speculation; 
but  to  profound  farther,  and  to  contemplate  a  reason 
why  his  providence  hath  so  disposed  and  ordered  their 
motions  in  that  vast  circle  as  to  conjoyn  and  obscure 
each  other,  is  a  sweeter  piece  of  Reason,  and  a  diviner 
point  of  Philosophy ;  therefore  sometimes,  and  in  some 


24  RELIGIO  MEDICI 

things,  there  appears  to  me  as  much  Divinity  in  Galen 
his  books  De  Usu  Partium,  as  in  Suarez  Metaphysicks : 
Had  Aristotle  been  as  curious  in  the  enquiry  of  this 
cause  as  he  was  of  the  other,  he  had  not  left  behind 
him  an  imperfect  piece  of  Philosophy,  but  an  absolute 
tract  of  Divinity. 


SECT.    TV     DATURA  nihil  aget  Jrustra,  is  the  only  indis- 
15          ^L  I    puted  Axiome  in  Philosophy ;    there   are  no 
JL     ^1     Grotesques  in  nature;   not  any  thing  framed 
to  fill  up  empty  Cantons,  and  unnecessary  spaces :  in 
the  most  imperfect   Creatures,  and  such  as  were  not 
preserved   in   the   Ark,  but   having   their  Seeds  and 
Principles  in  the  womb  of  Nature,  are  every  where, 
where  the  power  of  the  Sun  is ;  in  these  is  the  Wisdom 
of  his   hand  discovered.     Out  of  this  rank  Solomon 
chose   the   object    of    his    admiration;    indeed   what 
reason  may  not  go  to  School  to  the  wisdom  of  Bees, 
Ants,  and  Spiders  ?  what  wise  hand  teacheth  them  to 
do  what  reason  cannot  teach  us?   ruder  heads  stand 
amazed  at  those  prodigious  pieces  of  Nature,  Whales, 
Elephants,  Dromidaries  and  Camels ;  these,  I  confess, 
are  the  Colossus  and  Majestick   pieces  of  her  hand  : 
but  in  these  narrow  Engines  there  is  more   curious 
Mathematicks ;  and  the  civility  of  these  little  Citizens, 
more  neatly  sets  forth  the  Wisdom  of  their  Maker, 
y    Who  admires  not  Regio-Montanus  his  Fly  beyond  his 
Eagle,  or  wonders  not  more  at  the  operation  of  two 
Souls  in  those  little  Bodies,  than  but  one  in  the  Trunk 
of  a  Cedar  ?     I  could  never  content  my  contemplation 
with  those  general  pieces  of  wonder,  the  Flux  and  Re- 
flux of  the  Sea,  the  increase  of  Nile,  the  conversion  of 
the  Needle  to  the  North ;  and  have  studied  to  match 
and  parallel  those  in  the  more  obvious  and  neglected 


THE  FIRST  PART  25 


pieces  of  Nature,  which  without  further  trouble  I  can 
do  in  the  Cosmography  of  my  self;  we  carry  with  us  <_. 
the  wonders  we  seek  without  us :  There  is  all  Africa 
and  her  prodigies  in  us ;  we  are  that  bold  and  adven- 
turous piece  of  nature,  which  he  that  studies  wisely 
learns  in  a  compendium  what  others  labour  at  in  a 
divided-  piece  and  endless  volume. 

THUS  there  are  two  Books  from  which  I  collect  SECT, 
my  Divinity;  besides  that  written  one  of  16 
God,  another  of  his  servant  Nature,  that 
uni^rsal  and  publick  Manuscript,  that  lies  expans'd 
unto  the  Eyes  of  all,  those  that  never  saw  him  in  the 
one,  have  discovered  him  in  the  other :  this  was  the 
Scripture  and  Theology  of  the  Heathens :  the  natural 
motion  of  the  Sun  made  them  more  admire  him,  than 
its  supernatural  station  did  the  Children  of  Israel ;  the 
ordinary  effects  of  nature  wrought  more  admiration  in 
them  than  in  the  other  all  his  Miracles;  surely  the 
Heathens  knew  better  how  to  joyn  and  read  these 
mystical  Letters  than  we  Christians,  who  cast  a  more 
careless  Eye  on  these  common  Hieroglyphicks,  and 
disdain  to  suck  Divinity  from  the  flowers  of  Nature. 
Nor  do  I  so  forget  God  as  to  adore  the  name  of 
Nature ;  which  I  define  not  with  the  Schools,  to  be  the 
principle  of  motion  and  rest,  but  that  streight  and 
regular  line,  that  settled  and  constant  course  the 
Wisdom  of  God  hath  ordained  the  actions  of  His 
creatures,  according  to  their  several  kinds.  To  make 
a  revolution  every  day,  is  the  Nature  of  the  Sun, 
because  of  that  necessary  course  which  God  hath 
ordained  it,  from  which  it  cannot  swerve  but  by  a 
faculty  from  that  voice  which  first  did  give  it  motion. 
Now  this  course  of  Nature  God  seldome  alters  or 


26  RELIGIO  MEDICI 

SECT,  perverts,  but  like  an  excellent  Artist  hath  so  contrived 
16  his  work,  that  with  the  self  same  instrument,  without 
a  new  creation,  he  may  effect  his  obscurest  designs. 
Thus  he  sweetneth  the  Water  with  a  Word,  preserveth 
the  Creatures  in  the  Ark,  which  the  blast  of  his  mouth 
might  have  as  easily  created ;  for  God  is  like  a  skilful 
Geometrician,  who  when  more  easily  and  with  one 
stroak  of  his  Compass  he  might  describe  or  divide  a 
right  line,  had  yet  rather  do  this  in  a  circle  or  longer 
way ;  according  to  the  constituted  and  fore-laid 
principles  of  his  Art:  yet  this  rule  of  his  he  doth 
sometimes  pervert,  to  acquaint  the  World  with  his 
Prerogative,  lest  the  arrogancy  of  our  reason  should 
question  his  power,  and  conclude  he  could  not;  and 
thus  I  call  the  effects  of  Nature  the  works  of  God,  whose 
hand  and  instrument  she  only  is;  and  therefore  to 
ascribe  his  actions  unto  her,  is  to  devolve  the  honour 
of  the  principal  agent  upon  the  instrument ;  which  if 
with  reason  we  may  do,  then  let  our  hammers  rise  up 
and  boast  they  have  built  our  houses,  and  our  pens 
receive  the  honour  of  our  writings.  I  hold  there  is  a 
general  beauty  in  the  works  of  God,  and  therefore  no 
deformity  in  any  kin<4  or  species  of  creature  whatso- 
ever :  I  cannot  tell  by  what  Logick  we  call  a  Toad,  a 
Bear,  or  an  Elephant  ugly,  they  being  created  in  those 
outward  shapes  and  figures  which  best  express  the 
actions  of  their  inward  forms.  And  having  past 
that  general  Visitation  of  God,  who  saw  that  all  that 
he  had  made  was  good,  that  is,  conformable  to  his 
Will,  which  abhors  deformity,  and  is  the  rule  of  order 
and  beauty ;  there  is  no  deformity  but  in  Monstrosity ; 
wherein,  notwithstanding,  there  is  a  kind  of  Beauty. 
Nature  so  ingeniously  contriving  the  irregular  parts,  as 
they  become  sometimes  more  remarkable  than  the 


THE  FIRST  PART  27 

principal  Fabrick.  To  speak  yet  more  narrowly,  there 
was  never  any  thing  ugly  or  mis-shapen,  but  the  Chaos; 
wherein,  notwithstanding,  to  speak  strictly,  there  was 
no  deformity,  because  no  form ;  nor  was  it  yet  impreg- 
nant  by  the  voice  of  God ;  now  Nature  was  not  at 
variance  with  Art,  nor  Art  with  Nature,  they  being 
both  servants  of  his  providence :  Art  is  the  perfection 
of  Nature :  were  the  World  now  as  it  was  the  sixth 
day,  there  were  yet  a  Chaos :  Nature  hath  made  one 
World,  and  Art  another.  In  brief,  all  things  are 
artificial ;  for  Nature  is  the  Art  of  God. 

THIS  is  the  ordinary  and  open  way  of  his  SECT, 
providence,  which  Art  and  Industry  have  17 
in  a  good  part  discovered,  whose  effects  we 
may  foretel  without  an  Oracle:  to  foreshew  these,  is 
not  Prophesie,  but  Prognostication.  There  is  another 
way,  full  of  Meanders  and  Labyrinths,  whereof  the 
Devil  and  Spirits  have  no  exact  Ephemerides,  and  that 
is  a  more  particular  and  obscure  method  of  his  provi- 
dence, directing  the  operations  of  individuals  and  single 
Essences:  this  we  call  Fortune,  that  serpentine  and 
crooked  line,  whereby  he  draws  those  actions  his 
wisdom  intends,  in  a  more  unknown  and  secret  way : 
This  cryptick  and  involved  method  of  his  providence 
have  I  ever  admired,  nor  can  I  relate  the  History  of 
my  life,  the  occurrences  of  my  days,  the  escapes  of 
dangers,  and  hits  of  chance,  with  a  Bezo  las  Matws 
to  Fortune,  or  a  bare  Gramercy  to  my  good  Stars : 
Abraham  might  have  thought  the  Ram  in  the  thicket 
came  thither  by  accident ;  humane  reason  would  have 
said,  that  meer  chance  conveyed  Moses  in  the  Ark  to 
the  sight  of  Pharofts  daughter :  what  a  Labyrinth  is 
there  in  the  story  of  Joseph,  able  to  convert  a  Stoick  ? 


28  RELIGIO  MEDICI 

SECT.  Surely  there  are  in  every  man's  Life  certain  rubs,  doub- 
17  lings,  and  wrenches,  which  pass  a  while  under  the  effects 
of  chance,  but  at  the  last  well  examined,  prove  the 
meer  hand  of  God.  Twas  not  dumb  chance,  that  to 
discover  the  Fougade  or  Powder-plot,  contrived  a  mis- 
carriage in  the  Letter.  I  like  the  victory  of  88.  the 
better  for  that  one  occurrence,  which  our  enemies 
imputed  to  our  dishonour  and  the  partiality  of 
Fortune,  to  wit,  the  tempests  and  contrariety  of 
Winds.  King  Philip  did  not  detract  from  the  Nation, 
when  he  said,  he  sent  his  Armado  to  fight  with  men, 
and  not  to  combate  with  the  Winds.  Where  there  is 
a  manifest  disproportion  between  the  powers  and  forces 
of  two  several  agents,  upon  a  Maxime  of  reason  we  may 
promise  the  Victory  to  the  Superiour ;  but  when  un- 
expected accidents  slip  in,  and  unthought  of  occur- 
ences  intervene,  these  must  proceed  from  a  power  that 
owes  no  obedience  to  those  Axioms ;  where,  as  in  the 
writing  upon  the  wall,  we  may  behold  the  hand,  but 
see  not  the  spring  that  moves  it.  The  success  of  that 
petty  province  of  Holland  (of  which  the  Grand  Seignour 
proudly  said,  if  they  should  trouble  him  as  they  did 
the  Spaniard,  he  would  send  his  men  with  shovels  and 
pick -axes,  and  throw  it  into  the  Sea,)  I  cannot  alto- 
gether ascribe  to  the  ingenuity  and  industry  of  the 
people,  but  the  mercy  of  God,  that  hath  disposed  them 
to  such  a  thriving  Genius ;  and  to  the  will  of  his  Pro- 
vidence, that  disposeth  her  favour  to  each  Country  in 
their  pre-ordinate  season.  All  cannot  be  happy  at 
once ;  for,  because  the  glory  of  one  State  depends  upon 
the  ruine  of  another,  there  is  a  revolution  and  vicissi- 
tude of  their  greatness,  and  must  obey  the  swing  of 
that  wheel,  not  moved  by  Intelligences,  but  by  the 
hand  of  God,  whereby  all  Estates  arise  to  their  Zenith 


THE  FIRST  PART  29 

and  Vertical  points  according  to  their  predestinated 
periods.  For  the  lives,  not  only  of  men,  but  of 
Commonwealths,  and  the  whole  World,  run  not  upon 
an  Helix  that  still  enlargeth ;  but  on  a  Circle,  where 
arriving  to  their  Meridian,  they  decline  in  obscurity, 
and  fall  under  the  Horizon  again. 

THESE  must  not  therefore  be  named  the  effects  SECT, 
of  Fortune,  but  in  a  relative  way,  and  as  we  18 
term  the  works  of  Nature :  it  was  the  ignor- 
ance of  mans  reason  that  begat  this  very  name,  and  by 
a  careless  term  miscalled  the  Providence  of  God  :  for 
there  is  no  liberty  for  causes  to  operate  in  a  loose  and 
stragling  way ;  nor  any  effect  whatsoever,  but  hath  its 
warrant  from  some  universal  or  superiour  Cause.  "Tis 
not  a  ridiculous  devotion  to  say  a  prayer  before  a  game 
at  Tables;  for  even  in  sortilegies  and  matters  of 
greatest  uncertainty,  there  is  a  setled  and  preordered 
course  of  effects.  It  is  we  that  are  blind,  not  Fortune  : 
because  our  Eye  is  too  dim  to  discover  the  mystery  of 
her  effects,  we  foolishly  paint  her  blind,  and  hoodwink 
the  Providence  of  the  Almighty.  I  cannot  j  ustifie  that 
contemptible  Proverb,  That  fools  only  are  Fortunate ; 
or  that  insolent  Paradox,  That  a  wise  man  is  out  of  the 
reach  of  Fortune ;  much  less  those  opprobrious  epithets 
of  Poets,  Whore,  Bawd,  and  Strumpet.  'Tis,  I  confess, 
the  common  fate  of  men  of  singular  gifts  of  mind  to  be 
destitute  of  those  of  Fortune,  which  doth  not  any  way 
deject  the  Spirit  of  wiser  judgements,  who  throughly 
understand  the  justice  of  this  proceeding;  and  being 
inrich'd  with  higher  donatives,  cast  a  more  careless  eye 
on  these  vulgar  parts  of  felicity.  It  is  a  most  unjust 
ambition  to  desire  to  engross  the  mercies  of  the 
Almighty,  not  to  be  content  with  the  goods  of  mind, 


30  RELIGIO  MEDICI 

SECT,  without  a  possession  of  those  of  body  or  Fortune :  and 
18  it  is  an  error  worse  than  heresie,  to  adore  these  com- 
plemental  and  circumstantial  pieces  of  felicity,  and 
undervalue  those  perfections  and  essential  points  of 
happiness  wherein  we  resemble  our  Maker.  To  wiser 
desires  it  is  satisfaction  enough  to  deserve,  though  not 
to  enjoy  the  favours  of  Fortune;  let  Providence  pro- 
vide for  Fools :  'tis  not  partiality,  but  equity  in  God, 
who  deals  with  us  but  as  our  natural  Parents ;  those 
that  are  able  of  Body  and  Mind,  he  leaves  to  their 
deserts ;  to  those  of  weaker  merits  he  imparts  a  larger 
portion,  and  pieces  out  the  defect  of  one,  by  the  access 
of  the  other.  Thus  have  we  no  just  quarrel  with 
Nature,  for  leaving  us  naked ;  or  to  envy  the  Horns, 
Hoofs,  Skins,  and  Furs  of  other  Creatures,  being  pro- 
vided with  Reason,  that  can  supply  them  all.  We 
need  not  labour  with  so  many  Arguments  to  confute 
Judicial  Astrology  ;  for  if  there  be  a  truth  therein,  it 
doth  not  injure  Divinity  :  if  to  be  born  under  Mercury 
disposeth  us  to  be  witty,  under  Jupiter  to  be  wealthy ; 
I  do  not  owe  a  Knee  unto  those,  but  unto  that 
merciful  Hand  that  hath  ordered  my  indifferent  and  un- 
certain nativity  unto  such  benevolous  Aspects.  Those 
that  hold  that  all  things  are  governed  by  Fortune,  had 
not  erred,  had  they  not  persisted  there :  The  Romans 
that  erected  a  temple  to  Fortune,  acknowledged  therein, 
though  in  a  blinder  way,  somewhat  of  Divinity;  for 
in  a  wise  supputation  all  things  begin  and  end  in  the 
Almighty.  There  is  a  nearer  way  to  Heaven  than 
Homer's  Chain;  an  easy  Logick  may  conjoin  heaven 
and  Earth,  in  one  Argument,  and  with  less  than  a 
Sorites  resolve  all  things  into  God.  For  though  we 
christen  effects  by  their  most  sensible  and  nearest 
Causes,  yet  is  God  the  true  and  infallible  Cause  of  all, 


THE  FIRST  PART  31 


whose  concourse  though  it  be  general,  yet  doth  it 
subdivide  it  self  into  the  particular  Actions  of  every 
thing,  and  is  that  Spirit,  by  which  each  singular 
Essence  not  only  subsists,  but  performs  its  operation. 

THE  bad  construction,  and  perverse  comment  SECT, 
on  these  pair  of  second  Causes,  or  visible  19 
hands  of  God,  have  perverted  the  Devo- 
tion of  many  unto  Atheism;  who,  forgetting  the 
honest  Advisoes  of  Faith,  have  listened  unto  the  con- 
spiracy of  Passion  and  Reason.  I  have  therefore 
always  endeavoured  to  compose  those  Feuds  and  angry 
Dissensions  between  Affection,  Faith  and  Reason :  For 
there  is  in  our  Soul  a  kind  of  Triumvirate,  or  triple 
Government  of  three  Competitors,  which  distracts  the 
Peace  of  this  our  Common-wealth,  not  less  than  did 
that  other  the  State  of  Rome. 

As  Reason  is  a  Rebel  unto  Faith,  so  Passion  unto 
Reason :  As  the  Propositions  of  Faith  seem  absurd 
unto  Reason,  so  the  Theorems  of  Reason  unto  Passion, 
and  both  unto  Reason ;  yet  a  moderate  and  peaceable 
discretion  may  so  state  and  order  the  matter,  that 
they  may  be  all  Kings,  and  yet  make  but  one 
Monarchy,  every  one  exercising  his  Soveraignty  and 
Prerogative  in  a  due  time  and  place,  according  to  the 
restraint  and  limit  of  circumstance.  There  is,  as 
in  Philosophy,  so  in  Divinity,  sturdy  doubts  and 
boisterous  Objections,  wherewith  the  un happiness  of 
our  knowledge  too  nearly  acquainteth  us.  More  of 
these  no  man  hath  known  than  my  self,  which  I  con- 
fess I  conquered,  not  in  a  martial  posture,  but  on  my 
Knees.  For  our  endeavours  are  not  only  to  combat 
with  doubts,  but  always  to  dispute  with  the  Devil : 
the  villany  of  that  Spirit  takes  a  hint  of  Infidelity 


32  RELIGIO  MEDICI 

SECT,  from  our  Studies,  and  by  demonstrating  a  naturality 
19  in  one  way,  makes  us  mistrust  a  miracle  in  another. 
Thus  having  perused  the  Archidoxes  and  read  the 
secret  Sympathies  of  things,  he  would  disswade  my 
belief  from  the  miracle  of  the  Brazen  Serpent,  make 
me  conceit  that  Image  worked  by  Sympathy,  and  was 
but  an  Egyptian  trick  to  cure  their  Diseases  without 
a  miracle.  Again,  having  seen  some  experiments  of 
Bitumen,  and  having  read  far  more  of  Naphtha,  he 
whispered  to  my  curiosity  the  fire  of  the  Altar  might  be 
natural ;  and  bid  me  mistrust  a  miracle  in  Elias,  when 
he  entrenched  the  Altar  round  with  Water :  for  that 
inflamable  substance  yields  not  easily  unto  Water,  but 
flames  in  the  Arms  of  its  Antagonist.  And  thus 
would  he  inveagle  my  belief  to  think  the  combustion 
of  Sodom  might  be  natural,  and  that  there  was  an 
Asphaltick  and  Bituminous  nature  in  that  Lake  before 
the  Fire  of  Gomorrah.  I  know  that  Manna  is  now 
plentifully  gathered  in  Calabria ;  and  Josephus  tells 
me,  in  his  days  it  was  as  plentiful  in  Arabia ;  the 
Devil  therefore  made  the  qucere,  Where  was  then  the 
miracle  in  the  days  of  Moses :  the  Israelite  saw  but 
that  in  his  time,  the  Natives  of  those  Countries  behold 
in  ours.  Thus  the  Devil  played  at  Chess  with  me,  and 
yielding  a  Pawn,  thought  to  gain  a  Queen  of  me, 
;taking  advantage  of  my  honest  endeavours ;  and  whilst 
I  laboured  to  raise  the  structure  of  my  Reason,  he 
strived  to  undermine  the  edifice  of  my  Faith. 

EITHER   had   these   or   any  other  ever  such 
advantage   of  me,  as  to  incline  me  to  any 
point    of    Infidelity   or   desperate    positions 
of  Atheism;    for  I   have  been  these   many  years  of 
opinion  there  was  never  any.    Those  that  held  Religion 


THE  FIRST  PART  33 

was  the  difference  of  Man  from  Beasts,  have  spoken 
probably,  and  proceed  upon  a  principle  as  inductive 
as  the  other.  That  doctrine  of  Epicurus,  that  denied 
the  Providence  of  God,  was  no  Atheism,  but  a  mag- 
nificent and  high  strained  conceit  of  his  Majesty,  which 
he  deemed  too  sublime  to  mind  the  trivial  Actions  of 
those  inferiour  Creatures.  That  fatal  Necessity  of  the 
Stoicks,  is  nothing  but  the  immutable  Law  of  his  will. 
Those  that  heretofore  denied  the  Divinity  of  the  Holy 
Ghost,  have  been  condemned,  but  as  Hereticks ;  and 
those  that  now  deny  our  Saviour  (though  more  than 
Hereticks)  are  not  so  much  as  Atheists :  for  though 
they  deny  two  persons  in  the  Trinity,  they  hold  as  we 
do,  there  is  but  one  God. 

That  Villain  and  Secretary  of  Hell,  that  composed 
that  miscreant  piece  of  the  Three  Impostors,  though 
divided  from  all  Religions,  and  was  neither  Jew,  Turk, 
nor  Christian,  was  not  a  positive  Atheist.  I  confess 
every  country  hath  its  Machiavel,  every  Age  its  Lucian, 
whereof  common  Heads  must  not  hear,  nor  more 
advanced  Judgments  too  rashly  venture  on :  It  is  the 
Rhetorick  of  Satan,  and  may  pervert  a  loose  or  pre- 
judicate  belief. 

I  CONFESS    I    have   perused    them    all,    and    can    SECT, 
discover   nothing   that    may    startle    a    discreet       21 
belief;    yet  are  there  heads  carried  off  with  the 
Wind  and   breath  of  such  motives.     I  remember  a 
Doctor  in  Physick  of  Italy,  who  could  not  perfectly 
believe  the  immortality  of  the  Soul,  because   Galen 
seemed  to  make  a  doubt  thereof.     With  another  I  was 
familiarly  acquainted  in  France,  a  Divine,  and  a  man 
of  singular  parts,  that   on   the   same  point   was  so  1 
plunged  and  gravelled  with  a  three  lines  of  Seneca,  that 

c 


34  RELIGIO  MEDICI 

SECT,    all  our  Antidotes,  drawn   from  both   Scripture  and 
21       Philosophy,  could  not  expel  the  poyson  of  his  errour. 
There  are  a  set  of  Heads,  that  can  credit  the  relations 
ihii.   of  Mariners,  yet  question  the  Testimonies  of  St.  Paul ; 
stJ    and  peremptorily  maintain  the  traditions  of  Mlmn  or 
or-    pnny^  yet  in  Histories  of  Scripture  raise  Queries  and 
Objections,  believing  no  more  than  they  can  parallel 
Toti jn  humane  Authors.     I  confess  there  are  in  Scripture 

y 

Stories  that  do  exceed  the  Fables  of  Poets,  and  to  a 
captious  Header  sound  like  Garagantua  or  Bevis : 
Search  all  the  Legends  of  times  past,  and  the  fabulous 
conceits  of  these  present,  and  'twill  be  hard  to  find  one 
that  deserves  to  carry  the  Buckler  unto  Sampson ;  yet 
is  all  this  of  an  easie  possibility,  if  we  conceive  a  divine 
concourse,  or  an  influence  but  from  the  little  Finger  of 
the  Almighty.  It  is  impossible  that  either  in  the  dis- 
course of  man,  or  in  the  infallible  Voice  of  God,  to  the 
weakness  of  our  apprehensions,  there  should  not  appear 
irregularities,  contradictions,  and  antinomies :  my  self 
could  shew  a  Catalogue  of  doubts,  never  yet  imagined 
nor  questioned,  as  I  know,  which  are  not  resolved  at 
the  first  hearing;  not  fantastick  Queries  or  Objections 
of  Air ;  for  I  cannot  hear  of  Atoms  in  Divinity.  I  can 
read  the  History  of  the  Pigeon  that  was  sent  out  of 
the  Ark,  and  returned  no  more,  yet  not  question  how 
she  found  out  her  Mate  that  was  left  behind :  That 
Lazarus  was  raised  from  the  dead,  yet  not  demand 
where  in  the  interim  his  Soul  awaited ;  or  raise  a 
Law-case,  whether  his  Heir  might  lawfully  detain  his 
inheritance  bequeathed  unto  him  by  his  death,  and  he, 
though  restored  to  life,  have  no  Plea  or  Title  unto  his 
former  possessions.  Whether  Eve  was  framed  out  of 
the  left  side  of  Adam,  I  dispute  not ;  because  I  stand 
not  yet  assured  which  is  the  right  side  of  a  man,  or 


THE  FIRST  PART  35 

whether  there  be  any  such  distinction  in  Nature :  that 
she  was  edified  out  of  the  Rib  of  Adam,  I  believe,  yet 
raise  no  question  who  shall  arise  with  that  Rib  at  the 
Resurrection.  Whether  Adam  was  an  Hermaphrodite, 
as  the  Rabbins  contend  upon  the  Letter  of  the  Text, 
because  it  is  contrary  to  reason,  there  should  be  an 
Hermaphrodite  before  there  was  a  Woman ;  or  a  com- 
position of  two  Natures  before  there  was  a  second  com- 
posed. Likewise,  whether  the  World  was  created  in 
Autumn,  Summer,  or  the  Spring,  because  it  was  created 
in  them  all ;  for  whatsoever  Sign  the  Sun  possesseth, 
those  four  Seasons  are  actually  existent:  It  is  the  Nature 
of  this  Luminary  to  distinguish  the  several  Seasons  of 
the  year,  all  which  it  makes  at  one  time  in  the  whole 
Earth,  and  successive  in  any  part  thereof.  There  are 
a  bundle  of  curiosities,  not  only  in  Philosophy,  but  in 
Divinity,  proposed  and  discussed  by  men  of  most  sup- 
posed abilities,  which  indeed  are  not  worthy  our  vacant 
hours,  much  less  our  serious  Studies.  Pieces  only  fit 
to  be  placed  in  PantagrueVs  Library,  or  bound  up  with 
Tartaretus,  De  modo  Cacandi.  lats' 

THESE  are  niceties  that  become  not  those  that  SECT, 
peruse  so  serious  a  Mystery :  There  are  22 
others  more  generally  questioned  and  called 
to  the  Bar,  yet  methinks  of  an  easie  and  possible  truth. 
'Tis  ridiculous  to  put  off,  or  down  the  general  Flood 
of  Noah  in  that  particular  inundation  of  Deucalion : 
that  there  was  a  Deluge  once,  seems  not  to  me  so 
great  a  Miracle,  as  that  there  is  not  one  always.  How 
all  the  kinds  of  Creatures,  not  only  in  their  own  bulks, 
but  with  a  competency  of  food  and  sustenance,  might 
be  preserved  in  one  Ark,  and  within  the  extent  of 
three  hundred  Cubits,  to  a  reason  that  rightly  examines 


36  RELIGIO  MEDICI 

SECT,  it,  will  appear  very  feasible.  There  is  another  secret 
22  not  contained  in  the  Scripture,  which  is  more  hard  to 
comprehend,  and  put  the  honest  Father  to  the  refuge 
of  a  Miracle :  and  that  is,  not  only  how  the  distinct 
pieces  of  the  World,  and  divided  Islands  should  be 
first  planted  by  men,  but  inhabited  by  Tigers, 
Panthers,  and  Bears.  How  America  abounded  with 
Beasts  of  prey,  and  noxious  Animals,  yet  contained 
not  in  it  that  necessary  Creature,  a  Horse,  is  very 
strange.  By  what  passage  those,  not  only  Birds,  but 
dangerous  and  unwelcome  Beasts,  came  over:  How 
there  be  Creatures  there  (which  are  not  found  in  this 
Triple  Continent);  all  which  must  needs  be  strange 
unto  us,  that  hold  but  one  Ark,  and  that  the  Creatures 
began  their  progress  from  the  Mountains  of  Ararat : 
They  who  to  salve  this  would  make  the  Deluge 
particular,  proceed  upon  a  principle  that  I  can  no  way 
grant ;  not  only  upon  the  negative  of  holy  Scriptures, 
but  of  mine  own  Reason,  whereby  I  can  make  it 
probable,  that  the  World  was  as  well  peopled  in  the 
time  of  Noah,  as  in  ours ;  and  fifteen  hundred  years 
to  people  the  World,  as  full  a  time  for  them,  as  four 
thousand  years  since  have  been  to  us.  There  are 
other  assertions  and  common  Tenents  drawn  from 
Scripture,  and  generally  believed  as  Scripture,  where- 
unto  notwithstanding,  I  would  never  betray  the  liberty 
of  my  Reason.  'Tis  a  Paradox  to  me,  that  Methusalem 
was  the  longest  liVd  of  all  the  Children  of  Adam :  and 
no  man  will  be  able  to  prove  it ;  when  from  the  process 
of  the  Text,  I  can  manifest  it  may  be  otherwise.  That 
Judas  perished  by  hanging  himself,  there  is  no  certainty 
in  Scripture :  though  in  one  place  it  seems  to  affirm 
it,  and  by  a  doubtful  word  hath  given  occasion  to 
translate  it ;  yet  in  another  place,  in  a  more  punctual 


THE  FIRST  PART  37 

description,  it  makes  it  improbable,  and  seems  to  over- 
throw it.  That  our  Fathers,  after  the  Flood,  erected 
the  Tower  of  Babel  to  preserve  themselves  against  a 
second  Deluge,  is  generally  opinioned  and  believed, 
yet  is  there  another  intention  of  theirs  expressed  in 
Scripture :  Besides,  it  is  improbable  from  the  circum- 
stance of  the  place,  that  is,  a  plain  in  the  Land  of 
Shinar :  These  are  no  points  of  Faith,  and  therefore 
may  admit  a  free  dispute.  There  are  yet  others,  and 
those  familiarly  concluded  from  the  Text,  wherein 
(under  favour)  I  see  no  consequence :  the  Church  of 
Rome,  confidently  proves  the  opinion  of  Tutelary 
Angels,  from  that  Answer  when  Peter  knockt  at  the 
Door;  'Tis  not  he,  but  his  Angel;  that  is,  might  some 
say,  his  Messenger,  or  some  body  from  him ;  for  so  the 
Original  signifies,  and  is  as  likely 'to  be  the  doubtful 
Families  meaning.  This  exposition  I  once  suggested 
to  a  young  Divine,  that  answered  upon  this  point ;  to 
which  I  remember  the  Franciscan  Opponent  replyed 
no  more,  but  That  it  was  a  new,  and  no  authentick 
interpretation. 

THESE  are  but  the  conclusions  and  fallible  SECT. 
discourses  of  man  upon  the  Word  of  God,  23 
for  such  I  do  believe  the  holy  Scriptures : 
yet  were  it  of  man,  I  could  not  chuse  but  say,  it  was 
the  singularest  and  superlative  piece  that  hath  been 
extant  since  the  Creation :  were  I  a  Pagan,  I  should 
not  refrain  the  Lecture  of  it ;  and  cannot  but  commend 
the  judgment  of  Ptolomy,  that  thought  not  his  Library 
compleat  without  it.  The  Alcoran  of  the  Turks 
(I  speak  without  prejudice)  is  an  ill  composed  Piece, 
containing  in  it  vain  and  ridiculous  Errors  in  Philo- 
sophy, impossibilities,  fictions,  and  vanities  beyond 


38  KELIGIO  MEDICI 

laughter,  maintained  by  evident  and  open  Sophisms, 
the  Policy  of  Ignorance,  deposition  of  Universities, 
and  banishment  of  Learning,  that  hath  gotten  Foot 
by  Arms  and  violence:  This  without  a  blow,  hath 
disseminated  it  self  through  the  whole  Earth.  It  is 
not  unremarkable  what  Philo  first  observed,  That  the 
Law  of  Moses  continued  two  thousand  years  without 
the  least  alteration ;  whereas,  we  see,  the  Laws  of 
other  Common- weals  do  alter  with  occasions;  and 
even  those,  that  pretended  their  Original  from  some 
Divinity,  to  have  vanished  without  trace  or  memory. 
I  believe  besides  Zoroaster,  there  were  divers  that  writ 
before  Moses,  who,  notwithstanding,  have  suffered  the 
common  fate  of  time.  Mens  Works  have  an  age  like 
themselves;  and  though  they  out-live  their  Authors, 
yet  have  they  a  stint  and  period  to  their  duration : 
This  only  is  a  work  too  hard  for  the  teeth  of  time, 
and  cannot  perish  but  in  the  general  Flames,  when 
all  things  shall  confess  their  Ashes. 


SECT.    TT  HAVE  heard  some  with  deep   sighs  lament  the 
24  lost    lines    of    Cicero ;    others    with    as    many 

JL      groans  deplore  the  combustion  of  the   Library 
of  Alexandria:  for  my  own  part,  I  think  there  be  too 
many  in  the  World,  and  could  with  patience  behold 
the  urn  and  ashes  of  the   Vatican,  could  I,  with  a  few 
others,  recover  the   perished  leaves   of  Solomon.     I 
would  not  omit  a  Copy  of  Enochs  Pillars,  had  they 
many  nearer  Authors  than  Josephus,  or  did  not  relish 
A^MonV  somewhat  of  the  Fable.     Some  men  have  written  more 
archica        than  others  have  spoken  ;  Pineda  quotes  more  Authors 
fiutesc****  *n  one  work>  than  are  necessary  in  a  whole  World.    Of 
thousand      those  three  great  inventions  in   Germany,  there  are 
two  which  are  not  without  their  incommodities,  and 


THE  FIRST  PART  39 

'tis  disputable  whether  they  exceed  not  their  use  and 
commodities.  'Tis  not  a  melancholy  Utinam  of  my 
own,  but  the  desires  of  better  heads,  that  there  were 
a  general  Synod ;  not  to  unite  the  incompatible  differ- 
ence of  Religion,  but  for  the  benefit  of  learning,  to 
reduce  it  as  it  lay  at  first,  in  a  few,  and  solid  Authors ; 
and  to  condemn  to  the  fire  those  swarms  &  millions 
of  Rhapsodies  begotten  only  to  distract  and  abuse  the 
weaker  judgements  of  Scholars,  and  to  maintain  the 
trade  and  mystery  of  Typographers. 

I  CANNOT  but  wonder  with  what  exception  the  SECT. 
Samaritans  could  confine  their  belief  to  the  25 
Pentateuch^  or  five  Books  of  Moses.  I  am 
ashamed  at  the  Rabbinical  Interpretation  of  the  Jews, 
upon  the  Old  Testament,  as  much  as  their  defection 
from  the  New.  And  truly  it  is  beyond  wonder,  how 
that  contemptible  and  degenerate  issue  of  Jacob,  once 
so  devoted  to  Ethnick  Superstition,  and  so  easily  seduced 
to  the  Idolatry  of  their  Neighbours,  should  now  in 
such  an  obstinate  and  peremptory  belief  adhere  unto 
their  own  Doctrine,  expect  impossibilities,  and,  in  the 
face  and  eye  of  the  Church,  persist  without  the  least 
hope  of  Conversion.  This  is  a  vice  in  them,  that 
were  a  vertue  in  us;  for  obstinacy^ in  a  bad  Cause  is 
but  coii&kuac3Lin^a  good!  And  herein  I  must  accuse 
those  of  my  own  TJeGgion ;  for  there  is  not  any  of 
such  a  fugitive  Faith,  such  an  unstable  belief,  as  a 
Christian ;  none  that  do  so  oft  transform  themselves, 
not  unto  several  shapes  of  Christianity  and  of  the 
same  Species,  but  unto  more  unnatural  and  contrary 
Forms,  of  Jew  and  Mahometan ;  that,  from  the  name 
of  Saviour,  can  condescend  to  the  bare  term  of 
Prophet;  and  from  an  old  belief  that  he  is  come,  fall 


40  RELIGIO  MEDICI 

SECT,    to  a  new  expectation  of  his  coming.     It  is  the  promise 
25       of  Christ  to  make  us  all  one  Flock ;  but  how  and  when 
this  Union  shall  be,  is  as  obscure  to  me  as  the  last  day. 
Of  those  four  Members  of  Religion  we  hold  a  slender 
proportion ;  there  are,  I  confess,  some  new  additions, 
yet  small  to  those  which  accrew  to  our  Adversaries, 
and  those  only  drawn  from  the  revolt  of  Pagans,  men 
but  of  negative  Impieties,  and  such  as  deny  Christ, 
but  because  they  never  heard  of  him  :  but  the  Religion 
of  the  Jew  is  expressly  against  the  Christian,  and  the 
Mahometan  against  both.     For  the  Turk,  in  the  bulk 
he  now  stands,  he  is  beyond  all  hope  of  conversion ;  if 
he  fall  asunder,  there  may  be  conceived  hopes,  but  not 
without  strong  improbabilities.     The  Jew  is  obstinate 
in  all   fortunes;    the  persecution  of  fifteen  hundred 
years  hath  but  confirmed  them  in  their  Errour :  they 
have  already  endured  whatsoever  may  be  inflicted,  and 
have  suffered,  in  a  bad  cause,  even  to  the  condemnation 
of  their  enemies.     Persecution  is  a  bad  and  indirect 
way  to  plant  Religion :     It  hath  been  the  unhappy 
method  of   angry    Devotions,   not    only   to    confirm 
honest  Religion,  but  wicked  Heresies,  and  extravagant 
Opinions.     It  was  the  first   stone  and   Basis  of  our 
Faith;    none  can  more  justly  boast  of  Persecutions, 
and  glory  in  the  number  and  valour  of  Martyrs ;  for, 
to  speak  properly,  those  are  true   and   almost   only 
examples  of  fortitude :     Those  that  are  fetched  from 
the  field,  or  drawn  from  the  actions  of  the  Camp,  are 
not  oft-times  so  truely  precedents  of  valour  as  audacity, 
and  at  the  best  attain  but  to  some  bastard  piece  of 
fortitude :     If  we  shall  strictly  examine  the  circum- 
stances and  requisites  which  Aristotle  requires  to  true 
and  perfect  valour,  we  shall  find  the  name  only  in  his 
Master  Alexander,  and  as  little  in  that  Roman  Worthy, 


THE  FIRST  PART  41 

Julius  Ccesar ;  and  if  any,  in  that  easie  and  active  way 
have  done  so  nobly  as  to  deserve  that  name,  yet  in  the 
passive  and  more  terrible  piece  these  have  surpassed, 
and  in  a  more  heroical  way  may  claim  the  honour  of 
that  Title.  Tis  not  in  the  power  of  every  honest 
Faith  to  proceed  thus  far,  or  pass  to  Heaven  through 
the  flames ;  every  one  hath  it  not  in  that  full  measure, 
nor  in  so  audacious  and  resolute  a  temper,  as  to  endure 
those  terrible  tests  and  trials;  who  notwithstanding, 
in  a  peaceable  way  do  truely  adore  their  Saviour, 
and  have  (no  doubt)  a  Faith  acceptable  in  the  eyes 
of  God. 

NOW  as  all  that  dye  in  the  War  are  not  SECT, 
termed  Souldiers ;  so  neither  can  I  properly  26 
term  all  those  that  suffer  in  matters  of 
Religion,  Martyrs.  The  Council  of  Constance  con- 
demns John  Huss  for  an  Heretick ;  the  Stories  of  his 
own  Party  stile  him  a  Martyr :  He  must  needs  offend 
the  Divinity  of  both,  that  says  he  was  neither  the 
one  nor  the  other :  There  are  many  (questionless) 
canonised  on  earth,  that  shall  never  be  Saints  in 
Heaven;  and  have  their  names  in  Histories  and 
Martyrologies,  who  in  the  eyes  of  God  are  not  so 
perfect  Martyrs,  as  was  that  wise  Heathen  Socrates, 
that  suffered  on  a  fundamental  point  of  Religion,  the 
Unity  of  God.  I  have  often  pitied  the  miserable 
Bishop  that  suffered  in  the  cause  of  Antipodes,  yet 
cannot  chuse  but  accuse  him  of  as  much  madness,  for 
exposing  his  living  on  such  a  trifle ;  as  those  of  ignor- 
ance and  folly,  that  condemned  him.  I  think  my 
conscience  will  not  give  me  the  lye,  if  I  say  there  are 
not  many  extant  that  in  a  noble  way  fear  the  face  of 
death  less  than  myself ;  yet,  from  the  moral  duty  I  owe 


RELIGIO  MEDICI 

to  the  Commandment  of  God,  and  the  natural  respects 
that  I  tender  unto  the  conservation  of  my  essence  and 
being,  I  would  not  perish  upon  a  Ceremony,  Politick 
points,  or  indifferency :  nor  is  my  belief  of  that  un- 
tractible  temper,  as  not  to  bow  at  their  obstacles,  or 
connive  at  matters  wherein  there  are  not  manifest 
impieties :  The  leaven  therefore  and  ferment  of  all, 
not  only  Civil,  but  Religious  actions,  is  Wisdom; 
without  which,  to  commit  our  selves  to  the  flames  is 
Homicide,  and  (I  fear)  but  to  pass  through  one  fire 
into  another. 


HAT  Miracles  are  ceased,  I  can  neither  prove,\ 
nor  absolutely  deny,  much  less  define  the 
time  and  period  of  their  cessation  :  that 
they  survived  Christ,  is  manifest  upon  the  Record  of 
Scripture :  that  they  out-lived  the  Apostles  also,  and 
were  revived  at  the  Conversion  of  Nations,  many  years 
after,  we  cannot  deny,  if  we  shall  not  question  those 
Writers  whose  testimonies  we  do  not  controvert  in 
points  that  make  for  our  own  opinions ;  therefore  that 
may  have  some  truth  in  it  that  is  reported  by  the 
Jesuites  of  their  Miracles  in  the  Indies ;  I  could  wish 
it  were  true,  or  had  any  other  testimony  than  their 
own  Pens.f  They  may  easily  believe  those  Miracles 
abroad,  who  daily  conceive  a  greater  at  home,  the 
transmutation  of  those  visible  elements  into  the  Body 
and  Blood  of  our  Saviour  :  for  the  conversion  of  Water 
into  Wine,  which  he  wrought  in  Cana,  or  what  the 
Devil  would  have  had  him  done  in  the  Wilderness,  of 
Stones  into  Bread,  compared  to  this,  will  scarce  deserve 
the  name  of  a  Miracle.  Though  indeed  to  speak 
properly,  there  is  not  one  Miracle  greater  than  another, 
they  being  the  extraordinary  effects  of  the  Hand  of 


THE  FIRST  PART  43 

God,  to  which  all  things  are  of  an  equal  facility ;  and 
to  create  the  World  as  easie  as  one  single  Creature. 
For  this  is  also  a  Miracle,  not  onely  to  produce  effects 
against,  or  above  Nature,  but  before  Nature ;  and  to 
create  Nature  as  great  a  Miracle  as  to  contradict  or 
transcend  her.  We  do  too  narrowly  define  the  Power 
of  God,  restraining  it  to  our  capacities.  I  hold  that 
God  can  do  all  things ;  how  he  should  work  contra- 
dictions, I  do  not  understand,  yet  dare  not  therefore 
deny.  I  cannot  see  why  the  Angel  of  God  should 
question  Esdras  to  recal  the  time  past,  if  it  were 
beyond  his  own  power ;  or  that  God  should  pose 
mortality  in  that,  which  he  was  not  able  to  perform 
himself.  I  will  not  say  God  cannot,  but  he  will  riot 
perform  many  things,  which  we  plainly  affirm  he 
cannot :  this  I  am  sure  is  the  mannerliest  proposition, 
wherein,  notwithstanding,  I  hold  no  Paradox.  For 
strictly  his  power  is  the  same  with  his  will,  and  they 
both  with  all  the  rest  do  make  but  one  God. 

THEREFORE  that  Miracles  have  been,  I  do  SECT, 
believe;  that  they  may  yet  be  wrought  by  28 
the  living,  I  do  not  deny :  but  have  no  confid- 
ence in  those  which  are  fathered  on  the  dead ;  and  this 
hath  ever  made  me  suspect  the  efficacy  of  reliques,  to 
examine  the  bones,  question  the  habits  and  appur- 
tenances of  Saints,  and  even  of  Christ  himself.^  I 
cannot  conceive  why  the  Cross  that  Helena  found,  and 
whereon  Christ  himself  dyed,  should  have  power  to 
restore  others  unto  life :  I  excuse  not  Constantlne  from 
a  fall  off  his  Horse,  or  a  mischief  from  his  enemies, 
upon  the  wearing  those  nails  on  his  bridle,  which  our 
Saviour  bore  upon  the  Cross  in  his  hands.  I  compute 
among  Pice  fraudes,  nor  many  degrees  before  con- 


44  RELIGIO  MEDICI 

secrated  Swords  and  Roses,  that  which  Baldwyn,  King 
of  Jerusalem,  returned  the  Genovese  for  their  cost  and 
pains  in  his  War,  to  wit,  the  ashes  of  John  the 
Baptist.  Those  that  hold  the  sanctity  of  their  Souls 
doth  leave  behind  a  tincture  and  sacred  faculty  on 
their  bodies,  speak  naturally  of  Miracles,  and  do  not 
salve  the  doubt.  Now  one  reason  I  tender  so  little 
Devotion  unto  Reliques,  is,  I  think,  the  slender  and 
doubtful  respect  I  have  always  held  unto  Antiquities : 
for  that  indeed  which  I  admire,  is  far  before  Antiquity, 
that  is,  Eternity;  and  that  is,  God  himself;  who, 
though  he  be  styled  the  ancient  of  days,  cannot  receive 
the  adjunct  of  Antiquity,  who  was  before  the  World, 
and  shall  be  after  it,  yet  is  not  older  than  it ;  for  in 
his  years  there  is  no  Climacter;  his  duration  is 
Eternity,  and  far  more  venerable  than  Antiquity. 


SECT.  ~¥  \UT  above  all  things  I  wonder  how  the  curiosity 
29  |^  °f  wiser  heads  could  pass  that  great  and  in- 
JL/  disputable  Miracle,  the  cessation  of  Oracles; 
and  in  what  swoun  their  Reasons  lay,  to  content 
themselves,  and  sit  down  with  such  a  far-fetch' d  and 
ridiculous  reason  as  Plutarch  alleadgeth  for  it.  The 
Jews,  that  can  believe  the  supernatural  Solstice  of  the 
Sun  in  the  days  of  Joshua,  have  yet  the  impudence  to 
deny  the  Eclipse,  which  every  Pagan  confessed,  at  his 
death  :  but  for  this,  it  is  evident  beyond  all  contradic- 

in  his  tion,1  the  Devil  himself  confessed  it.  Certainly  it  is 
no^  a  warrantable  curiosity,  to  examine  the  verity  of 
Scripture  by  the  concordance  of  humane  history,  or 
seek  to  confirm  the  Chronicle  of  Hester  or  Daniel  by 
the  authority  of  Megasthenes  or  Herodotus.  I  con- 
fess, I  have  had  an  unhappy  curiosity  this  way,  till  I 
laughed  my  self  out  of  it  with  a  piece  of  Justine, 


THE  FIRST  PART  45 

where  he  delivers  that  the  Children  of  Israel  for  being 
scabbed  were  banished  out  of  Egypt.  And  truely 
since  I  have  understood  the  occurrences  of  the  World, 
and  know  in  what  counterfeit  shapes,  and  deceitful 
vizards  times  present  represent  on  the  stage  things 
past;  I  do  believe  them  little  more  then  things  to 
come.  Some  have  been  of  my  opinion,  and  endea- 
voured to  write  the  History  of  their  own  lives  ;  where- 
in Moses  hath  outgone  them  all,  and  left  not  onely 
the  story  of  his  life,  but  as  some  will  have  it,  of  his 
death  also. 

IT  is  a  riddle  to  me,  how  this  story  of  Oracles  SECT, 
hath  not  wormM  out  of,  the  World  that  doubt-  30 
ful  conceit  of  Spirits  and  Witches ;  how  so 
many  learned  heads  shoyld  so  far  forget  their  Meta- 
physicks,  and  destroy  the  ladder  and  ^pale  of  creatures, 
as  to  question  the  existence  of  Spirits  :  for  my  part,  1 1 
have  ever  believed,  and  do  now  know,  that  there  are  j 
Witches :  they  that  doubt  of  these,  do  not  onely  deny 
them,  but  spirits;  and  are  obliquely  and  upon  con- 
sequence a  sort  not  of  Infidels,  but  Atheists.  Those 
that  to  confute  their  incredulity  desire  to  see  appari- 
tions, shall  questionless  never  behold  any,  nor  have  the 
power  to  be  so  much  as  Witches ;  the  Devil  hatrMhem 
already  in  a  heresie  as  capital  as  Witchcraft ;  and  to 
appear  to  them,  were  but  to  convert  them.  Of  all  the 
delusions  wherewith  he  deceives  mortality,  there  is  not 
any  that  puzleth  me  more  than  the  Legerdemain  of 
Changelings ;  I  do  not  credit  those  transformations  of 
reasonable  creatures  into  beasts,  or  that  the  Devil  hath 
a  power  to  transpeciate  a  man  into  a  Horse,  who 
tempted  Christ  (as  a  trial  of  his  Divinity)  to  convert 
but  stones  into  bread.  I  could  believe  that  Spirits  use 


46  RELIGIO  MEDICI 

with  man  the  act  of  carnality,  and  that  in  both  sexes ; 
I  conceive  they  may  assume,  steal,  or  contrive  a 
body,  wherein  there  may  be  action  enough  to  con- 
tent decrepit  lust,  or  passion  to  satisfie  more  active 
veneries ;  yet  in  both,  without  a  possibility  of 
generation :  and  therefore  that  opinion  that  Antichrist 
should  be  born  of  the  Tribe  of  Dan,  by  conjunction 
with  the  Devil,  is  ridiculous,  and  a  conceit  fitter  for  a 
Rabbin  than  a  Christian.  I  hold  that  the  Devil  doth 
really  possess  some  men,  the  spirit  of  Melancholly 
others,  the  spirit  of  Delusion  others ;  that  as  the  Devil 
is  concealed  and  denyed  by  some,  so  God  and  good 
Angels  are  pretended  by  others  whereof  the  late  de- 
fection of  the  Maid  of  Germany  hath  left  a  pregnant 
example. 

SECT. 
31 

/ m  * 

Magi 

there  is  a  traditional  Magick,  not  learned  immediately 
from  the  Devil,  but  at  second  hand  from  his  Scholars, 
who  having  once  the  secret  betrayed,  are  able,  and  do 
emperically  practise  without  his  advice,  they  both 
proceeding  upon  the  principles  of  Nature;  where 
actives,  aptly  conjoyned  to  disposed  passives,  will 
under  any  Master  produce  their  effects.  Thus  I 
think  at  first  a  great  part  of  Philosophy  was  Witch- 
craft, which  being  afterward  derived  to -one  another, 
proved  but  Philosophy,  and  was  indeed  no  more  but 
the  honest  effects  of  Nature :  What  invented  by  us  is 
Philosophy,  learned  from  him  is  Magick.  We  do 
surely  owe  the  discovery  of  many  secrets  to  the  dis- 
covery of  good  and  bad  Angels.  I  could  never  pass 
that  sentence  of  Paracelsus,  without  an  asterisk,  or 


THE  FIRST  PART  47 

annotation  ;     l  Ascendens   constellatum  mult  a    revelat,  i  Thereby 
qucerentibus  magnolia  naturae,  i.e.  opera  Dei.      I  do*^wj™r 
think  that  many  mysteries  ascribed  to  our  own  inven-  appointed  us 
tions,  have  been  the  courteous  revelations  of  Spirits ;  Nativity. 
for  those  noble  essences  in  Heaven  bear  a   friendly 
regard  unto  their  fellow  Natures  on  Earth ;  and  there- 
fore believe  that  those  many  prodigies  and   ominous 
prognosticks,   which   fore-run    the  ruines    of    States, 
Princes,  and  private  persons,  are  the  charitable   pre- 
monitions of  good  Angels,  which   more  careless  en- 
quiries term  but  the  effects  of  chance  and  nature. 

NOW,  besides  these  particular  and  divided  SECT. 
Spirits,  there  may  be  (for  ought  I  know)  32 
an  universal  and  common  Spirit  to  the 
whole  World.  It  was  the  opinion  of  Plato,  and  it  is 
yet  of  the  Hermetical  Philosophers:  if  there  be  a 
common  nature  that  unites  and  tyes  the  scattered 
and  divided  individuals  into  one  species,  why  may 
there  not  be  one  that  unites  them  all  ?  However,  I 
am  sure  there  is  a  common  Spirit  that  plays  within  us, 
yet  makes  no  part  of  us ;  and  that  is  the  Spirit  of 
God,  the  fire  and  scintillation  of  that  noble  and 
mighty  Essence,  which  is  the  life  and  radical  heat  of 
Spirits,  and  those  essences  that  know  not  the  vertue 
of  the  Sun,  a  fire  quite  contrary  to  the  fire  of  Hell : 
This  is  that  gentle  heat  that  broodeth  on  the  waters, 
and  in  six  days  hatched  the  World ;  this  is  that  irradia- 
tion that  dispels  the  mists  of  Hell,  the  clouds  of 
horrour,  fear,  borrow,  despair;  and  preserves  the 
region  of  the  mind  in  serenity:  Whatsoever  feels 
not  the  warm  gale  and  gentle  ventilation  of  this 
Spirit,  (though  I  feel  his  pulse)  I  dare  not  say  he 
lives ;  for  truely  without  this,  to  me  there  is  no  heat 


48  RELIGIO  MEDICI 

under  the  Tropick ;   nor  any  light,  though  I  dwelt  in 
the  body  of  the  Sun. 

As  when  the  labouring  Sun  hath  wrought  his  track 

Up  to  the  top  of  lofty  Cancers  back, 

The  ycie  Ocean  cracks,  the  frozen  pole 

Thaws  with  the  heat  of  the  Celestial  coale  ; 

So  when  thy  absent  beams  begin  t'  impart 

Again  a  Solstice  on  my  fr oxen  hearty 

My  winter 's  ov'r  ;  my  drooping  spirits  sing, 

And  every  part  revives  into  a  Spring. 

But  if  thy  quickening  beams  a  while  decline, 

And  with  their  light  bless  not  this  Orb  of  mine, 

A  chilly  frost  surpriseth  every  member. 

And  in  the  midst  of  June  I  feel  December. 

0  how  this  earthly  temper  doth  debase 

The  noble  Soul  in  this  her  humble  place. 

Whose  wingy  nature  ever  doth  aspire 

To  reach  that  place  whence  first  it  took  its  fire. 

These  flames  I  feel,  which  in  my  heart  do  dwell, 

Are  not  thy  beams,  but  take  their  fire  from  Hell. 

0  quench  them  all,  and  let  thy  light  divine 

Be  as  the  Sun  to  this  poor  Orb  of  mine; 

And  to  thy  sacred  Spirit  convert  those  fires, 

Whose  earthly  fumes  choak  my  devout  aspires. 

SECT.    ^  ¥  ^HEREFORE   for   Spirits,  I  am  so  far  from 
33  denying  their  existence,  that  I  could   easily 

JL  believe,  that  not  onely  whole  Countries,  but 
particular  persons,  have  their  Tutelary  and  Guardian 
Angels:  It  is  not  a  new  opinion  of  the  Church  of 
Rome,  but  an  old  one  of  Pythagoras  and  Plato  ;  there 
is  no  heresie  in  it;  and  if  not  manifestly  defin'd  in 
Scripture,  yet  is  it  an  opinion  of  a  good  and  whole- 
some use  in  the  course  and  actions  of  a  mans  life,  and 
would  serve  as  an  Hypothesis  to  salve  many  doubts, 
whereof  common  Philosophy  affordeth  no  solution. 
Now  if  you  demand  my  opinion  and  Metaphysicks  of 
their  natures,  I  confess  them  very  shallow,  most  of 
them  in  a  negative  way,  like  that  of  God ;  or  in  a 


THE  FIRST  PART  49 

comparative,  between  our  selves  and  fellow- creatures ;  SECT, 
for  there  is  in  this  Universe  a  Stair,  or  manifest  Scale  33 
of  creatures,  rising  not  disorderly,  or  in  confusion,  but 
with  a  comely  method  and  proportion.  Between  crea- 
tures of  meer  existence  and  things  of  life,  there  is  a  large 
disproportion  of  nature ;  between  plants  and  animals 
or  creatures  of  sense,  a  wider  difference ;  between  them 
and  man,  a  far  greater :  and  if  the  proportion  hold 
one,  between  Man  and  Angels  there  should  be  yet  a 
greater.  We  do  not  comprehend  their  natures,  who 
retain  the  first  definition  of  Porphyry,  and  distinguish 
them  from  our  selves  by  immortality ;  for  before  his 
Fall,  'tis  thought,  Man  also  was  Immortal ;  yet  must 
we  needs  affirm  that  he  had  a  different  essence  from 
the  Angels ;  having  therefore  no  certain  knowledge  of 
their  Natures,  'tis  no  bad  method  of  the  Schools,  what- 
soever perfection  we  find  obscurely  in  our  selves,  in  a 
more  compleat  and  absolute  way  to  ascribe  unto  them. 
I  believe  they  have  an  extemporary  knowledge,  and 
upon  the  first  motion  of  their  reason  do  what  we 
cannot  without  study  or  deliberation  ;  that  they  know 
things  by  their  forms,  and  define  by  specifical  difference 
what  we  describe  by  accidents  and  properties;  and 
therefore  probabilities  to  us  may  be  demonstrations 
unto  them :  that  they  have  knowledge  not  onely  of 
the  specifical,  but  numerical  forms  of  individuals,  and 
understand  by  what  reserved  difference  each  single 
Hypostaiis  (besides  the  relation  to  its  species)  becomes 
its  numerical  self.  That  as  the  Soul  hath  a  power  to 
move  the  body  it  informs,  so  there's  a  faculty  to  move 
any,  though  inform  none  ;  ours  upon  restraint  of  time, 
place,  and  distance ;  but  that  invisible  hand  that  con- 
veyed Habakkuk  to  the  Lyons  Den,  or  Philip  to  Azotus, 
infringeth  this  rule,  and  hath  a  secret  conveyance, 


50  RELIGIO  MEDICI 

wherewith  mortality  is  not  acquainted :  if  they  have 
that  intuitive  knowledge,  whereby  as  in  reflexion  they 
behold  the  thoughts  of  one  another,  I  cannot  per- 
emptorily deny  but  they  know  a  great  part  of  ours. 
They  that  to  refute  the  Invocation  of  Saints,  have 
denied  that  they  have  any  knowledge  of  our  affairs 
below,  have  proceeded  too  far,  and  must  pardon  my 
opinion,  till  I  can  thoroughly  answer  that  piece  of 
Scripture,  At  the  conversion  of  a  sinner  the  Angels  in 
Heaven  rejoyce.  I  cannot  with  those  in  that  great 
Father  securely  interpret  the  work  of  the  first  day, 
Fiat  luX)  to  the  creation  of  Angels,  though  I  confess 
there  is  not  any  creature  that  hath  so  neer  a  glympse 
of  their  nature,  as  light  in  the  Sun  and  Elements.  We 
stile  it  a  bare  accident,  but  where  it  subsists  alone,  ^tis 
a  spiritual  Substance,  and  may  be  an  Angel :  in  brief, 
conceive  light  invisible,  and  that  is  a  Spirit. 


SECT.    ^T^HESE    are     certainly    the    Magisterial    and 
34  master -pieces    of   the    Creator,  the   Flower, 

JL  or  (as  we  may  say)  the  best  part  of  nothing, 
actually  existing,  what  we  are  but  in  hopes  and  pro- 
bability ;  we  are  onely  that  amphibious  piece  between 
a  corporal  and  spiritual  Essence,  that  middle  form  that 
links  those  two  together,  and  makes  good  the  Method 
of  God  and  Nature,  that  jumps  not  from  extreams,  but 
unites  the  incompatible  distances  by  some  middle  and 
participating  natures:  that  we  are  the  breath  and 
similitude  of  God,  it  is  indisputable,  and  upon  record 
of  holy  Scripture ;  but  to  call  ourselves  a  Microcosm, 
or  little  World,  I  thought  it  only  a  pleasant  trope  of 
Rhetorick,  till  my  neer  judgement  and  second  thoughts 
told  me  there  was  a  real  truth  therein  :  for  first  we  are 
a  rude  mass,  arid  in  the  rank  of  creatures,  which  onely 


THE  FIRST  PART  51 

are,  and  have  a  dull  kind  of  being,  not  yet  privileged 
with  life,  or  preferred  to  sense  or  reason ;  next  \ve  live 
the  life  of  Plants,  the  life  of  Animals,  the  life  of  Men, 
and  at  last  the  life  of  Spirits,  running  on  in  one  mys- 
terious nature  those  five  kinds  of  existences,  which 
comprehend  the  creatures  not  onely  of  the  World,  but 
of  the  Universe  ;  thus  is  man  that  great  and  true  ^ 
Arnphibium^  whose  nature  is  disposed  to  live  not  onely 
like  other  creatures  in  divers  elements,  but  in  divided 
and  distinguished  worlds :  for  though  there  be  but  one 
to  sense,  there  are  two  to  reason,  the  one  visible,  the 
other  invisible,  whereof  Moses  seems  to  have  left  de- 
scription, and  of  the  other  so  obscurely,  that  some 
parts  thereof  are  yet  in  controversie.  Arid  truely  for 
the  first  chapters  of  Genesis,  I  must  confess  a  great 
deal  of  obscurity ;  though  Divines  have  to  the  power 
of  humane  reason  endeavoured  to  make  all  go  in  a 
literal  meaning,  yet  those  allegorical  interpretations 
are  also  probable,  and  perhaps  the  mystical  method 
of  Moses  bred  up  in  the  Hieroglyphical  Schools  of  the 
Egyptians. 

NOW  for  that  immaterial  world,  methinks  we  SECT, 
need  not  wander  so  far  as  beyond  the  first  35 
moveable;  for  even  in  this  material  Fabrick 
the  spirits  walk  as  freely  exempt  from  the  affection  of 
time,  place,  and  motion,  as  beyond  the  extreamest  cir- 
cumference :  do  but  extract  from  the  corpulency  of 
bodies,  or  resolve  things  beyond  their  first  matter,  and 
you  discover  the  habitation  of  Angels,  which  if  I  call 
the  ubiquitary  and  omnipresent  essence  of  God,  I  hope 
I  shall  not  offend  Divinity :  for  before  the  Creation  of 
the  World  God  was  really  all  things.  For  the  Angels 
he  created  no  new  World,  or  determinate  mansion,  and 


52  RELIGIO  MEDICI 

SECT,  therefore  they  are  everywhere  where  is  his  Essence,  and 
35  do  live  at  a  distance  even  in  himself.  That  God  made 
all  things  for  man,  is  in  some  sense  true,  yet  not  so  far 
as  to  subordinate  the  Creation  of  those  purer  Creatures 
unto  ours,  though  as  ministring  Spirits  they  do,  and 
are  willing  to  fulfil  the  will  of  God  in  these  lower  and 
sublunary  affairs  of  man  :  God  made  all  things  for  him- 
self, and  it  is  impossible  he  should  make  them  for  any 
other  end  than  his  own  Glory ;  it  is  all  he  can  receive, 
and  all  that  is  without  himself :  for  honour  being  an 
external  adjunct,  and  in  the  honourer  rather  than  in 
the  persoa  honoured,  it  was  necessary  to  make  a  Crea- 
ture, from  whom  he  might  receive  this  homage ;  and 
that  is  in  the  other  world  Angels,  in  this,  Man  ;  which 
when  we  neglect,  we  forget  the  very  end  of  our  Crea- 
tion, and  may  justly  provoke  God,  not  onely  to  repent 
that  he  hath  made  the  World,  but  that  he  hath  sworn 
he  would  not  destroy  it.  That  there  is  but  one  World, 
is  a  conclusion  of  Faith.  Aristotle  with  all  his  Philo- 
sophy hath  not  been  able  to  prove  it,  and  as  weakly 
that  the  world  was  eternal ;  that  dispute  much  troubled 
the  Pen  of  the  Philosophers,  but  Moses  decided  that 
question,  and  all  is  salved  with  the  new  term  of  a 
Creation,  that  is,  a  production  of  something  out  of 
nothing ;  and  what  is  that  ?  Whatsoever  is  opposite  to 
something ;  or  more  exactly,  that  which  is  truely  con- 
trary unto  God;  for  he  onely  is,  all  others  have  an 
existence  with  dependency,  and  are  something  but  by 
a  distinction  ;  and  herein  is  Divinity  conformant  unto 
Philosophy,  and  generation  not  onely  founded  on  con- 
trarieties, but  also  creation ;  God  being  all  things,  is 
contrary  unto  nothing,  out  of  which  were  made  all 
things,  and  so  nothing  became  something,  and  Omneity 
informed  Nullity  into  an  Essence. 


THE  FIRST  PART  53 

THE  whole  Creation  is  a  Mystery,  and  particu-  SECT, 
larly  that  of  Man ;  at  the  blast  of  his  mouth  36 
were  the  rest  of  the  Creatures  made,  and  at 
his  bare  word  they  started  out  of  nothing :  but  in  the 
frame  of  Man  (as  the  Text  describes  it)  he  played  the 
sensible  operator,  and  seemed  not  so  much  to  create,  as 
make  him ;  when  he  had  separated  the  materials  of 
other  creatures,  there  consequently  resulted  a  form 
and  soul ;  but  having  raised  the  walls  of  man,  he  has 
driven  to  a  second  and  harder  creation  of  a  substance 
like  himself,  an  incorruptible  and  immortal  Soul.  For 
these  two  affections  we  have  the  Philosophy  and 
opinion  of  the  Heathens,  the  flat  affirmative  of  Plato, 
and  not  a  negative  from  Aristotle:  there  is  another 
scruple  cast  in  by  Divinity  (concerning  its  production) 
much  disputed  in  the  Germane  auditories,  and  with 
that  indifferency  and  equality  of  arguments,  as  leave 
the  controversie  undetermined.  I  am  not  of  Paracelsus 
mind,  that  boldly  delivers  a  receipt  to  make  a  man 
without  conjunction;  yet  cannot  but  wonder  at  the 
multitude  of  heads  that  do  deny  traduction,  having 
no  other  argument  to  confirm  their  belief,  then  that 
Rhetorical  sentence,  and  Antimetathesis  of  Augustine, 
Creando  infunditur,  infundendo  creatur :  either  opinion 
will  consist  well  enough  with  Religion ;  yet  I  should 
rather  incline  to  this,  did  not  one  objection  haunt  me, 
not  wrung  from  speculations  and  subtilties,  but  from 
common  sense  and  observation ;  not  pickt  from  the 
leaves  of  any  Author,  but  bred  amongst  the  weeds 
and  tares  of  mine  own  brain  :  And  this  is  a  conclusion 
from  the  equivocal  and  monstrous  productions  in 
the  copulation  of  Man  with  Beast:  for  if  the  Soul 
of  man  be  not  transmitted,  and  transfused  in  the 
seed  of  the  Parents,  why  are  not  those  productions 


54  RELIGIO  MEDICI 

meerly  beasts,  but  have  also  an  impression  and  tincture 
of  reason  in  as  high  a  measure,  as  it  can  evidence  it 
self  in  those  improper  Organs?  Nor  truely  can  I 
peremptorily  deny,  that  the  Soul  in  this  her  sub- 
lunary estate,  is  wholly,  and  in  all  acceptions  in- 
organical,  but  that  for  the  performance  of  her  ordinary 
actions,  there  is  required  not  onely  a  symmetry  and 
proper  disposition  of  Organs,  but  a  Crasis  and  temper 
correspondent  to  its  operations.  Yet  is  not  this  mass 
of  flesh  and  visible  structure  the  instrument  and  proper 
corps  of  the  Soul,  but  rather  of  Sense,  and  that  the 
hand  of  Reason.  In  our  study  of  Anatomy  there  is  a 
mass  of  mysterious  Philosophy,  and  such  as  reduced 
the  very  Heathens  to  Divinity  :  yet  amongst  all  those 
rare  discourses,  and  curious  pieces  I  find  in  the  Fabrick 
of  man,  I  do  not  so  much  content  my  self,  as  in  that  I 
find  not,  there  is  no  Organ  or  Instrument  for  the 
rational  soul :  for  in  the  brain,  which  we  term  the  seat 
of  reason,  there  is  not  any  thing  of  moment  more  than 
I  can  discover  in  the  crany  of  a  beast :  and  this  is  a 
sensible  and  no  inconsiderable  argument  of  the  in- 
organity  of  the  Soul,  at  least  in  that  sense  we  usually 
so  conceive  it.  Thus  we  are  men,  and  we  kno\v  not 
how ;  there  is  something  in  us  that  can  be  without  us, 
and  will  be  after  us,  though  it  is  strange  that  it  hath 
no  history,  what  it  was  before  us,  nor  cannot  tell  how 
it  entred  in  us. 

OW  for  these  walls  of  flesh,  wherein  the 
Soul  doth  seem  to  be  immured,  before 
the  Resurrection,  it  is  nothing  but  an 
elemental  composition,  and  a  Fabrick  that  must  fall 
to  ashes.  All  flesh  is  grass,  is  not  onely  metaphoric- 
ally, but  litterally,  true;  for  all  those  creatures  we 


THE  FIRST  PART  55 

behold,  are  but  the  herbs  of  the  field,  digested  into  SECT, 
flesh  in  them,  or  more  remotely  carnified  in  our  selves.  37 
Nay  further,  we  are  what  we  all  abhor,  Anthropophagi  ., 
and  Cannibals,  devourers  not  onely  of  men,  but  of  our 
selves ;  and  that  not  in  an  allegory,  but  a  positive 
truth  :  for  all  this  mass  of  flesh  which  we  behold,  came 
in  at  our  mouths ;  this  frame  we  look  upon,  hath  been 
upon  our  trenchers ;  in  brief,  we  have  devoured  our 
selves.  I  cannot  believe  the  wisdom  of  Pythagoras 
did  ever  positively,  and  in  a  literal  sense,  affirm  his 
Metempsychosis,  or  impossible  transmigration  of  the 
Souls  of  men  into  beasts :  of  all  Metamorphoses,  or 
transmigrations,  I  believe  only  one,  that  is  of  Lots 
wife;  for  that  of  Nebuchodonos&r  proceeded  not  so 
far ;  in  all  others  I  conceive  there  is  no  further  verity 
than  is  contained  in  their  implicite  sense  and  morality. 
I  believe  that  the  whole  frame  of  a  beast  doth  perish, 
and  is  left  in  the  same  state  after  death  as  before  it 
was  materialled  unto  life ;  that  the  souls  of  men  know 
neither  contrary  nor  corruption;  that  they  subsist 
beyond  the  body,  and  outlive  death  by  the  priviledge 
of  their  proper  natures,  and  without  a  Miracle ;  that 
the  Souls  of  the  faithful,  as  they  leave  Earth,  take 
possession  of  Heaven :  that  those  apparitions  and 
ghosts  of  departed  persons  are  not  the  wandring  souls 
of  men.  but  the  unquiet  walks  of  Devils,  prompting 
and  suggesting  us  unto  mischief,  blood,  and  villany; 
instilling  and  stealing  into  our  hearts  that  the  blessed 
spirits  are  not  at  rest  in  their  graves,  but  wander 
sollicitous  of  the  affairs  of  the  World ;  but  that  those 
phantasms  appear  often,  and  do  frequent  Ccemeteries, 
Charnel-houses,  and  Churches,  it  is  because  those  are 
the  dormitories  of  the  dead,  where  the  Devil  like  an 
insolent  Champion  beholds  with  pride  the  spoils  and 
Trophies  of  his  Victory  over  Adam. 


56  RELIGIO  MEDICI 


SECT.    ^  *  ^HIS  is   that   dismal   conquest  we  all  deplore, 
38  that  makes  us  so  often  cry  (O)  Adam,  quid 

-*-  fecisti  ?  I  thank  God  I  have  not  those 
strait  ligaments,  or  narrow  obligations  to  the  World, 
as  to  dote  on  life,  or  be  convulst  and  tremble  at  the 
name  of  death  :  Not  that  I  am  insensible  of  the  dread 
and  horrour  thereof,  or  by  raking  into  the  bowels  of 
the  deceased,  continual  sight  of  Anatomies,  Skeletons, 
or  Cadaverous  reliques,  like  Vespilloes,  or  Grave- 
makers,  I  am  become  stupid,  or  have  forgot  the 
apprehension  of  Mortality ;  but  that  marshalling  all 
the  horrours,  and  contemplating  the  extremities 
thereof,  I  find  not  any  thing  therein  able  to  daunt  the 
courage  of  a  man,  much  less  a  well-resolved  Christian  : 
And  therefore  am  not  angry  at  the  errour  of  our  first 
Parents,  or  unwilling  to  bear  a  part  of  this  common 
fate,  and  like  the  best  of  them  to  dye,  that  is,  to  cease 
to  breathe,  to  take  a  farewel  of  the  elements,  to  be  a 
kind  of  nothing  for  a  moment,  to  be  within  one 
instant  of  a  spirit.  When  I  take  a  full  view  and  circle 
of  my  self,  without  this  reasonable  moderator,  and 
equal  piece  of  Justice,  Death,  I  do  conceive  my  self 
the  miserablest  person  extant ;  were  there  not  another 
life  that  I  hope  for,  all  the  vanities  of  this  World 
should  not  intreat  a  moment's  breath  from  me:  could 
the  Devil  work  my  belief  to  imagine  I  could  never  dye, 
I  would  not  outlive  that  very  thought;  I  have  so 
abject  a  conceit  of  this  common  way  of  existence,  this 
retaining  to  the  Sun  and  Elements,  I  cannot  think 
this  is  to  be  a  man,  or  to  live  according  to  the  dignity 
of  humanity :  in  exspectation  of  a  better,  I  can  with 
patience  embrace  this  life,  yet  in  my  best  meditations 
do  often  defie  death  :  I  honour  any  man  that  contemns 
it,  nor  can  I  highly  love  any  that  is  afraid  of  it :  this 


THE  FIRST  PART  57 

makes  me  naturally  love  a  Souldier,  and  honour  those 
tattered  and  contemptible  Regiments,  that  will  dye  at 
the  command  of  a  Sergeant.  For  a  Pagan  there  may 
be  some  motives  to  be  in  love  with  life;  but  for  a 
Christian  to  be  amazed  at  death,  I  see  not  how  he  can 
escape  this  Dilemma,  that  he  is  too  sensible  of  this 
life,  or  hopeless  of  the  life  to  come. 

SOME  Divines  count  Adam  30  years  old  at  SECT, 
his  creation,  because  they  suppose  him  39 
created  in  the  perfect  age  and  stature  of 
man.  And  surely  we  are  all  out  of  the  computation 
of  our  age,  and  every  man  is  some  months  elder  than 
he  bethinks  him  ;  for  we  live,  move,  have  a  being,  and 
are  subject  to  the  actions  of  the  elements,  and  the 
malice  of  diseases,  in  that  other  world,  the  truest 
Microcosm,  the  Womb  of  our  Mother.  For  besides 
that  general  and  common  existence  we  are  conceived 
to  hold  in  our  Chaos,  and  whilst  we  sleep  within  the 
bosome  of  our  causes,  we  enjoy  a  being  and  life  in 
three  distinct  worlds,  wherein  we  receive  most  manifest 
graduations :  In  that  obscure  World  and  womb  of  our 
mother,  our  time  is  short,  computed  by  the  Moon  ;  yet 
longer  then  the  days  of  many  creatures  that  behold  the 
Sun,  our  selves  being  not  yet  without  life,  sense,  and 
reason ;  though  for  the  manifestation  of  its  actions,  it 
awaits  the  opportunity  of  objects,  and  seems  to  live 
there  but  in  its  root  and  soul  of  vegetation ;  entring 
afterwards  upon  the  scene  of  the  World,  we  arise  up 
and  become  another  creature,  performing  the  reason- 
able actions  of  man,  and  obscurely  manifesting  that 
t  of  Divinity  in  us,  but  not  in  complement  and  per- 
tion,  till  we  have  once  more  cast  our  secon dine,  that 
this  slough  of  flesh,  and  are  delivered  into  the  last 


58  RELIGIO  MEDICI 

world,  that  is,  that  ineffable  place  of  Paul,  that  proper 
ubi  of  spirits.  The  smattering  I  have  of  the  Philoso- 
phers Stone  (which  is  something  more  then  the  perfect 
exaltation  of  Gold)  hath  taught  me  a  great  deal  of 
Divinity,  and  instructed  my  belief,  how  that  immortal 
spirit  and  incorruptible  substance  of  my  Soul  may  lye 
obscure,  and  sleep  a  while  within  this  house  of  flesh. 
Those  strange  and  mystical  transmigrations  that  I 
mve  observed  in  Silk- worms,  turned  my  Philosophy  into 
Divinity.  There  is  in  these  works  of  nature,  which 
seem  to  puzzle  reason,  something  Divine,  and  hath  more 
in  it  then  the  eye  of  a  common  spectator  doth  discover. 


SECT.    T  AM    naturally    bashful,    nor    hath    conversation, 
40  age  or  travel,  been  able  to  effront,  or  enharden 

JL  me  ;  yet  I  have  one  part  of  modesty  which  I 
have  seldom  discovered  in  another,  that  is,  (to  speak 
truely)  I  am  not  so  much  afraid  of  death,  as  ashamed 
thereof;  'tis  the  very  disgrace  and  ignominy  of  our 
natures,  that  in  a  moment  can  so  disfigure  us,  that  our 
nearest  friends,  Wife,  and  Children  stand  afraid  and 
start  at  us.  The  Birds  and  Beasts  of  the  field,  that 
before  in  a  natural  fear  obeyed  us,  forgetting  all 
allegiance,  begin  to  prey  upon  us.  This  very  conceit 
hath  in  a  tempest  disposed  and  left  me  willing  to  be 
swallowed  up  in  the  abyss  of  waters ;  wherein  I  had 
perished  unseen,  unpityed,  without  wondering  eyes, 
tears  of  pity,  Lectures  of  mortality,  and  none  had  said, 
Quantum  mutatus  ab  illo !  Not  that  I  am  ashamed  of 
the  Anatomy  of  my  parts,  or  can  accuse  Nature  for 
playing  the  bungler  in  any  part  of  me,  or  my  own 
vitious  life  for  contracting  any  shameful  disease  upon 
me,  whereby  I  might  not  call  my  self  as  wholesome  a 
morsel  for  the  worms  as  any. 


THE  FIRST  PART  59 

SOME  upon  the  courage  of  a  fruitful  issue,  SECT, 
wherein,  as  in  the  truest  Chronicle,  they  41 
seem  to  outlive  themselves,  can  with  greater 
patience  away  with  death.  This  conceit  and  counter- 
feit subsisting  in  our  progenies,  seems  to  me  a  meer 
fallacy,  unworthy  the  desires  of  a  man,  that  can  but 
conceive  a  thought  of  the  next  World;  who,  in  a 
nobler  ambition,  should  desire  to  live  in  his  substance 
in  Heaven,  rather  than  his  name  and  shadow  in  the 
earth.  And  therefore  at  my  death  I  mean  to  take  a 
total  adieu  of  the  world,  not  caring  for  a  Monument, 
History,  or  Epitaph,  not  so  much  as  the  memory  of 
my  name  to  be  found  any  where,  but  in  the  universal 
Register  of  God.  I  am  not  yet  so  Cynical,  as  to 
approve  the  l  Testament  of  Diogenes,  nor  do  I  alto- 1  who  willed 
ither  allow  that  Rodomontado  of  Lucan ; 


him,  but 

Gcelo  teyitur,  qui  non  habet  urnam.  hang  him 

•up  with  a 

He  that  unburied  lies  wants  not  his  Herse,  staff  in  his 

For  unto  him  a  Tomb  's  the  Universe.  hand  to 

fright  away 

ut  commend  in  my  calmer  j  udgement,  those  ingenuous thecrows- 
intentions  that  desire  to  sleep  by  the  urns  of  their 
Fathers,  and  strive  to  go  the  neatest  way  unto  corrup- 
tion. I  do  not  envy  the  temper  of  Crows  and  Daws, 
nor  the  numerous  and  weary  days  of  our  Fathers 
before  the  Flood.  If  there  be  any  truth  in  Astrology, 
I  may  outlive  a  Jubilee ;  as  yet  I  have  not  seen  one 
revolution  of  Saturn,  nor  hath  my  pulse  beat  thirty 
years ;  and  yet  excepting  one,  have  seen  the  Ashes, 
&  left  under  ground  all  the  Kings  of  Europe-,  have 
been  contemporary  to  three  Emperours,  four  Grand 
Signiours,  and  as  many  Popes  :  methinks  I  have  out- 
lived my  self,  and  begin  to  be  weary  of  the  Sun ;  I 
have  shaken  hands  with  delight :  in  my  warm  blood 


60  RELIGIO  MEDICI 

and  Canicular  days,  I  perceive  I  do  anticipate  the 
vices  of  age;  the  World  to  me  is  but  a  dream  or 
mock-show,  and  we  all  therein  but  Pantalones  and 
Anticks,  to  my  severer  contemplations. 


w^ECT.    TT  is  not,  I 

*      42  to    surpas 

JL     to  outlive 


confess,  an  unlawful  prayer  to  desire 
irpass  the  days  of  our  Saviour,  or  wish 
mtlive  that  age  wherein  he  thought  fittest 
to  dye ;  yet  if  (as  Divinity  affirms)  there  shall  be  no 
gray  hairs  in  Heaven,  but  all  shall  rise  in  the  perfect 
state  of  men,  we  do  but  outlive  those  perfections  in 
this  World,  to  be  recalled  unto  them  by  a  greater 
Miracle  in  the  next,  and  run  on  here  but  to  be  retro- 
grade hereafter.  Were  there  any  hopes  to  outlive 
vice,  or  a  point  to  be  super-annuated  from  sin,  it  were 
worthy  our  knees  to  implore  the  days  of  Methuselah. 
But  age  doth  not  rectifie,  but  incurvate  our  natures, 
turning  bad  dispositions  into  worser  habits,  and  (like 
diseases)  brings  on  incurable  vices ;  for  every  day  as  we 
grow  weaker  in  age,  we  grow  stronger  in  sin ;  and  the 
number  of  our  days  doth  make  but  our  sins  innumerable. 
The  same  vice  committed  at  sixteen,  is  not  the  same, 
though  it  agree  in  all  other  circumstances,  at  forty, 
but  swells  and  doubles  from  the  circumstance  of  our 
ages,  wherein,  besides  the  constant  and  inexcusable  habit 
of  transgressing,  the  maturity  of  our  judgement  cuts 
off  pretence  unto  excuse  or  pardon :  every  sin  the  oftner 
it  is  committed,  the  more  it  acquireth  in  the  quality 
of  evil ;  as  it  succeeds  in  time,  so  it  proceeds  in  degrees 
of  badness;  for  as  they  proceed  they  ever  multiply, 
and  like  figures  in  Arithmetick,  the  last  stands  for 
more  than  all  that  went  before  it.  And  though  I 
think  no  man  can  live  well  once,  but  he  that  could 
live  twice,  yet  for  my  own  part  I  would  not  live  over 


THE  FIRST  PART  61 

my  hours  past,  or  begin  again  the  thred  of  my  days : 
not  upon  Cicero's  ground,  because  I  have  lived  them 
well,  but  for  fear  I  should  live  them  worse  :  I  find  my 
growing  Judgment  daily  instruct  me  how  to  be  better, 
but  my  untamed  affections  and  confirmed  vitiosity 
makes  me  daily  do  worse ;  I  find  in  my  confirmed  age 
the  same  sins  I  discovered  in  my  youth ;  I  committed 
many  then  because  I  was  a  Child,  and  because  I  com- 
mit them  still,  I  am  yet  an  infant.  Therefore  I  per- 
ceive a  man  may  be  twice  a  Child  before  the  days 
of  dotage ;  and  stands  in  need  of  JEsons  Bath  before 
threescore. 

AD    truely   there   goes   a  great  deal  of  provi-    SECT, 
dence   to  produce  a    mans   life   unto   three-       43 
score :   there   is  more  required  than  an  able 
temper  for  those  years ;  though  the  radical  humour  con- 
tain in  it  sufficient  oyl  for  seventy,  yet  I  perceive  in  some 
it  gives  no  light  past  thirty :  men  assign  not  all  the 
causes  of  long  life,  that  write  whole   Books  thereof. 
They  jthat  found  themselves  on  the  radical  balsome, 
or  vital  sulphur  of  the  parts,  determine  not  why  Abel 

ived  not  so  long  as  Adam.     There  is  therefore  a  secret 

rlome  or  bottome  of  our  days  :  'twas  his  wisdom  to  de- 
termine them,  but  his  perpetual  and  waking  providence 
that  fulfils  and  accomplisheth  them ;  wherein  the 
spirits,  our  selves,  and  all  the  creatures  of  God  in  a 
secret  and  disputed  way  do  execute  his  will.  Let  them 
not  therefore  complain  of  immaturity  that  die  about 
thirty;  they  fall  but  like  the  whole  World,  whose 

olid  and  well-composed  substance  must  not  expect  the 
duration  and  period  of  its  constitution :  when  all 

;hings  are  compleated  in  it,  its  age  is  accomplished ; 
and  the  last  and  general  fever  may  as  naturally  destroy 


62  RELIGIO  MEDICI 

it  before  six  thousand,  as  me  before  forty ;  there  is 
therefore  some  other  hand  that  twines  the  thread  of 
life  than  that  of  Nature :  we  are  not  onely  ignorant  in 
Antipathies  and  occult  qualities;  our  ends  are  as 
obscure  as  our  beginnings;  the  line  of  our  days  is 
drawn  by  night,  and  the  various  effects  therein  by  a 
pensil  that  is  invisible ;  wherein  though  we  confess  our 
ignorance,  I  am  sure  we  do  not  err  if  we  say  it  is  the 
hand  of  God. 


SECT.    T  AM  much  taken  with  two  verses  of  Lucan,  since 
44  I  have  been  able  not  onely  as  we  do  at  School, 

A     to  construe,  but  understand. 

Victurosque  Dei  celant  ut  vivere  durent, 
Felix  esse  mori. 

We  're  all  deluded,  vainly  searching  ways 
To  make  us  happy  by  the  length  of  days  ; 
For  cunningly  to  make 's  protract  this  breath. 
The  Gods  conceal  the  happiness  of  Death. 

There  be  many  excellent  strains  in  that  Poet,  where- 
with his  Stoical  Genius  hath  liberally  supplied  him ; 
and  truely  there  are  singular  pieces  in  the  Philosophy 
of  Zeno,  and  doctrine  of  the  Stoicks,  which  I  perceive, 
delivered  in  a  Pulpit,  pass  for  current  Divinity:  yet 
herein  are  they  in  extreams,  that  can  allow  a  man  to 
be  his  own  Assassine,  and  so  highly  extol  the  end  and 
suicide  of  Cato ;  this  is  indeed  not  to  fear  death,  but 
yet  to  be  afraid  of  life.  It  is  a  brave  act  of  valour  to 
contemn  death;  but  where  life  is  more  terrible  than 
death,  it  is  then  the  truest  valour  to  dare  to  live  ;  and 
herein  Religion  hath  taught  us  a  noble  example  :  For 
all  the  valiant  acts  of  Curtius,  Scevola,  or  Codrus,  do 
not  parallel  or  match  that  one  of  Job ;  and  sure  there 
is  no  torture  to  the  rack  of  a  disease,  nor  any  Ponyards 


THE  FIRST  PART 


63 


in  death  it  self  like  those  in  the  way  or  prologue  to  it.    SECT. 

Emori  nolo,  sed  me  esse  mortuum  nihil  euro ;  I  would       44 

not  die,  but  care  not  to  be  dead.     Were  I  of  Caesar's 

Religion,  I  should  be  of  his  desires,  and  wish  rather  to 

go  off  at  one  blow,  then  to  be  sawed  in  pieces  by  the 

grating  torture  of  a  disease.     Men  that  look  no  farther 

than  their  outsides,  think  health  an  appurtenance  unto 

life,  and  quarrel  with  their  constitutions  for  being  sick; 

but  I,  that  have  examined  the  parts  of  man,  and  know 

upon  what  tender  filaments  that  Fabrick  hangs,  do 

wonder  that  we  are  not  always  so ;  and  considering  the 

thousand  doors  that  lead  to  death,  do  thank  my  God 

that  we  can  die  but  once.     'Tis  not  onely  the  mischief 

of  diseases,  and  villany  of  poysons,  that  make  an  end  of 

us ;  we  vainly  accuse  the  fury  of  Guns,  and  the  new 

inventions  of  death ;  it  is  in  the  power  of  every  hand 

to  destroy  us,  and  we  are  beholding  unto  every  one  we 

meet,  he  doth  not  kill  us.     There  is  therefore  but  one 

comfort  left,  that,  though  it  be  in  the  power  of  the 

weakest  arm  to  take  away  life,  it  is  not  in  the  strongest 

to  deprive  us  of  death  :  God  would  not  exempt  himself 

from  that,  the  misery  of  immortality  in  the  flesh ;  he 

undertook  not  that  was  immortal.     Certainly  there  is 

no  happiness  within  this  circle  of  flesh,  nor  is  it  in  the 

Opticks  of  these  eyes  to  behold  felicity ;  the  first  day 

of  our  Jubilee  is  Death ;    the  Devil   hath  therefore 

failed  of  his  desires  ;  we  are  happier  with  death  than 

we  should  have  been  without  it :  there  is  no  misery  but 

in  himself,  where  there  is  no  end  of  misery ;  and  so 

indeed  in  his  own  sense  the  Stoick  is  in  the  right.    He 

forgets  that  he  can  dye  who  complains  of  misery  ;  we 

are  in  the  power  of  no  calamity  while  death  is  in  our 


own. 


64  RELIGIO  MEDICI 


SECT.  TL  TOW  besides  the  literal  and  positive  kind  of 
45  '  ^kj  death,  there  are  others  whereof  Divines 
i.  ll  make  mention,  and  those  I  think,  not 
meerly  Metaphorical,  as  mortification,  dying  unto  sin 
and  the  World ;  therefore,  I  say,  every  man  hath  a 
double  Horoscope,  one  of  his  humanity,  his  birth ; 
another  of  his  Christianity,  his  baptism,  and  from  this 
do  I  compute  or  calculate  my  Nativity  ;  not  reckoning 
those  Horce  combustce  and  odd  days,  or  esteeming  my 
self  any  thing,  before  I  was  my  Saviours,  and  inrolled 
in  the  Register  of  Christ :  Whosoever  enjoys  not  this 
life,  I  count  him  but  an  apparition,  though  he  wear 
about  him  the  sensible  affections  of  flesh.  In  these 
moral  acceptions,  the  way  to  be  immortal  is  to  dye 
daily  ;  nor  can  I  think  I  have  the  true  Theory  of  death, 
when  I  contemplate  a  skull,  or  behold  a  Skeleton  with 
those  vulgar  imaginations  it  casts  upon  us ;  I  have 
therefore  enlarged  that  common  Memento  mori,  into  a 
more  Christian  memorandum,  Memento  quatuor  Novis- 
sima,  those  four  inevitable  points  of  us  all,  Death, 
Judgement,  Heaven,  and  Heljx*  Neither  did  the  con- 
templations of  the  Heathens  rest  in  their  graves,  with- 
out further  thought  of  Rhadamanth  or  some  judicial 
proceeding  after  death,  though  in  another  way,  and 
upon  suggestion  of  their  natural  reasons.  I  cannot 
but  marvail  from  what  Sibyl  or  Oracle  they  stole  the 
Prophesie  of  the  worlds  destruction  by  fire,  or  whence 
Lucan  learned  to  say, 

Communis  mundo  superest  rogus,  ossibus  astra 

Misturus. 

There  yet  remains  to  th'  World  one  common  Fire, 

Wherein  our  bones  with  stars  shall  make  one  Pyre. 

I  believe  the  World  grows  near  its  end,  yet  is  neither 
old  nor  decayed,  nor  shall  ever  perish  upon  the  ruines 
of  its  own  Principles.  As  the  work  of  Creation  was 


THE  FIRST  PART  65 

above  nature,  so  its  adversary  annihilation ;  without 
which  the  World  hath  not  its  end,  but  its  mutation. 
Now  what  force  should  be  able  to  consume  it  thus 
far,  without  the  breath  of  God,  which  is  the  truest 
consuming  flame,  my  Philosophy  cannot  inform  me. 
Some  believe  there  went  not  a  minute  to  the  Worlds 
creation,  nor  shall  there  go  to  its  destruction ;  those 
six  days,  so  punctually  described,  make  not  to  them 
one  moment,  but  rather  seem  to  manifest  the  method 
and  Idea  of  the  great  work  of  the  intellect  of  God, 
than  the  manner  how  he  proceeded  in  its  operation.  I 
cannot  dream  that  there  should  be  at  the  last  day  any 
such  Judicial  proceeding,  or  calling  to  the  Bar,  as 
indeed  the  Scripture  seems  to  imply,  and  the  literal 
Commentators  do  conceive  :  for  unspeakable  mysteries 
in  the  Scriptures  are  often  delivered  in  a  vulgar  and 
illustrative  way ;  and  being  written  unto  man,  are 
delivered,  not  as  they  truely  are,  but  as  they  may  be 
understood  ;  wherein  notwithstanding  the  different  in- 
terpretations according  to  different  capacities  may 
stand  firm  with  our  devotion,  nor  be  any  way  preju- 
dicial to  each  single  edification. 

NOW  to  determine  the  day  and  year  of  this  SECT, 
inevitable  time,  is  not  onely  convincible  and  46 
statute-madness,  but  also  manifest  impiety : 
How  shall  we  interpret  Elias  6000  years,  or  imagine 
the  secret  communicated  to  a  Rabbi,  which  God  hath 
denyed  unto  his  Angels  ?  It  had  been  an  excellent 
Quaere  to  have  posed  the  Devil  of  Delphos,  and  must 
needs  have  forced  him  to  some  strange  amphibology ; 
it  hath  not  onely  mocked  the  predictions  of  sundry 
Astrologers  in  Ages  past,  but  the  prophesies  of  many 
melancholy  heads  in  these  present,  who  neither  under- 


66  RELIGIO  MEDICI 

standing  reasonably  things  past  or  present,  pretend  a 
knowledge  of  things  to  come  ;  heads  ordained  onely  to 
manifest  the  incredible  effects  of  melancholy,  and  to 
fulfil  old  prophecies  rather  than  be  the  authors  of  new. 
In  those  days  there  shall  come  Wars  and  rumours  of 
Wars,  to  me  seems  no  prophecy,  but  a  constant  truth, 
iyan  and  in  all  times  verified  since  it  was  pronounced  :  There 
shall  be  signs  in  the  Moon  and  Stars ;  how  comes  he 
then  like  a  Thief  in  the  night,  when  he  gives  an  item 
of  his  coming  ?  That  common  sign  drawn  from  the 
revelation  of  Antichrist,  is  as  obscure  as  any :  in  our 
common  compute  he  hath  been  come  these  many  years; 
but  for  my  own  part  to  speak  freely,  I  am  half  of 
opinion  that  Antichrist  is  the  Philosophers  stone  in 
Divinity ;  for  the  discovery  and  invention  thereof, 
though  there  be  prescribed  rules  and  probable  induc- 
tions, yet  hath  hardly  any  man  attained  the  perfect 
discovery  thereof.  That  general  opinion  that  the 
World  grows  neer  its  end,  hath  possessed  all  ages  past 
as  neerly  as  ours  ;  I  am  afraid  that  the  Souls  that  now 
depart,  cannot  escape  that  lingring  expostulation  of 
the  Saints  under  the  Altar,  Quousque,  Domine  ?  How 
long",  O  Lord  ?  and  groan  in  the  expectation  of  that 
great  Jubilee. 


SECT.    ^  I  ^HIS  is  the  day  that  must  make    good    that 

47  great    attribute    of  God,  his   Justice ;   that 

JL      must    reconcile    those    unanswerable    doubts 

that  torment  the   wisest  understandings,  and  reduce 

those  seeming  inequalities,  and  respective  distributions 

in  this  world,  to  an  equality  and  recompensive  Justice 

in  the  next.     This  is  that  one  day,  that  shall  include 

and  comprehend  all  that  went  before  it ;  wherein,  as  in 

the  last  scene,  all  the  Actors  must  enter,  to  compleat 


THE  FIRST  PART 


67 


and  make  up  the  Catastrophe  of  this  great  piece.  This 
is  the  day  whose  memory  hath  onely  power  to  make  us 
honest  in  the  dark,  and  to  be  vertuous  without  a  wit- 
ness. Ipsa  sui  pretium  virtus  sibi,  that  Vertue  is  her 
own  reward,  is  but  a  cold  principle,  and  not  able  to 
maintain  our  variable  resolutions  in  a  constant  and 
setled  way  of  goodness.  I  have  practised  that  honest 
artifice  of  Seneca,  and  in  my  retired  and  solitary  imagi- 
nations, to  detain  me  from  the  foulness  of  vice,  have 
fancied  to  my  self  the  presence  of  my  dear  and  worthiest 
friends,  before  whom  I  should  lose  my  head,  rather  than 
be  vitious :  yet  herein  I  found  that  there  was  nought 
but  moral  honesty,  and  this  was  not  to  be  vertuous  for 
his  sake  who  must  reward  us  at  the  last.  I  have  tryed 
if  I  could  reach  that  great  resolution  of  his,  to  be  honest 
without  a  thought  of  Heaven  or  Hell ;  and  indeed  I 
found,  upon  a  natural  inclination,  and  inbred  loyalty 
unto  virtue,  that  I  could  serve  her  without  a  livery ;  yet 
not  in  that  resolved  and  venerable  way,  but  that  the 
frailty  of  my  nature,  upon  *  easie  temptation,  might 
be  induced  to  forget  her.  The  life  therefore  and  spirit 
of  all  our  actions,  is  the  resurrection,  and  a  stable 
apprehension  that  our  ashes  shall  enjoy  the  fruit  of 
our  pious  endeavours :  without  this,  all  Religion  is  a 
fallacy,  and  those  impieties  of  Lucian,  Euripides,  and 
Julian,  are  no  blasphemies,  but  subtle  verities,  and 
Atheists  have  been  the  onely  Philosophers. 

HOW  shall  the  dead  arise,  is  no  question  of  my    SECT. 
Faith ;   to  believe    only   possibilities,  is  not       48 
Faith,  but  meer  Philosophy.      Many  things  \ 
are  true  in  Divinity,  which  are  neither  inducible  by 
reason,  nor  confirmable  by  sense ;  and  many  things  in 

*  Insert  any,  1672. 


68  RELIGIO  MEDICI 

SECT.  Philosophy  confirmable  by  sense,  yet  not  inducible  by 
48  reason.  Thus  it  is  impossible  by  any  solid  or  demon- 
strative reasons  to  perswade  a  man  to  believe  the  con- 
version of  the  Needle  to  the  North;  though  this  be 
possible  and  true,  and  easily  credible,  upon  a  single 
experiment  unto  the  sense.  I  believe  that  our 
estranged  and  divided  ashes  shall  unite  again  ;  that 
our  separated  dust  after  so  many  Pilgrimages  and 
transformations  into  the  parts  of  Minerals,  Plants, 
Animals,  Elements,  shall  at  the  Voice  of  God  return 
into  their  primitive  shapes,  and  joyn  again  to  make 
up  their  primary  and  predestinate  forms.  As  at  the 
Creation  there  was  a  separation  of  that  confused  mass 
into  its  pieces ;  so  at  the  destruction  thereof  there 
shall  be  a  separation  into  its  distinct  individuals.  As 
at  the  Creation  of  the  World,  all  the  distinct  species 
that  we  behold  lay  involved  in  one  mass,  till  the  fruitful 
Voice  of  God  separated  this  united  multitude  into  its 
several  species :  so  at  the  last  day,  when  those  cor- 
rupted reliques  shall  be  scattered  in  the  Wilderness  of 
forms,  and  seem  to  have  forgot  their  proper  habits, 
God  by  a  powerful  Voice  shall  command  them  back 
into  their  proper  shapes,  and  call  them  out  by  their 
single  individuals:  Then  shall  appear  the  fertility  of 
Adam,  and  the  magick  of  that  sperm  that  hath  dilated 
into  so  many  millions.  I  have  often  beheld  as  a  miracle, 
that  artificial  resurrection  and  revivification  of  Mercury , 
how  being  mortified  into  a  thousand  shapes,  it  assumes 
again  its  own,  and  returns  into  its  numerical  self.  Let 
us  speak  naturally,  and  like  Philosophers,  the  forms  of 
alterable  bodies  in  these  sensible  corruptions  perish 
not ;  nor  as  we  imagine,  wholly  quit  their  mansions, 
but  retire  and  contract  themselves  into  their  secret  and 
unaccessible  parts,  where  they  may  best  protect  them- 


THE  FIRST  PART 


69 


selves  from  the  action  of  their  Antagonist.  A  plant  or 
vegetable  consumed  to  ashes,  by  a  contemplative  and 
school-Philosopher  seems  utterly  destroyed,  and  the 
form  to  have  taken  his  leave  for  ever :  But  to  a  sensible 
Artist  the  forms  are  not  perished,  but  withdrawn  into 
their  incombustible  part,  where  they  lie  secure  from  the 
action  of  that  devouring  element.  This  is  made  good 
by  experience,  which  can  from  the  Ashes  of  a  Plant 
revive  the  plant,  and  from  its  cinders  recal  it  into  its 
stalk  and  leaves  again.  What  the  Art  of  man  can  do 
in  these  inferiour  pieces,  what  blasphemy  is  it  to  affirm 
the  finger  of  God  cannot  do  in  these  more  perfect  and 
sensible  structures  ?  This  is  that  mystical  Philosophy, 
from  whence  no  true  Scholar  becomes  an  Atheist,  but 
from  the  visible  effects  of  nature  grows  up  a  real  Divine, 
and  beholds  not  in  a  dream,  as  EzeJciel,  but  in  an 
ocular  and  visible  object  the  types  of  his  resurrec- 
tion. 

NOW,  the  necessary  Mansions  of  our  restored  SECT, 
selves,  are  those  two  contrary  and  incom-  49 
patible  places  we  call  Heaven  and  Hell;  to 
define  them,  or  strictly  to  determine  what  and  where 
these  are,  surpasseth  my  Divinity.  That  elegant 
Apostle  which  seemed  to  have  a  glimpse  of  Heaven, 
hath  left  but  a  negative  description  thereof;  which 
neither  eye  hath  seen,  nor  ear  hath  heard,  nor  can  enter 
into  the  heart  of  man  :  he  was  translated  out  of  himself 
to  behold  it ;  but  being  returned  into  himself,  could 
not  express  it.  St.  John's  description  by  Emerals, 
Chrysolites,  and  precious  Stones,  is  too  weak  to  express 
the  material  Heaven  we  behold.  Briefly  therefore, 
where  the  Soul  hath  the  full  measure  and  complement 
of  happiness ;  where  the  boundless  appetite  of  that 


70  RELIGIO  MEDICI 

SECT,  spirit  remains  compleatly  satisfied,  that  it  can  neither 
49  desire  addition  nor  alteration ;  that  I  think  is  truly 
Heaven  :  and  this  can  onely  be  in  the  injoyment  of 
that  essence,  whose  infinite  goodness  is  able  to  termi- 
nate the  desires  of  it  self,  and  the  unsatiable  wishes  of 
ours ;  wherever  God  will  thus  manifest  himself,  there  is 
Heaven  though  within  the  circle  of  this  sensible  world. 
Thus  the  Soul  of  man  may  be  in  Heaven  any  where,  even 
within  the  limits  of  his  own  proper  body ;  and  when  it 
ceaseth  to  live  in  the  body,  it  may  remain  in  its  own 
soul,  that  is,  its  Creator  :  and  thus  we  may  say  that 
St.  Paul,  whether  in  the  body,  or  out  of  the  body,  was 
yet  in  Heaven.  To  place  it  in  the  Empyreal,  or  be- 
yond the  tenth  sphear,  is  to  forget  the  world's  destruc- 
tion ;  for  when  this  sensible  world  shall  be  destroyed, 
all  shall  then  be  here  as  it  is  now  there,  an  Empyreal 
Heaven,  a  quasi  vacuity  ;  when  to  ask  where  Heaven  is, 
is  to  demand  where  the  Presence  of  God  is,  or  where  we 
have  the  glory  of  that  happy  vision.  Moses  that  was 
bred  up  in  all  the  learning  of  the  Egyptians,  committed 
a  gross  absurdity  in  Philosophy,  when  with  these  eyes 
of  flesh  he  desired  to  see  God,  and  petitioned  his 
Maker,  that  is,  truth  it  self,  to  a  contradiction.  Those 
that  imagine  Heaven  and  Hell  neighbours,  and  con- 
ceive a  vicinity  between  those  two  extreams,  upon 
consequence  of  the  Parable,  where  Dives  discoursed 
with  Lazarus  in  Abraham's  bosome,  do  too  grosly  con- 
ceive of  those  glorified  creatures,  whose  eyes  shall 
easily  out-see  the  Sun,  and  behold  without  a  perspec- 
tive the  extreamest  distances  :  for  if  there  shall  be 
in  our  glorified  eyes,  the  faculty  of  sight  and  reception 
of  objects,  I  could  think  the  visible  species  there  to  be 
in  as  unlimitable  a  way  as  now  the  intellectual.  I 
grant  that  two  bodies  placed  beyond  the  tenth  sphear, 


THE  FIRST  PART 


71 


or  in  a  vacuity,  according  to  Aristotle's  Philosophy, 
could  not  behold  each  other,  because  there  wants  a 
body  or  Medium  to  hand  and  transport  the  visible 
rays  of  the  object  unto  the  sense ;  but  when  there 
shall  be  a  general  defect  of  either  Medium  to  convey, 
or  light  to  prepare  and  dispose  that  Medium,  and  yet 
a  perfect  vision,  we  must  suspend  the  rules  of  our 
Philosophy,  and  make  all  good  by  a  more  absolute 
piece  of  opticks. 

I  CANNOT  tell  how  to  say  that  fire  is  the  essence  of  SECT. 
Hell :  I  know  not  what  to  make  of  Purgatory,  or  50 
conceive  a  flame  that  can  either  prey  upon,  or 
purifie  the  substance  of  a  Soul :  those  flames  of  sulphur 
mention'd  in  the  Scriptures,  I  take  not  to  be  understood 
of  this  present  Hell,  but  of  that  to  come,  where  fire  shall 
make  up  the  complement  of  our  tortures,  and  have  a 
body  or  subject  wherein  to  manifest  its  tyranny.  Some 
who  have  had  the  honour  to  be  textuary  in  Divinity,  are 
of  opinion  it  shall  be  the  same  specifical  fire  with  ours. 
This  is  hard  to  conceive,  yet  can  I  make  good  how 
even  that  may  prey  upon  our  bodies,  and  yet  not  con- 
sume us :  for  in  this  material  World  there  are  bodies 
that  persist  invincible  in  the  powerfullest  flames ;  and 
though  by  the  action  of  fire  they  fall  into  ignition  and 
liquation,  yet  will  they  never  suffer  a  destruction.  I 
would  gladly  know  how  Moses  with  an  actual  fire 
calcin'd,  or  burnt  the  Golden  Calf  into  powder :  for 
that  mystical  metal  of  Gold,  whose  solary  and  celestial 
nature  I  admire,  exposed  unto  the  violence  of  fire,  grows 
onely  hot,  and  liquifies,  but  consumeth  not ;  so  when  the 
consumable  and  volatile  pieces  of  our  bodies  shall  be 
refined  into  a  more  impregnable  and  fixed  temper,  like 
Gold,  though  they  suffer  from  the  action  of  flames,  they 


72  RELIGIO  MEDICI 

SECT,  shall  never  perish,  but  lye  immortal  in  the  arms  of  fire. 
50  And  surely  if  this  frame  must  suffer  onely  by  the  action 
of  this  element,  there  will  many  bodies  escape,  and  not 
onely  Heaven,  but  Earth  will  not  be  at  an  end,  but 
rather  a  beginning.  For  at  present  it  is  not  earth,  but 
a  composition  of  fire,  water,  earth,  and  air ;  but  at  that 
time,  spoiled  of  these  ingredients,  it  shall  appear  in  a 
substance  more  like  it  self,  its  ashes.  Philosophers  that 
opinioned  the  worlds  destruction  by  fire,  did  never 
dream  of  annihilation,  which  is  beyond  the  power  of 
sublunary  causes ;  for  the  last  *  action  of  that  element 
is  but  vitrification,  or  a  reduction  of  a  body  into  glass ; 
and  therefore  some  of  our  Chymicks  facetiously  affirm, 
that  at  the  last  fire  all  shall  be  christallized  and  rever- 
berated into  glass,  which  is  the  utmost  action  of  that 
element.  Nor  need  we  fear  this  term  annihilation,  or 
wonder  that  God  will  destroy  the  works  of  his  Creation: 
for  man  subsisting,  who  is,  and  will  then  truely  appear, 
a  Microcosm,  the  world  cannot  be  said  to  be  destroyed. 
For  the  eyes  of  God,  and  perhaps  also  of  our  glorified 
selves,  shall  as  really  behold  and  contemplate  the  World 
in  its  Epitome  or  contracted  essence,  as  now  it  doth  at 
large  and  in  its  dilated  substance.  In  the  seed  of  a 
Plant  to  the  eyes  of  God,  and  to  the  understanding  of 
man,  there  exists,  though  in  an  invisible  way,  the  per- 
fect leaves,  flowers,  and  fruit  thereof :  (for  things  that 
are  in  posse  to  the  sense,  are  actually  existent  to  the 
understanding).  Thus  God  beholds  all  things,  who 
contemplates  as  fully  his  works  in  their  Epitome,  as  in 
their  full  volume ;  and  beheld  as  amply  the  whole 
world  in  that  little  compendium  of  the  sixth  day,  as  in 
the  scattered  and  dilated  pieces  of  those  five  before. 

*  Last  and  proper,  1672. 


THE  FIRST  PART  73 

MEN  commonly  set  forth  the  torments  of  Hell  SECT, 
by  fire,  and  the  extremity  of  corporal  afflic-  51 
tions,  and  describe  Hell  in  the  same  method 
that  Mahomet  doth  Heaven.  This  indeed  makes  a 
noise,  and  drums  in  popular  ears ;  but  if  this  be  the 
terrible  piece  thereof,  it  is  not  worthy  to  stand  in 
diameter  with  Heaven,  whose  happiness  consists  in 
that  part  that  is  best  able  to  comprehend  it,  that 
immortal  essence,  that  translated  divinity  and  colony 
of  God,  the  Soul.  Surely  though  we  place  Hell  under 
Earth,  the  Devil's  walk  and  purlue  is  about  it :  men 
speak  too  popularly  who  place  it  in  those  flaming 
mountains,  which  to  grosser  apprehensions  represent 
Hell.  The  heart  of  man  is  the  place  the  Devils  dwell 
in ;  I  feel  sometimes  a  Hell  within  my  self ;  Lucifer 
keeps  his  Court  in  my  breast ;  Legion  is  revived  in  me. 
There  are  as  many  Hells,  as  Anaxagoras  conceited 
worlds ;  there  was  more  than  one  Hell  in  Magdalene^ 
when  there  were  seven  Devils ;  for  every  Devil  is  an 
Hell  unto  himself ;  he  holds  enough  of  torture  in  his 
own  ubi,  and  needs  not  the  misery  of  circumference  to 
afflict  him.  And  thus  a  distracted  Conscience  here,  is 
a  shadow  or  introduction  unto  Hell  hereafter.  Who 
can  but  pity  the  merciful  intention  of  those  hands  that 
do  destroy. themselves  ?  the  Devil,  were  it  in  his  power, 
would  do  the  like ;  which  being  impossible,  his  miseries 
are  endless,  and  he  suffers  most  in  that  attribute 
wherein  he  is  impassible,  his  immortality. 

I  THANK  God  that  with  joy  I  mention  it,  I  was    SECT, 
never  afraid  of  Hell,  nor  never  grew  pale  at  the       52 
description  of  that  place ;  I  have  so  fixed  my  con- 
templations on  Heaven,  that  I  have  almost  forgot  the 
Idea  of  Hell,  and  am  afraid  rather  to  lose  the  Joys  of 


74  RELIGIO  MEDICI 

the  one,  than  endure  the  misery  of  the  other :  to  be 
deprived  of  them  is  a  perfect  Hell,  and  needs  methinks 
no  addition  to  compleat  our  afflictions ;  that  terrible 
term  hath  never  detained  me  from  sin,  nor  do  I  owe 
any  good  action  to  the  name  thereof ;  I  fear  God,  yet 
am  not  afraid  of  him  ;  his  mercies  make  me  ashamed 
of  my  sins,  before  his  Judgements  afraid  thereof :  these 
are  the  forced  and  secondary  method  of  his  wisdom, 
which  he  useth  but  as  the  last  remedy,  and  upon  pro- 
vocation; a  course  rather  to  deter  the  wicked,  than 
incite  the  virtuous  to  his  worship.  I  can  hardly  think 
there  was  ever  any  scared  into  Heaven ;  they  go  the 
fairest  way  to  Heaven  that  would  serve  God  without 
a  Hell;  other  Mercenaries,  that  crouch  into  him  in 
fear  of  Hell,  though  they  term  themselves  the  servants, 
are  indeed  but  the  slaves  of  the  Almighty. 


SECT.  A  ND  to  be  true,  and  speak  my  soul,  when  I 
53  /  \  survey  the  occurrences  of  my  life,  and  call 
JL  JL  into  account  the  Finger  of  God,  I  can  per- 
ceive nothing  but  an  abyss  and  mass  of  mercies,  either 
in  general  to  mankind,  or  in  particular  to  my  self: 
and  whether  out  of  the  prejudice  of  my  affection,  or 
an  inverting  and  partial  conceit  of  his  mercies,  I  know 
not ;  but  those  which  others  term  crosses,  afflictions, 
judgements,  misfortunes,  to  me  who  inquire  farther 
into  them  then  their  visible  effects,  they  both  appear, 
and  in  event  have  ever  proved,  the  secret  and  dis- 
sembled favours  of  his  affection.  It  is  a  singular  piece 
of  Wisdom  to  apprehend  truly,  and  without  passion, 
the  Works  of  God,  and  so  well  to  distinguish  his 
Justice  from  his  Mercy,  as  not  miscall  those  noble 
Attributes :  yet  it  is  likewise  an  honest  piece  of 
Logick,  so  to  dispute  and  argue  the  proceedings  of 


THE  FIRST  PART  75 

God,  as  to  distinguish  even  his  judgments  into  mercies. 
For  God  is  merciful  unto  all,  because  better  to  the 
worst,  than  the  best  deserve  ;  and  to  say  he  punisheth 
none  in  this  world,  though  it  be  a  Paradox,  is  no 
absurdity.  To  one  that  hath  committed  Murther,  if 
the  Judge  should  only  ordain  a  Fine,  it  were  a  madness 
to  call  this  a  punishment,  and  to  repine  at  the  sentence, 
rather  than  admire  the  clemency  of  the  Judge.  Thus 
our  offences  being  mortal,  and  deserving  not  onely 
Death,  but  Damnation  ;  if  the  goodness  of  God  be 
content  to  traverse  and  pass  them  over  with  a  loss, 
misfortune,  or  disease ;  what  frensie  were  it  to  term 
this  a  punishment,  rather  than  an  extremity  of  mercy ; 
and  to  groan  under  the  rod  of  his  Judgements,  rather 
than  admire  the  Scepter  of  his  Mercies  ?  Therefore  to 
adore,  honour,  and  admire  him,  is  a  debt  of  gratitude 
due  from  the  obligation  of  our  nature,  states,  and  con- 
ditions ;  and  with  these  thoughts,  he  that  knows  them 
best,  will  not  deny  that  I  adore  him.  That  I  obtain 
Heaven,  and  the  bliss  thereof,  is  accidental,  and  not 
the  intended  work  of  my  devotion ;  it  being  a  felicity 
I  can  neither  think  to  deserve,  nor  scarce  in  modesty 
to  expect.  For  these  two  ends  of  us  all,  either  as 
rewards  or  punishments,  are  mercifully  ordained  and 
disproportionably  disposed  unto  our  actions ;  the  one 
being  so  far  beyond  our  deserts,  the  other  so  infinitely 
below  our  demerits. 

THERE  is  no  Salvation  to  those   that  believe    SECT, 
not  in  Christ,  that   is,   say  some,   since   his       54 
Nativity,  and   as   Divinity   affirmeth,   before 
also ;  which   makes  me  much  apprehend  the  ends  of 
those  honest  Worthies  and  Philosophers  which  dyed 
before   his   Incarnation.      It   is   hard   to   place  those 


76  RELIGIO  MEDICI 

* 

SECT.  Souls  in  Hell,  whose  worthy  lives  do  teach  us  Virtue 
54  on  Earth  :  methinks  amongst  those  many  subdivisions 
of  Hell,  there  might  have  been  one  Limbo  left  for 
these.  What  a  strange  vision  will  it  be  to  see  their 
Poetical  fictions  converted  into  Verities,  and  their 
imagined  and  fancied  Furies  into  real  Devils  ?  how 
strange  to  them  will  sound  the  History  of  Adam ,  when 
they  shall  suffer  for  him  they  never  heard  of?  when 
they  who  derive  their  genealogy  from  the  Gods,  shall 
know  they  are  the  unhappy  issue  of  sinful  man  ?  It 
is  an  insolent  part  of  reason,  to  controvert  the  Works 
of  God,  or  question  the  Justice  of  his  proceedings. 
Could  Humility  teach  others,  as  it  hath  instructed 
me,  to  contemplate  the  infinite  and  incomprehensible 
distance  betwixt  the  Creator  and  the  Creature ;  or 
did  we  seriously  perpend  that  one  simile  of  St.  Paul, 
Shall  the  Vessel  say  to  the  Potter,  Why  hast  thou  made 
me  thus  ?  it  would  prevent  these  arrogant  disputes  of 
reason,  nor  would  we  argue  the  definitive  sentence  of 
God,  either  to  Heaven  or  Hell.  Men  that  live  accord- 
ing to  the  right  rule  and  law  of  reason,  live  but  in 
their  own  kind,  as  beasts  do  in  theirs;  who  justly 
obey  the  prescript  of  their  natures,  and  therefore  can- 
not reasonably  demand  a  reward  of  their  actions,  as 
onely  obeying  the  natural  dictates  of  their  reason.  It 
will  therefore,  and  must  at  last  appear,  that  all  sal- 
vation is  through  Christ ;  which  verity  I  fear  these 
great  examples  of  virtue  must  confirm,  and  make  it 
good,  how  the  perfectest  actions  of  earth  have  no 
itle  or  claim  unto  Heaven. 


THE  FIRST  PART  77 

NOR  truely  do  I  think  the  lives  of  these  or  of  SECT, 
any  other,  were  ever  correspondent,  or  in  all  55 
points  conformable  unto  their  doctrines.  It 
is  evident  that  Aristotle  transgressed  the  rule  of  his 
own  Ethicks ;  the  Stoicks  that  condemn  passion,  and 
command  a  man  to  laugh  in  Phalaris  his  Bull,  could 
not  endure  without  a  groan  a  fit  of  the  Stone  or 
Colick.  The  Scepticks  that  affirmed  they  knew  nothing, 
even  in  that  opinion  confute  themselves,  and  thought 
they  knew  more  than  all  the  World  beside.  Diogenes 
I  hold  to  be  the  most  vain-glorious  man  of  his  time, 
and  more  ambitious  in  refusing  all  Honours,  than 
Alexander  in  rejecting  none.  Vice  and  the  Devil  put 
a  Fallacy  upon  our  Reasons,  and  provoking  us  too 
hastily  to  run  from  it,  entangle  and  profound  us 
deeper  in  it.  The  Duke  of  Venice,  that  weds  himself 
unto  the  Sea  by  a  Ring  of  Gold,  I  will  not  argue 
of  prodigality,  because  it  is  a  solemnity  of  good  use 
and  consequence  in  the  State:  but  the  Philosopher 
that  threw  his  money  into  the  Sea  to  avoid  Avarice, 
was  a  notorious  prodigal.  There  is  no  road  or  ready 
way  to  virtue;  it  is  not  an  easie  point  of  art  to 
disentangle  our  selves  from  this  riddle,  or  web  of  Sin : 
To  perfect  virtue,  as  to  Religion,  there  is  required  a 
Panoplia,  or  compleat  armour;  that  whilst  \ve  lye  at 
clpse  ward  against  one  Vice,  we  lye  not  open  to  the 
venny  of  another.  And  indeed  wiser  discretions  that 
have  the  thred  of  reason  to  conduct  them,  offend 
without  pardon ;  whereas,  under-heads  may  stumble 
Mithout  dishonour.  There  go  so  many  circumstances 
to  piece  up  one  good  action,  that  it  is  a  lesson  to  be 
good,  and  we  are  forced  to  be  virtuous  by  the  book. 
Again,  the  Practice  of  men  holds  not  an  equal  pace, 
yea,  and  often  runs  counter  to  their  Theory ;  we 


78  RELIGIO  MEDICI 

naturally  know  what  is  good,  but  naturally  pursue 
what  is  evil:  the  Rhetorick  wherewith  I  perswade 
another,  cannot  perswade  my  self  :  there  is  a  depraved 
appetite  in  us,  that  will  with  patience  hear  the  learned 
instructions  of  Reason,  but  yet  perform  no  farther 
than  agrees  to  its  own  irregular  humour.  In  brief,  we 
all  are  monsters,  that  is,  a  composition  of  Man  and 
Beast  ;  wherein  we  must  endeavour  to  be  as  the  Poets 
fancy  that  wise  man  Chiron,  that  is,  to  have  the  region 
of  Man  above  that  of  Beast,  and  Sense  to  sit  but  at 
the  feet  of  Reason.  Lastly,  I  do  desire  with  God  that 
all,  but  yet  affirm  with  men,  that  few  shall  know 
Salvation;  that  the  bridge  is  narrow,  the  passage 
strait  unto  life  :  yet  those  who  do  confine  the  Church 
of  God,  either  to  particular  Nations,  Churches  or 
Families,  have  made  it  far  narrower  then  our  Saviour 
ever  meant  it. 


SECT.    ^    |  ^HE  vulgarity  of  those  judgements  that  wrap 
56  the   Church   of  God   in   Str  aba's  cloak,  and 

JL  restrain  it  unto  Europe,  seem  to  me  as  bad 
Geographers  as  Alexander,  who  thought  he  had  Con- 
quer'd  all  the  World,  when  he  had  not  subdued  the 
half  of  any  part  thereof.  For  we  cannot  deny  the 
Church  of  God  both  in  Asia  and  Africa,  if  we  do  not 
forget  the  Peregrinations  of  the  Apostles,  the  deaths 
of  the  Martyrs,  the  Sessions  of  many,  and,  even  in  our 
reformed  judgement,  lawful  Councils,  held  in  those 
parts  in  the  minority  and  nonage  of  ours.  Nor  must 
a  few  differences,  more  remarkable  in  the  eyes  of  man 
than  perhaps  in  the  judgement  of  God,  excommunicate 
from  Heaven  one  another,  much  less  those  Christians 
who  are  in  a  manner  all  Martyrs,  maintaining  their 
Faith,  in  the  noble  way  of  persecution,  and  serving  God 


THE  FIRST  PART  79 

in  the  Fire,  whereas  we  honour  him  in  the  Sunshine. 
'Tis  true,  we  all  hold  there  is  a  number  of  Elect,  and 
many  to  be  saved ;  yet  take  our  Opinions  together,  and 
from  the  confusion  thereof  there  will  be  no  such  thing 
as  salvation,  nor  shall  any  one  be  saved.  For  first,  the 
Church  of  Rome  condemneth  us,  we  likewise  them ;  the 
Sub-reformists  and  Sectaries  sentence  the  Doctrine  of 
our  Church  as  damnable;  the  Atomist,  or  Familist, 
reprobates  all  these ;  and  all  these,  them  again.  Thus 
whilst  the  Mercies  of  God  do  promise  us  Heaven,  our 
conceits  and  opinions  exclude  us  from  that  place. 
There  must  be,  therefore,  more  than  one  St.  Peter : 
particular  Churches  and  Sects  usurp  the  gates  of 
Heaven,  and  turn  the  key  against  each  other :  and  thus 
we  go  to  Heaven  against  each  others  wills,  conceits  and 
opinions;  and  with  as  much  uncharity  as  ignorance, 
do  err  I  fear  in  points  not  only  of  our  own,  but  one 
anothers  salvation. 

I  BELIEVE  many  are  saved,  who  to  man  seem  SECT, 
reprobated ;  and  many  are  reprobated,  who  in  the  57 
opinion  and  sentence  of  man,  stand  elected  :  there 
will  appear  at  the  Last  day,  strange  and  unexpected 
examples  both  of  his  Justice  and  his  Mercy;  and 
therefore  to  define  either,  is  folly  in  man,  and  insolency 
even  in  the  Devils  :  those  acute  and  subtil  spirits  in  all 
their  sagacity,  can  hardly  divine  who  shall  be  saved ; 
which  if  they  could  Prognostick,  their  labour  were  at 
an  end ;  nor  need  they  compass  the  earth  seeking  whom 
they  may  devour.  Those  who  upon  a  rigid  application 
of  the  Law,  sentence  Solomon  unto  damnation,  con- 
demn not  onely  him,  but  themselves,  and  the  whole 
World :  for  by  the  Letter  and  written  Word  of  God, 
we  are  without  exception  in  the  state  of  Death ;  but 


80  RELIGIO  MEDICI 

there  is  a  prerogative  of  God,  and  an  arbitrary  plea- 
sure above  the  Letter  of  his  own  Law,  by  which 
alone  we  can  pretend  unto  Salvation,  and  through 
which  Solomon  might  be  as  easily  saved  as  those  who 
condemn  him. 


T 


SECT.  ^  I  ^HE  number  of  those  who  pretend  unto  Salva- 
tion,  and  those  infinite  swarms  who  think  to 
pass  through  the  eye  of  this  Needle,  have 
much  amazed  me.  That  name  and  compellation  of 
little  Flock,  doth  not  comfort,  but  deject  my  Devotion; 
especially  when  I  reflect  upon  mine  own  unworthiness, 
wherein,  according  to  my  humble  apprehensions, 
I  am  below  them  all.  I  believe  there  shall  never 
be  an  Anarchy  in  Heaven,  but  as  there  are  Hier- 
archies amongst  the  Angels,  so  shall  there  be  degrees 
of  priority  amongst  the  Saints.  Yet  is  it  (I  protest) 
beyond  my  ambition  to  aspire  unto  the  first  ranks; 
my  desires  onely  are,  and  I  shall  be  happy  therein, 
to  be  but  the  last  man,  and  bring  up  the  Rere  in 
Heaven. 


SECT.  A  GAIN,  I  am  confident  and  fully  perswaded,  yet 
59  /  \  dare  not  take  my  oath,  of  my  Salvation :  I 
JL  JL  am  as  it  were  sure,  and  do  believe  without  all 
doubt,  that  there  is  such  a  City  as  Constantinople ;  yet 
for  me  to  take  my  Oath  thereon  were  a  kind  of  Perjury, 
because  I  hold  no  infallible  warrant  from  my  own  sense 
to  confirm  me  in  the  certainty  thereof:  And  truly, 
though  many  pretend  an  absolute  certainty  of  their 
Salvation,  yet  when  an  humble  Soul  shall  contemplate 
our  own  unworthiness,  she  shall  meet  with  many 
doubts,  and  suddenly  find  how  little  we  stand  in  need 


THE  FIRST  PART  81 

of  the  Precept  of  St.  Paul,  Work  out  your  salvation  > 
with  fear  and  trembling.  That  which  is  the  cause  of 
my  Election,  I  hold  to  be  the  cause  of  my  Salvation, 
which  was  the  mercy  and  beneplacit  of  God,  before 
I  was,  or  the  foundation  of  the  World.  Before 
Abraham  was,  I  am,  is  the  saying  of  Christ;  yet  is  it 
true  in  some  sense,  if  I  say  it  of  myself;  for  I  was  not 
onely  before  myself,  but  Adam,  that  is,  in  the  Idea  of 
God,  and  the  decree  of  that  Synod  held  from  all 
Eternity.  And  in  this  sense,  I  say,  the  World  was 
before  the  Creation,  and  at  an  end  before  it  had  a 
beginning;  and  thus  was  I  dead  before  I  was  alive: 
though  my  grave  be  England,  my  dying  place  was 
Paradise :  and  Eve  miscarried  of  me,  before  she 
conceived  of  Cain. 

INSOLENT  zeals  that  do  decry  good  Works,  and    SECT. 
rely  onely  upon  Faith,  take  not  away  merit:  for      60 
depending  upon  the  efficacy  of  their  Faith,  they 
enforce  the  condition  of  God,  and  in  a  more  sophistical 
way  do  seem  to  challenge  Heaven.     It  was  decreed  by 
God,  that  only  those  that  lapt  in  the  water  like  Dogs, 
should  have  the  honour  to  destroy  the  Midianites ;  yet  * 

could  none  of  those  justly  challenge,  or  imagine  he 
deserved  that  honour  thereupon.  I  do  not  deny,  but 
that  true  Faith,  and  such  as  God  requires,  is  not  onely 
a  mark  or  token,  but  also  a  means  of  our  Salvation ; 
but  where  to  find  this,  is  as  obscure  to  me,  as  my  last 
end.  And  if  our  Saviour  could  object  unto  his  own 
Disciples  and  Favourites,  a  Faith,  that,  to  the  quantity 
of  a  grain  of  Mustard-seed,  is  able  to  remove 
Mountains ;  surely  that  which  we  boast  of,  is  not  any 
thing,  or  at  the  most,  but  a  remove  from  nothing. 
This  is  the  Tenor  of  my  belief;  wherein,  though  there 


82  RELIGIO  MEDICI 

SECT*    be  many  things  singular,  and  to  the  humour  of  my 
60      irregular  self;   yet  if  they  square  not  with  maturer 
.Judgements  I  disclaim  them,  and  do  no  further  favour 
them,  than  the   learned   and   best  judgements   shall 
authorize  them. 


RELIGIO  MEDICI  83 


THE    SECOND   PART 

NOW  for  that  other  Virtue  of  Charity,  without  SECT 
which  Faith  is  a  meer  notion,  and  of  no  1 
existence,  I  have  ever  endeavoured  to  nourish 
the  merciful  disposition  and  humane  inclination  I 
borrowed  from  my  Parents,  and  regulate  it  to  the 
written  and  prescribed  Laws  of  Charity ;  and  if  I  hold 
the  true  Anatomy  of  my  self,  I  am  delineated  and 
naturally  framed  to  such  a  piece  of  virtue.  For  I  am 
of  a  constitution  so  general,  that  it  comforts  and 
sympathizeth  with  all  things;  I  have  no  antipathy, 
or  rather  Idio-syncrasie,  in  dyet,  humour,  air,  any 
thing:  I  wonder  not  at  the  French  for  their  dishes 
of  Frogs,  Snails,  and  Toadstools,  nor  at  the  Jews 
for  Locusts  and  Grasshoppers;  but  being  amongst 
them,  make  them  my  common  Viands,  and  I  find 
they  agree  with  my  Stomach  as  well  as  theirs.  I 
could  digest  a  Sallad  gathered  in  a  Churchyard,  as 
well  as  in  a  Garden.  I  cannot  start  at  the  presence 
of  a  Serpent,  Scorpion,  Lizard,  or  Salamander :  at  the 
sight  of  a  Toad  or  Viper,  I  find  in  me  no  desire  to 
take  up  a  stone  to  destroy  them.  I  feel  not  in  my 
self  those  common  Antipathies  that  I  can  discover  in 
others :  Those  National  repugnances  do  not  touch  me, 
nor  do  I  behold  with  prejudice  the  French,  Italian, 
Spaniard,  or  Dutch ;  but  where  I  find  their  actions  in 
balance  with  my  Country-men's,  I  honour,  love,  and 


84  RELIGIO  MEDICI 

SECT,  embrace  them  in  the  same  degree.  I  was  born  in  the 
1  eighth  Climate,  but  seem  for  to  be  framed  and  con- 
stellated unto  all :  I  am  no  Plant  that  will  not  prosper 
out  of  a  Garden :  All  places,  all  airs  make  unto  me  one 
Countrey ;  I  am  in  England,  every  where,  and  under 
any  Meridian.  I  have  been  shipwrackt,  yet  am  not 
enemy  with  the  Sea  or  Winds ;  I  can  study,  play,  or 
sleep  in  a  Tempest.  In  brief,  I  am  averse  from 
nothing;  my  Conscience  would  give  me  the  lye  if  I 
should  absolutely  detest  or  hate  any  essence  but  the 
Devil;  or  so  at  least  abhor  any  thing,  but  that  we 
might  come  to  composition.  If  there  be  any  among 
those  common  objects  of  hatred  I  do  contemn  and 
laugh  at,  it  is  that  great  enemy  of  Reason,  Virtue  and 
Religion,  the  Multitude ;  that  numerous  piece  of  mon- 
strosity, which  taken  asunder  seem  men,  and  the 
reasonable  creatures  of  God;  but  confused  together, 
make  but  one  great  beast,  and  a  monstrosity  more 
prodigious  than  Hydra :  it  is  no  breach  of  Charity  to 
call  these  Fools ;  it  is  the  style  all  holy  Writers  have 
afforded  them,  set  down  by  Solomon  in  Canonical 
Scripture,  and  a  point  of  our  Faith  to  believe  so. 
Neither  in  the  name  of  Multitude  do  I  onely  include 
the  base  and  minor  sort  of  people ;  there  is  a  rabble 
even  amongst  the  Gentry,  a  sort  of  Plebeian  heads, 
whose  fancy  moves  with  the  same  wheel  as  these ;  men 
in  the  same  Level  with  Mechanicks,  though  their 
fortunes  do  somewhat  guild  their  infirmities,  and  their 
purses  compound  for  their  follies.  But  as  in  casting 
account,  three  or  four  men  together  come  short  in 
account  of  one  man  placed  by  himself  below  them: 
So  neither  are  a  troop  of  these  ignorant  Doradoes,  of 
that  true  esteem  and  value,  as  many  a  forlorn  person, 
whose  condition  doth  place  him  below  their  feet.  Let 


THE  SECOND  PART  85 

us  speak?  like  Politicians,  there  is  a  Nobility  without 
Heraldry,  a  natural  dignity?  whereby  one  man  is  ranked 
with  another;  another  filed  before  him,  according  to 
the  quality  of  his  Desert,  and  preheminence  of  his 
good  parts :  Though  the  corruption  of  these  times, 
and  the  byas  of  present  practice  wheel  another  way. 
Thus  it  was  in  the  first  and  primitive  Commonwealths, 
and  is  yet  in  the  integrity  and  Cradle  of  well-ordered 
Polities,  till  corruption  getteth  ground,  ruder  desires 
labouring  after  that  which  wiser  considerations  con- 
temn ;  every  one  having  a  liberty  to  amass  and  heap 
up  riches,  and  they  a  licence  or  faculty  to  do  or 
purchase  any  thing. 

THIS  general  and  indifferent  temper  of  mine  SECT, 
doth  more  neerly  dispose  me  to  this  noble  2 
virtue.  It  is  a  happiness  to  be  born  and 
framed  unto  virtue,  and  to  grow  up  from  the  seeds  of 
nature,  rather  than  the  inoculation  and  forced  graffs  of 
education:  yet  if  we  are  directed  only  by  our  particular 
Natures,  and  regulate  our  inclinations  by  no  higher 
rule  than  that  of  our  reasons,  we  are  but  Moralists ; 
Divinity  will  still  call  us  Heathens.  Therefore  this 
great  work  of  charity  must  have  other  motives,  ends, 
and  impulsions :  I  give  no  alms  only  to  satisfie  the 
hunger  of  my  Brother,  but  to  fulfil  and  accomplish  the 
Will  and  Command  of  my  God :  I  draw  not  my  purse 
for  his  sake  that  demands  it,  but  his  that  enjoyned  it; 
I  relieve  no  man  upon  the  Rhetorick  of  his  miseries, 
nor  to  content  mine  own  commiserating  disposition : 
for  this  is  still  but  moral  charity,  and  an  act  that 
oweth  more  to  passion  than  reason.  He  that  relieves 
another  upon  the  bare  suggestion  and  bowels  of  pity, 
doth  not  this  so  much  for  his  sake,  as  for  his  own  : 


86  RELIGIO  MEDICI 

SECT,  for  by  compassion  we  make  others  misery  our  own5  and 
2  so  by  relieving  them,  we  relieve  our  selves  also.  It 
is  as  erroneous  a  conceit  to  redress  other  Mens  mis- 
fortunes upon  the  common  considerations  of  merciful 
natures,  that  it  may  be  one  day  our  own  case ;  for  this 
is  a  sinister  and  politick  kind  of  charity,  whereby  we 
seem  to  bespeak  the  pities  of  men  in  the  like  occasions: 
and  truly  I  have  observed  that  those  professed  Elee- 
mosynaries, though  in  a  croud  or  multitude,  do  yet 
direct  and  place  their  petitions  on  a  few  and  selected 
persons :  there  is  surely  a  Physiognomy,  which  those 
experienced  and  Master  Mendicants  observe ;  whereby 
they  instantly  discover  a  merciful  aspect,  and  will 
single  out  a  face,  wherein  they  spy  the  signatures 
and  marks  of  Mercy :  for  there  are  mystically  in  our 
faces  certain  Characters  which  carry  in  them  the  motto 
of  our  Souls,  wherein  he  that  can  read  A.  B.  C.  may 
read  our  natures.  I  hold  moreover  that  there  is  a 
Phytognomy,  or  Physiognomy,  not  only  of  Men  but  of 
Plants  and  Vegetables ;  and  in  every  one  of  them,  some 
outward  figures  which  hang  as  signs  or  bushes  of  their 
inward  forms.  The  Finger  of  God  hath  left  an  In- 
scription upon  all  his  works,  not  graphical,  or  composed 
of  Letters,  but  of  their  several  forms,  constitutions, 
parts,  and  operations ;  which  aptly  joyned  together  do 
make  one  word  that  doth  express  their  natures.  By 
these  Letters  God  calls  the  Stars  by  their  names ;  and 
by  this  Alphabet  Adam  assigned  to  every  creature  a 
name  peculiar  to  its  nature.  Now  there  are,  besides 
these  Characters  in  our  Faces,  certain  mystical  figures 
in  our  Hands,  which  I  dare  not  call  meer  dashes,  strokes 
a  la  voice,  or  at  random,  because  delineated  by  a  Pencil 
that  never  works  in  vain ;  and  hereof  I  take  more  par- 
ticular notice,  because  I  carry  that  in  mine  own  hand, 


THE  SECOND  PART  87 

which  I  could  never  read  of,  nor  discover  in  another.    SECT, 
Aristotle  I  confess,  in  his  acute  and  singular  Book  of        2 
Physiognomy,  hath  made  no  mention  of  Chiromancy ; 
yet  I  believe  the  Egyptians,  who  were  neerer  addicted 
to  those  abstruse  and  mystical  sciences,  had  a  know- 
ledge therein  ;  to  which  those  vagabond  and  counterfeit 
Egyptians  did  after  pretend,  and  perhaps  retained  a 
few  corrupted  principles,  which  sometimes  might  verifie 
their  prognosticks. 

It  is  the  common  wonder  of  all  men,  how  among 
so  many  millions  of  faces,  there  should  be  none 
alike:  Now  contrary,  I  wonder  as  much  how  there 
should  be  any.  He  that  shall  consider  how  many 
thousand  several  words  have  been  carelesly  and  with- 
out study  composed  out  of  24  Letters;  withal,  how 
many  hundred  lines  there  are  to  be  drawn  in  the 
Fabrick  of  one  Man ;  shall  easily  find  that  this  variety 
is  necessary :  And  it  will  be  very  hard  that  they  shall 
so  concur,  as  to  make  one  portract  like  another.  Let 
a  Painter  carelesly  limb  out  a  million  of  Faces,  and 
you  shall  find  them  all  different ;  yea  let  him  have  his 
Copy  before  him,  yet  after  all  his  art  there  will  remain 
a  sensible  distinction ;  for  the  pattern  or  example  of 
every  thing  is  the  perfectest  in  that  kind,  whereof  we 
still  come  short,  though  we  transcend  or  go  beyond  it, 
because  herein  it  is  wide,  and  agrees  not  in  all  points 
unto  the  Copy.  Nor  doth  the  similitude  of  Creatures 
disparage  the  variety  of  Nature,  nor  any  way  confound 
the  Works  of  God.  For  even  in  things  alike  there  is 
diversity ;  and  those  that  do  seem  to  accord,  do 
manifestly  disagree.  And  thus  is  man  like  God ;  for 
in  the  same  things  that  we  resemble  him,  we  are  utterly 
different  from  him.  There  was  never  any  thing  so  like 
another,  as  in  all  points  to  concur;  there  will  ever 


88  RELIGIO  MEDICI 

some  reserved  difference  slip  in,  to  prevent  the  identity, 
without  which,  two  several  things  would  not  be  alike, 
but  the  same,  which  is  impossible. 


B 


SECT.  "|^| UT  to  return  from  Philosophy  to  Charity:  I 
hold  not  so  narrow  a  conceit  of  this  virtue, 
as  to  conceive  that  to  give  Alms  is  onely  to 
be  Charitable,  or  think  a  piece  of  Liberality  can  com- 
prehend the  Total  of  Charity.  Divinity  hath  wisely 
divided  the  act  thereof  into  many  branches,  and  hath 
taught  us  in  this  narrow  way,  many  paths  unto  good- 
ness :  as  many  ways  as  we  may  do  good,  so  many  ways 
we  may  be  charitable :  there  are  infirmities,  not  onely 
of  Body,  but  of  Soul,  and  Fortunes,  which  do  require 
the  merciful  hand  of  our  abilities.  I  cannot  contemn 
a  man  for  ignorance,  but  behold  him  with  as  much 
pity  as  I  do  Lazarus.  It  is  no  greater  Charity  to 
cloath  his  body,  than  apparel  the  nakedness  of  his 
Soul.  It  is  an  honourable  object  to  see  the  reasons 
of  other  men  wear  our  Liveries,  and  their  borrowed 
understandings  do  homage  to  the  bounty  of  ours: 
It  is  the  cheapest  way  of  beneficence,  and  like  the 
natural  charity  of  the  Sun,  illuminates  another  with- 
out obscuring  it  self.  To  be  reserved  and  caitiff  in 
this  part  of  goodness,  is  the  sordidest  piece  of 
covetousness,  and  more  contemptible  than  pecuniary 
Avarice.  To  this  (as  calling  my  self  a  Scholar)  I  am 
obliged  by  the  duty  of  my  condition :  I  make  not 
therefore  my  head  a  grave,  but  a  treasure  of  know- 
ledge; I  intend  no  Monopoly,  but  a  community  in 
learning ;  I  study  not  for  my  own  sake  only,  but  for 
theirs  that  study  not  for  themselves.  I  envy  no  man 
that  knows  more  than  my  self,  but  pity  them  that  know 
less.  I  instruct  no  man  as  an  exercise  of  my  knowledge, 


THE  SECOND  PART  89 

or  with  an  intent  rather  to  nourish  and  keep  it  alive  SECT, 
in  mine  own  head,  then  beget  and  propagate  it  in  his ;  3 
and  in  the  midst  of  all  my  endeavours,  there  is  but 
one  thought  that  dejects  me,  that  my  acquired  parts 
must  perish  with  my  self,  nor  can  be  Legacied  among 
my  honoured  Friends.  I  cannot  fall  out,  or  contemn 
a  man  for  an  errour,  or  conceive  why  a  difference  in 
Opinion  should  divide  an  affection  :  For  Controversies, 
Disputes,  and  Argumentations,  both  in  Philosophy  and 
in  Divinity,  if  they  meet  with  discreet  and  peaceable 
natures,  do  not  infringe  the  Laws  of  Charity :  in  all 
disputes,  so  much  as  there  is  of  passion,  so  much  there 
is  of  nothing  to  the  purpose ;  for  then  Reason,  like  a 
bad  Hound,  spends  upon  a  false  Scent,  and  forsakes 
the  question  first  started.  And  this  is  one  reason  why 
Controversies  are  never  determined ;  for  though  they 
be  amply  proposed,  they  are  scarce  at  all  handled, 
they  do  so  swell  with  unnecessary  Digressions ;  and  the 
Parenthesis  on  the  party,  is  often  as  large  as  the  main 
discourse  upon  the  subject.  The  Foundations  of  Re- 
ligion are  already  established,  and  the  Principles  of 
Salvation  subscribed  unto  by  all :  there  remains  not 
many  controversies  worth  a  Passion,  and  yet  never  any 
disputed  without,  not  only  in  Divinity,  but  inferiour 
Arts :  What  a  ^aTpa^ofivofjua^la  and  hot  skirmish  is 
betwixt  S.  and  T.  in  Lucian:  How  do  Grammarians 
hack  and  slash  for  the  Genitive  case  in  Jupiter  ?  How 
do  they  break  their  own  pates  to  salve  that  of  Priscianl 
Si  foret  in  terris,  rideret  Democritus.  Yea,  even 
amongst  wiser  militants,  how  many  wounds  have  been 
given,  and  credits  slain,  for  the  poor  victory  of  an 
opinion,  or  beggerly  conquest  of  a  distinction  ?  Scholars 
are  men  of  Peace,  they  bear  no  Arms,  but  their  tongues 
are  sharper  than  Actus  his  razor;  their  Pens  carry 


90  RELIGIO  MEDICI 

SECT,  farther,  and  give  a  lowder  report  than  Thunder :  I  had 
3  rather  stand  the  shock  of  a  Basilisco,  than  the  fury  of 
a  merciless  Pen.  It  is  not  meer  Zeal  to  Learning,  or 
Devotion  to  the  Muses,  that  wiser  Princes  Patron  the 
Arts,  and  carry  an  indulgent  aspect  unto  Scholars ;  but 
a  desire  to  have  their  names  eternized  by  the  memory 
of  their  writings,  and  a  fear  of  the  revengeful  Pen  of 
succeeding  ages:  for  these  are  the  men,  that  when 
they  have  played  their  parts,  and  had  their  exits,  must 
step  out  and  give  the  moral  of  their  Scenes,  and  deliver 
unto  Posterity  an  Inventory  of  their  Virtues  and  Vices. 
And  surely  there  goes  a  great  deal  of  Conscience  to  the 
compiling  of  an  History :  there  is  no  reproach  to  the 
scandal  of  a  Story ;  it  is  such  an  authentick  kind  of 
falshood,  that  with  authority  belies  our  good  names  to 
all  Nations  and  Posterity. 


T 


SECT,    r       >HERE  is  another  offence  unto  Charity,  which 
no  Author  hath  ever  written  of,  and  few  take 
notice  of;   and  that's   the   reproach,  not   of 
whole  professions,  mysteries  and   conditions,  but   of 
whole  Nations ;   wherein  by  opprobrious  Epithets  we 
miscal   each   other,  and   by  an   uncharitable  Logick, 
from  a  disposition  in  a  few,  conclude  a  habit  in  all. 

Le  mutin  Anglois,  $  le  bravache  Escossois  ; 
Le  bougre  Italian,  &  le  fol  Francois  ; 
Le  poultron  Romain,  le  larron  de  Gascongne, 
VEspagnol  superbe,  §  FAleman  yvrongne. 

St.  Paul,  that  calls  the  Cretians  lyars,  doth  it  but 
indirectly,  and  upon  quotation  of  their  own  Poet.  It 
is  as  bloody  a  thought  in  one  way,  as  Nerd's  was  in 
another.  For  by  a  word  we  wound  a  thousand,  and 
at  one  blow  assassine  the  honour  of  a  Nation.  It  is 
as  compleat  a  piece  of  madness  to  miscal  and  rave 


THE  SECOND  PART  91 

against  the  times,  or  think  to  recal  men  to  reason,  by  SECT, 
a  fit  of  passion :  Dcmocritus,  that  thought  to  laugh  the  4 
times  into  goodness,  seems  to  me  as  deeply  Hypo- 
chondriack,  as  Heraclitus  that  bewailed  them.  It 
moves  not  my  spleen  to  behold  the  multitude  in  their 
proper  humours,  that  is,  in  their  fits  of  folly  and 
madness,  as  well  understanding  that  wisdom  is  not 
prophan'd  unto  the  World,  and  'tis  the  priviledge  of  a 
few  to  be  Vertuous.  They  that  endeavour  to  abolish 
Vice,  destroy  also  Virtue ;  for  contraries,  though  they 
destroy  one  another,  are  yet  in  life  of  one  another. 
Thus  Virtue  (abolish  vice)  is  an  Idea ;  again,  the  com- 
munity of  sin  doth  not  disparage  goodness ;  for  when 
Vice  gains  upon  the  major  part,  Virtue,  in  whom  it 
remains,  becomes  more  excellent;  and  being  lost  in 
some,  multiplies  its  goodness  in  others,  which  remain 
untouched,  and  persist  intire  in  the  general  inundation. 
I  can  therefore  behold  Vice  without  a  Satyr,  content 
only  with  an  admonition,  or  instructive  reprehension, 
for  Noble  Natures,  and  such  as  are  capable  of  goodness, 
are  railed  into  vice,  that  might  as  easily  be  admonished 
into  virtue ;  and  we  should  be  all  so  far  the  Orators 
of  goodness,  as  to  protract  her  from  the  power  of  Vice, 
and  maintain  the  cause  of  injured  truth.  No  man  can 
justly  censure  or  condemn  another,  because  indeed,  n° 
man  truly  knows  another,  This  I  perceive  in  my  self ; 
for  I  am  in  the  dark  to  all  the  world,  and  my  nearest 
friends  behold  me  but  in  a  cloud  :  those  that  know  me 
but  superficially,  think  less  of  me  than  I  do  of  my  self; 
those  of  my  neer  acquaintance  think  more ;  God,  who 
truly  knows  me,  knows  that  I  am  nothing ;  for  he  only 
beholds  me  and  all  the  world ;  who  looks  not  on  us 
through  a  derived  ray,  or  a  trajection  of  a  sensible 
^species,  but  beholds  the  substance  without  the  helps  of 


92  REL1GIO  MEDICI 

accidents,  and  the  forms  of  things,  as  we  their  opera- 
tions. Further,  no  man  can  judge  another,  because  no 
man  knows  himself ;  for  we  censure  others  but  as  they 
disagree  from  that  humour  which  we  fancy  laudible  in 
our  selves,  and  commend  others  but  for  that  wherein 
they  seem  to  quadrate  and  consent  with  us.  So  that 
in  conclusion,  all  is  but  that  we  all  condemn,  Self-love. 
'Tis  the  general  complaint  of  these  times,  and  perhaps 
of  those  past,  that  charity  grows  cold  ;  which  I  perceive 
most  verified  in  those  which  most  do  manifest  the  fires 
and  flames  of  zeal ;  for  it  is  a  virtue  that  best  agrees 
with  coldest  natures,  and  such  as  are  complexioned  for 
humility.  But  how  shall  we  expect  Charity  towards 
others,  when  we  are  uncharitable  to  our  selves  ?  Charity 
begins  at  home,  is  the  voice  of  the  World  ;  yet  is  every 
man  his  greatest  enemy,  and  as  it  were,  his  own  Exe- 
ctftioner.  Non  occides,  is  the  Commandment  of  God, 
yet  scarce  observed  by  any  man ;  for  I  perceive  every 
man  is  his  own  Atropos,  and  lends  a  hand  to  cut  the 
thred  of  his  own  days;  Cain  was  not  therefore  the 
first  Murtherer,  but  Adam,  who  brought  in  death ; 
whereof  he  beheld  the  practice  and  example  in  his  own 
son  Abel,  and  saw  that  verified  in  the  experience  of 
another,  which  faith  could  not  perswade  him  in  the 
Theory  of  himself. 


SECT.    /"~    ""^HERE  is,  I  think,  no  man  that  apprehends  his 
5  own  miseries  less  than  my  self,  and  no  man 

-*-  that  so  neerly  apprehends  anothers.  I  could 
lose  an  arm  without  a  tear,  and  with  few  groans,  me- 
thinks,  be  quartered  into  pieces  ;  yet  can  I  weep  most 
seriously  at  a  Play,  and  receive  with  true  passion,  the 
counterfeit  grief  of  those  known  and  professed  Im- 
postures. It  is  a  barbarous  part  of  inhumanity  to  add 


THE  SECOND  PART  93 

unto  any  afflicted  parties  misery,  or  indeavour  to  SECT, 
multiply  in  any  man,  a  passion,  whose  single  nature  is  5 
already  above  his  patience  :  this  was  the  greatest  afflic- 
tion of  Job ;  and  those  oblique  expostulations  of  his 
Friends,  a  deeper  injury  than  the  down-right  blows  of 
the  Devil.  It  is  not  the  tears  of  our  own  eyes  only, 
but  of  our  friends  also,  that  do  exhaust  the  current  of 
our  sorrows;  which  falling  into  many  streams,  runs 
more  peaceably,  and  is  contented  with  a  narrower 
channel.  It  is  an  act  within  the  power  of  charity,  to 
translate  a  passion  out  of  one  brest  into  another,  and 
to  divide  a  sorrow  almost  out  of  it  self ;  for  an  afflic- 
tion, like  a  dimension,  may  be  so  divided,  as  if  not 
indivisible,  at  least  to  become  insensible.  Now  with 
my  friend  I  desire  not  to  share  or  participate,  but  to 
engross,  his  sorrows ;  that  by  making  them  mine  own, 
I  may  more  easily  discuss  them;  for  in  mine  own 
reason,  and  within  my  self,  I  can  command  that,  which 
I  cannot  intreat  without  my  self,  and  within  the  circle 
of  another.  I  have  often  thought  those  noble  pairs 
and  examples  of  friendship  not  so  truly  Histories  of 
what  had  been,  as  fictions  of  what  should  be ;  but  I 
now  perceive  nothing  in  them  but  possibilities,  nor 
any  thing  in  the  Heroick  examples  of  Damon  and 
Pythias,  Achilles  and  Patroclus^  which  methinks  upon 
some  grounds  I  could  not  perform  within  the  narrow 
compass  of  my  self.  That  a  man  should  lay  down  his 
life  for  his  Friend,  seems  strange  to  vulgar  affections, 
and  such  as  confine  themselves  within  that  Worldly 
principle,  Charity  begins  at  home.  For  mine  own 
part  I  could  never  remember  the  relations  that  I  held 
unto  my  self,  nor  the  respect  that  I  owe  unto  my  own 
nature,  in  the  cause  of  God,  my  Country,  and  my 
Friends.  Next  to  these  three  I  do  embrace  my  self: 


94  RELIGIO  MEDICI 

I  confess  I  do  not  observe  that  order  that  the  Schools 
ordain  our  affections,  to  love  our  Parents,  Wives, 
Children,  and  then  our  Friends ;  for  excepting  the 
injunctions  of  Religion,  I  do  not  find  in  my  self  such  a 
necessary  and  indissoluble  Sympathy  to  all  those  of  my 
blood.  I  hope  I  do  not  break  the  fifth  Commandment, 
if  I  conceive  I  may  love  my  friend  before  the  nearest  of 
my  blood,  even  those  to  whom  I  owe  the  principles  of 
life :  I  never  yet  cast  a  true  affection  on  a  woman,  but 
I  have  loved  my  friend  as  I  do  virtue,  my  soul,  my 
God.  From  hence  me  thinks  I  do  conceive  how  God 
loves  man,  what  happiness  there  is  in  the  love  of  God. 
Omitting  all  other,  there  are  three  most  mystical 
unions,  two  natures  in  one  person;  three  persons  in 
one  nature ;  one  soul  in  two  bodies.  For  though 
indeed  they  be  really  divided,  yet  are  they  so  united, 
as  they  seem  but  one,  and  make  rather  a  duality  than 
two  distinct  souls. 


T 


SECT.  r  I  ^HERE  are  wonders  in  true  affection;  it  is  a 
body  of  Enigma's,  mysteries,  and  riddles; 
wherein  two  so  become  one,  as  they  both 
become  two :  I  love  my  friend  before  my  self,  and 
yet  methinks  I  do  not  love  him  enough:  some  few 
months  hence,  my  multiplied  affection  will  make  me 
believe  I  have  not  loved  him  at  all :  when  I  am  from 
him,  I  am  dead  till  I  be  with  him ;  when  I  am  with 
him,  I  am  not  satisfied,  but  would  still  be  nearer  him. 
United  souls  are  not  satisfied  with  imbraces,  but  desire 
to  be  truly  each  other ;  which  being  impossible,  their 
desires  are  infinite,  and  must  proceed  without  a  possi- 
bility of  satisfaction.  Another  misery  there  is  in  affec- 
tion, that  whom  we  truly  love  like  our  own,  we  forget 
their  looks,  nor  can  our  memory  retain  the  Idea  of 


THE  SECOND  PART  95 

their  faces ;  and  it  is  no  wonder,  for  they  are  our  selves,  SECT, 
and  our  affection  makes  their  looks  our  own.  This  6 
noble  affection  falls  not  on  vulgar  and  common  consti- 
tutions, but  on  such  as  are  marked  for  virtue :  he  that 
can  love  his  friend  with  this  noble  ardour,  will  in  a 
competent  degree  affect  all.  Now  if  we  can  bring  our 
affections  to  look  beyond  the  body,  and  cast  an  eye 
upon  the  soul,  we  have  found  out  the  true  object,  not 
only  of  friendship,  but  Charity;  and  the  greatest  happi- 
ness that  we  can  bequeath  the  soul,  is  that  wherein  we 
all  do  place  our  last  felicity,  Salvation  ;  which  though 
it  be  not  in  our  power  to  bestow,  it  is  in  our  charity 
and  pious  invocations  to  desire,  if  not  procure  and 
further.  I  cannot  contentedly  frame  a  prayer  for  my 
self  in  particular,  without  a  catalogue  for  my  friends ; 
nor  request  a  happiness  wherein  my  sociable  disposition 
doth  not  desire  the  fellowship  of  my  neighbour.  I 
never  hear  the  Toll  of  a  passing  Bell,  though  in  my 
mirth,  without  my  prayers  and  best  wishes  for  the 
departing  spirit :  I  cannot  go  to  cure  the  body  of  my 
patient,  but  I  forget  my  profession,  and  call  unto  God 
for  his  soul:  I  cannot  see  one  say  his  prayers,  but 
in  stead  of  imitating  him,  I  fall  into  a  supplication  for 
him,  who  perhaps  is  no  more  to  me  than  a  common 
nature:  and  if  God  hath  vouchsafed  an  ear  to  my 
supplications,  there  are  surely  many  happy  that  never 
saw  me,  and  enjoy  the  blessing  of  mine  unknown  devo- 
tions. To  pray  for  Enemies,  that  is,  for  their  salvation, 
is  no  harsh  precept,  but  the  practice  of  our  daily  and 
ordinary  devotions.  I  cannot  believe  the  story  of  the 
Italian :  our  bad  wishes  and  uncharitable  desires  pro- 
ceed no  further  than  this  life ;  it  is  the  Devil,  and  the 
uncharitable  votes  of  Hell,  that  desire  our  misery  in 
the  World  to  come. 


SECT. 


96  RELIGIO  MEDICI 

TO  do  no  injury,  nor  take  none,  was  a  prin- 
ciple, which  to  my  former  years,  and  im- 
patient affections,  seemed  to  contain  enough 
of  Morality;  but  my  more  setled  years,  and  Chris- 
tian constitution,  have  fallen  upon  severer  resolutions. 
I  can  hold  there  is  no  such  thing  as  injury;  that 
if  there  be,  there  is  no  such  injury  as  revenge,  and 
no  such  revenge  as  the  contempt  of  an  injury:  that 
to  hate  another,  is  to  malign  himself;  that  the  truest 
way  to  love  another,  is  to  despise  our  selves.  I  were 
unjust  unto  mine  own  Conscience,  if  I  should  say 
I  am  at  variance  with  any  thing  like  my  self.  I  find 
there  are  many  pieces  in  this  one  fabrick  of  man; 
this  frame  is  raised  upon  a  mass  of  Antipathies : 
I  am  one  methinks,  but  as  the  World;  wherein 
notwithstanding  there  are  a  swarm  of  distinct  es- 
sences, and  in  them  another  World  of  contrarieties; 
we  carry  private  and  domestick  enemies  within,  pub- 
lick  and  more  hostile  adversaries  without.  The 
Devil,  that  did  but  buffet  St.  Paul,  plays  methinks 
at  sharp  with  me.  Let  me  be  nothing,  if  within 
the  compass  of  my  self  I  do  not  find  the  battail 
of  Lepanto,  Passion  against  Reason,  Reason  against 
Faith,  Faith  against  the  Devil,  and  my  Conscience 
against  all.  There  is  another  man  within  me,  that 's 
angry  with  me,  rebukes,  commands,  and  dastards 
me.  I  have  no  Conscience  of  Marble,  to  resist  the 
hammer  of  more  heavy  offences;  nor  yet  too  soft 
and  waxen,  as  to  take  the  impression  of  each  single 
peccadillo  or  scape  of  infirmity:  I  am  of  a  strange 
belief,  that  it  is  as  easie  to  be  forgiven  some  sins,  as  to 
commit  some  others.  For  my  Original  sin,  I  hold  it 
to  be  washed  away  in  my  Baptism,  for  my  actual  trans- 
gressions, I  compute  and  reckon  with  God,  but  from  my 


THE  SECOND  PART  97 

last  repentance,  Sacrament,  or  general  absolution ;  and  SECT, 
therefore  am  not  terrified  with  the  sins  or  madness  of  7 
my  youth.  I  thank  the  goodness  of  God,  I  have  no  sins 
that  want  a  name ;  I  am  not  singular  in  offences ;  my 
transgressions  are  Epidemical,  and  from  the  common 
breath  of  our  corruption.  For  there  are  certain  tem- 
pers of  body,  which  matcht  with  an  humorous  depravity 
of  mind,  do  hatch  and  produce  vitiosities,  whose  new- 
ness and  monstrosity  of  nature  admits  no  name ;  this 
was  the  temper  of  that  Lecher  that  fell  in  love  with 
a  Statua,  and  constitution  of  Nero  in  his  Spintrian 
recreations.  For  the  Heavens  are  not  only  fruitful  in 
new  and  unheard-of  stars,  the  Earth  in  plants  and 
animals;  but  mens  minds  also  in  villany  and  vices: 
now  the  dulness  of  my  reason,  and  the  vulgarity  of 
my  disposition,  never  prompted  my  invention,  nor 
sollicited  my  affection  unto  any  of  those;  yet  even 
those  common  and  quotidian  infirmities  that  so  neces- 
sarily attend  me,  and  do  seem  to  be  my  very  nature, 
have  so  dejected  me,  so  broken  the  estimation  that  I 
should  have  otherwise  of  my  self,  that  I  repute  my 
self  the  most  abjectest  piece  of  mortality.  Divines 
prescribe  a  fit  of  sorrow  to  repentance;  there  goes 
indignation,  anger,  sorrow,  hatred,  into  mine ;  passions 
of  a  contrary  nature,  which  neither  seem  to  sute 
with  this  action,  nor  my  proper  constitution.  It 
is  no  breach  of  charity  to  our  selves,  to  be  at  vari- 
ance with  our  Vices;  nor  to  abhor  that  part  of 
us,  which  is  an  enemy  to  the  ground  of  charity, 
our  God ;  wherein  we  do  but  imitate  our  great  selves 
the  world,  whose  divided  Antipathies  and  contrary 
faces  do  yet  carry  a  charitable  regard  unto  the 
whole  by  their  particular  discords,  preserving  the 
common  harmony,  and  keeping  in  fetters  those  powers, 


98  RELIGIO  MEDICI 

whose   rebellions  once  Masters,   might   be   the   ruine 
of  all. 


SECT.    TT  THANK  God,  amongst  those  millions  of  Vices  I 
8  do  inherit  and  hold  from  Adam,  I  have  escaped 

A  one,  and  that  a  mortal  enemy  to  Charity,  the  first 
and  father-sin*,  not  onely  of  man,  but  of  the  devil, 
Pride ;  a  vice  whose  name  is  comprehended  in  a  Mono- 
syllable, but  in  its  nature  not  circumscribed  with  a 
World.  I  have  escaped  it  in  a  condition  that  can 
hardly  avoid  it.  Those  petty  acquisitions  and  reputed 
perfections  that  advance  and  elevate  the  conceits  of 
other  men,  add  no  feathers  unto  mine.  I  have  seen  a 
Grammarian  towr  and  plume  himself  over  a  single  line 
in  Horace,  and  shew  more  pride  in  the  construction  of 
one  Ode,  than  the  Author  in  the  composure  of  the 
whole  book.  For  my  own  part,  besides  the  Jargon  and 
Patois  of  several  Provinces,  I  understand  no  less  than 
six  Languages ;  yet  I  protest  I  have  no  higher  conceit 
of  my  self,  than  had  our  Fathers  before  the  confusion 
of  Babel,  when  there  was  but  one  Language  in  the 
World,  and  none  to  boast  himself  either  Linguist  or 
Critick.  I  have  not  onely  seen  several  Countries, 
beheld  the  nature  of  their  Climes,  the  Chorography  of 
their  Provinces,  Topography  of  their  Cities,  but  under- 
stood their  several  Laws,  Customs,  and  Policies;  yet 
cannot  all  this  perswade  the  dulness  of  my  spirit  unto 
such  an  opinion  of  my  self,  as  I  behold  in  nimbler  and 
conceited  heads,  that  never  looked  a  degree  beyond 
their  Nests.  I  know  the  names,  and  somewhat  more, 
of  all  the  constellations  in  my  Horizon;  yet  I  have 
seen  a  prating  Mariner,  that  could  onely  name  the 
pointers  and  the  North  Star,  out-talk  me,  and  conceit 
*  Farther-sin,  1682. 


THE  SECOND  PART 

fT 

himself  a  whole  Sphere  above  me.  I  know  most  of  the  SECT. 
Plants  of  my  Countrey,  and  of  those  about  me ;  yet  8 
methinks  I  do  not  know  so  many  as  when  I  did  but 
know  a  hundred,  and  had  scarcely  ever  Simpled  further 
than  Cheap-side.  For  indeed,  heads  of  capacity, 
and  such  as  are  not  full  with  a  handful,  or  easie 
measure  of  knowledge,  think  they  know  nothing,  till 
they  know  all ;  which  being  impossible,  they  fall  upon 
the  opinion  of  Socrates,  and  only  know  they  know  not 
any  thing.  I  cannot  think  that  Homer  phVd  away 
upon  the  riddle  of  the  fishermen;  or  that  Aristotle , 
who  understood  the  uncertainty  of  knowledge,  and  con- 
fessed so  often  the  reason  of  man  too  weak  for  the 
works  of  nature,  did  ever  drown  himself  upon  the 
flux  and  reflux  of  Euripus.  /We  do  but  learn  to-day, 
what  our  better  advanced  judgements  will  un teach  to- 
morrow ;  and  Aristotle  doth  but  instruct  us,  as  Plato 
did  him;  that  is,  to  confute  himself./  I  have  run 
through  all  sorts,  yet  find  no  rest  in  any :  though  our 
first  studies  and  junior  endeavours  may  style  us  Peri- 
pateticks,  Stoicks,  or  Academicks,  yet  I  perceive  the 
wisest  heads  prove,  at  last,  almost  all  Scepticks,  and 
stand  like  Janus  in  the  field  of  knowledge.  I  have 
therefore  one  common  and  authentick  Philosophy  I 
learned  in  the  Schools,  whereby  I  discourse  and  satisfie 
the  reason  of  other  men ;  another  more  reserved,  and 
drawn  from  experience,  whereby  I  content  mine  own. 
Solomon,  that  complained  of  ignorance  in  the  height  of 
knowledge,  hath  not  only  humbled  my  conceits,  but 
discouraged  my  endeavours.  There  is  yet  another 
conceit  that  hath  sometimes  made  me  shut  my  books, 
which  tells  me  it  is  a  vanity  to  waste  our  days  in  the 
blind  pursuit  of  knowledge ;  it  is  but  attending  a  little 
longer,  and  we  shall  enjoy  that  by  instinct  and  infusion, 


100  RELIGIO  MEDICI 

which  we  endeavour  at  here  by  labour  and  inquisition. 
It  is  better  to  sit  down  in  a  modest  ignorance,  and  rest 
contented  with  the  natural  blessing  of  our  own  reasons, 
than  buy  the  uncertain  knowledge  of  this  life,  with  sweat 
and  vexation,  which  Death  gives  every  fool  gratis,  and 
is  an  accessary  of  our  glorification. 


I 


1WAS  never  yet  once,  and  commend  their  resolu- 
tions who  never  marry  twice  :  not  that  I  disallow 
of  second  marriage;  as  neither  in  all  cases,  of 
Polygamy,  which  considering  some  times,  and  the  un- 
equal number  of  both  sexes,  may  be  also  necessary. 
The  whole  World  was  made  for  man,  but  the  twelfth 
part  of  man  for  woman :  Man  is  the  whole  World,  and 
the  Breath  of  God ;  Woman  the  Rib  and  crooked  piece 
of  man.  I  could  be  content  that  we  might  procreate 
like  trees,  without  conjunction,  or  that  there  were  any 
way  to  perpetuate  the  World  without  this  trivial  and 
vulgar  way  of  coition ;  it  is  the  foolishest  act  a  wise 
man  commits  in  all  his  life ;  nor  is  there  any  thing 
that  will  more  deject  his  cooFd  imagination,  when  he 
shall  consider  what  an  odd  and  unworthy  piece  of  folly 
he  hath  committed.  I  speak  not  in  prejudice,  nor  am 
averse  from  that  sweet  Sex,  but  naturally  amorous  of 
all  that  is  beautiful;  I  can  look  a  whole  day  with 
delight  upon  a  handsome  Picture,  though  it  be  but  of 
an  Horse.  It  is  my  temper,  and  I  like  it  the  better,  to 
affect  all  harmony ;  and  sure  there  is  musick  even  in 
the  beauty,  and  the  silent  note  which  Cupid  strikes, 
far  sweeter  than  the  sound  of  an  instrument.  For 
there  is  a  musick  where  ever  there  is  a  harmony,  order 
or  proportion;  and  thus  far  we  may  maintain  the 
musick  of  the  Sphears  :  for  those  well-ordered  motions, 
and  regular  paces,  though  they  give  no  sound  unto  the 


THE  SECOND  PART  101 

ear,  yet  to  the  understanding  they  strike  a  note  most  SECT. 
full  of  harmony.  Whosoever  is  harmonically  composed,  9 
delights  in  harmony;  which  makes  me  much  distrust 
the  symmetry  of  those  heads  which  declaim  against 
all  Chureh-Musick.  For  my  self,  not  only  from  my 
obedience,  but  my  particular  Genius,  I  do  embrace  it  : 
for  even  that  vulgar  and  Tavern-Musick,  which  makes 
one  man  merry,  another  mad,  strikes  in  me  a  deep  fit 
of  devotion,  and  a  profound  contemplation  of  the  first 
Composer.  There  is  something  in  it  of  Divinity  more 
than  the  ear  discovers:  it  is  an  Hieroglyphical  and 
shadowed  lesson  of  the  whole  World,  and  creatures  of 
God  ;  such  a  melody  to  the  ear,  as  the  whole  World 
well  understood,  would  afford  the  understanding.  In 
brief,  it  is  a  sensible  fit  of  that  harmony,  which  intel- 
lectually sounds  in  the  ears  of  God.  I  will  not  say 
with  Plato,  the  soul  is  an  harmony,  but  harmonical, 
and  hath  its  nearest  sympathy  unto  Musick:  thus 
some  whose  temper  of  body  agrees,  and  humours  the 
constitution  of  their  souls,  are  born  Poets,  though 
indeed  all  are  naturally  inclined  unto  Rhythme.  *  This 
made  Tacitus  in  the  very  first  line  of  his  Story, 
upon  a  verse,  and  Cicero  the  worst  of  Poets,  but 


2  declaiming  for  a  Poet,  falls  in  the  very  first  sentence  ta 
upon  a  perfect  3  Hexameter.     I  feel  not  in  me  those 


sordid  and  unchristian  desires  of  my  profession  ;  I  do  3  In  qua 
not   secretly  implore   and   wish   for   Plagues,  rejoyce  » 


at  Famines,  revolve  Ephemerides  and  Almanacks,  in 
expectation  of  malignant  Aspects,  fatal  Conjunctions, 
and  Eclipses  :  I  rejoyce  not  at  unwholesome  Springs, 
nor  unseasonable  Winters  ;  my  Prayer  goes  with  the 
Husbandman's;  I  desire  every  thing  in  its  proper 
season,  that  neither  men  nor  the  times  be  put  out  of 
temper.  Let  me  be  sick  my  self,  if  sometimes  the 


102  RELIGIO  MEDICI 

SECT,  malady  of  my  patient  be  not  a  disease  unto  me;  I 
9  desire  rather  to  cure  his  infirmities  than  my  own  neces- 
sities :  where  I  do  him  no  good,  methinks  it  is  scarce 
honest  gain;  though  I  confess  'tis  but  the  worthy 
salary  of  our  well-intended  endeavours.  I  am  not  only 
ashamed,  but  heartily  sorry,  that  besides  death,  there 
are  diseases  incurable ;  yet  not  for  my  own  sake,  or  that 
they  be  beyond  my  Art,  but  for  the  general  cause  and 
sake  of  humanity,  whose  common  cause  I  apprehend  as 
mine  own.  And  to  speak  more  generally,  those  three 
Noble  Professions  which  all  civil  Commonwealths  do 
honour,  are  raised  upon  the  fall  of  Adam,  and  are  not 
exempt  from  their  infirmities;  there  are  not  only  diseases 
incurable  in  Physick,  but  cases  indissolvable  in  Laws, 
Vices  incorrigible  in  Divinity :  if  general  Councils  may 
err,  I  do  not  see  why  particular  Courts  should  be 
infallible;  their  perfectest  rules  are  raised  upon  the 
erroneous  reasons  of  Man;  and  the  Laws  of  one,  do 
but  condemn  the  rules  of  another;  as  Aristotle  oft- 
times-  the  opinions  of  his  Predecessours,  because, 
though  agreeable  to  reason,  yet  were  not  consonant  to 
his  own  rules,  and  Logick  of  his  proper  Principles. 
Again,  to  speak  nothing  of  the  Sin  against  the  Holy 
Ghost,  whose  cure  not  onely,  but  whose  nature  is 
unknown  ;  I  can  cure  the  Gout  or  Stone  in  some,  sooner 
than  Divinity  Pride  or  Avarice  in  others.  I  can  cure 
Vices  by  Physick,  when  they  remain  incurable  by 
Divinity ;  and  shall  obey  my  Pills,  when  they  contemn 
their  precepts.  I  boast  nothing,  but  plainly  say,  we  all 
labour  against  our  own  cure ;  for  death  is  the  cure  of 
all  diseases.  There  is  no  Catholicon  or  universal 
remedy  I  know  but  this,  which,  though  nauseous  to 
queasie  stomachs,  yet  to  prepared  appetites  is  Nectar, 
and  a  pleasant  potion  of  immortality. 


THE  SECOND  PART         *  103 

FOR  my  Conversation,  it  is  like  the  Sun's  with  all  SECT, 
men,  and  with  a  friendly  aspect  to  good  and  10 
bad.  Methinks  there  is  no  man  bad,  and  the 
worst,  best;  that  is,  while  they  are  kept  within  the 
circle  of  those  qualities,  wherein  they  are  good ;  there 
is  no  man's  mind  of  such  discordant  and  jarring  a 
temper,  to  which  a  tunable  disposition  may  not  strike 
a  harmony.  Magnce  mrtutes,  nee  minora  vitia;  it  is 
the  posie  of  the  best  natures,  and  may  be  inverted  on 
the  worst ;  there  are  in  the  most  depraved  and  venemous 
dispositions,  certain  pieces  that  remain  untoucht,  which 
by  an  Antiperistasis  become  more  excellent,  or  by  the 
excellency  of  their  antipathies  are  able  to  preserve 
themselves  from  the  contagion  of  their  enemy  vices, 
and  persist  intire  beyond  the  general  corruption.  For 
it  is  also  thus  in  nature.  The  greatest  Balsomes  do  lie 
enveloped  in  the  bodies  of  most  powerful  Corrosives ; 
I  say  moreover,  and  I  ground  upon  experience,  that 
poisons  contain  within  themselves  their  own  Antidote, 
and  that  which  preserves  them  from  the  venome  of 
themselves,  without  which  they  were  not  deleterious  to 
others  onely,  but  to  themselves  also.  But  it  is  the 
corruption  that  I  fear  within  me,  not  the  contagion  of 
commerce  without  me.  'Tis  that  unruly  regiment  with- 
in me,  that  will  destroy  me ;  'tis  I  that  do  infect  my 
self ;  the  man  without  a  Navel  yet  lives  in  me ;  I  feel 
that  original  canker  corrode  and  devour  me;  and 
therefore  Defenda  me  Dios  de  me,  Lord  deliver  me 
from  my  self,  is  a  part  of  my  Letany,  and  the  first 
voice  of  my  retired  imaginations.  There  is  no  man 
alone,  because  every  man  is  a  Microcosm,  and  carries 
the  whole  World  about  him ;  Nunquam  minus  solus 
quam  cum  solus,  though  it  be  the  Apothegme  of  a  wise 
man,  is  yet  true  in  the  mouth  of  a  fool ;  indeed,  though 


104  RELIGIO  MEDICI 

in  a  Wilderness,  a  man  is  never  alone,  not  only  because 
he  is  with  himself  and  his  own  thoughts,  but  because 
he  is  with  the  Devil,  who  ever  consorts  with  our  soli- 
tude, and  is  that  unruly  rebel  that  musters  up  those 
disordered  motions  which  accompany  our  sequestred 
imaginations.  And  to  speak  more  narrowly,  there  is 
no  such  thing  as  solitude,  nor  any  thing  that  can  be 
said  to  be  alone  and  by  itself,  but  God,  who  is  his  own 
circle,  and  can  subsist  by  himself;  all  others,  besides 
their  dissimilary  and  Heterogeneous  parts,  which  in  a 
manner  multiply  their  natures,  cannot  subsist  without 
the  concourse  of  God,  and  the  society  of  that  hand 
which  doth  uphold  their  natures.  In  brief,  there  can 
be  nothing  truly  alone  and  by  it  self,  which  is  not  truly 
one ;  and  such  is  only  God :  All  others  do  transcend 
an  unity,  and  so  by  consequence  are  many. 


, 


SECT,     *TW     TOW  for  my  life,  it  is  a  miracle  of  thirty  years, 
11  ^L        which  to  relate,  were  not  a  History,  but  a 

JL  ^1  piece  of  Poetry,  and  would  sound  to  common 
ears  like  a  Fable ;  for  the  World,  I  count  it  not  an  Inn, 
but  an  Hospital ;  and  a  place  not  to  live,  but  to  dye  in. 
The  world  that  I  regard  is  my  self ;  it  is  the  Microcosm 
of  my  own  frame  that  I  cast  mine  eye  on ;  for  the 
other,  I  use  it  but  like  my  Globe,  and  turn  it  round 
sometimes  for  my  recreation.  Men  that  look  upon  my 
outside,  perusing  only  my  condition  and  Fortunes,  do 
err  in  my  Altitude,  for  I  am  above  Atlas  his  shoulders. 
The  earth  is  a  point  not  only  in  respect  of  the  Heavens 
above  us,  but  of  that  heavenly  and  celestial  part  within 
us :  that  mass  of  Flesh  that  circumscribes  me,  limits 
not  my  mind :  that  surface  that  tells  the  Heavens  it 
hath  an  end,  cannot  persuade  me  I  have  any :  I  take 
my  circle  to  be  above  three  hundred  and  sixty ;  though 


THE  SECOND  PART  105 

the  number  of  the  Ark  do  measure  my  body,  it  com-  SECT. 
prehendeth  not  my  mind  :  whilst  I  study  to  find  how  I  11 
am  a  Microcosm,  or  little  World,  I  find  my  self  some- 
thing more  than  the  great.  There  is  surely  a  piece  of 
Divinity  in  us,  something  that  was  before  the  Elements, 
and  owes  no  homage  unto  the  Sun.  Nature  tells  me  I 
am  the  Image  of  God,  as  well  as  Scripture :  he  that 
understands  not  thus  much,  hath  not  his  introduction 
or  first  lesson,  and  is  yet  to  begin  the  Alphabet  of 
man.  Let  me  not  injure  the  felicity  of  others,  if  I  say 
I  am  as  happy  as  any  :  Ruat  cesium.  Fiat  voluntas  tua, 
salveth  all ;  so  that  whatsoever  happens,  it  is  but  what 
our  daily  prayers  desire.  In  brief,  I  am  content,  and 
what  should  providence  add  more?  Surely  this  is  it 
we  call  Happiness,  and  this  do  I  enjoy ;  with  this  I  am 
happy  in  a  dream,  and  as  content  to  enjoy  a  happiness 
in  a  fancy,  as  others  in  a  more  apparent  truth  and 
realty.  There  is  surely  a  neerer  apprehension  of  any 
thing  that  delights  us  in  our  dreams,  than  in  our  waked 
senses  ;<  without  this  I  were  unhappy  :  for  my  awaked 
judgment  discontents  me,  ever  whispering  unto  me, 
that  I  am  from  my  friend ;  but  my  friendly  dreams  in 
night  requite  me,  and  make  me  think  I  am  within  his 
arms.  I  thank  God  for  my  happy  dreams,  as  I  do  for 
my  good  rest,  for  there  is  a  satisfaction  in  them  unto 
reasonable  desires,  and  such  as  can  be  content  with  a 
fit  of  happiness.  And  surely  it  is  not  a  melancholy 
conceit  to  think  we  are  all  asleep  in  this  World,  and 
that  the  conceits  of  this  life  are  as  meer  dreams  to 
those  of  the  next,  as  the  Phantasms  of  the  night,  to 
the  conceits  of  the  day.  There  is  an  equal  delusion  in 
both,  and  the  one  doth  but  seem  to  be  the  embleme  or 
picture  of  the  other ;  we  are  somewhat  more  than  our 
selves  in  our  sleeps,  and  the  slumber  of  the  body  seems 


106  RELIGIO  MEDICI 

SECT,  to  be  but  the  waking  of  the  soul.  It  is  the  ligation  of 
11  sense,  but  the  liberty  of  reason,  and  our  waking  con- 
ceptions do  not  match  the  Fancies  of  our  sleeps.  At 
my  Nativity,  my  Ascendant  was  the  watery  sign  of 
Scorpius ;  I  was  born  in  the  Planetary  hour  of  Saturn, 
and  I  think  I  have  a  piece  of  that  Leaden  Planet  in 
me.  I  am  no  way  facetious,  nor  disposed  for  the  mirth 
arid  galliardize  of  company;  yet  in  one  dream  I  can 
compose  a  whole  Comedy,  behold  the  action,  appre- 
hend the  jests,  and  laugh  my  self  awake  at  the  conceits 
thereof :  were  my  memory  as  faithful  as  my  reason  is 
then  fruitful,  I  would  never  study  but  in  my  dreams ; 
and  this  time  also  would  I  chuse  for  my  devotions  :  but 
our  grosser  memories  have  then  so  little  hold  of  our 
abstracted  understandings,  that  they  forget  the  story, 
and  can  only  relate  to  our  awaked  souls,  a  confused 
and  broken  tale  of  that  that  hath  passed.  Aristotle, 
who  hath  written  a  singular  Tract  of  Sleep,  hath  not 
methinks  throughly  defined  it ;  nor  yet  Galen,  though 
he  seem  to  have  corrected  it ;  for  those  Noctambuloes 
and  night-walkers,  though  in  their  sleep,  do  yet  injoy 
the  action  of  their  senses :  we  must  therefore  say  that 
there  is  something  in  us  that  is  not  in  the  jurisdiction 
of  Morpheus ;  and  that  those  abstracted  and  ecstatick 
souls  do  walk  about  in  their  own  corps,  as  spirits  with 
the  bodies  they  assume;  wherein  they  seem  to  hear, 
and  feel,  though  indeed  the  Organs  are  destitute  of 
sense,  and  their  natures  of  those  faculties  that  should 
inform  them.  Thus  it  is  observed,  that  men  some- 
times upon  the  hour  of  their  departure,  do  speak  and 
reason  above  themselves ;  for  then  the  soul  beginning 
to  be  freed  from  the  ligaments  of  the  body,  begins  to 
reason  like  her  self,  and  to  discourse  in  a  strain  above 
mortality. 


THE  SECOND  PART 


107 


WE  term  sleep  a  death,  and  yet  it  is  waking  SECT. 
that  kills  us,  and  destroys  those  spirits  that  12 
are  the  house  of  life.  Tis  indeed  a  part 
of  life  that  best  expresseth  death ;  for  every  man 
truely  lives,  so  long  as  he  acts  his  nature,  or  some  way 
makes  good  the  faculties  of  himself:  Themlstocles 
therefore  that  slew  his  Soldier  in  his  sleep,  was  a 
merciful  Executioner :  'tis  a  kind  of  punishment  the 
mildness  of  no  laws  hath  invented ;  I  wonder  the  fancy 
of  Lucan  and  Seneca  did  not  discover  it.  It  is  that 
death  by  which  we  may  be  literally  said  to  dye  daily ; 
a  death  which  Adam  dyed  before  his  mortality;  a 
death  whereby  we  live  a  middle  and  moderating  point 
between  life  and  death ;  in  tine,  so  like  death,  I  dare 
not  trust  it  without  my  prayers,  and  an  half  adieu 
unto  the  World,  and  take  my  farewell  in  a  Colloquy 
with  God. 


The  night  is  come,  like  to  the  day ; 
Depart  not  thou  great  God  away. 
Let  not  my  sins,  black  as  the  night, 
Eclipse  the  lustre  of  thy  light. 
Keep  still  in  my  Horizon  ;  for  to  me 
The  Sun  makes  not  the  day,  but  thee. 
Thou  whose  nature  cannot  sleep, 
On  my  temples  centry  keep  ; 
Guard  me  'gainst  those  watchful  foes, 
Whose  eyes  are  open  while  mine  close. 
Let  no  dreams  my  head  infest, 
But  such  as  Jacob's  temples  blest. 
While  I  do  rest,  my  Soul  advance  ; 
Make  my  sleep  a  holy  trance. 
That  I  may,  my  rest  being  wrought, 
Awake  into  seme  holy  thought ; 
And  with  as  active  vigour  run 
My  course,  as  doth  the  nimble  Sun. 
Sleep  is  a  death  ;  0  make  me  try, 
By  sleeping,  what  it  is  to  die : 
And  as  gently  lay  my  head 
On  my  grave,  as  now  my  bed. 


108  RELIGIO  MEDICI 

Howere  1  rest,  great  God,  let  me 
Awake  again  at  last  with  thee. 
And  thus  assur'd,  behold  I  lie 
Securely,  or  to  awake  or  die. 
These  are  my  drowsie  days  ;  in  vain 
I  do  now  wake  to  sleep  again  : 
0  come  that  hour,  when  I  shall  never 
Sleep  again,  but  wake  for  ever. 

This  is  the  Dormative  I  take  to  bedward ;  I  need  no 
other  Laudanum  than  this  to  make  me  sleep;  after 
which,  I  close  mine  eyes  in  security,  content  to  take 
my  leave  of  the  Sun,  and  sleep  unto  the  resurrection. 


SECT.    r~  |  ^HE  method  I  should  use  in  distributive  Justice, 
13  I  often  observe  in  commutative ;  and  keep  a 

JL  Geometrical  proportion  in  both;  whereby  be- 
coming equable  to  others,  I  become  unjust  to  my  self, 
and  supererogate  in  that  common  principle,  Do  unto 
others  as  thou  wouldst  be  done  unto  thy  self.  I  was  not 
born  unto  riches,  neither  is  it  I  think  my  Star  to  be 
wealthy ;  or  if  it  were,  the  freedom  of  my  mind,  and 
frankness  of  my  disposition,  were  able  to  contradict 
and  cross  my  fates.  For  to  me  avarice  seems  not  so 
much  a  vice,  as  a  deplorable  piece  of  madness;  to 
conceive  ourselves  Urinals,  or  be  perswaded  that  we  are 
dead,  is  not  so  ridiculous,  nor  so  many  degrees  beyond 
the  power  of  Hellebore,  as  this.  The  opinion  of 
Theory,  and  positions  of  men,  are  not  so  void  of 
reason  as  their  practised  conclusions :  some  have  held 
that  Snow  is  black,  that  the  earth  moves,  that  the 
Soul  is  air,  fire,  water;  but  all  this  is  Philosophy, 
and  there  is  no  delirium,  if  we  do  but  speculate  the 
folly  and  indisputable  dotage  of  avarice,  to  that 
subterraneous  Idol,  and  God  of  the  Earth.  I  do 
confess  I  am  an  Atheist ;  I  cannot  perswade  myself  to 


THE  SECOND  PART 


109 


honour  that  the  World  adores ;  whatsoever  virtue  its  SECT, 
prepared  substance  may  have  within  my  body,  it  hath  13 
no  influence  nor  operation  without:  I  would  not 
entertain  a  base  design,  or  an  action  that  should  call 
me  villain,  for  the  Indies ;  and  for  this  only  do  I  love 
and  honour  my  own  soul,  and  have  methinks  two  arms 
too  few  to  embrace  myself.  Aristotle  is  too  severe, 
that  will  not  allow  us  to  be  truely  liberal  without 
wealth,  and  the  bountiful  hand  of  Fortune ;  if  this  be 
true,  I  must  confess  I  am  charitable  only  in  my  liberal 
intentions,  and  bountiful  well-wishes.  But  if  the 
example  of  the  Mite  be  not  only  an  act  of  wonder,  but 
an  example  of  the  noblest  Charity,  surely  poor  men 
may  also  build  Hospitals,  and  the  rich  alone  have 
not  erected  Cathedrals.  I  have  a  private  method 
which  others  observe  not ;  I  take  the  opportunity  of 
my  self  to  do  good ;  I  borrow  occasion  of  Charity 
from  mine  own  necessities,  and  supply  the  wants  of 
others,  when  I  am  in  most  need  my  self;  for  it  is 
an  honest  stratagem  to  make  advantage  of  our  selves, 
and  so  to  husband  the  acts  of  vertue,  that  where  they 
were*  defective  in  one  circumstance,  they  may  repay 
their  want,  and  multiply  their  goodness  in  another. 
I  have  not  Peru  in  my  desires,  but  a  competence,  and 
ability  to  perform  those  good  works  to  which  he  hath 
inclined  my  nature.  He  is  rich,  who  hath  enough  to 
be  charitable;  and  it  is  hard  to  be  so  poor,  that  a 
noble  mind  may  not  find  a  way  to  this  piece  of  good- 
ness. He  that  giveth  to  the  poor,  lendeth  to  the  Lord ; 
there  is  more  Rhetorick  in  that  one  sentence,  than  in 
a  Library  of  Sermons ;  and  indeed  if  those  Sentences 
were  understood  by  the  Reader,  with  the  same  Em- 
phasis as  they  are  delivered  by  the  Author,  we  needed 
not  those  Volumes  of  instructions,  but  might  be  honest 


110  RELIGIO  MEDICI 

by  an  Epitome.  Upon  this  motive  only  I  cannot 
behold  a  Beggar  without  relieving  his  Necessities  with 
my  Purse,  or  his  Soul  with  my  Prayers ;  these  scenical 
and  accidental  differences  between  us,  cannot  make  me 
forget  that  common  and  untoucht  part  of  us  both; 
there  is  under  these  Cantoes  and  miserable  outsides, 
these  mutilate  and  semi-bodies,  a  soul  of  the  same 
alloy  with  our  own,  whose  Genealogy  is  God  as  well 
as  ours,  and  in  as  fair  a  way  to  Salvation  as  our  selves. 
Statists  that  labour  to  contrive  a  Common- wealth 
without  our  poverty,  take  away  the  object  of  charity, 
not  understanding  only  the  Common-wealth  of  a 
Christian,  but  forgetting  the  prophecie  of  Christ. 


SECT.  Tk  TOW  there  is  another  part  of  charity,  which 
14  ^L  I  is  the  Basis  and  Pillar  of  this,  and  that  is 
L  ll  the  love  of  God,  for  whom  we  love  our 
neighbour ;  for  this  I  think  charity,  to  love  God  for 
himself,  and  our  neighbour  for  God.  All  that  is  truly 
amiable  is  God,  or  as  it  were  a  divided  piece  of 
him,  that  retains  a  reflex  or  shadow  of  himself.  Nor 
is  it  strange  that  we  should  place  affection  on  that 
which  is  invisible;  all  that  we  truly  love  is  thus; 
what  we  adore  under  affection  of  our  senses,  deserves 
not  the  honour  of  so  pure  a  title.  Thus  we  adore 
virtue,  though  to  the  eyes  of  sense  she  be  invisible : 
thus  that  part  of  our  noble  friends  that  we  love, 
is  not  that  part  that  we  imbrace,  but  that  insens- 
ible part  that  our  arms  cannot  embrace.  God  being 
all  goodness,  can  love  nothing  but  himself,  and  the 
traduction  of  his  holy  Spirit.  Let  us  call  to  assize  the 
loves  of  our  parents,  the  affection  of  our  wives  and 
children,  and  they  are  all  dumb  shows  and  dreams, 
without  reality,  truth  or  constancy :  for  first,  there  is 


THE  SECOND  PART  111 

a  strong  bond  of  affection  between  us  and  our  Parents ; 
yet  how  easily  dissolved  ?  We  betake  our  selves  to  a 
woman,  forget  our  mother  in  a  wife,  and  the  womb 
that  bare  us,  in  that  that  shall  bear  our  Image  :  this 
woman  blessing  us  with  children,  our  affection  leaves 
the  level  it  held  before,  and  sinks  from  our  bed  unto 
our  issue  and  picture  of  Posterity,  where  affection  holds 
no  steady  mansion.  They,  growing  up  in  years,  desire 
our  ends;  or  applying  themselves  to  a  woman,  take 
a  lawful  way  to  love  another  better  than  our  selves. 
Thus  I  perceive  a  man  may  be  buried  alive,  and  behold 
his  grave  in  his  own  issue. 


1  CONCLUDE  therefore  and  say,  there  is  no  happi-  SECT, 
ness  under  (or  as  Copernicus  will  have  it,  above)  15 
the  Sun,  nor  any  Crambe  in  that  repeated  verity 
and  burthen  of  all  the  wisdom  of  Solomon,  All  is  vanity 
and  vexation  of  Spirit.  There  is  no  felicity  in  that  the 
World  adores :  Aristotle  whilst  he  labours  to  refute  the 
Ideals  of  Plato,  falls  upon  one  himself :  for  his  summum 
bonum  is  a  Chimcera,  and  there  is  no  such  thing  as  his 
Felicity.  That  wherein  God  himself  is  happy,  the  holy 
Angels  are  happy,  in  whose  defect  the  Devils  are 
unhappy ;  that  dare  I  call  happiness :  whatsoever  con- 
duceth  unto  this,  may  with  an  easy  Metaphor  deserve 
that  name :  whatsoever  else  the  World  terms  Happiness, 
is  to  me  a  story  out  of  Pliny,  a  tale  of  Boccace  or 
Malizspini'i  an  apparition  or  neat  delusion,  wherein 
there  is  no  more  of  Happiness,  than  the  name.  Bless 
me  in  this  life  with  but  peace  of  my  Conscience,  com- 
mand of  my  affections,  the  love  of  thy  self  and  my 
dearest  friends,  and  I  shall  be  happy  enough  to  pity 
Caesar.  These  are,  O  Lord,  the  humble  desires  of  my 


112  RELIGIO  MEDICI 

SECT,    most  reasonable  ambition,  and  all  I  dare  call  happiness 

1 5       on  earth  ;  wherein  I  set  no  rule  or  limit  to  thy  Hand  or 

Providence ;  dispose  of  me  according  to  the  wisdom  of 

thy  pleasure.     Thy  will  be  done,  though  in  my  own 

undoing. 


FINIS 


PSEUDODOXIA  EPIDEMICA 

OR  ENQUIRIES 

INTO  VERY  MANY  RECEIVED 

TENENTS  AND  COMMONLY 

PRESUMED  TRUTHS 


TO    THE    READER 

WOULD  Truth  dispense,  we  could  be  content, 
with  Plato,  that  knowledge  were  but  remem- 
brance; that  intellectual  acquisition  were 
but  reminiscential  evocation,  and  new  Impressions  but  the 
colouring-  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  judgments  do  Jind  no  satisfac- 
tion. And  therefore  in  this  Encyclopaedic  and  round  of 
Knowledge,  like  the  great  and  exemplary  Wheels  of 
Heaven,  we  must  observe  two  Circles :  that  while  we  are 
daily  carried  about,  and  whirled  on  by  the  swing  and 
rapt  of  the  one,  we  may  maintain  a  natural  and  proper 
coarse,  in  the  slow  and  sober  wheel  of  the  other.  And 
this  we  shall  more  readily  perform,  if  we  timely  survey 
our  knowledge ;  impartially  singling  out  those  encroach- 
ments, 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  attempt- 
ing their  decisions. 

And  first  we  crave  exceeding  pardon  in  the  audacity 

115 


116  PSEUDODOXIA 

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  endeavors  of  some  co-operating  advancers, 
that  might  have  performed  it  to  the  life,  and  added 
authority  thereto ;  which  the  privacy  of  our  condition, 
and  unequal  abilities  cannot  expect.  Whereby  notwith- 
standing we  have  not  been  diverted;  nor  have  our 
solitary  attempts  been  so  discouraged,  as  to  dispair  the 
favourable  look  of  Learning  upon  our  single  and 
unsupported  endeavours. 

Nor  have  we  let  fall  our  Pen,  upon  discouragement 
of  Contradiction,  Unbelief  and  Difficulty  of  disswasion 
from  radicated  beliefs,  and  points  of  high  prescription, 
although  we  are  very  sensible,  how  hardly  teaching  years 
do  learn,  what  roots  old  age  contracteth  unto  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 
several  redemptions  of  Truth ;  and  how  their  ingenuous 
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  pass  undiscerned  by  others,  yet  doth  it  disturb  their 
Communications,  and  much  interrupt  the  office  of  our 
Pens  in  their  well  intended  Transmissions.     And  there- 
fore surely  in  this  work  attempts  will  exceed  perform- 
ances ;  it  being  composed  by  snatches  of  time,  as  medical 
inspection     vacations,  and  the  fruitless  importunity  of  Uroscopy 
of  Unnes.     wouid  permit  us.     And  therefore  also,  perhaps  it  hath 
not  found  that  regular  and  constant  stile,  those  infallible 


TO  THE  READER  117 

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  whoever  shall  indifferently 
perpend  the  exceeding  difficulty,  which  either  the  obscurity 
of  the  subject,  or  unavoidable  paradoxology  must  often 
put  upon  the  Attemptor,  he  will  easily  discern,  a  work  of 
this  nature  is  not  to  be  performed  upon  one  legg ;  and 
should  smel  of  oyl,  if  duly  and  deservedly  handled. 

Our  first  intentions  considering  the  common  interest  of 
Truth,  resolved  to  propose  it  unto  the  Latine  republique 
and  equal  Judges  of  Europe,  but  owing  in  the  first  place 
this  service  unto  our  Country,  and  therein  especially  unto 
its  ingenuous  Gentry,  we  have  declared  our  self  in  a 
language  best  conceived.  Although  I  confess  the  quality 
of  the  Subject  will  sometimes  carry  us  into  expressions 
beyond  meer  English  apprehensions.  And  indeed,  if 
elegancy  still  proceedeth,  and  English  Pens  maintain 
that  stream,  we  have  of  late  observed  tojlowfrom  many ; 
we  shall  within  few  years  be  fain  to  learn  Latine  to 
understand  English,  and  a  work  will  prove  of  equal 
facility  in  either.  Nor  have  we  addressed  our  Pen  or 
Stile  unto  the  people  (whom  Books  do  not  redress,  and 
are  this  way  incapable  of  reduction),  but  unto  the  know- 
ing and  leading  part  of  Learning.  As  well  under- 
standing (at  least  probably  hoping)  except  they  be 
watered  from  higher  regions,  and  fructifying  meteors  of 
Knowledge,  these  weeds  must  lose  their  alimental  sap, 
and  wither  of  themselves.  Whose  conserving  influence, 
could  our  endeavours  prevent ;  we  should  trust  the  rest 
unto  the  sythe  of  Time,  and  hopefull  dominion  of 
Truth. 

We  hope  it  will  not  be  unconsidered,  that  we  find  no 
open  tract,  or  constant  manuduction  in  this  Labyrinth ; 


118  PSEUDODOXIA 

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  Discourse 
of  vulgar  Errors  in  Physick,  yet  have  we  discussed  but 
two  or  three  thereof.  Scipio  Mercurii  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  loubertus,  by  the  same  Title  led  our  ex- 
pectation into  thoughts  of  great  relief;  whereby  notwith- 
standing we  reaped  no  advantage ;  it  answering  scarce 
at  all  the  promise  of  the  inscription.  Nor  perhaps  (if 
it  were  yet  extant)  should  we  find  any  farther  Assistance 
from  that  ancient  piece  of  Andreas,  pretending  the  same 
Title.  And  therefore  we  are  often  constrained  to  stand 

v  J 

^eVwv,  alone  against  the  strength  of  opinion,  and  to  meet  the 
lib.  7!**'  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  do  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  minds.  We 
cannot  expect  the  frown  of  Theology  herein ;  nor  can 
they  which  behold  the  present  state  of  things,  and  con- 
troversie  of  points  so  long  received  in  Divinity,  condemn 
our  sober  Enquiries  in  the  doubtfull  appertinancies  of 
Arts,  and  Receptaries  of  Philosophy .  Surely  Philologers 
and  Critical  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 


TO  THE  READER 


119 


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  ad- 
vancement of  Learning :  as  being  likely  to  find  a  clearer 
progression,  when  so  many  rubs  are  levelled,  and  many 
untruths  taken  off,  which  passing  as  principles  with 
common  beliefs,  disturb  the  tranquility  of  Axioms,  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  errors,  which  duration  still  enlargeth. 

Lastly,  we  are  not  Magisterial  in  opinions,  nor  have 
we  Dictator-like  obtruded  our  conceptions ;  but  in  the 
humility  of  Enquiries  or  disquisitions,  have  only  pro- 
posed them  unto  more  ocular  discerners.  And  therefore 
opinions  are  free,  and  open  it  is  for  any  to  think  or 
declare  the  contrary.  And  we  shall  so  far  encourage 
contradiction,  as  to  promise  no  disturbance,  or  re-oppose 
any  Pen,  that  shall  fallaciously  or  captiously  refute  us ; 
that  shall  only  lay  hold  of  our  lapses,  single  out  Digres- 
sions, Corollaries,  or  Ornamental  conceptions,  to  evidence 
his  own  in  as  indifferent  truths.  And  shall  only  take 
notice  of  such,  whose  experimental  and  judicious  know- 
ledge 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  add  and 
ampliate,  according  to  the  laudable  custom  of  the  Ancients 
in  their  sober  promotions  of  Learning.  Unto  whom  not- 
withstanding, we  shall  not  contentiously  rejoin,  or  only 
to  justifie  our  own,  but  to  applaud  or  confirm  his  maturer 
assertions ;  and  shall  confer  what  is  in  us  unto  his  name 
and  honour;  Ready  to  be  swallowed  in  any  worthy 


120  PSEUDODOXIA 

enlarger:  as  having  acquired  our  end,  if  any  way,  or 
under  any  name  we  may  obtain  a  work,  so  much  desired, 
and  yet  desiderated  of  Truth. 

THOMAS  BROWN. 


THE   POSTSCRIPT 

Readers, 

TO  enform you  of  the  Advantages  of  the  present 
Impression,  and  disabuse  your  expectations  of 
any  future  Enlargements ;  these  are  to  adver- 
tise thee,  that  this  Edition  comes  forth  with  very  many 
Explanations,  Additions,  and  Alterations  throughout, 
besides  that  of  one  entire  Chapter:  But  that  now  this  Work 
is  compleat  and  perfect,  expect  no  further  Additions. 


THE    FIRST    BOOK 
OR  GENERAL  PART 


CHAPTER    I 

Of  the  Causes  of  Common  Errors. 

THE  First  and  Father-cause  of  common  Error,  is,    CHAP. 
The  common  infirmity  of  Human  Nature ;  of        I 
whose  deceptible  condition,  although  perhaps  The  Intro- 
there  should  not  need  any  other  eviction,  than  the****1 
frequent  Errors  we  shall  our  selves  commit,  even  in  the 
express  declarement  hereof:  yet  shall  we  illustrate  the 
same  from  more  infallible  constitutions,  and  persons  pre- 
sumed as  far  from  us  in  condition,  as  time,  that  is,  our 
first  and  ingenerated  forefathers.     From  whom  as  we 
derive  our  Being,  and  the  several  wounds  of  constitution ; 
so,  may  we  in  some  manner  excuse  our  infirmities  in  the 
depravity  of  those  parts,  whose  Traductions  were  pure 
in  them,  and  their  Originals  but  once  removed  from 
God.  Who  notwithstanding  (if  posterity  may  take  leave 
to  j  udge  of  the  fact,  as  they  are  assured  to  suffer  in  the 
punishment)  were  grossly  deceived,  in  their  perfection ;  Matter  of 
and  so  weakly  deluded  in  the  clarity  of  their  under-  &™*f0s;u 
standing,  that  it  hath  left  no  small  obscurity  in  ours,  o*<r  first 
How  error  should  gain  upon  them.  ^ouidLso 

For  first,  They  were  deceived  by  Satan ;  and  that  not  deceived. 
in  an  invisible  insinuation ;  but  an  open  and  discoverable 

121 


122  PSEUDODOXIA 

CHAP,  apparition,  that  is,  in  the  form  of  a  Serpent ;  whereby 
I  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  advan- 
tage 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  empuzzled  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  sus- 
pition of  Imposture.  The  wits  of  others  have  been  so 
bold,  as  to  accuse  her  simplicity,  in  receiving  his  Temp- 
tation so  coldly ;  and  when  such  specious  effects  of  the 
Fruit  were  Promised,  as  to  make  them  like  God ;  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  tast  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  commandement 
of  God,  but  evil  if  we  transgress  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 


THE  FIRST  BOOK  123 

naked  offer  proved  sufficient  unto  him  :  So  his  super-    CHAP. 
struction  was  his  Ruine,  and  the  fertility  of  his  Sleep        I 
an  issue  of  Death  unto  him.     And  although  the  con- 
dition  of  Sex,  and   posteriority   of  Creation,   might 
somewhat  extenuate  the  Error  of  the  Woman :    Yet  Adam  s*p- 
was  it  very  strange  and  inexcusable  in  the  Man ;  espe- 
cially,  if  as  some  affirm,  he  was  the  wisest  of  all  men 

J  •        1       i  j_  man  that 

since;  or  if,  as  others  have  conceived,  he  was  not 
ignorant  of  the  Fall  of  the  Angels,  and  had  thereby 
Example  and  punishment  to  deterr  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  may est  freely  eat,  but  of  the  Tree  of  knowledge  o 
good  and  evil  thou  shalt  not  eat :  for  in  the  day  thou 
eatest  thereof,  thou  shalt  surely  die.  Now  Eve  upon 
the  question  of  the  Serpent,  returned  the  Precept  in 
different  terms :  You  shall  not  eat  of  it,  neither  shall 
you  touch  it,  less  perhaps  you  die.  In  which  delivery, 
there  were  no  less  than  two  mistakes,  or  rather  addi- 
tional mendacities ;  for  the  Commandment  forbad  not 
the  touch  of  the  Fruit;  and  positively  said,  Ye  shall 
surely  die :  but  she  extenuating,  replied,  ne  forte  mori- 
amini,  lest  perhaps  ye  die.  For  so  in  the  vulgar  transla- 
tion it  runneth,  and  so  it  is  expressed  in  the  Thargum 
or  Paraphrase  of  Jonathan.  And  therefore  although 
it  be  said,  and  that  very  truely,  that  the  Devil  was  a 
Iyer  from  the  beginning,  yet  was  the  Woman  herein 
the  first  express  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 


124 


PSEUDODOXIA 


CHAP.  Senses,  and  by  Temptations  from  the  Object  it  self; 
I  whereby  although  their  intellectuals  had  not  failed  in 
the  Theory  of  truth,  yet  did  the  inservient  and  brutal 
Faculties  controll  the  suggestion  of  Reason  :  Pleasure 
and  Profit  already  overswaying  the  instructions  of 
Honesty,  and  Sensuality  perturbing  the  reasonable  com- 
mands of  Vertue.  For  so  it  is  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.  Now  hereby  it  appeareth,  that  Eve,  before 
the  Fall,  was  by  the  same  and  beaten  away  of  allure- 
ments inveigled,  whereby  her  posterity  hath  been  de- 
luded ever  since  ;  that  is,  those  three  delivered  by  St. 
John,  The  lust  of  the  Jlesh,  the  lust  of  the  eye,  and  the 
pride  of  life  :  Where  indeed  they  seemed  as  weakly  to 
fail,  as  their  debilitated  posterity,  ever  after.  Whereof 
notwithstanding,  some  in  their  imperfection,  have 
resisted  more  powerful  temptations  ;  and  in  many 
moralities  condemned  the  facility  of  their  seductions. 

Again,  they  might,  for  ought  we  know,  be  still  de- 
ceived  in  the  unbelief  of  their  Mortality,  even  after 

d»ccdtoeat.  they  had  eat  of  the  Fruit:  For,  Eve  observing  no  im- 
mediate execution  of  the  Curse,  she  delivered  the  Fruit 
unto  Adam:  who,  after  the  tast  thereof,  perceiving 
himself  still  to  live,  might  yet  remain  in  doubt, 
whether  he  had  incurred  Death  ;  which  perhaps  he  did 
not  indubitably  believe,  until  he  was  after  convicted 
in  the  visible  example  of  Abel.  For  he  that  would  not 
believe  the  Menace  of  God  at  first,  it  may  be  doubted 
whether,  before  an  ocular  example,  he  believed  the 

whether  Curse  at  last.  And  therefore  they  are  not  without 
a^  reason5  wno  have  disputed  the  Fact  of  Cain  :  that 
is,  although  he  purposed  to  do  mischief,  whether  he 


Adam 


*iY/Abei. 


THE  FIRST  BOOK 


125 


intended  to  kill  his  Brother ;  or  designed  that,  whereof  CHAP. 
he  had  not  beheld  an  example  in  his  own  kind.     There        I 
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 
than  can  be  forgiven  me. 

Some  nicities  I  confess  there  are  which  extenuate, 
but  many  more  that  aggravate  this  Delusion ;  which 
exceeding  the  bounds  of  this  Discourse,  and  perhaps 
our  Satisfaction,  we  shall  at  present  pass  over.  And 
therefore  whether  the  Sin  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  equiva- 
lence the  facility  of  her  Seduction ;  we  shall  refer  it  to  the 
Schoolman;  Whether  there  was  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  Moralist.  Whether  the  whole  relation  be  not 
Allegorical,  that  is,  whether  the  temptation  of  the 
Man  by  the  Woman,  be  not  the  seduction  of  the 
rational  and  higher  parts  by  the  inferiour  and  feminine 
faculties ;  or  whether  the  Tree  in  the  midst  of 
the  Garden,  were  not  that  part  in  the  Center  of  the 
body,  in  which  was  afterward  the  appointment  of  Cir- 
cumcision in  Males,  we  leave  it  unto  the  Thalmudist. 
Whether  there  were  any  Policy  in  the  Devil  to  tempt 
them  before  the  Conjunction,  or  whether  the  Issue  the  History 
before  tentation,  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 


126  PSEUDODOXIA 

CHAP,  should  have  been  ordered,  if,  after  Eve  had  eaten,  Adam 
I  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  efficacy 
of  the  one  had  not  over-powred  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 
determination  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  deceivable  in  his  Integrity, 
but  the  Angels  of  light  in  all  their  Clarity.  He  that 
said,  He  would  be  like  the  highest  did  erre,  if  in  some 
way  he  conceived  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  can- 
not possibly  erre.  For  things  are  really  true  as  they 
correspond  unto  'his  conception;  and  have  so  much 
verity  as  they  hold  of  conformity  unto  that  Intellect,  in 
whose  Idea  they  had  their  first  determinations.  And 
therefore  being  the  Rule,  he  cannot  be  Irregular;  nor, 
being  Truth  it  self,  conceaveably  admit  the  impossible 
society  of  Error. 


THE  FIRST  BOOK  127 

CHAPTER   II 
A  further  Illustration  of  the  same. 

BEING  thus  deluded  before  the  Fall,  it  is  no 
wonder  if  their  conceptions  were  deceitful,  and 
could  scarce  speak  without  an  Error  after. 
For,  what  is  very  remarkable  (and  no  man  that  I 
know  hath  yet  observed)  in  the  relations  of  Scripture 
before  the  Flood,  there  is  but  one  speech  delivered  by 
Man,  wherein  there  is  not  an  erroneous  conception; 
and,  strictly  examined,  most  hainously  injurious  unto 
truth.  The  pen  of  Moses  is  brief  in  the  account  before 
the  Flood,  and  the  speeches  recorded  are  but  six.  The 
first  is  that  of  Adam,  when  upon  the  expostulation  of 
God,  he  replied ;  I  heard  thy  voice  in  the  Garden,  and 
because  I  was  naked  I  hid  my  self.  In  which  reply, 
there  was  included  a  very  gross  Mistake,  and,  if  with 
pertinacity  maintained,  a  high  and  capital  Error.  For 
thinking  by  this  retirement  to  obscure  himself  from 
God,  he  infringed  the  omnisciency  and  essential  Ubi- 
quity of  his  Maker,  Who  as  he  created  all  things,  so 
is  he  beyond  and  in  them  all,  not  only  in  power,  as  under 
his  subjection,  or  in  his  presence,  as  being  in  his  cogni- 
tion ;  but  in  his  very  Essence,  as  being  the  soul  of  their 
causalities,  and  the  essential  cause  of  their  existencies. 
Certainly,  his  posterity  at  this  distance  and  after  so 
perpetuated  an  impairment,  cannot  but  condemn  the 
poverty  of  his  conception,  that  thought  to  obscure 
himself  from  his  Creator  in  the  shade  of  the  Garden, 
who  had  beheld  him  before  in  the  darkness  of  his 
Chaos,  and  the  great  obscurity  of  Nothing;  that 
thought  to  fly  from  God,  which  could  not  fly  himself; 


CHAP. 
II 


128  PSEUDODOXIA 

CHAP,  or  imagined  that  one  tree  should  conceal  his  nakedness 
II  from  Gods  eye,  as  another  had  revealed  it  unto  his  own. 
Those  tormented  Spirits  that  wish  the  mountains  to  cover 
them,  have  fallen  upon  desires  of  minor  absurdity,  and 
chosen  ways  of  less  improbable  concealment.  Though 
this  be  also  as  ridiculous  unto  reason,  as  fruitless  unto 
their  desires ;  for  he  that  laid  the  foundations  of  the 
Earth,  cannot  be  excluded  the  secrecy  of  the  Moun- 
tains ;  nor  can  there  any  thing  escape  the  perspicacity 
of  those  eyes  which  were  before  light,  and  in  whose 
opticks  there  is  no  opacity.  This  is  the  consolation  of 
all  good  men,  unto  whom  his  Ubiquity  affordeth  con- 
tinual comfort  and  security  :  And  this  is  the  affliction 
of  Hell,  unto  whom  it  affordeth  despair,  and  remediless 
calamity.  For  those  restless  Spirits  that  fly  the  face  of 
the  Almighty,  being  deprived  the  fruition  of  his  eye, 
would  also  avoid  the  extent  of  his  hand ;  which  being 
impossible,  their  sufferings  are  desperate,  and  their 
afflictions  without  evasion ;  until  they  can  get  out  of 
Trismegistus  his  Circle,  that  is,  to  extend  their  wings 
above  the  Universe,  and  pitch  beyond  Ubiquity. 

The  Second  is  that  Speech  of  Adam  unto  God ;  The 
woman  whom  thou  gavest  me  to  be  with  me,  she  gave  me 
of  the  Tree,  and  I  did  eat.  This  indeed  was  an  unsatis- 
factory reply,  and  therein  was  involved  a  very  impious 
Error,  as  implying  God  the  Author  of  sin,  and  accusing 
his  Maker  of  his  transgression.  As  if  he  had  said,  If 
thou  hadst  not  given  me  a  woman,  I  had  not  been 
deceived :  Thou  promisedst  to  make  her  a  help,  but 
she  hath  proved  destruction  unto  me  :  Had  I  remained 
alone,  I  had  not  sinned  ;  but  thou  gavest  me  a  Consort, 
and  so  I  became  seduced.  This  was  a  bold  and  open 
accusation  of  God,  making  the  fountain  of  good,  the 
contriver  of  evil,  and  the  forbidder  of  the  crime  an 


«l. 


THE  FIRST  BOOK  129 


abettor  of  the  fact  prohibited.     Surely,  his  mercy  was    CHAP. 
great  that  did  not  revenge  the  impeachment  of  his        II 
justice ;  And  his  goodness  to  be  admired,  that  it  refuted 
not  his  argument  in  the  punishment  of  his  excusation, 
and  only  pursued  the   first   transgression   without  a 
penalty  of  this  the  second. 

The  third  was  that  of  Eve ;  The  Serpent  beguiled  me, 
and  I  did  eat.  In  which  reply,  there  was  not  only  a  very 
feeble  excuse,  but  an  erroneous  translating  her  own 
offence  upon  another ;  Extenuating  her  sin  from  that 
which  was  an  aggravation,  that  is,  to  excuse  the  Fact  at 
all,  much  more  upon  the  suggestion  of  a  beast,  which 
was  before  in  the  strictest  terms  prohibited  by  her 
God.  For  although  we  now  do  hope  the  mercies  of 
God  will  consider  our  degenerated  integrities  unto 
some  minoration  of  our  offences ;  yet  had  not  the  sin- 
cerity of  our  first  parents  so  colourable  expectations, 
unto  whom  the  commandment  was  but  single,  and  their 
integrities  best  able  to  resist  the  motions  of  its  trans- 
gression. And  therefore  so  heinous  conceptions  have 
risen  hereof,  that  some  have  seemed  more  angry  there- 
with, than  God  himself:  Being  so  exasperated  with 
the  offence,  as  to  call  in  question  their  salvation,  and 
to  dispute  the  eternal  punishment  of  their  Maker. 
Assuredly  with  better  reason  may  posterity  accuse 
them  than  they  the  Serpent  or  one  another ;  and  the 
displeasure  of  the  Pelagians  must  needs  be  irreconcilable, 
who  peremptorily  maintaining  they  can  fulfil  the  whole 
Law,  will  insatisfactorily  condemn  the  non-observation 
of  one. 

The  fourth,  was  that  speech  of  Cain  upon  the  demand 
of  God,  Where  is  thy  brother  ?  and  he  said,  /  know  not. 
In  which  Negation,  beside  the  open  impudence,  there 
was  implied  a  notable  Error;  for  returning  a  lie  unto 

I 


130  PSEUDODOXIA 

CHAP,    his  Maker,  and  presuming  in  this  manner  to  put  off  the 

II        Searcher  of  hearts,  he  denied  the  omnisciency  of  God, 

whereunto  there  is  nothing  concealable.    The  answer  of 

Satan  in  the  case  of  Job,  had  more  of  truth,  wisdom,  and 

Reverence,  this ;  Whence  contest  thou  Satan  ?  and  he  said, 

From  compassing  of  the  Earth.     For  though  an  enemy 

of  God,  and  hater  of  all  Truth,  his  wisdom  will  hardly 

permit  him  to  falsifie  with  the  All-mighty.     For  well 

understanding  the  Omniscience  of  his  nature,  he  is  not 

The  Deviii    so  ready  to  deceive  himself,  as  to  falsifie  unto  him  whose 

kSMi™r°t"r  cognition  is  no  way  deludable.    And  therefore  when  in 

be  God-when  the  tentation  of  Christ  he  played  upon  the  fallacy,  and 

him'"  Cl     thought  to  deceive  the  Author  of  Truth,  the  Method 

of  this  proceeding  arose  from  the  uncertainty  of  his 

Divinity;  whereof  had  he  remained  assured,   he  had 

continued  silent ;  nor  would  his  discretion  attempt  so 

unsucceedable  a  temptation.     And  so  again  at  the  last 

day,  when  our  offences  shall  be  drawn  into  accompt, 

the  subtilty  of  that  Inquisitor  shall  not  present  unto 

God  a  bundle  of  calumnies  or  confutable  accusations, 

but  will  discreetly  offer  up  unto  his  Omnisciency,  a 

true  and  undeniable  list  of  our  transgressions. 

The  fifth  is  another  reply  of  Cain  upon  the  denounce- 
ment of  his  curse,  My  iniquity  is  greater  then  can  be 
forgiven :  For  so  it  is  expressed  in  some  Translations. 
The  assertion  was  not  only  desperate,  but  the  conceit 
erroneous,  overthrowing  that  glorious  Attribute  of 
God,  his  Mercy,  and  conceiving  the  sin  of  murder  un- 
pardonable. Which  how  great  soever,  is  not  above 
the  repentance  of  man ;  but  far  below  the  mercies  of 
God,  and  was  (as  some  conceive)  expiated  in  that 
punishment  he  suffered  temporally  for  it.  There  are 
but  two  examples  of  this  error  in  holy  Scripture,  and 
they  both  for  Murder,  and  both  as  it  were  of  the  sanie 


THE  FIRST  BOOK 


131 


person;  for  Christ  was  mystically  slain  in  Abel,  and  CHAI*. 
therefore  Cam  had  some  influence  on  his  death  as  well  II 
as  Judas ;  but  the  sin  had  a  different  effect  on  Cain, 
from  that  it  had  on  Judas ;  and  most  that  since  have 
fallen  into  it.  For  they  like  Judas  desire  death,  and 
not  unfrequently  pursue  it :  Cain  on  the  contrary  grew 
afraid  thereof,  and  obtained  a  securement  from  it. 
Assuredly,  if  his  despair  continued,  there  was  punish- 
ment enough  in  life,  and  Justice  sufficient  in  the  mercy 
of  his  protection.  For  the  life  of  the  desperate  equalls 
the  anxieties  of  death  ;  who  in  uncessant  inquietudes 
but  act  the  life  of  the  damned,  and  anticipate  the 
desolations  of  Hell.  'Tis  indeed  a  sin  in  man,  but  a 
punishment  only  in  Devils,  who  offend  not  God  but 
afflict  themselves,  in  the  appointed  despair  of  his 
mercies.  And  as  to  be  without  hope  is  the  affliction  of 
the  damned,  so  is  it  the  happiness  of  the  blessed ;  who 
having  all  their  expectations  present,  are  not  distracted 
with  futurities :  So  is  it  also  their  felicity  to  have  no 
Faith ;  for  enjoying  the  beatifical  vision,  there  is 
nothing  unto  them  inevident;  and  in  the  fruition  of 
the  object  of  Faith,  they  have  received  the  full  evacua- 
tion of  it. 

The  last  speech  was  that  of  Lantech,  I  have  slain  a  man 
to  my  wound,  and  a  young  man  to  my  hurt :  If  Cain  be 
avenged  seven  fold,  truly  Lamech  seventy  and  seven  fold. 
Now  herein  there  seems  to  be  a  very  erroneous  Illation  : 
from  the  Indulgence  of  God  unto  Cain,  concluding  an 
immunity  unto  himself;  that  is,  a  regular  protection  from 
a  single  example,  and  an  exemption  from  punishment  in  Cain,  as  the 
a  fact  that  naturally  deserved  it.     The  Error  of  this  £*J!iL 
offender  was  contrary  to  that  of  Cam,  whom  the  Rabbins  ******* 
conceive  that  Lamech  at  this  time  killed.    He  despaired  Lamech, 
in  Gods  mercy  in  the  same  Fact,  where  this  presumed  Gen-  *»  23- 


132  PSEUDODOXIA 

CHAP,  of  it ;  he  by  a  decollation  of  all  hope  annihilated  his 
II  mercy,  this  by  an  immoderancy  thereof  destroyed  his 
Justice.  Though  the  sin  were  less,  the  Error  was  as 
great;  For  as  it  is  untrue,  that  his  mercy  will  not 
forgive  offenders,  or  his  benignity  co-operate  to  their 
conversions ;  So  is  it  also  of  no  less  falsity  to  affirm  His 
justice  will  not  exact  account  of  sinners,  or  punish  such 
as  continue  in  their  transgressions. 

Thus  may  we  perceive,  how  weakly  our  Fathers  did 
Erre  before  the  Floud,  how  continually  and  upon 
common  discourse  they  fell  upon  Errors  after;  it  is 
therefore  no  wonder  we  have  been  erroneous  ever 
since.  And  being  now  at  greatest  distance  from  the 
beginning  of  Error,  are  almost  lost  in  its  dissemina- 
tion, whose  waies  are  boundless,  and  confess  no  cir- 
cumscription. 


CHAPTER   III 

Of  the  second  cause  of  Popular  Errors ;  the 
erroneous  disposition  of  the  People. 

HAVING  thus  declared  the  infallible  nature  of 
Man  even  from  his  first  production,  we  have 
beheld  the  general  cause  of  Error.  But  as 
for  popular  Errors,  they  are  more  neerly  founded  upon 
an  erroneous  inclination  of  the  people;  as  being  the 
most  deceptable  part  of  Mankind  and  ready  with  open 
armes  to  receive  the  encroachments  of  Error.  Which 
condition  of  theirs  although  deducible  from  many 
Grounds,  yet  shall  we  evidence  it  but  from  a  few,  and 
such  as  most  neerly  and  undeniably  declare  their 
natures. 

How    unequal   discerners   of  truth   they   are,    and 


THE  FIRST  BOOK  133 

openly  exposed  unto  Error,  will  first  appear  from  their    CHAP. 
unqualified  intellectuals,   unable  to  umpire  the  diffi-       III 
culty  of  its  dissensions.     For  Error,  to  speak  largely, 
is   a   false  judgment   of  things,   or,   an   assent  unto 
falsity.     Now  whether  the  object  whereunto  they  de- 
liver up  their  assent  be  true  or  false,  they  are  incom- 
petent judges. 

For  the  assured  truth  of  things  is  derived-  from  the 
principles  of  knowledge,  and  causes  which  determine 
their  verities.  Whereof  their  uncultivated  understand- 
ings, scarce  holding  any  theory,  they  are  but  bad  dis- 
cerners  of  verity ;  and  in  the  numerous  track  of  Error, 
but  casually  do  hit  the  point  and  unity  of  truth. 

Their  understanding  is  so  feeble  in  the  discernment  of 
falsities,  and  averting  the  Errors  of  reason,  that  it  sub- 
mitteth  unto  the  fallacies  of  sense,  and  is  unable  to 
rectifie  the  Error  of  its  sensations.  Thus  the  greater 
part  of  Mankind  having  but  one  eye  of  Sense  and  Reason, 
conceive  the  Earth  far  bigger  than  the  Sun,  the  fixed 
Stars  lesser  than  the  Moon,  their  figures  plain,  and  their  p 
spaces  from  Earth  equidistant.  For  thus  their  Sense 
informeth  them,  and  herein  their  reason  cannot  Rectifie 
them ;  and  therefore  hopelesly  continuing  in  mistakes, 
they  live  and  die  in  their  absurdities ;  passing  their  days 
in  perverted  apprehensions,  and  conceptions  of  the 
World,  derogatory  unto  God,  and  the  wisdom  of  the 
Creation. 

Again,  being  so  illiterate  in  the  point  of  intellect, 
and  their  sense  so  incorrected,  they  are  farther  indis- 
posed ever  to  attain  unto  truth ;  as  commonly  proceeding 
in  those  wayes,  which  have  most  reference  unto  sense, 
and  wherein  there  lyeth  most  notable  and  popular 
delusion. 

For  being  unable  to  wield  the  intellect uall  arms  of 


134  PSEUDODOXIA 

CHAP,  reason,  they  are  fain  to  betake  themselves  unto  wasters, 
III  and  the  blunter  weapons  of  truth :  affecting  the  gross 
and  sensible  ways  of  Doctrine,  and  such  as  will  not  con- 
sist with  strict  and  subtile  Reason.  Thus  unto  them 
a  piece  of  Rhetorick  is  a  sufficient  argument  of  Logick  ; 

Fable.  an  Apologue  of  Esop,  beyond  a  Syllogysm  in  Barbara  ; 
parables  than  propositions,  and  proverbs  more  power- 
ful than  demonstrations.  And  therefore  are  they  led 
rather  by  Example,  than  Precept ;  receiving  perswasions 
from  visible  inducements,  before  electual  instructions. 
And  therefore  also  they  judge  of  human  actions  by  the 
event ;  for  being  uncapable  of  operable  circumstances, 
or  rightly  to  judge  the  prudentiality  of  affairs,  they 
only  gaze  upon  the  visible  success,  and  therefore  con- 
demn or  cry  up  the  whole  progression.  And  so  from 
this  ground  in  the  Lecture  of  holy  Scripture,  their 
apprehensions  are  commonly  confined  unto  the  literal 
sense  of  the  Text,  from  whence  have  ensued  the  gross 
and  duller  sort  of  Heresies.  For  not  attaining  the 
deuteroscopy,  and  second  intention  of  the  words,  they 
are  fain  to  omit  the  Superconsequencies,  Coherencies, 
Figures,  or  Tropologies ;  and  are  not  sometime  per- 
swaded  by  fire  beyond  their  literalities.  And  therefore 
also  things  invisible,  but  into  intellectual  discernments, 
to  humour  the  grossness  of  their  comprehensions,  have 
been  degraded  from  their  proper  forms,  and  God  Him- 
self dishonoured  into  manual  expressions.  And  so 
likewise  being  unprovided,  or  unsufficient  for  higher 
speculations,  they  will  alwayes  betake  themselves  unto 
sensible  representations,  and  can  hardly  be  restrained 
the  dulness  of  Idolatry :  A  sin  or  folly  not  only  de- 
rogatory unto  God  but  men  ;  overthrowing  their 
Reason,  as  well  as  his  Divinity.  In  brief,  a  reciproca- 
tion, or  rather,  an  inversion  of  the  Creation,  making 


THE  FIRST  BOOK  135 

God  one  way,  as  he  made  us  another ;  that  is,  after  our    CHAP. 
Image,  as  he  made  us  after  His  own.  Ill 

Moreover,  their  understanding  thus  weak  in  it  self, 
and  perverted  by  sensible  delusions,  is  yet  farther  im- 
paired by  the  dominion  of  their  appetite ;  that  is,  the 
irrational  and  brutal  part  of  the  soul,  which  lording  it 
over  the  soveraign  faculty,  interrupts  the  actions  of 
that  noble  part,  and  choaks  those  tender  sparks,  which 
Adam  hath  left  them  of  reason.     And  therefore  they 
do  not  only  swarm  with  Errors,  but  vices  depending 
thereon.      Thus  they  commonly  affect   no   man   any 
further  than  he  deserts  his  reason,  or  complies  with 
their  aberrancies.     Hence  they  imbrace  not  vertue  for 
it  self,  but  its  reward ;  and  the  argument  from  pleasure 
or  Utility  is  far  more  powerful,  than  that  from  vertuous 
Honesty :  which  Mahomet  and  his  contrivers  well  under- 
stood, when  he  set  out  the  felicity  of  his  Heaven,  by 
the  contentments  of  flesh,  and  the  delights  of  sense, 
slightly  passing  over  the  accomplishment  of  the  Soul, 
and  the  beatitude  of  that  part  which  Earth  and  visi- 
bilities too  weakly  affect.      But  the   wisdom  of  our 
Saviour,   and   the   simplicity  of  his  truth   proceeded 
another  way ;  defying  the  popular  provisions  of  happi- 
ness from  sensible  expectations ;  placing  his  felicity  in 
things  removed  from  sense,  and  the  intellectual  enjoy- 
ment of  God.     And  therefore  the  doctrine  of  the  one 
was  never  afraid  of  Universities,  or  endeavoured  the 
banishment  of  learning,  like  the  other.     And  though 
Galen  doth  sometimes  nibble  at  Moses ,  and,  beside  the 
Apostate  Christian,  some  Heathens  have  questioned  his  /«//««. 
Philosophical  part,  or  treaty  of  the  Creation :  Yet  is 
there  surely  no  reasonable  Pagan,  that  will  not  admire 
the  rational  and  well  grounded   precepts  of  Christ; 
whose  life,  as  it  was  conformable  unto  his  Doctrine,  so 


136  PSEUDODOXIA 

CHAP,    was  that  unto  the  highest  rules  of  Reason ;  and  must 
III       therefore  flourish  in  the  advancement  of  learning,  and 
the  perfection  of  parts  best  able  to  comprehend  it. 

Again,  Their  individual  imperfections  being  great, 
they  are  moreover  enlarged  by  their  aggregation ;  and 
being  erroneous  in  their  single  numbers,  once  hudled 
together,  they  will  be  Error  it  self.  For  being  a  con- 
fusion of  knaves  and  fools,  and  a  farraginous  concur- 
rence of  all  conditions,  tempers,  sexes,  and  ages ;  it  is 
but  natural  if  their  determinations  be  monstrous,  and 
many  wayes  inconsistent  with  Truth.  And  therefore 
wise  men  have  alwaies  applauded  their  own  judgment, 
in  the  contradiction  of  that  of  the  people ;  and  their 
soberest  adversaries,  have  ever  afforded  them  the  stile 
of  fools  and  mad  men ;  and,  to  speak  impartially,  their 
actions  have  made  good  these  Epithets.  Had  Orestes 
nSfnon""  ^een  Jua*ge,  he  would  not  have  acquitted  that  Lystrian 
sanusjuret  rabble  of  madness,  who,  upon  a  visible  miracle,  falling 
into  so  high  a  conceit  of  Paul  and  Barnabas,  that  they 
termed  the  one  Jupiter,  the  other  Mercurius ;  that  they 
brought  Oxen  and  Garlands,  and  were  hardly  restrained 
from  sacrificing  unto  them ;  did  notwithstanding  sud- 
denly after  fall  upon  Paul,  and  having  stoned  him  drew 
him  for  dead  out  of  the  City.  It  might  have  hazarded 
the  sides  of  Democritus,  had  he  been  present  at  that 
tumult  of  Demetrius;  when  the  people  flocking  to- 
gether in  great  numbers,  some  crying  one  thing,  and 
some  another,  and  the  assembly  was  confused,  and  the 
most  part  knew  not  wherefore  they  were  come  together ; 
notwithstanding,  all  with  one  voice  for  the  space  of  two 
hours  cried  out,  Great  is  Diana  of  the  EpTiesians.  It 
had  overcome  the  patience  of  Job,  as  it  did  the  meek- 
ness of  'Moses,  and  would  surely  have  mastered  any,  but 
the  longanimity,  and  lasting  sufferance  of  God ;  had 


the' 


THE  FIRST  BOOK  137 


they  beheld  the  Mutiny  in  the  wilderness,  when,  after  CHAP. 
ten  great  Miracles  in  Egypt,  and  some  in  the  same  III 
place,  they  melted  down  their  stoln  ear-rings  into  a 
Calf,  and  monstrously  cryed  out;  These  are  thy  Gods, 
O  Israel,  that  brought  thee  out  of  the  land  of  Egypt.  It 
much  accuseth  the  impatience  of  Peter,  who  could  not 
endure  the  staves  of  the  multitude,  and  is  the  greatest 
example  of  lenity  in  our  Saviour,  when  he  desired  of 
God  forgiveness  unto  those,  who  having  one  day  brought 
him  into  the  City  in  triumph,  did  presently  after,  act 
all  dishonour  upon  him,  and  nothing  could  be  heard 
but,  Crucifige,  in  their  Courts.  Certainly  he  that  con- 
sidereth  these  things  in  God1s  peculiar  people  will 
easily  discern  how  little  of  truth  there  is  in  the  wayes 
of  the  Multitude ;  and  though  sometimes  they  are 
flattered  with  that  Aphorism,  will  hardly  believe,  The 
voice  of  the  people  to  be  the  voice  of  God. 

Lastly,  being  thus  divided  from  truth  in  themselves, 
they  are  yet  farther  removed  by  advenient  deception. 
For  true  it  is  (and  I  hope  I  shall  not  offend  their 
vulgarities,)  if  I  say,  they  are  daily  mocked  into  Error 
by  subtler  devisors,  and  have  been  expressly  deluded  by 
all  professions  and  ages.  Thus  the  Priests  of  Elder 
time,  have  put  upon  them  many  incredible  conceits, 
not  only  deluding  their  apprehensions  with  Ariolation, 
South-saying,  and  such  oblique  Idolatries,  but  winning 
their  credulities  unto  the  literal  and  down-right  adore- 
ment  of  Cats,  Lizzards,  and  Beetles.  And  thus  also  in 
some  Christian  Churches,  wherein  is  presumed  an  irre- 
provable  truth,  if  all  be  true  that  is  suspected,  or  half 
what  is  related ;  there  have  not  wanted  many  strange 
deceptions,  and  some  thereof  are  still  confessed  by  the 
name  of  Pious  Frauds.  Thus  Theudas  an  Impostor  was 
able  to  lead  away  Four  thousand  into  the  Wilderness, 


138  PSEUDODOXIA 

CHAP,  and  the  delusions  of  Mahomet  almost  the  fourth  part  of 
III  Mankind.  Thus  all  Heresies,  how  gross  soever,  have 
found  a  welcome  with  the  people.  For  thus,  many  of 
the  Jews  were  wrought  into  belief  that  Herod  was  the 
Messias  ;  and  David  George  of  Ley  den  and  Arden,  were 
not  without  a  party  amongst  the  people,  who  main- 
tained the  same  opinion  of  themselves  almost  in 
our  days. 

Physitians  (many  at  least  that  make  profession 
thereof)  beside  divers  less  discoverable  wayes  of  fraud, 
have  made  them  believe,  there  is  the  book  of  fate,  or 
The  Author's  the  power  of  Aarous  breast-plate,  in  Urins.  And  there- 
f°re  hereunto  they  have  recourse,  as  unto  the  Oracle  of 
life,  the  great  determinator  of  Virginity,  Conception, 


Fertility,  and  the  Inscrutable  infirmities  of  the  whole 
Body.  For  as  though  there  were  a  seminality  in 
Urine,  or  that,  like  the  Seed,  it  carried  with  it  the 
Idea  of  every  part,  they  foolishly  conceive,  we  visibly 
behold  therein  the  Anatomy  of  every  particle,  and  can 
thereby  indigitate  their  Diseases:  And  running  into 
any  demands,  expect  from  us  a  sudden  resolution  in 
things,  whereon  the  Devil  of  Delphos  would  demurr  ; 
and  we  know  hath  taken  respite  of  some  dayes  to 
answer  easier  questions. 

Saltimbancoes,  Quacksalvers,  and  Charlatans,  deceive 
Places  in  them  in  lower  degrees.  Were  Esop  alive,  the  Piazza 
and  Pont-Neuf  could  not  but  speak  their  fallacies  ; 
mean  while  there  are  too  many,  whose  cries  cannot 
conceal  their  mischief.  For  their  Impostures  are  full 
of  cruelty,  and  worse  than  any  other;  deluding  not 
only  unto  pecuniary  defraudations,  but  the  irreparable 
deceit  of  death. 

Astrologers,  which  pretend  to  be  of  Cabala  with  the 
Starrs  (such  I  mean  as  abuse  that  worthy  Enquiry) 


THE  FIRST  BOOK  139 

have  not  been  wanting  in  their  deceptions ;  who  having    CHAP. 
won  their  belief  unto  principles  whereof  they  make       III 
great  doubt  themselves,  have  made  them  believe  that 
arbitrary  events  below,  have  necessary  causes,  above ; 
whereupon  their  credulities  assent  unto  any  Prognos- 
ticks ;  and  daily  swallow  the  Predictions  of  men,  which, 
considering  the  independency  of  their  causes,  and  con- 
tigency  in  their   Events,  are  only  in   the   prescience 
of  God. 

Fortune-tellers,  Juglers,  Geomancers,  and  the  like 
incantory  Impostors,  though  commonly  men  of  Inferiour 
rank,  and  from  whom  without  Illumination  they  can 
expect  no  more  than  from  themselves,  do  daily  and 
professedly  delude  them.  Unto  whom  (what  is  deplor- 
able in  Men  and  Christians)  too  many  applying  them- 
selves, betwixt  jest  and  earnest,  betray  the  cause  of 
Truth,  and  sensibly  make  up  the  legionary  body  of  Error. 

Statists  and  Politicians,  unto  whom  Ragione  di  Stato, 
is  the  first  Considerable,  as  though  it  were  their  busi- 
ness to  deceive  the  people,  as  a  Maxim,  do  hold,  that 
truth  is  to  be  concealed  from  them ;  unto  whom 
although  they  reveal  the  visible  design,  yet  do  they 
commonly  conceal  the  capital  intention.  And  there- 
fore have  they  ever  been  the  instruments  of  great 
designes,  yet  seldom  understood  the  true  intention  of 
any,  accomplishing  the  drifts  of  wiser  heads,  as  inani- 
mate and  ignorant  Agents,  the  general  design  of  the 
World ;  who  though  in  some  Latitude  of  sense,  and  in 
a  natural  cognition  perform  their  proper  actions,  yet 
do  they  unknowingly  concurr  unto  higher  ends,  and 
blindly  advance  the  great  intention  of  Nature.  Now 
how  far  they  may  be  kept  in  ignorance  a  greater  ex-  suffered  to 
ample  there  is  in  the  people  of  Rome ;  who  never  knew 
the  true  and  proper  name  of  their  own  City.  For, 


140  PSEUDODOXIA 

CHAP,  beside  that  common  appellation  received  by  the 
HI  Citizens,  it  had  a  proper  and  secret  name  concealed 
from  them  :  Ciijus  alterum  nomen  discere  secretis  Cere- 
moniarum  nefas  habetur,  saith  Plinie;  lest  the  name 
thereof  being  discovered  unto  their  enemies,  their 
Penates  and  Patronal  God  might  be  called  forth  by 
charms  and  incantations.  For  according  unto  the 
tradition  of  Magitians,  the  tutelary  Spirits  will  not 
remove  at  common  appellations,  but  at  the  proper 
names  of  things  whereunto  they  are  Protectors. 

Thus  having  been  deceived  by  themselves,  and  con- 
tinually deluded  by  others,  they  must  needs  be  stuffed 
with  Errors,  and  even  over-run  with  these  inferiour 
falsities ;  whereunto  whosoever  shall  resign  their 
reasons,  either  from  the  Root  of  deceit  in  themselves, 
or  inability  to  resist  such  trivial  deceptions  from  others, 
although  their  condition  and  fortunes  may  place  them 
many  Spheres  above  the  multitude ;  yet  are  they  still 
within  the  line  of  Vulgarity,  and  Democratical  enemies 
of  truth. 

CHAPTER    IV 

Of  the  nearer  and  more  Immediate  Causes  of 
popular  Errors,  both  in  the  wiser  and 
common  sort,  Misapprehension,  Fallacy, 
or  false  Deduction,  Credulity,  Supinity, 
Adherence  unto  Antiquity,  Tradition  and 
Authority. 

THE  first  is  a  mistake,  or  a  misconception  of 
things,    either    in   their  first  apprehensions, 
or  secondary  relations.     So  Eve  mistook  the 
Commandment,  either  from  the  immediate  injunction 


THE  FIRST  BOOK  141 

of    God,   or   from    the    secondary   narration   of    her    CHAP. 
Husband.       So    might    the    Disciples    mistake    our        IV 
Saviour,  in  his  answer  unto  Peter  concerning  the  death 
of  John,  as  is  delivered,  John  21.     Peter  seeing  John, 
said  unto  Jesus,  Lord,  and  what  shall  this  man  do? 
Jesus  saith,  If  I  will,  that  he  tarry  till  I  come,  'what  is 
tliat  unto  thee?     Then  went  this  saying  abroad  among 
the  brethren,  that  that  Disciple  should  not  die.     Thus 
began  the  conceit  and  opinion  of  the  Centaures :  that  The  belief  of 
is,  in  the  mistake  of  the  first  beholders,  as  is  declared  S^"res 
by  Servius ;  when  some  young  Thessalians  on  horse-  occasioned. 
back  were  beheld  afar  off,  while  their  horses  watered, 
that  is,  while   their  heads  were  depressed,  they  were 
conceived  by  the  first  Spectators,  to  be  but  one  animal ; 
and  answerable  hereunto  have  their  pictures  been  drawn 
ever  since. 

And,  as  simple  mistakes  commonly  beget  fallacies, 
so  men  rest  not  in  false  apprehensions,  without  absurd 
and  inconsequent  deductions ;  from  fallacious  founda- 
tions, and  misapprehended  mediums,  erecting  conclu- 
sions no  way  inferrible  from  their  premises.  Now  the 
fallacies  whereby  men  deceive  others,  and  are  deceived 
themselves,  the  Ancients  have  divided  into  Verbal  and 
Real.  Of  the  Verbal,  and  such  as  conclude  from  mis- 
takes of  the  Word,  although  there  be  no  less  than  six, 
yet  are  there  but  two  thereof  worthy  our  notation,  and 
unto  which  the  rest  may  be  referred ;  that  is  the  fallacy 
of  Equivocation  and  Amphibology  which  conclude  from 
the  ambiguity  of  some  one  word,  or  the  ambiguous %% 
Syntaxis  of  many  put  together.  From  this  fallacy  *« v  thev 
arose  that  calamitous  Error  of  the  Jews,  misappre-  *  * 
hending  the  Prophesies  of  their  Messias,  and  expound- 
ing them  alwayes  unto  literal  and  temporal  expectations. 
By  this  way  many  Errors  crept  in  and  perverted  the 


142  PSEUDODOXIA 

CHAP.  Doctrine  of  Pythagoras,  whilst  men  received  his  Precepts 
IV  in  a  different  sense  from  his  intention ;  converting 
Metaphors  into  proprieties,  and  receiving  as  literal  ex- 
pressions, obscure  and  involved  truths.  Thus  when  he 
Pythagoras,  cnjoyned  his  Disciples,  an  abstinence  from  Beans,  many 
hcliAprece°pts  conceived  they  were  with  severity  debarred  the  use  of 
moralized,  that  pulse ;  which  notwithstanding  could  not  be  his 
meaning ;  for  as  Aristoxenus^  who  wrote  his  life 
averreth,  he  delighted  much  in  that  kind  of  food 
himself.  But  herein,  as  Plutarch  observeth,  he  had 
no  other  intention  than  to  dissuade  men  from  Magis- 
tracy, or  undertaking  the  publick  offices  of  state ;  for 
by  beans  was  the  Magistrate  elected  in  some  parts  of 
Greece ;  and,  after  his  daies,  we  read  in  Thucydides^  of 
.  the  Councel  of  the  bean  in  Athens.  The  same  word 
also  in  Greek  doth  signifie  a  Testicle,  and  hath  been 
thought  by  some  an  injunction  only  of  Continency,  as 
Aul.  GelliiiA  hath  expounded,  and  as  Empedocles  may 
also  be  interpreted:  that  is,  Testiculis  miseri  dextras 
subducite ;  and  might  be  the  original  intention  of 
Pythagoras ;  as  having  a  notable  hint  hereof  in  Beans, 
from  the  natural  signature  of  the  venereal  organs  of 
both  Sexes.  Again,  his  injunction  is,  not  to  harbour 
Swallows  in  our  Houses  :  Whose  advice  notwithstand- 
ing we  do  not  contemn,  who  daily  admit  and  cherish 
them:  For  herein  a  caution  is  only  implied,  not  to 
entertain  ungrateful  and  thankless  persons,  which  like 
the  Swallow  are  no  way  commodious  unto  us;  but 
having  made  use  of  our  habitations,  and  served  their 
own  turns,  forsake  us.  So  he  commands  to  deface  the 
Print  of  a  Cauldron  in  the  ashes,  after  it  hath  boiled. 
Which  strictly  to  observe  were  condemnable  supersti- 
tion :  But  hereby  he  covertly  adviseth  us  not  to 
persevere  in  anger;  but  after  our  choler  hath  boiled, 


THE  FIRST  BOOK  143 

to  retain  no  impression  thereof.     In  the  like  sense  are    CHAP. 
to  be  received,  when  he  adviseth  his  Disciples  to  give       IV 
the  right  hand  but  to   few,  to  put  no  viands  in  a 
Chamber-pot,  not  to  pass  over  a  Balance,  not  to  rake 
up  fire  with  a  Sword,  or  piss  against  the  Sun.     Which 
aenigmatical  deliveries  comprehend  useful  verities,  but 
being  mistaken  by  literal  Expositors  at  the  first,  they 
have  been  mis-understood  by  most  since,  and  may  be 
occasion  of  Error  to  Verbal  capacities  for  ever. 

This  fallacy  in  the  first  delusion  Satan  put  upon 
Eve,  and  his  whole  tentation  might  be  the  same  con- 
tinued ;  so  when  he  said,  Ye  shall  not  die,  that  was,  in 
his  equivocation,  ye  shall  not  incurr  a  present  death, 
or  a  destruction  immediately  ensuing  your  transgres- 
sion. Your  eyes  shall  be  opened ;  that  is,  not  to  the 
enlargement  of  your  knowledge,  but  discovery  of  your 
shame  and  proper  confusion;  You  shall  know  good 
and  evil ;  that  is,  you  shall  have  knowledge  of  good  by 
its  privation,  but  cognisance  of  evil  by  sense  and  visible 
experience.  And  the  same  fallacy  or  way  of  deceit,  so 
well  succeeding  in  Paradise,  he  continued  in  his  Oracles 
through  all  the  World.  Which  had  not  men  more 
warily  understood,  they  might  have  performed  many 
acts  inconsistent  with  his  intention.  Brutus  might 
have  made  haste  with  Tarquine  to  have  kissed  his 
own  Mother.  The  Athenians  might  have  built  them 
wooden  Walls,  or  doubled  the  Altar  at  Delphos. 

The  circle  of  this  fallacy  is  very  large ;  and  herein 
may  be  comprised  all  Ironical  mistakes,  for  intended 
expressions  receiving  inverted  significations ;  all  de- 
ductions from  Metaphors,  Parables,  Allegories,  unto 
real  and  rigid  interpretations.  Whereby  have  risen 
not  only  popular  Errors  in  Philosophy,  but  vulgar  and 
senseless  Heresies  in  Divinity ;  as  will  be  evident  unto  bus' 


144  PSEUDODOXIA 

CHAP,    any  that  shall  examine  their  foundations,  as  they  stand 
IV       related  by  Epiphanius,  Austin,  or  Prateolus. 

Other  wayes  there  are  of  deceit ;  which  consist  not 
in  false  apprehension  of  Words,  that  is,  Verbal  ex- 
pressions or  sentential  significations,  but  fraudulent 
deductions,  or  inconsequent  illations,  from  a  false  con- 
ception of  things.  Of  these  extradictionary  and  real 
fallacies,  Aristotle  and  Logicians  make  in  number  six, 
but  we  observe  that  men  are  most  commonly  deceived 
by  four  thereof:  those  are,  Petitio  princi/pii,  A  dicto 
secundum  quid  ad  dictum  simpliciter,  A  non  causa  pro 
causa ;  And,fallacia  consequentis. 

The  first  is,  Petitio  principii.  Which  fallacy  is  com- 
mitted, when  a  question  is  made  a  medium,  or  we 
assume  a  medium  as  granted,  whereof  we  remain  as 
unsatisfied  as  of  the  question.  Briefly,  where  that  is 
assumed  as  a  Principle  to  prove  another  thing,  which 
is  not  conceded  as  true  it  self.  By  this  fallacy  was 
Eve  deceived,  when  she  took  for  granted,  a  false  asser- 
tion of  the  Devil ;  Ye  shall  not  surely  die ;  for  God  doth 
know  that  in  the  day  ye  shall  eat  thereof,  your  eyes  shall 
be  opened,  and  you  shall  be  as  Gods.  Which  was  but  a 
bare  affirmation  of  Satan,  without  proof  or  probable 
inducement,  contrary  unto  the  command  of  God,  and 
former  belief  of  her  self.  And  this  was  the  Logick  of  the 
Jews  when  they  accused  our  Saviour  unto  Pilate ;  who 
demanding  a  reasonable  impeachment,  or  the  allega- 
tion of  some  crime  worthy  of  Condemnation ;  they 
only  replied,  If  he  had  not  been  worthy  of  Death,  we 
would  not  have  brought  Him  before  thee.  Wherein 
there  was  neither  accusation  of  the  person,  nor  satis- 
faction of  the  Judge ;  who  well  understood,  a  bare 
accusation  was  not  presumption  of  guilt,  and  the 
clamours  of  the  people  no  accusation  at  all.  The  same 


THE  FIRST  BOOK  145 

Fallacy  is  sometime  used  in  the  dispute,  between  Job    CHAP, 
and  his  friends;  they  often  taking  that  for  granted       IV 
which  afterward  he  disproveth. 

The  second  is,  A  dicto  secundum  quid  ad  dictum 
simpliciter,  when  from  that  which  is  but  true  in  a 
qualified  sense,  an  inconditional  and  absolute  verity  is 
inferred ;  transferring  the  special  consideration  of  things 
unto  their  general  acceptions,  or  concluding  from  their 
strict  acception,  unto  that  without  all  limitation.  This 
fallacy  men  commit  when  they  argue  from  a  particular 
to  a  general ;  as  when  we  conclude  the  vices  or  qualities 
of  a  few,  upon  a  whole  Nation.  Or  from  a  part  unto 
the  whole.  Thus  the  Devil  argues  with  our  Saviour  : 
and  by  this,  he  would  perswade  Him  he  might  be 
secure,  if  he  cast  himself  from  the  Pinnacle  :  For,  said 
he,  it  is  written,  He  shall  give  his  Angels  charge  con-  psai.  9x. 
cerning  thee,  and  in  their  hands  they  shall  bear  thee  up, 
lest  at  any  time  thou  dash  thy  foot  against  a  stone. 
But  this  illation  was  fallacious,  leaving  one  part  of  the 
Text,  He  shall  keep  thee  in  all  thy  wayes ;  that  is,  in 
the  wayes  of  righteousness,  and  not  of  rash  attempts  : 
so  he  urged  a  part  for  the  whole,  and  inferred  more 
in  the  conclusion,  than  was  contained  in  the  premises. 
By  the  same  fallacy  we  proceed,  when  we  conclude 
from  the  sign  unto  the  thing  signified.  By  this  in- 
croachment,  Idolatry  first  crept  in,  men  converting  the 
symbolical  use  of  Idols  into  their  proper  Worship,  and 
receiving  the  representation  of  things  as  the  substance 
and  thing  it  self.  So  the  Statue  of  Belus  at  first 
erected  in  his  memory,  was  in  after-times  adored  as 
a  Divinity.  And  so  also  in  the  Sacrament  of  the  The  original 
Eucharist,  the  Bread  and  Wine  which  were  but  the ofldo 
signals  or  visible  signs,  were  made  the  things  signified, 
and  worshipped  as  the  Body  of  Christ.  And  hereby 


146  PSEUDODOXIA 

CHAP,  generally  men  are  deceived  that  take  things  spoken  in 
IV  some  Latitude  without  any  at  all.  Hereby  the  Jews 
were  deceived  concerning  the  commandment  of  the 
Sabbath,  accusing  our  Saviour  for  healing  the  sick,  and 
his  Disciples  for  plucking  the  ears  of  Corn  upon  that  day. 
And  by  this  deplorable  mistake  they  were  deceived 
unto  destruction,  upon  the  assault  of  Pompey  the  great, 
made  upon  that  day ;  by  whose  superstitious  observa- 
tion they  could  not  defend  themselves,  or  perform  any 
labour  whatever. 

The  Alcoran  The  third  is,  A  non  causa  pro  causa,  when  that  is 
**itfor  pretended  for  a  cause  which  is  not,  or  not  in  that  sense 
wine  nor  which  is  inferred.  Upon  this  consequence  the  law  of 
.  ^failome^  forbids  the  use  of  Wine ;  and  his  Successors 
abolished  Universities.  By  this  also  many  Christians 
have  condemned  literature,  misunderstanding  the 
counsel  of  Saint  Paul,  who  adviseth  no  further  than 
to  beware  of  Philosophy.  On  this  Foundation  were 
built  the  conclusions  of  Southsayers  in  their  Augurial, 
and  Tripudiary  divinations ;  collecting  presages  from 
voice  or  food  of  Birds,  and  conjoyning  Events  unto 
causes  of  no  connection.  Hereupon  also  are  grounded 
the  gross  mistakes,  in  the  cure  of  many  diseases :  not 
only  from  the  last  medicine,  and  sympathetical  Re- 
ceipts, but  Amulets,  Charms,  and  all  incantatory 
applications ;  deriving  effects  not  only  from  incon- 
curring  causes,  but  things  devoid  of  all  efficiency 
whatever. 

The  fourth  is,  the  Fallacy  of  the  Consequent ;  which 
if  strictly  taken,  may  be  a  fallacious  illation  in  refer- 
ence unto  antecedency,  or  consequency ;  as  to  conclude 
from  the  position  of  the  antecedent  to  the  position  of 
the  consequent,  or  from  the  remotion  of  the  consequent 
to  the  remotion  of  the  antecedent.  This  is  usually 


THE  FIRST  BOOK  147 

committed,  when  in  connexed  Propositions  the  Terms  CHAP, 
adhere  contingently.  This  is  frequent  in  Oratory  IV 
illations ;  and  thus  the  Pharisees,  because  He  con- 
versed with  Publicans  and  Sinners,  accused  the  holiness 
of  Christ.  But  if  this  Fallacy  be  largely  taken,  it  is 
committed  in  any  vicious  illation,  offending  the  rules 
of  good  consequence ;  and  so  it  may  be  very  large,  and 
comprehend  all  false  illations  against  the  settled  Laws 
of  Logick :  But  the  most  usual  inconsequencies  are 
from  particulars,  from  negatives,  and  from  affirmative 
conclusions  in  the  second  figure,  wherein  indeed 
offences  are  most  frequent,  and  their  discoveries  riot 
difficult. 


CHAPTER   V 
Of  Credulity  and  Supinity. 

A  THIRD  cause  of  common  Errors  is  the  Credu- 
lity of  men,  that  is,  an  easie  assent  to  what 
is  obtruded,  or  a  believing  at  first  ear,  what 
is  delivered  by  others.  This  is  a  weakness  in  the 
understanding,  without  examination  assenting  unto 
things,  which  from  their  Natures  and  Causes  do  carry 
no  perswasion ;  whereby  men  often  swallow  falsities  for 
truths,  dubiosities  for  certainties,  feasibilities  for  pos- 
sibilities, and  things  impossible  as  possibilities  them- 
selves. Which,  though  the  weakness  of  the  Intellect, 
and  most  discoverable  in  vulgar  heads ;  yet  hath  it 
sometime  fallen  upon  wiser  brains,  and  greater  ad- 
vancers of  Truth.  Thus  many  wise  Athenians  so  far 
forgot  their  Philosophy,  and  the  nature  of  humane 
production,  that  they  descended  unto  belief,  that  the 
original  of  their  Nation  was  from  the  Earth,  and  had 


148  PSEUDODOXIA 

CHAP,  no  other  beginning  than  the  seminality  and  womb  of 
V  their  great  Mother.  Thus  is  it  not  without  wonder, 
how  those  learned  Arabicks  so  tamely  delivered  up  their 
belief  unto  the  absurdities  of  the  Alcoran.  How  the 
noble  Geber,  Avicenna,  and  Almanzor,  should  rest  satis- 
fied in  the  nature  and  causes  of  Earthquakes,  delivered 
from  the  doctrine  of  their  Prophet ;  that  is,  from  the 
motion  of  a  great  Bull,  upon  whose  horns  all  the  earth 
is  poised.  How  their  faiths  could  decline  so  low,  as 
to  concede  their  generations  in  Heaven,  to  be  made 
by  the  smell  of  a  Citron,  or  that  the  felicity  of  their 
Paradise  should  consist  in  a  Jubile  of  copulation,  that 
is,  a  coition  of  one  act  prolonged  unto  fifty  years.  Thus 
is  it  almost  beyond  wonder,  how  the  belief  of  reason- 
able creatures,  should  ever  submit  unto  Idolatry  :  and 
the  credulity  of  those  men  scarce  credible  (without  pre- 
sumption of  a  second  Fall)  who  could  believe  a  Deity 
in  the  work  of  their  own  hands.  For  although  in  that 
ancient  and  diffused  adoration  of  Idols,  unto  the  Priests 
and  subtiler  heads,  the  worship  perhaps  might  be  sym- 
bolical, and  as  those  Images  some  way  related  unto  their 
Deities ;  yet  was  the  Idolatry  direct  and  down-right  in 
the  People ;  whose  credulity  is  illimitable,  who  may  be 
made  believe  that  any  thing  is  God  ;  and  may  be  made 
believe  there  is  no  God  at  all. 

obstinate         And  as  Credulity  is  the  cause  of  Error,  so  Incredulity 
"tionai'scep-   oftentimes  of  not  enjoying  truth ;  and  that  not  only  an 
tidsm,  justly  obstinate  incredulity,  whereby  we  will  not  acknowledge 
assent  unto  what  is  reasonably  inferred,  but  any  Acade- 
mical reservation  in  matters  of  easie  truth,  or  rather 
sceptical  infidelity  against  the  evidence  of  reason  and 
sense.     For  these  are  conceptions  befalling  wise  men,  as 
absurd  as  the  apprehensions  of  fools,  and  the  credulity 
of  the  people  which  promiscuously  swallow  any  thing. 


THE  FIRST  BOOK  149 

For  this  is  not  only  derogatory  unto  the  wisdom  of  God,  CHAP, 
who  hath  proposed  the  World  unto  our  knowledge,  and  V 
thereby  the  notion  of  Himself;  but  also  detractory 
unto  the  intellect,  and  sense  of  man  expressly  disposed 
for  that  inquisition.  And  therefore,  hoc  tantum  scio, 
quod  nihil  scio,  is  not  to  be  received  in  an  absolute  sense, 
but  is  comparatively  expressed  unto  the  number  of 
things  whereof  our  knowledge  is  ignorant.  Nor  will  it 
acquit  the  insatisfaction  of  those  which  quarrel  with  all 
things,  or  dispute  of  matters,  concerning  whose  verities 
we  have  conviction  from  reason,  or  decision  from  the 
inerrable  and  requisite  conditions  of  sense.  And  there- 
fore if  any  affirm,  the  earth  doth  move,  and  will  not 
believe  with  us,  it  standeth  still;  because  he  hath 
probable  reasons  for  it,  and  I  no  infallible  sense, 
nor  reason  against  it,  I  will  not  quarrel  with  his 
assertion.  But  if,  like  Zeno,  he  shall  walk  about, 
and  yet  deny  there  is  any  motion  in  Nature,  surely 
that  man  was  constituted  for  Anticera,  and  were  a  fit 
companion  for  those,  who  having  a  conceit  they  are 
dead,  cannot  be  convicted  into  the  society  of  the 
living. 

The  fourth  is  a  Supinity,  or  neglect  of  Enquiry,  even 
of  matters  whereof  we  doubt;  rather  believing,  than 
going  to  see ;  or  doubting  with  ease  and  gratis,  than 
believing  with  difficulty  or  purchase.  Whereby,  either 
from  a  temperamental  inactivity,  we  are  unready  to  put 
in  execution  the  suggestions  or  dictates  of  reason ;  or  by 
a  content  and  acquiescence  in  every  species  of  truth,  we 
embrace  the  shadow  thereof,  or  so  much  as  may  palliate 
its  just  and  substantial  acquirements.  Had  our  fore- 
Fathers  sat  down  in  these  resolutions,  or  had  their 
curiosities  been  sedentary,  who  pursued  the  knowledge 
of  things  through  all  the  corners  of  nature,  the  face  of 


150  PSEUDODOXIA 

CHAP,    truth  had  been  obscure  unto  us,  whose  lustre  in  some 
V        part  their  industries  have  revealed. 

Certainly  the  sweat  of  their  labours  was  not  salt  unto 
them,  and  they  took  delight  in  the  dust  of  their 
endeavours.  For  questionless,  in  Knowledge  there  is  no 
slender  difficulty ;  and  Truth,  which  wise  men  say  doth 
lye  in  a  Well,  is  not  recoverable  by  exantlation.  It 
were  some  extenuation  of  the  Curse,  if  in  sudore  vultus 
tui  were  confinable  unto  corporal  exercitations,  and 
there  still  remained  a  Paradise,  or  unthorny  place  of 
knowledge.  But  now  our  understandings  being  eclipsed, 
as  well  as  our  tempers  infirmed,  we  must  betake  our 
selves  to  wayes  of  reparation,  and  depend  upon  the 
illumination  of  our  endeavours.  For,  thus  we  may  in 
some  measure  repair  our  primary  ruines,  and  build  our 
selves  Men  again.  And  though  the  attempts  of  some 
have  been  precipitous,  and  their  Enquiries  so  audacious, 
as  to  come  within  command  of  the  flaming  swords,  and 
lost  themselves  in  attempts  above  humanity;  yet  have 
the  Enquiries  of  most  defected  by  the  way,  and  tired 
within  the  sober  circumference  of  Knowledge. 

And  this  is  the  reason,  why  some  have  transcribed 
any  thing;  and  although  they  cannot  but  doubt  thereof, 
yet  neither  make  Experiment  by  sense,  or  Enquiry  by 
reason ;  but  live  in  doubts  of  things,  whose  satisfaction 
is  in  their  own  power ;  which  is  indeed  the  inexcusable 
part  of  our  ignorance,  and  may  perhaps  fill  up  the 
charge  of  the  last  day.  For,  not  obeying  the  dictates 
of  Reason,  and  neglecting  the  cries  of  Truth,  we  fail 
not  only  in  the  trust  of  our  undertakings,  but  in  the 
intention  of  man  it  self.  Which  although  more  venial 
in  ordinary  constitutions,  and  such  as  are  not  framed 
beyond  the  capacity  of  beaten  notions,  yet  will  inexcus- 
ably condemn  some  men,  who  having  received  excellent 


THE  FIRST  BOOK  151 

endowments,  have  yet  sate  down  by  the  way,  and  frus-  CHAP. 
trated  the  intention  of  their  habilities.  For  certainly,  V 
as  some  men  have  sinned  in  the  principles  of  humanity, 
and  must  answer,  for  not  being  men,  so  others  offend, 
if  they  be  not  more.  Magis  extra  vitia,  quam  cum  vir- 
tutibus,  would  commend  those:  These  are  not  excus- 
able without  an  Excellency.  For,  great  constitutions, 
and  such  as  are  constellated  unto  knowledge,  do  nothing 
till  they  out- do  all ;  they  come  short  of  themselves,  if 
they  go  not  beyond  others ;  and  must  not  sit  down  under 
the  degree  of  Worthies.  God  expects  no  lustre  from 
the  minor  Stars ;  but  if  the  Sun  should  not  illuminate 
all,  it  were  a  sin  in  Nature.  Ultimus  bonorum,  will  not 
excuse  every  man,  nor  is  it  sufficient  for  all  to  hold  the 
common  level :  Mens  names  should  not  only  distinguish 
them :  A  man  should  be  something,  that  men  are  not, 
and  individual  in  somewhat  beside  his  proper  Name. 
Thus  while  it  exceeds  not  the  bounds  of  reason  and 
modesty,  we  cannot  condemn  singularity.  Nos  numerus 
sumus,  is  the  Motto  of  the  multitude,  and  for  that 
reason  are  they  Fools.  For  things  as  they  recede  from 
unity,  the  more  they  approach  to  imperfection,  and 
Deformity ;  for  they  hold  their  perfection  in  their 
Simplicities,  and  as  they  nearest  approach  unto  God. 

Now  as  there  are  many  great  Wits  to  be  condemned, 
who  have  neglected  the  increment  of  Arts,  and  the 
sedulous  pursuit  of  knowledge ;  so  are  there  not  a  few 
very  much  to  be  pitied,  whose  industry  being  not 
attended  with  natural  parts,  they  have  sweat  to  little 
purpose,  and  rolled  the  stone  in  vain.  Which  chiefly 
proceedeth  from  natural  incapacity,  and  genial  indis-  Universities 
position,  at  least,  to  those  particulars  whereunto  they 
apply  their  endeavours.  And  this  is  one  reason  why, 
though  Universities  be  full  of  men,  they  are  oftentimes  of  Learning. 


152  PSEUDODOXIA 

CHAP,    empty  of  learning:  Why,  as  there  are  some  men  do 

V        much  without  learning,  so  others  but  little  with  it,  and 

few  that  attain  to  any  measure  of  it.     For  many  heads 

that  undertake  it,  were  never  squared,  nor  timbered 

for  it.     There  are  not  only  particular  men,  but  whole 

Nations  indisposed  for  learning ;  whereunto  is  required, 

not   only   education,   but  a   pregnant  Minerva,  and 

The  natural  teeming  Constitution.     For  the  Wisdom  of  God  hath 

Inclination    divided  the  Genius  of  men  according  to  the  different 

how  much  to  affairs   of  the  World:   and  varied   their   inclination 

'*  Ik? choice  according  to  the  variety  of  Actions  to  be  performed 

of  a  Pro-      therein.    Which  they  who  consider  not,  rudely  rushing 

upon  professions  and  ways  of  life,  unequal   to  their 

natures;   dishonour,   not   only   themselves   and   their 

Functions,   but   pervert   the   harmony   of  the   whole 

World.      For,  if  the  World  went  on  as   God   hath 

ordained  it,  and  were  every  one  imployed  in  points 

concordant   to  their  Natures,  Professions;   Arts  and 

Commonwealths   would   rise   up   of    themselves ;    nor 

needed  we  a  Lanthorn  to  find  a  man  in  Athens. 


CHAPTER   VI 
Of  adherence  unto  Antiquity. 
immoderate  Tr~"\UT  the  mortallest  enemy  unto  Knowledge,  and 

respect  unto  J  .  * 

Antiquity,        "^     that  which  hath  done  the  greatest  execution 

"auMof1      -* — *     upon  truth,  hath  been  a  peremptory  adhesion 

Error.         unto  Authority,  and  more  especially,  the  establishing 

of  our  belief  upon  the  dictates  of  Antiquity.     For  (as 

every  capacity  may  observe)  most  men  of  Ages  present, 

so   superstitiously   do   look   on  Ages   past,   that  the 

Authorities   of  the   one,   exceed  the  reasons  of  the 

other :  Whose  persons  indeed  being  far  removed  from 


THE  FIRST  BOOK  153 

our  times,  their  works,  which  seldom  with  us  pass  un-    CHAP 
controuled,   either  by   contemporaries,  or  immediate       VI 
successors,  are  now   become   out   of  the  distance  of 
Envies  :  and  the  farther  removed  from  present  times, 
are  conceived  to  approach  the  nearer  unto  truth  it  self. 
Now  hereby  methinks  we  manifestly  delude  our  selves, 
and  widely  walk  out  of  the  track  of  Truth. 

For  first,  Men  hereby  impose  a  Thraldom  on  their 
Times,  which  the  ingenuity  of  no  Age  should  endure, 
or  indeed,  the  presumption  of  any  did  ever  yet  enjoyn. 
Thus  Hippocrates  about  2000  years  ago,  conceived  it 
no  injustice,  either  to  examine  or  refute  the  Doctrines 
of  his  Predecessors :  Galen  the  like,  and  Aristotle  the 
most  of  any.  Yet  did  not  any  of  these  conceive  them- 
selves infallible,  or  set  down  their  dictates  as  verities 
irrefragable,  but  when  they  deliver  their  own  Inven- 
tions, or  reject  other  mens  Opinions,  they  proceed  with 
Judgment  and  Ingenuity ;  establishing  their  assertion, 
not  only  with  great  solidity,  but  submitting  them  also 
unto  the  correction  of  future  discovery. 

Secondly,  Men  that  adore  times  past,  consider  not 
that  those  times  were  once  present ;  that  is,  as  our  own 
are  at  this  instant,  and  we  our  selves  unto  those  to 
come,  as  they  unto  us  at  present,  as  we  relye  on  them, 
even  so  will  those  on  us,  and  magnifie  us  hereafter,  who 
at  present  condemn  our  selves.  Which  very  absurdity 
is  daily  committed  amongst  us,  even  in  the  esteem  and 
censure  of  our  own  times.  And  to  speak  impartially, 
old  Men,  from  whom  we  should  expect  the  greatest 
example  of  Wisdom,  do  most  exceed  in  this  point  of 
folly;  commending  the  days  of  their  youth,  which 
they  scarce  remember,  at  least  well  understood  not ;  ex- 
tolling those  times  their  younger  years  have  heard  their 
Fathers  condemn,  and  condemning  those  times  the 


154  PSEUDODOXIA 

CHAP,  gray  heads  of  their  posterity  shall  commend.  And 
VI  thus  is  it  the  humour  of  many  heads,  to  extol  the  days 
of  their  Fore-fathers,  and  declaim  against  the  wicked- 
ness of  times  present.  Which  notwithstanding  they 
cannot  handsomly  do,  without  the  borrowed  help  and 
Satyrs  of  times  past ;  condemning  the  vices  of  their  own 
times,  by  the  expressions  of  vices  in  times  which  they 
commend ;  which  cannot  but  argue  the  community  of 
vice  in  both.  Horace  therefore,  Juvenal,  and  Persius 
were  no  Prophets,  although  their  lines  did  seem  to  in- 
digitate  and  point  at  our  times.  There  is  a  certain 
list  of  vices  committed  in  all  Ages,  and  declaimed 
against  by  all  Authors,  which  will  last  as  long  as 
humane  nature;  which  digested  into  common  places, 
may  serve  for  any  Theme,  and  never  be  out  of  date 
until  Dooms-day. 

Thirdly,  The  Testimonies  of  Antiquity  and  such  as 
pass  oraculously  amongst  us,  were  not,  if  we  consider 
them,  always  so  exact,  as  to  examine  the  doctrine  they 
delivered.  For  some,  and  those  the  acutest  of  them, 
have  left  unto  us  many  things  of  falsity ;  controlable, 
not  only  by  critical  and  collective  reason,  but  common 
and  Country  observation. 

Hereof  there  want  not  many  examples  in  Aristotle, 
through  all  his  Book  of  Animals;  we  shall  instance 
onely  in  three  of  his  Problems,  and  all  contained  under 
one  Section.  The  first  enquireth,  why  a  Man  doth 
cough,  but  not  an  Oxe  or  Cow;  whereas,  notwith- 
standing the  contrary  is  often  observed  by  Husband- 
men, and  stands  confirmed  by  those  who  have  expressly 
treated  De  Re  Rustica,  and  have  also  delivered  divers 
remedies  for  it.  Why  Juments,  as  Horses,  Oxen,  and 
Asses,  have  no  eructation  or  belching,  whereas  indeed 
the  contrary  is  often  observed,  and  also  delivered  by 


THE  FIRST  BOOK  155 

Columetta.  And  thirdly,  Why  Man  alone  hath  gray  CHAP, 
hairs  ?  whereas  it  cannot  escape  the  eyes,  and  ordinary  VI 
observation  of  all  men,  as  Horses,  Dogs,  and  Foxes, 
wax  gray  with  age  in  our  Countries ;  and  in  the  colder 
Regions,  many  other  Animals  without  it.  And  though 
favourable  constructions  may  somewhat  extenuate  the 
rigour  of  these  concessions,  yet  will  scarce  any  palliate 
that  in  the  fourth  of  his  Meteors,  that  Salt  is  easiest 
dissolvable  in  cold  water :  Nor  that  of  Diascorides,  that 
Quicksilver  is  best  preserved  in  Vessels  of  Tin  and 
Lead. 

Other  Authors  write  often  dubiously  even  in  matters 
wherein  is  expected  a  strict  and  definite  truth;  ex- 
tenuating their  affirmations,  with  aiunt,ferunt,fortasse: 
as  Diascorides,  Galen,  Aristotle,  and  many  more.  Others 
by  hear- say ;  taking  upon  trust  most  they  have  de- 
livered, whose  Volumes  are  meer  Collections,  drawn 
from  the  mouths  or  leaves  of  other  Authors ;  as  may 
be  observed  in  Plinie,  Elian,  Athenceus,  and  many  more. 
Not  a  few  transcriptively,  subscribing  their  Names 
unto  other  mens  endeavours,  and  meerly  transcribing 
almost  all  they  have  written.  The  Latines  transcribing 
the  Greeks,  the  Greeks  and  Latines,  each  other. 

Thus  hath  Justine  borrowed  all  from  TrogusPompeius, 
and  Julius  Solinus,  in  a  manner  transcribed   Plinie.  The  Ann- 
Thus  have  Lucian  and  Apuleius  served  Lucius  Pratensis:  qs^ye\^bie 
men  both  living  in  the  same  time,  and  both  transcrib-  instances  of 
ing  the  same  Author,  in  those  famous  Books,  entituled  Saf&"/*' 
Lucius  by  the  one,  and  Aureus  Asinus  by  the  other.    In  transcribing 
the  same  measure  hath  Simocrates  in  his  Tract  DeNilo,  Authors. 
dealt  with  Diodorus  Siculus,  as  may  be  observed  in 
that  work  annexed  unto  Herodotus,  and  translated  by 
Jungermannus.     Thus  Eratosthenes  wholly  translated 
Timotheus  de  Insulis,  not   reserving  the  very  Preface. 


156 


PSEUDODOXIA 


His  Meta- 

morphosis. 


CHAP.  The  same  doth  Strabo  report  of  Eudorus,  and  Ariston, 
VI  in  a  Treatise  entituled  De  Nilo.  Clemens  Akxandrinus 
hath  observed  many  examples  hereof  among  the  Greeks; 
and  Pliny  speaketh  very  plainly  in  his  Preface,  that 
conferring  his  Authors,  and  comparing  their  works 
together,  he  generally  found  those  that  went  before 
verbatim  transcribed,  by  those  that  followed  after,  and 
their  Originals  never  so  much  as  mentioned.  To  omit 
how  much  the  wittiest  piece  of  Ovid  is  beholden  unto 
Parthenius  Chius;  even  the  magnified  Virgil  hath 
borrowed,  almost  in  all  his  Works ;  his  Eclogues  from 
Theocritus,  his  Georgicks  from  Hesiod  and  Aratus,  his 
ffineads  from  Homer,  the  second  Book  whereof  con- 
taining the  exploit  of  Sinon  and  the  Trojan  Horse  (as 
Macrobius  observeth)  he  hath  verbatim  derived  from 
Pisander.  Our  own  Profession  is  not  excusable  herein. 
Thus  Oribasius,  Mtius,  and  JEgineta,  have  in  a  manner 
transcribed  Galen.  But  Marcdlus  Empericus,  who  hath 
left  a  famous  Work  De  Medicamentis,  hath  word  for  word 
transcribed  all  Scribonius  Largus,  De  Compositione  Medi- 
camentorum,  and  not  left  out  his  very  Peroration.  Thus 
may  we  perceive  the  Ancients  were  but  men,  even  like 
our  selves.  The  practice  of  transcription  in  our  days, 
was  no  Monster  in  theirs:  Plagiarie  had  not  its  Nativity 
with  Printing,  but  began  in  times  when  thefts  were 
difficult,  and  the  paucity  of  Books  scarce  wanted  that 
Invention. 

Nor  did  they  only  make  large  use  of  other  Authors, 
but  often  without  mention  of  their  names.  Aristotle, 
who  seems  to  have  borrowed  many  things  from  Hippo- 
crates, in  the  most  favourable  construction,  makes 
mention  but  once  of  him,  and  that  by  the  by,  and 
without  reference  unto  his  present  Doctrine.  Virgil,  so 
much  beholding  unto  Homer,  hath  not  his  name  in  all 


In  his 

Politicks. 


THE  FIRST  BOOK  157 

his  Works:  and  Plinie,  who  seems  to  borrow  many    CHAP. 
Authors  out  of  Dioscorides,  hath  taken  no  notice  of       VI 
him.    I  wish  men  were  not  still  content  to  plume  them- 
selves with  others  Feathers.     Fear  of  discovery,  not 
single  ingenuity  affords  Quotations  rather  than  Tran- 
scriptions;  wherein  notwithstanding  the  Plagiarisme 
of  many   makes  little  consideration,  whereof  though 
great  Authors  may  complain,  small  ones  cannot  but 
take  notice. 

Fourthly,  While  we  so  eagerly  adhere  unto  Antiquity, 
and  the  accounts  of  elder  times,  we  are  to  consider  the 
fabulous  condition  thereof.   And  that  we  shall  not  deny,  An  ancient 
if  we  call  to  mind  the  Mendacity  of  Greece,  from  whom  we 
have  received  most  relations,  and  that  a  considerable  part  « 
of  ancient  Times,  was  by  the  Greeks  themselves  termed 
fjLvOiKov,  that  is,  made  up  or  stuffed  out  with  Fables. 
And  surely  the  fabulous  inclination  of  those  days,  was  extant. 
greater  then  any  since ;  which  swarmed  so  with  Fables, 
and  from  such  slender  grounds,  took  hints  for  fictions, 
poy soiling  the  World  ever  after ;  wherein  how  far  they 
exceeded,  may  be  exemplified  from  Palephatus,  in  his 
Book  of  Fabulous  Narrations.     That  Fable  of  Orpheus  The  Fable 
who  by  the  melody  of  his  Musick,  made  Woods  and  fflRT 
Trees  to  follow  him,  was  raised  upon  a  slender  founda-  etc.  whence 
tion;  for  there  were  a  crew  of  mad  women,  retired"" 
unto  a  Mountain  from  whence  being  pacified  by  his 
Musick,  they  descended  with  boughs  in  their  hands, 
which   unto   the  fabulosity  of  those  times  proved  a 
sufficient  ground  to  celebrate  unto  all  posterity  the 
Magick  of  Orpheus  Harp,  and  its  power  to  attract  the 
senseless  Trees  about  it.      That   Medea   the  famous 
Sorceress  could  renew  youth,  and  make  old  men  young 
again,  was  nothing  else,  but  that  from  the  knowledge 
of  Simples  she  had  a  Receit  to  make  white  hair  black, 


158 


PSEUDODOXIA 


CHAP. 
VI 


Eating  of 
Mansflesh. 


and  reduce  old  heads,  into  the  tincture  of  youth  again. 
The  Fable  of  Gerion  and  Cerberus  with  three  heads, 
was  this  :  Gerion  was  of  the  City  Tricarinia,  that  is,  of 
three  heads,  and  Cerberus  of  the  same  place  was  one  of 
his  Dogs,  which  running  into  a  Cave  upon  pursuit  of 
his  Masters  Oxen,  Hercules  perforce  drew  him  out  of 
that  place,  from  whence  the  conceits  of  those  days 
affirmed  no  less,  then  that  Hercules  descended  into 
Hell,  and  brought  up  Cerberus  into  the  habitation  of 
the  living.  Upon  the  like  grounds  was  raised  the 
figment  of  Brmreus,  who  dwelling  in  a  City  called 
Hecaionchiria,  the  fansies  of  those  times  assigned  him 
an  hundred  hands.  Twas  ground  enough  to  fansie 
wings  unto  Dcedalus,  in  that  he  stole  out  of  a  Window 
from  Minos,  and  sailed  away  with  his  son  Icarus :  who 
steering  his  course  wisely,  escaped ;  but  his  son  carrying 
too  high  a  sail  was  drowned.  That  Niobe  weeping 
over  her  children,  was  turned  into  a  Stone,  was  nothing 
else,  but  that  during  her  life  she  erected  over  their 
Sepultures  a  Marble  Tomb  of  her  own.  When  Acteon 
had  undone  himself  with  Dogs,  and  the  prodigal 
attendants  of  hunting,  they  made  a  solemn  story  how 
he  was  devoured  by  his  Hounds.  And  upon  the  like 
grounds  was  raised  the  Anthropophagie  of  Diomedes  his 
horses.  Upon  as  slender  foundation  was  built  the 
Fable  of  the  Minotaure ;  for  one  Taurus  a  servant  of 
Minos  gat  his  Mistris  Pasiphae  with  child,  from  whence 
the  Infant  was  named  Minotaurus.  Now  this  unto  the 
fabulosity  of  those  times  was  thought  sufficient  to 
accuse  Pasiphae  of  Beastiality,  or  admitting  conjunc- 
tion with  a  Bull ;  and  in  succeeding  ages  gave  a  hint  of 
depravity  unto  Domitian  to  act  the  Fable  into  reality. 
In  like  manner,  as  Diodorus  plainly  delivereth,  the 
famous  Fable  of  Charon  had  its  Nativity ;  who  being 


THE  FIRST  BOOK  159 

no  other  but  the  common  Ferry-man  of  Egypt,  that    CHAP. 
wafted  over  the  dead  bodies  from  Memphis,  was  made       VI 
by  the  Greeks  to  be  the  Ferry-man  of  Hell,  and  solemn 
stories  raised  after  of  him.     Lastly,  we  shall  not  need 
to  enlarge,  if  that  be  true  which  grounded  the  genera- 
tion of  Castor  and  Helen  out  of  an  Egg,  because  they 
were  born  and  brought  up  in  an  upper  room,  according 
unto  the  Word  aiov,  which  with  the  Laccedemonians 
had  also  that  signification. 

Fifthly,  We  applaud  many  things  delivered  by 
the  Ancients,  which  are  in  themselves  but  ordinary, 
and  come  short  of  our  own  Conceptions.  Thus  we 
usually  extol,  and  our  Orations  cannot  escape  the  sayings 
of  the  wise  men  of  Greece.  Nosce  teipsum,  of  Tholes : 
Nosce  tempus,  of  Pittacus :  Nihil  nimis,  of  Ckobulus ; 
which  notwithstanding  to  speak  indifferently,  are  but 
vulgar  precepts  in  Morality,  carrying  with  them 
nothing  above  the  line,  or  beyond  the  extemporary 
sententiosity  of  common  conceits  with  us.  Thus  we 
magnifie  the  Apothegms  or  reputed  replies  of  Wisdom, 
whereof  many  are  to  be  seen  in  Laertius,  more  in 
Lycosthenes,  not  a  few  in  the  second  Book  of  Macrobius, 
in  the  salts  of  Cicero,  Augustus,  and  the  Comical  wits  of 
those  times:  in  most  whereof  there  is  not  much  to 
admire,  and  are  methinks  exceeded,  not  only  in  the 
replies  of  wise  men,  but  the  passages  of  society,  and 
urbanities  of  our  times.  And  thus  we  extol  their 
Adages,  or  Proverbs ;  and  Erasmus  hath  taken  great 
pains  to  make  collections  of  them,  whereof  notwith- 
standing, the  greater  part  will,  I  believe,  unto  indifferent 
Judges  be  esteemd  no  extraordinaries :  and  may  be 
paralleled,  if  not  exceeded,  by  those  of  more  unlearned 
Nations,  and  many  of  our  own. 

Sixthly,  We  urge  Authorities  in  points  that  need 


160 


PSEUDODOXIA 


CHAP. 
VI 


A  pedanti- 
ceil  vanity 
to  quote 
Authors  in 
matters  of 
common, 
sense  or  of 
familiar  ac- 
knowledge- 
ment* 


not,  and  introduce  the  testimony  of  ancient  Writers, 
to  confirm  things  evidently  believed,  and  whereto  no 
reasonable  hearer  but  would  assent  without  them;  such 
as  are,  Nemo  mortalium  omnibus  horis  sapit.  Virtute  nil 
proestantius,  nilpukhriits.  Omnia  vincit  amor.  Prceclarum 
quiddam  veritas.  All  which,  although  things  known 
and  vulgar,  are  frequently  urged  by  many  men,  and 
though  trivial  verities  in  our  mouths,  yet,  noted  from 
Plato,  Ovid,  or  Cicero,  they  become  reputed  elegancies. 
For  many  hundred  to  instance  but  in  one  we  meet  with 
while  we  are  writing.  Antonius  Guevara  that  elegant 
Spaniard,  in  his  Book  entituled,  The  Dial  of  Princes, 
beginneth  his  Epistle  thus.  Apolonius  Thyaneus,  dis- 
puting with  the  Scholars  of  Hiarchas,  said,  that  among 
all  the  affections  of  nature,  nothing  was  more  natural, 
then  the  desire  all  have  to  preserve  life.  Which  being 
a  confessed  Truth,  and  a  verity  acknowledged  by  all, 
it  was  a  superfluous  affectation  to  derive  its  Authority 
from  Apolonius,  or  seek  a  confirmation  thereof  as  far  as 
India,  and  the  learned  Scholars  of  Hiarchas.  Which 
whether  it  be  not  all  one  to  strengthen  common 
Dignities  and  Principles  known  by  themselves,  with  the 
Authority  of  Mathematicians;  or  think  a  man  should 
believe,  the  whole  is  greater  then  its  parts,  rather  upon 
the  Authority  of  Euclide,  then  if  it  were  propounded 
alone ;  I  leave  unto  the  second  and  wiser  cogitations  of 
all  men.  "Tis  sure  a  Practice  that  savours  much  of 
Pedantry ;  a  reserve  of  Puerility  we  have  not  shaken  off 
from  School;  where  being  seasoned  with  Minor  sen- 
tences, by  a  neglect  of  higher  Enquiries,  they  prescribe 
upon  our  riper  ears,  and  are  never  worn  out  but  with 
our  Memories. 

Lastly,  While  we  so  devoutly  adhere  unto  Antiquity 
in  some  things,  we  do  not  consider  we  have  deserted 


THE  FIRST  BOOK  161 

them  in  several  others.    For  they  indeed  have  not  onely    CHAP. 
been  imperfect,  in  the  conceit  of  some  things,  but  either       VI 
ignorant  or  erroneous  in  many  more.    They  understood  some  re- 
not  the  motion   of  the  eighth  sphear  from  West  to  %££*£ 
East,  and  so  conceived  the  longitude  of  the  Stars  in-  among  the 
variable.    They  conceived  the  torrid  Zone  unhabitable, 
and  so  made  frustrate  the  goodliest  part  of  the  Earth. 
But  we  now  know  'tis  very  well  empeopled,  and  the 
habitation  thereof  esteemed  so  happy,  that  some  have 
made  it  the  proper  seat  of  Paradise ;  and  been  so  far 
from  judging  it  unhabitable,  that  they  have  made  it  the 
first  habitation  of  all.     Many  of  the  Ancients  denied 
the  Antipodes ',  and  some  unto  the  penalty  of  contrary 
affirmations ;  but  the  experience  of  our  enlarged  naviga- 
tions, can   now   assert   them   beyond   all    dubitation. 
Having  thus  totally  relinquisht  them  in  some  things, 
it  may  not  be  presumptuous,  to  examine  them  in  others ; 
but  surely  most  unreasonable  to  adhere  to  them  in  all,  as 
though  they  were  infallible,  or  could  not  err  in  any  way. 


CHAPTER    VII 
Of  Authority. 

TV  TOR  is  onely  a  resolved  prostration  unto  Antiquity 
^L  a  powerful  enemy  unto  knowledge,  but  any 
!>  II  confident  adherence  unto  Authority,  or  resig- 
nation of  our  judgements  upon  the  testimony  of  Age 
or  Author  whatsoever. 

For  first,  to  speak  generally  an  argument  from  Authority 
Authority  to  wiser  examinations,  is  but  a  weaker  kind  of^^ean 
proof;  it  being  but  a  topical  probation,  and  as  we  term  argument 

,./».,  i  T  IT  especially. 

it,  an  inartificial  argument,  depending  upon  a  naked 
asseveration :    wherein    neither   declaring   the   causes, 

L 


162  PSEUDODOXIA 

CHAP,  affections  or  adjuncts  of  what  we  believe,  it  carrieth 
VII  not  with  it  the  reasonable  inducements  of  knowledge. 
And  therefore,  Contra  negantem  principia,  Ipse  diont, 
or  Oportet  discentem  credere,  although  Postulates  very 
accommodable  unto  Junior  indoctrinations;  yet  are 
their  Authorities  but  temporary,  and  not  to  be  imbraced 
beyond  the  minority  of  our  intellectuals.  For  our  ad- 
vanced beliefs  are  not  to  be  built  upon  dictates,  but 
having  received  the  probable  inducements  of  truth,  we 
become  emancipated  from  testimonial  engagements,  and 
are  to  erect  upon  the  surer  base  of  reason. 

Secondly,  Unto  reasonable  perpensions  it  hath  no 
place  in  some  Sciences,  small  in  others,  and  suffereth 
many  restrictions,  even  where  it  is  most  admitted.  It 

in  the  is  of  no  validity  in  the  Mathematicks,  especially  the 
mother  part  thereof,  Arithmetick  and  Geometry.  For 
these  Sciences  concluding  from  dignities  and  principles 
known  by  themselves:  receive  not  satisfaction  from 
probable  reasons,  much  less  from  bare  and  peremptory 
asseverations.  And  therefore  if  all  Athens  should 
decree,  that  in  every  Triangle,  two  sides,  which  soever 
be  taken,  are  greater  then  the  side  remaining,  or  that 
in  rectangle  triangles  the  square  which  is  made  of  the 
side  that  subtendeth  the  right  angle,  is  equal  to  the 
squares  which  are  made  of  the  sides  containing  the 
right  angle :  although  there  be  a  certain  truth  therein, 
Geometricians  notwithstanding  would  not  receive  satis- 
faction without  demonstration  thereof.  'Tis  true,  by 
the  vulgarity  of  Philosophers,  there  are  many  points 
believed  without  probation ;  nor  if  a  man  affirm  from 
Ptolomy^  that  the  Sun  is  bigger  then  the  Earth,  shall 
he  probably  meet  with  any  contradiction :  whereunto 
notwithstanding  Astronomers  will  not  assent  without 
some  convincing  argument  or  demonstrative  proof 


THE  FIRST  BOOK  163 

thereof.     And  therefore  certainly  of  all  men  a  Philoso-    CHAP. 
pher  should  be  no  swearer ;  for  an  oath  which  is  the       VII 
end  of  controversies  in  Law,  cannot   determine   any 
here ;  nor  are  the  deepest  Sacraments  or  desperate  im- 
precations of  any  force  to  perswade,  where  reason  only, 
and  necessary  mediums  must  induce. 

In  Natural  Philosophy  more  generally  pursued 
amongst  us,  it  carrieth  but  slender  consideration ;  for  And  Phy. 
that  also  proceeding  from  setled  Principles,  therein  is sick' 
expected  a  satisfaction  from  scientifical  progressions, 
and  such  as  beget  a  sure  rational  belief.  For  if  Autho- 
rity might  have  made  out  the  assertions  of  Philosophy, 
we  might  have  held  that  Snow  was  black,  that  the  Sea 
was  but  the  sweat  of  the  Earth,  and  many  of  the  like 
absurdities.  Then  was  Aristotle  injurious  to  fall  upon 
Melissus,  to  reject  the  assertions  of  Anaxagoras,  Anaxi- 
mander,  and  Empedodes ;  then  were  we  also  ungrateful 
unto  himself;  from  whom  our  Junior  endeavours  em- 
bracing many  things  on  his  authority,  our  mature  and 
secondary  enquiries,  are  forced  to  quit  those  receptions, 
and  to  adhere  unto  the  nearer  account  of  Reason.  And 
although  it  be  not  unusual,  even  in  Philosophical  Trac- 
tates to  make  enumeration  of  Authors,  yet  are  there 
reasons  usually  introduced,  and  to  ingenious  Readers 
do  carry  the  stroke  in  the  perswasion.  And  surely  if 
we  account  it  reasonable  among  our  selves,  and  not 
injurious  unto  rational  Authors,  no  farther  to  abet 
their  Opinions  then  as  they  are  supported  by  solid 
Reasons :  certainly  with  more  excusable  reservation 
may  we  shrink  at  their  bare  testimonies ;  whose  argu- 
ment is  but  precarious,  and  subsists  upon  the  charity 
of  our  assentments. 

In  Morality,  Rhetorick,  Law  and  History,  there  is  I 
confess  a  frequent  and  allowable  use  of  testimony ;  and 


164  PSEUDODOXIA 

CHAP,  yet  herein  I  perceive,  it  is  not  unlimitable,  but  admit- 
VII  teth  many  restrictions.  Thus  in  Law  both  Civil  and 
Divine :  that  is  onely  esteemed  a  legal  testimony,  which 
receives  comprobation  from  the  mouths  of  at  least  two 
witnesses ;  and  that  not  only  for  prevention  of  calumny, 
but  assurance  against  mistake ;  whereas  notwithstanding 
the  solid  reason  of  one  man,  is  as  sufficient  as  the 
clamor  of  a  whole  Nation;  and  with  imprejudicate 
apprehensions  begets  as  firm  a  belief  as  the  authority 
or  aggregated  testimony  of  many  hundreds.  For  reason 
being  the  very  root  of  our  natures,  and  the  principles 
thereof  common  unto  all,  what  is  against  the  Laws  of 
true  reason,  or  the  unerring  understanding  of  any  one, 
if  rightly  apprehended ;  must  be  disclaimed  by  all 
Nations,  and  rejected  even  by  mankind. 

Again,  A  testimony  is  of  small  validity  if  deduced 
from  men  out  of  their  own  profession ;  so  if  Lactantius 
affirm  the  Figure  of  the  Earth  is  plain,  or  Austin  deny 
there  are  Antipodes ;  though  venerable  Fathers  of  the 
Church,  and  ever  to  be  honoured,  yet  will  not  their 
Authorities  prove  sufficient  to  ground  a  belief  thereon. 
Whereas  notwithstanding  the  solid  reason  or  confirmed 
experience  of  any  man,  is  very  approvable  in  what 
profession  soever.  So  Raymund  Sebund  a  Physitian  of 
Tholouze,  besides  his  learned  Dialogues  De  Natura 
Humana,  hath  written  a  natural  Theologie;  demonstrat- 
ing therein  the  Attributes  of  God,  and  attempting  the 
like  in  most  points  of  Religion.  So  Hugo  Grotiw  a 
Civilian,  did  write  an  excellent  Tract  of  the  verity  of 
Christian  Religion.  Wherein  most  rationally  deliver- 
ing themselves,  their  works  will  be  embraced  by  most 
that  understand  them,  and  their  reasons  enforce  belief 
even  from  prejudicate  Readers.  Neither  indeed  have 
the  Authorities  of  men  been  ever  so  awful ;  but  that  by 


THE  FIRST  BOOK  165 

some  they  have  been  rejected,  even  in  their  own  pro-  CHAP. 
fessions.  Thus  Aristotle  affirming  the  birth  of  the  VII 
Infant  or  time  of  its  gestation,  extendeth  sometimes 
unto  the  eleventh  Month,  but  Hippocrates,  averring 
that  it  exceedeth  not  the  tenth  :  Adrian  the  Emperour 
in  a  solemn  process,  determined  for  Aristotle ;  but 
Justinian  many  years  after,  took  in  with  Hippocrates 
and  reversed  the  Decree  of  the  other.  Thus  have 
Councils,  not  only  condemned  private  men,  but  the 
Decrees  and  Acts  of  one  another.  So  Galen  after  all 
his  veneration  of  Hippocrates,  in  some  things  hath 
fallen  from  him.  Avicen  in  many  from  Galen-,  and 
others  succeeding  from  him.  And  although  the  singu- 
larity of  Paracelsus  be  intolerable,  who  sparing  onely 
Hippocrates,  hath  reviled  not  onely  the  Authors,  but 
almost  all  the  learning  that  went  before  him ;  yet  is  it 
not  much  less  injurious  unto  knowledge  obstinately 
and  inconvincibly  to  side  with  any  one.  Which  humour 
unhappily  possessing  many,  they  have  by  prejudice 
withdrawn  themselves  into  parties,  and  contemning  the 
soveraignty  of  truth,  seditiously  abetted  the  private 
divisions  of  error. 

Moreover  a  testimony  in  points  Historical,  and  where 
it  is  of  unavoidable  use,  is  of  no  illation  in  the  negative, 
nor  is  it  of  consequence  that  Herodotus  writing  nothing 
of  Rome,  there  was  therefore  no  such  City  in  his  time ; 
or  because  Dioscorides  hath  made  no  mention  of  Uni- 
corns horn,  there  is  therefore  no  such  thing  in  Nature. 
Indeed,  intending  an  accurate  enumeration  of  Medical 
materials,  the  omission  hereof  affords  some  probability, 
it  was  not  used  by  the  Ancients,  but  will  not  conclude 
the  non-existence  thereof.  For  so  may  we  annihilate 
many  Simples  unknown  to  his  enquiries,  as  Senna, 
Rhubarb,  Bezoar,  A mbregris,  and  divers  others.  Wherea^ 


166  PSEUDODOXIA 

CHAP,  indeed  the  reason  of  man  hath  not  such  restraint ;  con- 
VII  eluding  not  onely  affirmatively  but  negatively;  not 
onely  affirming  there  is  no  magnitude  beyond  the  last 
heavens,  but  also  denying  there  is  any  vacuity  within 
them.  Although  it  be  confessed,  the  affirmative  hath 
the  prerogative  illation,  and  Barbara  engrosseth  the 
powerful  demonstration. 

Lastly,  The  strange  relations  made  by  Authors,  may 
sufficiently  discourage  our  adherence  unto  Authority ; 
and  which  if  we  believe  we  must  be  apt  to  swallow 
any  thing.  Thus  Basil  will  tell  us,  the  Serpent  went 
erect  like  Man,  and  that  that  Beast  could  speak 
before  the  Fall.  Tostatus  would  make  us  believe  that 
Nilus  encreaseth  every  new  Moon.  Leonardo  Fioravanti 
an  Italian  Physitian,  beside  many  other  secrets,  as- 
sumeth  unto  himself  the  discovery  of  one  concerning 
Pellitory  of  the  Wall ;  that  is,  that  it  never  groweth 
in  the  sight  of  the  North  star.  Doue  si  possa  vedere 
la  stella  Tramontana,  wherein  how  wide  he  is  from  truth, 
is  easily  discoverable  unto  every  one,  who  hath  but 
Astronomy  enough  to  know  that  Star.  Franclscus  Sane- 
tius  in  a  laudable  Comment  upon  Alciats  Emblems, 
affirmeth,  and  that  from  experience,  a  Nightingale 
hath  no  tongue.  Avem  Philomelam  lingua  car  ere  pro 
certo  affirmare  possum,  nisi  me  oculi  fallunt.  Which  if 
any  man  for  a  while  shall  believe  upon  his  experience, 
he  may  at  his  leisure  refute  it  by  his  own.  What  fool 
almost  would  believe,  at  least,  what  wise  man  would 
relie  upon  that  Antidote  delivered  by  Pierius  in  his 
Hieroglyphicks  against  the  sting  of  a  Scorpion  ?  that 
is,  to  sit  upon  an  Ass  with  ones  face  toward  his  tail ; 
for  so  the  pain  leaveth  the  Man,  and  passeth  into  the 
Beast.  It  were  methinks  but  an  uncomfortable  receit 
for  a  Quartane  Ague  (and  yet  as  good  perhaps  as  many 


THE  FIRST  BOOK  167 

others  used)  to  have  recourse  unto  the  Recipe  of  Sam-    CHAP. 
manicus;  that  is,  to  lay  the  fourth  Book  of  Homers      VII 
Iliads  under  ones  head,  according  to  the  precept  of 
that  Physitian  and  Poet,  Mceonice  Iliados  quartum  sup- 
pone  trementi.     There  are  surely  few  that  have  belief  An  eye 
to  swallow,  or  hope  enough  to  experiment  the  Colly-  medlcine- 
rium  of  Albertus-,  which  promiseth  a  strange   effect, 
and  such  as  Thieves  would  count  inestimable,  that  is, 
to  make  one  see  in  the  dark :  yet  thus  much,  according 
unto  his  receit,  will  the  right  eye  of  an  Hedge-hog  boiled 
in  oyl,  and  preserved  in  a  brazen  vessel  effect.     As 
strange  it  is,  and  unto  vicious  inclinations  were  worth 
a  nights  lodging  with  Lais,  what  is  delivered  in  Kir-  Ten 
anides ;  that  the  left  stone  of  a  Weesel,  wrapt  up  in 
the  skin  of  a  she  Mule,  is  able  to  secure  incontinency 
from  conception. 

These  with  swarms  of  others  have  men  delivered  in 
their  Writings,  whose  verities  are  onely  supported  by 
their  authorities :  But  being  neither  consonant  unto 
reason,  nor  correspondent  unto  experiment,  their  affir- 
mations are  unto  us  no  axioms :  We  esteem  thereof  as 
things  unsaid,  and  account  them  but  in  the  list  of 
nothing.  I  wish  herein  the  Chymists  had  been  more 
sparing:  who  over-magnifying  their  preparations,  in- 
veigle the  curiosity  of  many,  and  delude  the  security 
of  most.  For  if  experiments  would  answer  their  en- 
comiums, the  Stone  and  Quartane  Agues  were  not 
opprobrious  unto  Physitians :  we  might  contemn  that 
first  and  most  uncomfortable  Aphorism  of  Hippocrates, 
for  surely  that  Art  were  soon  attained,  that  hath  so  viia  brevh' 
general  remedies;  and  life  could  not  be  short,  were 
there  such  to  prolong  it. 


168  PSEUDODOXIA 


CHAP. 
VIII 


CHAPTER    VIII 
A  brief  enumeration  of  Authors. 


N 


'OW  for  as  much  as  we  have  discoursed  of 
Authority,  and  there  is  scarce  any  tradition 
or  popular  error  but  stands  also  delivered  by 
some  good  Author ;  we  shall  endeavour  a  short  dis. 
co very  of  such,  as  for  the  major  part  have  given 
authority  hereto  :  who  though  excellent  and  useful 
Authors,  yet  being  either  transcriptive,  or  following 
common  relations,  their  accounts  are  not  to  be  swal- 
lowed at  large,  or  entertained  without  all  circumspec- 
tion. In  whom  the  ipse  dixit,  although  it  be  no 
powerful  argument  in  any,  is  yet  less  authentick  then 
in  many  other,  because  they  deliver  not  their  own 
experiences,  but  others  affirmations,  and  write  from 
others,  as  later  pens  from  them. 

The  Authors      1.  The  first  in  order,  as  also  in  time  shall  be  Hero- 
JerSach^r'    ^us  °f  Holicamossus  ^  an  excellent  and  very  elegant 
meter  given    Historian ;    whose    Books    of   History    were    so    well 
'{min^nt       received  in  his  own  days,  and  at  their  rehearsal  in  the 
Authors.       Olympick  games,  they  obtained  the  names  of  the  nine 
Muses ;  and  continued  in  such  esteem  unto  descending 
Ages,   that  Cicero   termed    him,   Historiarum  parens. 
And   Dwnysius   his    Countryman,   in    an   Epistle   to 
Pompey,  after  an  express  comparison,  affords  him  the 
better  of  Thucydides ;  all  which  notwithstanding,  he 
hath  received  from  some,  the  stile  of  Mendaciorum 
pater.    His  Authority  was  much  infringed  by  Plutarch, 
who  being  offended  with  him,  as  Potybius  had  been 
with  Philarcus  for  speaking  too  coldly  of  his  Country- 
men,  hath   left   a   particular    Tract,    De   malignitate 


THE  FIRST  BOOK  169 

Herodoti.  But  in  this  latter  Century,  Camerarius  and  CHAP. 
Stephanus  have  stepped  in,  and  by  their  witty  Apolo-  VIII 
gies,  effectually  endeavoured  to  frustrate  the  Arguments 
of  Plutarch,  or  any  other.  Now  in  this  Author,  as  may 
be  observed  in  our  ensuing  discourse,  and  is  better 
discernable  in  the  perusal  of  himself,  there  are  many 
things  fabulously  delivered,  and  not  to  be  accepted  as 
truths :  whereby  nevertheless  if  any  man  be  deceived, 
the  Author  is  not  so  culpable  as  the  Believer.  For  he 
indeed  imitating  the  Father  Poet,  whose  life  he  hath 
also  written,  and  as  Thucydides  observeth,  as  well  in- 
tending the  delight  as  benefit  of  his  Reader,  hath 
besprinkled  his  work  with  many  fabulosities ;  whereby 
if  any  man  be  led  into  error,  he  mistaketh  the  intention 
of  the  Author,  who  plainly  confesseth  he  writeth  many 
things  by  hear-say,  and  forgetteth  a  very  considerable 
caution  of  his ;  that  is,  Ego  qua?  fando  cognovi,  exponere 
narratione  mea  debeo  omnia :  credere  autem  esse  vera 
omnia,  non  debeo. 

2.  In  the  second  place  is  Ctesias  the  Cnidian,  Physi- 
tian  unto  Artaxerxes  King  of  Persia,  his  Books  are 
often  recited  by  ancient  Writers,  and  by  the  industry 
of  Stephanus  and  Rhodomanus,  there  are  extant  some 
fragments  thereof  in  our  days ;  he  wrote  the  History 
of  Persia,  and  many  narrations  of  India.  In  the  first, 
as  having  a  fair  opportunity  to  know  the  truth,  and  as 
Diodorus  affirmeth  the  perusal  of  Persian  Records,  his 
testimony  is  acceptable.  In  his  Indian  Relations, 
wherein  are  contained  strange  and  incredible  accounts, 
he  is  surely  to  be  read  with  suspension.  These  were 
they  which  weakned  his  authority  with  former  ages ; 
for  as  we  may  observe,  he  is  seldom  mentioned,  without 
a  derogatory  Parenthesis  in  any  Author.  Aristotle 
besides  the  frequent  undervaluing  of  his  authority,  in 


170  PSEUDODOXIA 

CHAP,  his  Books  of  Animals  gives  him  the  lie  no  less  then 
VIII  twice,  concerning  the  seed  of  Elephants.  Strabo  in  his 
eleventh  Book  hath  left  a  harder  censure  of  him. 
Equidern  facilius  Hesiodo  fy  ffomero,  aliquis  fidem  ad- 
hibuerit,  itemque  Tragicis  Poetis,  quam  Ctesice,  Herodoto, 
Hettanico  #  eorum  similibus.  But  Ludan  hath  spoken 
more  plainer  then  any.  Scripsit  Ctesias  de  Indorum 
regione,  deque  iis  quoe  apud  illos  sunt,  ea  quoe  nee 
ipse  vidit,  neque  ex  ullius  sermone  audivit.  Yet  were 
his  relations  taken  up  by  some  succeeding  Writers, 
and  many  thereof  revived  by  our  Countryman,  Sir 
John  Mandevil,  Knight,  and  Doctor  in  Physick ;  who 
after  thirty  years  peregrination  died  at  Liege,  and  was 
there  honourably  interred.  He  left  a  Book  of  his 
Travels,  which  hath  been  honoured  with  the  transla- 
tion of  many  Languages,  and  now  continued  above 
three  hundred  years ;  herein  he  often  attesteth  the 
fabulous  relations  of  Ctesias ',  and  seems  to  confirm  the 
refuted  accounts  of  Antiquity.  All  which  may  still 
be  received  in  some  acceptions  of  morality,  and  to  a 
pregnant  invention,  may  afford  commendable  mytho- 
logie;  but  in  a  natural  and  proper  exposition,  it 
containeth  impossibilities,  and  things  inconsistent  with 
truth. 

3.  There  is  a  Book  De  mirandis  auditionibus,  ascribed 
unto  Aristotle ;  another  De  mirabilibus  narrationibus^ 
written  long  after  by  Antigonus,  another  also  of  the 
same  title  by  Plegon  Trallianus,  translated  by  Xilcmder, 
and  with  the  Annotations  of  Meursius^  all  whereof 
make  good  the  promise  of  their  titles,  and  may  be  read 
with  caution.  Which  if  any  man  shall  likewise  observe 
in  the  Lecture  of  Philostratus,  concerning  the  life  of 
ApolloniuS)  and  even  in  some  passages  of  the  sober  and 
learned  Plutarchus ;  or  not  only  in  ancient  Writers, 


THE  FIRST  BOOK 


171 


but  shall  carry  a  wary  eye  on  Paulus  Venetus,  Jovius,    CHAP. 
Olaus  Magnus,  Nierembergms,  and  many  other :  I  think      VIII 
his  circumspection  is  laudable,  and  he  may  thereby 
decline  occasion  of  Error. 

4.  Dioscorides  Anamrbeus,  he  wrote  many  Books  in 
Physick,  but  six  thereof  De  Materia  Medica,  have 
found  the  greatest  esteem :  he  is  an  Author  of  good 
antiquity  and  use,  preferred  by  Galen  before  Cratevas, 
Pamphilus,  and  all  that  attempted  the  like  description 
before  him ;  yet  all  he  delivereth  therein  is  not  to  be 
conceived  Oraculous.  For  beside  that,  following  the 
wars  under  Anthony,  the  course  of  his  life  would  not 
permit  a  punctual  Examen  in  all;  there  are  many 
things  concerning  the  nature  of  Simples,  traditionally 
delivered,  and  to  which  I  believe  he  gave  no  assent 
himself.  It  had  been  an  excellent  Receit,  and  in  his 
time  when  Saddles  were  scarce  in  fashion  of  very  great 
use,  if  that  were  true  which  he  delivers,  that  Vitex,  or 
Agnus  Castus  held  only  in  the  hand,  preserveth  the 
rider  from  galling.  It  were  a  strange  effect,  and  A  like 
Whores  would  forsake  the  experiment  of  Savine,  if "/h™^ now 
that  were  a  truth  which  he  delivereth  of  Brake  or  of  Eider. 
female  Fearn,  that  onely  treading  over  it,  it  causeth 
a  sudden  abortion.  It  were  to  be  wished  true,  and 
women  would  idolize  him,  could  that  be  made  out 
which  he  recordeth  of  Phyllon,  Mercury,  and  other 
vegetables,  that  the  juice  of  the  male  Plant  drunk,  or 
the  leaves  but  applied  unto  the  genitals,  determines 
their  conceptions  unto  males.  In  these  relations 
although  he  be  more  sparing,  his  predecessors  were 
very  numerous ;  and  Galen  hereof  most  sharply  accuseth 
Pamphilus.  Many  of  the  like  nature  we  meet  sometimes 
in  Oribasius,  Mtius,  Trallianus,  Serapion,  Evax,  and 
Marcettus,  whereof  some  containing  no  colour  of  verity, 


172  PSEUDODOXIA 

CHAP,  we  may  at  first  sight  reject  them ;  others  which  seem 
VIII  to  carry  some  face  of  truth,  we  may  reduce  unto 
experiment.  And  herein  we  shall  rather  perform  good 
offices  unto  truth,  then  any  disservice  unto  their  re- 
lators,  who  have  well  deserved  of  succeeding  Ages; 
from  whom  having  received  the  conceptions  of  former 
Times,  we  have  the  readier  hint  of  their  conformity 
with  ours,  and  may  accordingly  explore  and  sift  their 
verities. 

5.  Plinius   Secundus   of    Verona ;    a   man   of   great 
Eloquence,  and  industry  indefatigable,  as  may  appear 
by  his  writings,  especially  those  now  extant,  and  which 
are  never  like  to  perish,  but  even  with  learning  it  self; 
that  is,  his  Natural  History.      He  was  the  greatest 
Collector  or  Rhapsodist  of  the  Latines,  and  as  Sue- 
tonius observeth,  he  collected  this  piece  out  of  two 
thousand  Latine  and  Greek  Authors.     Now  what  is 
very  strange,  there  is  scarce  a  popular  error  passant  in 

collected       our  days,  which  is  not  either  directly  expressed,  or 
°s^eraiQ°°    diductively  contained  in  this  Work ;  which  being  in 
Authors.       the  hands  of  most  men,  hath  proved  a  powerful  occasion 
of  their  propagation.     Wherein  notwithstanding  the 
credulity  of  the  Reader,  is  more  condemnable  than  the 
curiosity  of  the  Author :   for  commonly  he  nameth 
the  Authors  from  whom  he  received  those  accounts, 
and  writes  but  as  he  reads,  as  in  his  Preface  to   Ves- 
pasian he  acknowledge th. 

6.  Claudius  Mlianus,  who  flourished  not  long  after 
in  the  reign  of  Trajan,  unto  whom  he  dedicated  his 
Tacticks ;   an  elegant  and   miscellaneous  Author,  he 
hath  left  two  Books  which  are  in  the  hands  of  every 
one,  his  History  of  Animals,  and  his  Varia  Historia. 
Wherein  are  contained  many  things  suspicious,  not  a 
few  false,  some  impossible ;  he  is  much  beholding  unto 


THE  FIRST  BOOK  173 

Ctesias,   and  in   many  uncertainties  writes  more  con-    CHAP. 
fidently  then  Pliny.  VIII 

7.  Julius  Solinus,  who  lived  also  about  his  time : 
He  left  a  Work  entituled  Polyhistor*  containing  great 
variety  of  matter,  and  is  with  most  in  good  request  at 
this  day.     But  to  speak  freely  what  cannot  be  con- 
cealed, it  is  but  Pliny  varied,  or  a  transcription  of  his 
Natural  History :  nor  is  it  without  all  wonder  it  hath 
continued   so   long,  but  is   now  likely,  and   deserves 
indeed  to  live  for  ever;  not  onely  for  the  elegancy 
of  the   Text,   but   the   excellency   of  the    Comment, 
lately   performed  by  Salmasius,   under  the   name   of 
Plinian  Exercitations. 

8.  Athenceus,  a  delectable  Author,  very  various,  and 
justly  stiled  by  Casaubon,  Grcecorum  Plinius.     There  is 
extant  of  his,  a  famous   Piece,  under   the   name   of 
Deipnosophista,   or   Ccena   Sapientum,   containing   the 
Discourse  of  many  learned  men,  at  a  Feast  provided 
by  Laurentius.    It  is  a  laborious  Collection  out  of  many 
Authors,  and  some  whereof  are  mentioned  no  where 
else.     It  containeth  strange  and  singular  relations,  not 
without  some  spice  or  sprinkling  of  all  Learning.    The 
Author  was  probably  a  better  Grammarian  then  Philo- 
sopher, dealing  but  hardly  with  Aristotle  and  Plato,  and 
betrayeth  himself  much  in  his  Chapter  De  Curiositate 
Aristotelis.     In  brief,  he  is  an  Author  of  excellent  use, 
and  may  with  discretion  be  read  unto  great  advantage  : 
and  hath  therefore  well   deserved    the  Comments  of 
Casaubon  and  Dalecampius.     But  being  miscellaneous 
in  many  things,  he  is  to  be  received  with  suspition ; 
for  such  as  amass  all  relations,  must  erre  in  some,  and 
may  without  offence  be  unbelieved  in  many. 

9.  We  will  not  omit  the  works  of  Nicander^  a  Poet 
of  good  antiquity :   that  is,  his  Theriaca,  and  Alexi- 


174  PSEUDODOXIA 

CHAP,  pharmaca,  Translated  and  Commented  by  Gorrosus :  for 
VIII  therein  are  contained  several  Traditions,  and  popular 
Conceits  of  venemous  Beasts ;  which  only  deducted, 
the  Work  is  to  be  embraced,  as  containing  the  first 
description  of  poysons  and  their  antidotes,  whereof 
Dioscorides,  Pliny,  and  Galen,  have  made  especial  use 
in  elder  times ;  and  Ardoynus,  Grevinus,  and  others,  in 
times  more  near  our  own.  We  might  perhaps  let  pass 
Oppianus,  that  famous  Cilician  Poet.  There  are  extant 
of  his  in  Greek,  four  Books  of  Cynegeticks  or  Venation, 
five  of  Halieuticks  or  Piscation,  commented  and  pub- 
lished by  Ritterhusius ;  wherein  describing  Beasts  of 
venery  and  Fishes,  he  hath  indeed  but  sparingly  inserted 
the  vulgar  conceptions  thereof.  So  that  abating  the 
annual  mutation  of  Sexes  in  the  Hycena,  the  single  Sex 
of  the  Rhinoceros,  the  Antipathy  between  two  Drums, 
of  a  Lamb  and  a  Wolfes  skin,  the  informity  of  Cubs, 
the  venation  of  Centaures,  the  copulation  of  the  Murena 
and  the  Viper,  with  some  few  others,  he  may  be  read 
with  great  delight  and  profit.  It  is  not  without  some 
wonder  his  Elegant  Lines  are  so  neglected.  Surely 
That  write  hereby  we  reject  one  of  the  best  Epick  Poets,  and  much 
condemn  the  Judgement  of  Antoninus,  whose  apprehen- 
sions  so  honoured  his  Poems,  that  as  some  report,  for 
every  verse,  he  assigned  him  a  Stater  of  Gold. 

10.  'More  warily  are  we  to  receive  the  relations  of 
Philes,  who  in  Greek  lambicks  delivered  the  proprieties 
of  Animals,  for  herein  he  hath  amassed  the  vulgar 
accounts  recorded  by  the  Ancients,  and  hath  therein 
especially  followed  JElian.  And  likewise  Johannes 
Tzetzes,  a  Grammarian,  who  besides  a  Comment 
upon  Hesiod  and  Homer,  hath  left  us  Chiliads  de 
Varia  Historia;  wherein  delivering  the  accounts  of 
Ctesias,  Herodotus,  and  most  of  the  Ancients,  he 


THE  FIRST  BOOK  175 

is  to  be  embraced  with  caution,  and  as  a  transcriptive    CHAP. 
Relator.  VIII 

11.  We  cannot  without  partiality  omit  all  caution 
even  of  holy  Writers,  and  such  whose  names  are  vener- 
able unto  all  posterity:  not  to   meddle  at  all  with 
miraculous  Authors,  or   any  Legendary  relators,  we 
are  not  without  circumspection  to  receive  some  Books 
even  of  authentick  and  renowned  Fathers.     So  are  we 
to  read  the  leaves  of  Basil  and  Ambrose,  in  their  Books 
entituled  Hexameron,  or  The  Description  of  the  Creation-, 
Wherein    delivering    particular  accounts   of    all   the 
Creatures,  they  have  left  us  relations  sutable  to  those 
of  jElian,  Plinie,  and  other  Natural  Writers ;  whose 
authorities  herein  they  followed,  and  from  whom  most 
probably  they  desumed  their  Narrations.      And  the 
like  hath  been  committed  by  Epiphanius,  in  his  Physi- 
ologic: that  is,  a  Book  he  hath  left  concerning  the 
Nature  of  Animals.      With  no  less  caution  must  we 
look  on  Isidor  Bishop  of  Sevil;   who  having  left  in 
twenty  Books,  an  accurate  work  De  Originibus,  hath 
to  the  Etymologic  of  Words,   super-added  their  re- 
ceived Natures ;  wherein  most  generally  he  consents 
with    common    Opinions    and    Authors   which    have 
delivered  them. 

12.  Albertus   Bishop   of    Ratisbone,   for    his   great 
Learning  and  latitude  of  Knowledge,  sirnamed  Mag- 
nus.    Besides  Divinity,  he  hath  written  many  Tracts 
in  Philosophy ;    what  we  are  chiefly  to  receive  with 
caution,   are   his   Natural   Tractates,  more  especially 
those  of  Minerals,  Vegetables,  and  Animals,  which  are 
indeed  chiefly  Collections  out  of  Aristotle,  JElian,  and 
Pliny,  and  respectively  contain  many  of  our  popular 
Errors.      A   man   who   hath    much    advanced    these 
Opinions  by  the  authority  of  his  Name,  and  delivered 


176  PSEUDODOXIA 

CHAP,    most  Conceits,  with  strict  Enquiry  into  few.     In  the 
VIII      same  Classis  may  well  be  placed  Vincentius  Belluacensis, 
or  rather  he  from  whom  he  collected  his  Speculum 
naturale,   that    is,    Guilielmus   de    Conchis ;    and   also 
Sanitatis,  and  Eariholomeus  Glanvil,  sirnamed 
)  who  writ  De  proprietatibus  Rerum.     Hither 
also  may  be  referred  Kiranides,  which  is  a  Collection 
out  of  Harpocration  the  Greek,  and  sundry  Arabick 
Writers ;  delivering  not  onely  the  Natural  but  Magical 
propriety  of  things ;    a  Work  as   full   of  Vanity  as 
Variety;  containing  many  relations,  whose  Invention 
is  as  difficult  as  their  Beliefs,  and  their  Experiments 
sometime  as  hard  as  either. 

13.  We  had  almost  forgot  Jeronimus  Cardanus  that 
famous  Physician  of  Milan,  a  great  Enquirer  of  Truth, 
but  too  greedy  a  Receiver  of  it.     He  hath  left  many 
excellent  Discourses,  Medical,   Natural^  and  Astrolo- 
gical ;  the  most  suspicious  are  those  two  he  wrote  by 
admonition  in  a  dream,  that  is  De  Subtilitate  $  Varietate 
Rerum.      Assuredly  this  learned  man  hath  taken  many 
things    upon    trust,    and   although    examined    some, 
hath  let  slip  many  others.     He  is  of  singular  use  unto 
a  prudent  Reader ;  but  unto  him  that  onely  desireth 
Hoties,  or  to  replenish  his  head  with  varieties ;  like  many 
others  before  related,  either  in  the  Original  or  confir- 
mation, he  may  become  no  small  occasion  of  Error. 

14.  Lastly,  Authors  are  also  suspicious,  not  greedily 
to  be  swallowed,  who  pretend  to  write  of  Secrets,  to 
deliver  Antipathies,  Sympathies,  and  the  occult  abstru- 
sities of  things ;  in  the  list  whereof  may  be  accounted, 
Alexis  Pedimontanus,  Antonius  Mizaldus,  Trinum  Magi- 
cum,  and  many  others.      Not  omitting  that  famous 
Philosopher  of  Naples,  Baptista  Porta-,  in  whose  Works, 
although  there  be  contained  many   excellent  things, 


THE  FIRST  BOOK 


177 


and  verified  upon  his  own  Experience ;  yet  are  there 
many  also  receptary,  and  such  as  will  not  endure  the 
test.  Who  although  he  hath  delivered  many  strange 
Relations  in  his  Phytognomia,  and  his  Villa ;  yet  hath 
he  more  remarkably  expressed  himself  in  his  Natural 
Magick,  and  the  miraculous  effects  of  Nature.  Which 
containing  various  and  delectable  subjects,  withall  pro- 
mising wondrous  and  easie  effects,  they  are  entertained 
by  Readers  at  all  hands ;  whereof  the  major  part  sit 
down  in  his  authority,  and  thereby  omit  not  onely  the 
certainty  of  Truth,  but  the  pleasure  of  its  Experiment. 

Thus  have  we  made  a  brief  enumeration  of  these 
Learned  Men  ;  not  willing  any  to  decline  their  Works 
(without  which  it  is  not  easie  to  attain  any  measure 
of  general  Knowledge,)  but  to  apply  themselves  with 
caution  thereunto.  And  seeing  the  lapses  of  these 
worthy  Pens,  to  cast  a  wary  eye  on  those  diminutive, 
and  pamphlet  Treaties  daily  published  amongst  us. 
Pieces  maintaining  rather  Typography  than  Verity, 
Authors  presumably  writing  by  Common  Places,  where- 
in for  many  years  promiscuously  amassing  all  that 
makes  for  their  subject,  they  break  forth  at  last  in 
trite  and  fruitless  Rhapsodies ;  doing  thereby  not  only 
open  injury  unto  Learning,  but  committing  a  secret 
treachery  upon  truth.  For  their  relations  falling  upon 
credulous  Readers,  they  meet  with  prepared  beliefs; 
whose  supinities  had  rather  assent  unto  all,  then  adven- 
ture the  trial  of  any. 

Thus,  I  say,  must  these  Authors  be  read,  and  thus 
must  we  be  read  our  selves ;  for  discoursing  of  matters 
dubious,  and  many  convertible  truths ;  we  cannot  with- 
out arrogancy  entreat  a  credulity,  or  implore  any 
farther  assent,  then  the  probability  of  our  Reasons, 
and  verity  of  experiments  induce. 


CHAP. 
VIII 


CHAP. 
IX 


178  PSEUDODOXIA 

• 

CHAPTER   IX 
Of  the  Same. 

THERE  are  beside  these  Authors  and  such  as 
have  positively  promoted  errors,  divers  other 
which  are  in  some  way  accessory ;  whose 
verities  although  they  do  not  directly  assert,  yet  do 
they  obliquely  concur  unto  their  beliefs.  In  which 
account  are  many  holy  Writers,  Preachers,  Moralists, 
Rhetoricians,  Orators  and  Poets ;  for  they  depending 
upon  Invention,  deduce  their  mediums  from  all  things 
whatsoever;  and  playing  much  upon  the  simile,  or 
illustrative  argumentation :  to  induce  their  Enthy- 
memes  unto  the  people,  they  took  up  popular  conceits, 
and  from  traditions  unjustifiable  or  really  false,  illus- 
trate matters  of  undeniable  truth.  Wherein  although 
their  intention  be  sincere,  and  that  course  not  much 
condemnable ;  yet  doth  it  notoriously  strengthen 
common  Errors,  and  authorise  Opinions  injurious  unto 
truth. 

Thus  have  some  Divines  drawn  into  argument  the 
Fable  of  the  Phoenix,  made  use  of  that  of  the  Sala- 
mander, Pelican,  Basilisk,  and  divers  relations  of  Plinie ; 
deducing  from  thence  most  worthy  morals,  and  even 
upon  our  Saviour.  Now  although  this  be  not  pre- 
judicial unto  wiser  Judgments,  who  are  but  weakly 
moved  with  such  arguments,  yet  it  is  oft  times  occasion 
of  Error  unto  vulgar  heads,  who  expect  in  the  Fable 
as  equal  a  truth  as  in  the  Moral,  and  conceive  that 
infallible  Philosophy,  which  is  in  any  sense  delivered 
by  Divinity.  But  wiser  discerners  do  well  understand, 
that  every  Art  hath  its  own  circle ;  that  the  effects  of 


THE  FIRST  BOOK 


179 


things   are    best   examined,   by   sciences   wherein   are    CHAP. 
delivered    their    causes ;    that    strict    and    definitive       IX 
expressions,  are  alway  required  in  Philosophy,  but  a  Expressions 
loose  and  popular  delivery  will   serve   oftentimes  in  °SholyScriP- 

.  -  turefitted 

Divinity.     As  may  be  observed  even  in  holy  Scripture,  many  times 
which  often  omitteth  the  exact  account  of  things i%%%t'°tuui 
describing   them   rather  to  our  apprehensions,   then  common  ap- 
leaving  doubts  in  vulgar  minds,  upon  their  unknown  thetitotiu 
and  Philosophical  descriptions.     Thus  it  termeth  the^'/M**"* 
Sun  and  the  Moon  the  two  great  lights  of  Heaven. 
Now  if  any  shall  from  hence  conclude,  the  Moon  is 
second  in  magnitude  unto  the  Sun,  he  must  excuse  my 
belief;  and  it  cannot  be  strange,  if  herein  I  rather 
adhere  unto  the  demonstration  of  Ptolomy^  then  the 
popular  description  of  Moses.     Thus  is  it  said,  Chron. 
2.  4.  That  Solomon  made  a  molten  Sea  of  ten  Cubits 
from  brim  to  brim  round  in  compass,  and  five  Cubits 
the  height  thereof,  and  a  line  of  thirty  Cubits  did 
compass  it  round  about.     Now  in  this  description,  the 
circumference  is  made  just  treble  unto  the  Diameter: 
that  is,  as  10.  to  30.  or  7.  to  21.      But  Archimedes  f*  his  cyd*. 
demonstrates,  that   the   proportion  of  the  Diameter metrta- 
unto  the  circumference,  is  as  7.  unto  almost  22.  which 
will  occasion  a  sensible   difference,  that  is  almost  a 
Cubit.     Now  if  herein  I  adhere  unto  Archimedes  who 
speaketh  exactly,  rather  then  the  sacred  Text  which 
speaketh  largely ;  I  hope  I  shall  not  offend  Divinity : 
I  am  sure  I  shall  have  reason  and  experience  of  every 
circle  to  support  me. 

Thus  Moral  Writers,  Rhetoricians  and  Orators  make 
use  of  several  relations  which  will  not  consist  with 
verity.  Aristotle  in  his  Ethicks  takes  up  the  conceit 
of  the  Bever9  and  the  divulsion  of  his  Testicles.  The 
tradition  of  the  Bear,  the  Viper,  and  divers  others  are 


180  PSEUDODOXIA 

CHAP,  frequent  amongst  Orators.  All  which  although  unto 
IX  the  illiterate  and  undiscerning  hearers  may  seem  a  con- 
firmation of  their  realities ;  yet  is  this  no  reasonable 
establishment  unto  others,  who  will  not  depend  hereon 
otherwise  then  common  Apologues :  which  being  of 
impossible  falsities,  do  notwithstanding  include  whol- 
some  moralities,  and  such  as  expiate  the  trespass  of 
their  absurdities. 

The  Hieroglyphical  doctrine  of  the  ^Egyptians 
(which  in  their  four  hundred  years  cohabitation 
some  conjecture  they  learned  from  the  Hebrews)  hath 
much  advanced  many  popular  conceits.  For  using  an 
Alphabet  of  things,  and  not  of  words,  through  the 
image  and  pictures  thereof,  they  endeavoured  to  speak 
their  hidden  conceits  in  the  letters  and  language  of 
Nature.  In  pursuit  whereof,  although  in  many  things, 
they  exceeded  not  their  true  and  real  apprehensions ; 
yet  in  some  other  they  either  framing  the  story,  or 
taking  up  the  tradition,  conducible  unto  their  inten- 
tions, obliquely  confirmed  many  falsities ;  which  as 
authentick  and  conceded  truths  did  after  pass  unto  the 
Greeks,  from  them  unto  other  Nations,  and  are  still 
retained  by  symbolical  Writers,  Emblematists,  Heralds, 
and  others.  Whereof  some  are  strictly  maintained  for 
truths,  as  naturally  making  good  their  artificial  repre- 
sentations ;  others  symbolically  intended,  are  literally 
received,  and  swallowed  in  the  first  sense,  without  all 
gust  of  the  second.  Whereby  we  pervert  the  profound 
and  mysterious  knowledge  of  Mgypt ;  containing  the 
Arcana's  of  Greek  Antiquities,  the  Key  of  many  ob- 
scurities and  ancient  learning  extant.  Famous  herein 
in  former  Ages  were  Heraiscus,  Cheremon,  Epius, 
especially  Orus  Apollo  Niliacus :  who  lived  in  the  reign 
of  'fheodosius,  and  in  ^Egyptian  language  left  two 


THE  FIRST  BOOK 


181 


Books  of  Hieroglyphicks,  translated  into  Greek  by 
Phillppus,  and  a  large  collection  of  all  made  after  by 
Pierius.  But  no  man  is  likely  to  profound  the  Ocean 
of  that  Doctrine,  beyond  that  eminent  example  of 
industrious  Learning,  Kircherus. 

Painters  who  are  the  visible  representers  of  things, 
and  such  as  by  the  learned  sense  of  the  eye  endeavour 
to  inform  the  understanding,  are  not  inculpable  herein, 
who  either  describing  Naturals  as  they  are,  or  actions 
as  they  have  been,  have  oftentimes  erred  in  their 
delineations.  Which  being  the  Books  that  all  can 
read,  are  fruitful  advancers  of  these  conceptions,  especi- 
ally in  common  and  popular  apprehensions :  who  being 
unable  for  farther  enquiry,  must  rest  in  the  draught 
and  letter  of  their  descriptions. 

Lastly,  Poets  and  Poetical  Writers  have  in  this 
point  exceeded  others,  trimly  advancing  the  ^Egyptian 
notions  of  Harpies,  Phoenix,  Gryphins,  and  many  more. 
Now  however  to  make  use  of  Fictions,  Apologues,  and 
Fables,  be  not  unwarrantable,  and  the  intent  of  these 
inventions  might  point  at  laudable  ends ;  yet  do  they 
afford  our  junior  capacities  a  frequent  occasion  of 
error,  setling  impressions  in  our  tender  memories, 
which  our  advanced  judgments  generally  neglect  to 
expunge.  This  way  the  vain  and  idle  fictions  of  the 
Gentiles  did  first  insinuate  into  the  heads  of  Christians ; 
and  thus  are  they  continued  even  unto  our  days.  Our 
first  and  literary  apprehensions  being  commonly  in- 
structed in  Authors  which  handle  nothing  else  ;  where- 
with our  memories  being  stuffed,  our  inventions  become 
pedantick,  and  cannot  avoid  their  allusions ;  driving  at 
these  as  at  the  highest  elegancies,  which  are  but  the 
frigidities  of  wit,  and  become  not  the  genius  of  manly 
ingenuities.  It  were  therefore  no  loss  like  that  of 


CHAP. 
IX 


182  PSEUDODOXIA 

CHAP.  Golem  Library,  if  these  had  found  the  same  fate ;  and 
IX  would  in  some  way  requite  the  neglect  of  solid  Authors, 
if  they  were  less  pursued.  For  were  a  pregnant  wit 
educated  in  ignorance  hereof,  receiving  only  impres- 
sions from  realities;  upon  such  solid  foundations,  it 
must  surely  raise  more  substantial  superstructions,  and 
fall  upon  very  many  excellent  strains,  which  have  been 
jusled  off  by  their  intrusions. 


CHAPTER    X 

Of  the  last  and  common  Promoter  of  false 
Opinions,  the  endeavours  of  Satan. 


B 


,UT  beside  the  infirmities  of  humane  Nature,  the 
seed  of  Error  within  our  selves,  and  the 
several  ways  of  delusion  from  each  other, 
there  is  an  invisible  Agent,  and  secret  promoter 
without  us,  whose  activity  is  undiscerned,  and  plays 
in  the  dark  upon  us  ;  and  that  is  the  first  contriver 
of  Error,  and  professed  opposer  of  Truth,  the  Devil. 
For  though  permitted  unto  his  proper  principles, 
Adam  perhaps  would  have  sinned  without  the  sugges- 
tion of  Satan :  and  from  the  transgressive  infirmities 
of  himself  might  have  erred  alone,  as  well  as  the 
Angels  before  him :  And  although  also  there  were  no 
Devil  at  all,  yet  there  is  now  in  our  Natures  a  confessed 
sufficiency  unto  corruption,  and  the  frailty  of  our  own 
Oeconomie,  were  able  to  betray  us  out  of  Truth,  yet 
wants  there  not  another  Agent,  who  taking  advantage 
method  of  hereof  proceedeth  to  obscure  the  diviner  part,  and 

*E%^in*S  efface  a11  tract  of  its  traduction-     To  attempt  a  par- 
Mr  world,    ticular  of  all  his  wiles,  is  too  bold  an  Arithmetick  for 


THE  FIRST  BOOK 


183 


man :  what  most  considerably  concerneth  his  popular    CHAP, 
and   practised   ways   of  delusion,   he    first   deceiveth        X 
mankind   in   five   main    points   concerning   God   and 
himself. 

And  first  his  endeavours  have  ever  been,  and  they 
cease  not  yet  to  instill  a  belief  in  the  mind  of  Man, 
there  is  no  God  at  all.  And  this  he  principally 
endeavours  to  establish  in  a  direct  and  literal  appre- 
hension ;  that  is,  that  there  is  no  such  reality  existent, 
that  the  necessity  of  his  entity  dependeth  upon  ours, 
and  is  but  a  Political  Chymera ;  that  the  natural 
truth  of  God  is  an  artificial  erection  of  Man,  and  the 
Creator  himself  but  a  subtile  invention  of  the  Creature. 
Where  he  succeeds  not  thus  high,  he  labours  to  intro- 
duce a  secondary  and  deductive  Atheism;  that  although 
men  concede  there  is  a  God,  yet  should  they  deny  his 
providence.  And  therefore  assertions  have  flown  about, 
that  he  intendeth  only  the  care  of  the  species  or  common 
natures,  but  letteth  loose  the  guard  of  individuals,  and 
single  existencies  therein  :  that  he  looks  not  below  the 
Moon,  but  hath  designed  the  regiment  of  sublunary 
affairs  unto  inferiour  deputations.  To  promote  which 
apprehensions,  or  empuzzel  their  due  conceptions,  he 
casteth  in  the  notions  of  fate,  destiny,  fortune,  chance, 
and  necessity ;  terms  commonly  misconceived  by  vulgar 
heads,  and  their  propriety  sometime  perverted  by  the 
wisest.  Whereby  extinguishing  in  minds  the  compen- 
sation of  vertue  and  vice,  the  hope  and  fear  of  Heaven 
or  Hell ;  they  comply  in  their  actions  unto  the  drift 
of  his  delusions,  and  live  like  creatures  without  the 
capacity  of  either. 

Now  hereby  he  not  onely  undermineth  the  Base  of 
Religion,  and  destroyeth  the  principle  preambulous 
unto  all  belief;  but  puts  upon  us  the  remotest  Error 


184 


PSEUDODOXIA 


CHAP. 
X 


from  Truth.  For  Atheism  is  the  greatest  falsity,  and 
to  affirm  there  is  no  God,  the  highest  lie  in  Nature.  And 
therefore  strictly  taken,  some  men  will  say  his  labour 
is  in  vain ;  For  many  there  are,  who  cannot  conceive 
there  was  ever  any  absolute  Atheist ;  or  such  as  could 
determine  there  was  no  God,  without  all  check  from 
himself,  or  contradiction  from  his  other  opinions. 
And  therefore  those  few  so  called  by  elder  times, 
might  be  the  best  of  Pagans-,  suffering  that  name 
rather  in  relation  to  the  gods  of  the  Gentiles,  then  the 
true  Creator  of  all.  A  conceit  that  cannot  befal  his 
greatest  enemy,  or  him  that  would  induce  the  same  in 
us;  who  hath  a  sensible  apprehension  hereof,  for  he 
believeth  with  trembling.  To  speak  yet  more  strictly 
and  conformably  unto  some  Opinions,  no  creature  can 
wish  thus  much ;  nor  can  the  Will  which  hath  a  power 
to  run  into  velleities,  and  wishes  of  impossibilities, 
have  any  utinam  of  this.  For  to  desire  there  were  no 
God,  were  plainly  to  unwish  their  own  being ;  which 
must  needs  be  annihilated  in  the  substraction  of  that 
essence  which  substantially  supporteth  them,  and 
restrains  them  from  regression  into  nothing.  And  if 
as  some  contend,  no  creature  can  desire  his  own  annihi- 
lation, that  Nothing  is  not  appetible,  and  not  to  be  at 
all,  is  worse  then  to  be  in  the  miserablest  condition  of 
something ;  the  Devil  himself  could  not  embrace  that 
motion,  nor  would  the  enemy  of  God  be  freed  by  such 
a  Redemption. 

But  coldly  thriving  in  this  design,  as  being  repulsed 
by  the  principles  of  humanity,  and  the  dictates  of  that 
production,  which  cannot  deny  its  original,  he  fetcheth 
a  wider  circle ;  and  when  he  cannot  make  men  conceive 
there  is  no  God  at  all,  he  endeavours  to  make  them 
believe  there  is  not  one,  but  many :  wherein  he  hath 


THE  FIRST  BOOK  185 

been  so  successful  with  common  heads,  that  he  hath    CHAP. 
led  their  belief  thorow  all  the  Works  of  Nature.  X 

Now  in  this  latter  attempt,  the  subtilty  of  his  cir- 
cumvention, hath  indirectly  obtained  the  former.  For 
although  to  opinion  there  be  many  gods,  may  seem  an 
excess  in  Religion,  and  such  as  cannot  at  all  consist 
with  Atheism,  yet  doth  it  deductively  and  upon  infer- 
ence include  the  same,  for  Unity  is  the  inseparable  and 
essential  attribute  of  Deity  ;  and  if  there  be  more  then 
one  God,  it  is  no  Atheism  to  say  there  is  no  God  at 
all.  And  herein  though  Socrates  only  suffered,  yet 
were  Plato  and  Aristotle  guilty  of  the  same  Truth; 
who  demonstratively  understanding  the  simplicity  of 
perfection,  and  the  indivisible  condition  of  the  first 
causator,  it  was  not  in  the  power  of  Earth,  or  Areo- 
pagy  of  Hell  to  work  them  from  it.  For  holding  an 
1Apodictical  knowledge,  and  assured  science  of  its  verity,  Athens. 
to  perswade  their  apprehensions  unto  a  plurality  of 
gods  in  the  world,  were  to  make  Euclide  believe  there 
were  more  than  one  Center  in  a  Circle,  or  one  right 
Angle  in  a  Triangle;  which  were  indeed  a  fruitless 
attempt,  and  inferreth  absurdities  beyond  the  evasion 
of  Hell.  For  though  Mechanick  and  vulgar  heads 
ascend  not  unto  such  comprehensions,  who  live  not 
commonly  unto  half  the  advantage  of  their  principles ; 
yet  did  they  not  escape  the  eye  of  wiser  Minerva^  and 
such  as  made  good  the  genealogie  of  Jupiters  brains ; 
who  although  they  had  divers  stiles  for  God,  yet  under 
many  appellations  acknowledged  one  divinity :  rather 
conceiving  thereby  the  evidence  or  acts  of  his  power 
in  several  ways  and  places,  then  a  multiplication  of 
Essence,  or  real  distraction  of  unity  in  any  one. 

Again,  To  render  our  errors  more  monstrous  (and 
what  unto  miracle  sets  forth  the  patience  of  God,)  he 


186  PSEUDODOXIA 

CHAP,  hath  endeavoured  to  make  the  world  believe,  that  he 
X  was  God  himself;  and  failing  of  his  first  attempt  to  be 
but  like  the  highest  in  Heaven,  he  hath  obtained  with 
men  to  be  the  same  on  Earth.  And  hath  accordingly 
assumed  the  annexes  of  Divinity,  and  the  prerogatives 
of  the  Creator,  drawing  into  practice  the  operation  of 
miracles,  and  the  prescience  of  things  to  come.  Thus 
hath  he  in  a  specious  way  wrought  cures  upon  the  sick  : 
played  over  the  wondrous  acts  of  Prophets,  and  counter- 
feited many  miracles  of  Christ  and  his  Apostles.  Thus 
hath  he  openly  contended  with  God,  and  to  this  effect 
his  insolency  was  not  ashamed  to  play  a  solemn  prize 
with  Moses  i  wherein  although  his  performance  were 
very  specious,  and  beyond  the  common  apprehension 
of  any  power  below  a  Deity ;  yet  was  it  not  such  as 
could  make  good  his  Omnipotency.  For  he  was  wholly 
confounded  in  the  conversion  of  dust  into  lice.  An 
act  Philosophy  can  scarce  deny  to  be  above  the  power 
of  Nature,  nor  upon  a  requisite  predisposition  beyond 
the  efficacy  of  the  Sun.  Wherein  notwithstanding 
the  head  of  the  old  Serpent  was  confessedly  too  weak 
for  Moses  hand,  and  the  arm  of  his  Magicians  too 
short  for  the  finger  of  God. 

Thus  hath  he  also  made  men  believe  that  he  can 
raise  the  dead,  that  he  hath  the  key  of  life  and  death, 
and  a  prerogative  above  that  principle  which  makes  no 
regression  from  privations.  The  Stoicks  that  opinioned 
the  souls  of  wise  men  dwelt  about  the  Moon,  and  those 
of  fools  wandered  about  the  Earth,  advantaged  the 
conceit  of  this  effect ;  wherein  the  Epicureans,  who 
held  that  death  was  nothing,  nor  nothing  after  death, 
must  contradict  their  principles  to  be  deceived.  Nor 
could  the  Pythagoreans  or  such  as  maintained  the 
transmigration  of  souls  give  easie  admittance  hereto : 


THE  FIRST  BOOK  187 

for  holding  that  separated  souls  successively  supplied    CHAP, 
other  bodies,  they  could  hardly  allow  the  raising  of       x 
souls  from  other  worlds,  which  at  the  same  time,  they 
conceived  conjoyned  unto  bodies  in  this.     More  incon-  The  Authors 
sistent  with  these  Opinions,  is  the  Error  of  Christians, 
who  holding  the  dead  do  rest  in  the  Lord,  do  yet 
believe  they  are  at  the  lure  of  the  Devil ;  that  he  who 
is  in  bonds  himself  commandeth  the  fetters  of  the  dead,  spirits  of  men 
and  dwelling  in  the  bottomless  lake,  the  blessed  from 
Abrahams  bosome,  that  can  believe  the  real  resurrec- 
tion of  Samuel :  or  that  there  is  any  thing  but  delusion 
in  the  practice  of  l  Necromancy  and  popular  raising  of  ^Divination 
Ghosts. 

He  hath  moreover  endeavoured  the  opinion  of  Deity, 
by  the  delusion  of  Dreams,  and  the  discovery  of  things 
to  come  in  sleep,  above  the  prescience  of  our  waked 
senses.  In  this  expectation  he  perswaded  the  credulity 
of  elder  times  to  take  up  their  lodging  before  his 
temple,  in  skins  of  their  own  sacrifices :  till  his  reser- 
vedness  had  contrived  answers,  whose  accomplishments 
were  in  his  power,  or  not  beyond  his  presagement. 
Which  way,  although  it  had  pleased  Almighty  God, 
sometimes  to  reveal  himself,  yet  was  the  proceeding 
very  different.  For  the  revelations  of  Heaven  are  HOW  the 
conveyed  by  new  impressions,  and  the  immediate  illu-  %™l*r™na't<i 
mination  of  the  soul,  whereas  the  deceiving  spirit,  revelations 
by  concitation  of  humours,  produceth  his  conceited^ 
phantasms,  or  by  compounding  the  species  already 
residing,  doth  make  up  words  which  mentally  speak  his 
intentions. 

But  above  all  he  most  advanced  his  Deity  in  the 
solemn  practice  of  Oracles,  wherein  in  several  parts  of 
the  World,  he  publikely  professed  his  Divinity ;  but 
how  short  they  flew  of  that  spirit,  whose  omniscience, 


or  predic- 
tions. 


188  PSEUDODOXIA 

CHAP,  they  would  resemble,  their  weakness  sufficiently  declared. 
X  What  jugling  there  was  therein,  the  Orator  plainly 

Demos-  confessed,  who  being  good  at  the  same  game  himself, 
could  say  that  Pyihia  Philippised.  Who  can  but 
laugh  at  the  carriage  of  Ammon  unto  Alexander,  who 
addressing  unto  him  as  a  god,  was  made  to  believe,  he 
was  a  god  himself?  How  openly  did  he  betray  his 
Indivinity  unto  Crcesus,  who  being  ruined  by  his  Am- 
phibology, and  expostulating  with  him  for  so  ungrateful 
a  deceit,  received  no  higher  answer  then  the  excuse  of 
his  impotency  upon  the  contradiction  of  fate,  and  the 
setled  law  of  powers  beyond  his  power  to  controle  ! 
What  more  then  sublunary  directions,  or  such  as  might 
proceed  from  the  Oracle  of  humane  Reason,  was  in  his 
advice  unto  the  Spartans  in  the  time  of  a  great  Plague ; 
when  for  the  cessation  thereof,  he  wisht  them  to  have 

Nebros,  in  recourse  unto  a  Fawn,  that  is  in  open  terms,  unto  one 
Nebrus,  a  good  Physitian  of  those  days?  From  no 
diviner  a  spirit  came  his  reply  unto  Caracalla,  who 
requiring  a  remedy  for  his  Gout,  received  no  other 
counsel  then  to  refrain  cold  drink ;  which  was  but  a 
dietetical  caution,  and  such  as  without  a  journey 
unto  jEsculapitis,  culinary  prescription  and  kitchin 
Aphorisms  might  have  afforded  at  home.  Nor  surely 
if  any  truth  there  were  therein,  of  more  then  natural 
activity  was  his  counsel  unto  Democritus\  when  for 
the  Falling  sickness  he  commended  the  Maggot  in 
a  Goats  head.  For  many  things  secret  are  true; 
sympathies  and  antipathies  are  safely  authentick  unto 
us,  who  ignorant  of  their  causes  may  yet  acknowledge 
their  effects.  Beside,  being  a  natural  Magician  he 
may  perform  many  acts  in  ways  above  our  knowledge, 
though  not  transcending  our  natural  power,  when  our 
knowledge  shall  direct  it.  Part  hereof  hath  been  dis- 


THE  FIRST  BOOK  189 

covered  by  himself,  and  some  by  humane  indagation :    CHAP. 
which  though  magnified  as  fresh  inventions  unto  us,        X 
are  stale  unto  his  cognition.     I  hardly  believe  he  hath 
from  elder  times  unknown  the  verticity  of  the  Load- 
stone; surely  his  perspicacity  discerned  it  to  respect 
the  North,  when  ours  beheld  it  indeterminately.    Many 
secrets  there  are  in  Nature  of  difficult  discovery  unto 
man,  of  easie  knowledge  unto  Satan;  whereof  some 
his  vain  glory  cannot  conceal,  others  his  envy  will  not 
discover. 

Again,  Such  is  the  mysterie  of  his  delusion,  that 
although  he  labour  to  make  us  believe  that  he  is 
God,  and  supremest  nature  whatsoever,  yet  would  he 
also  perswade  our  beliefs,  that  he  is  less  then  Angels 
or  men ;  and  his  condition  not  onely  subjected  unto 
rational  powers,  but  the  actions  of  things  which  have 
no  efficacy  on  our  selves.  Thus  hath  he  inveigled  no 
small  part  of  the  world  into  a  credulity  of  artificial 
Magick :  That  there  is  an  Art,  which  without  compact 
commandeth  the  powers  of  Hell;  whence  some  have 
delivered  the  polity  of  spirits,  and  left  an  account  even 
to  their  Provincial  Dominions  :  that  they  stand  in  awe 
of  Charms,  Spels,  and  Conjurations ;  that  he  is  afraid 
of  letters  and  characters,  of  notes  and  dashes,  which 
set  together  do  signifie  nothing,  not  only  in  the  dic- 
tionary of  man,  but  the  subtiler  vocabulary  of  Satan. 
That  there  is  any  power  in  Bitumen,  Pitch,  or  Brim-  St.  Johns 
stone,  to  purifie  the  air  from  his  uncleanness ;  that  any 
vertue  there  is  in  Hipericon  to  make  good  the  name 
fnga  Dcemonis,  any  such  Magick  as  is  ascribed  unto 
the  Root  Baaras  by  Josephus,  or  Cynospastus  by  Mli- 
anus,  it  is  not  easie  to  believe;  nor  is  it  naturally 
made  out  what  is  delivered  of  Tobias,  that  by  the  fume 
of  a  Fishes  liver,  he  put  to  flight  Asmodeus.  That 


190  PSEUDODOXIA 

CHAP,    they  are  afraid  of  the  pentangle  of  Solomon,  though 
X        so  set  forth  with  the  body  of  man,  as  to  touch  and 
point   out   the   five  places   wherein  our  Saviour   was 
wounded,  I  know  not  how  to  assent.     If  perhaps  he 
of  five  lines,  hath  fled  from  holy  Water,  if  he  cares  not  to  hear  the 
implying      sound  of  Tetragrammaton,  if  his  eye  delight  not  in  the 
JwkM?i*      §ign  °f  tne  Cross ;  and  that  sometimes  he  will  seem  to 
Hebrew  con-  be  charmed  with  words  of  holy  Scripture,  and  to  flic 
four  letters,   from  the  letter  and  dead  verbality,  who  must  onely 
start  at  the  life  and  animated   interiors  thereof:   It 
may  be  feared  they  are  but  Parthian  flights,  Ambuscado 
retreats,  and  elusory  tergiversations  :  Whereby  to  con- 
firm our  credulities,  he  will  comply  with  the  opinion 
of  such  powers,  which  in  themselves  have  no  activities. 
Whereof  having  once  begot  in  our  minds  an  assured 
dependence,  he  makes  us  relie  on  powers  which  he  but 
precariously  obeys ;  and  to  desert  those  true  and  only 
charms  which  Hell  cannot  withstand. 

Lastly,  To  lead  us  farther  into  darkness,  and  quite 
to  lose  us  in  this  maze  of  Error,  he  would  make  men 
believe  there  is  no  such  creature  as  himself:  and  that 
he  is  not  onely  subject  unto  inferiour  creatures,  but  in 
the  rank  of  nothing.  Insinuating  into  mens  minds 
there  is  no  Devil  at  all,  and  contriveth  accordingly, 
many  ways  to  conceal  or  indubitate  his  existency. 
Wherein  beside  that  he  annihilates  the  blessed  Angels 
and  Spirits  in  the  rank  of  his  Creation ;  he  begets  a 
security  of  himself,  and  a  careless  eye  unto  the  last 
remunerations.  And  therefore  hereto  he  inveigleth, 
not  only  Sadduces  and  such  as  retain  unto  the  Church 
of  God  :  but  is  also  content  that  Epicurus,  Democritus, 
or  any  Heathen  should  hold  the  same.  And  to  this 
effect  he  maketh  men  believe  that  apparitions,  and 
such  as  confirm  his  existence  are  either  deceptions  of 


THE  FIRST  BOOK  191 

sight,  or  melancholly  depravements  of  phansie.  Thus  CHAP, 
when  he  had  not  onely  appeared  but  spake  unto  Brutus-,  X 
Cassius  the  Epicurian  was  ready  at  hand  to  perswade 
him,  it  was  but  a  mistake  in  his  weary  imagination, 
and  that  indeed  there  were  no  such  realities  in  nature. 
Thus  he  endeavours  to  propagate  the  unbelief  of 
Witches,  whose  concession  infers  his  co-existency ;  by 
;his  means  also  he  advanceth  the  opinion  of  total 
death,  and  staggereth  the  immortality  of  the  soul ; 
br,  such  as  deny  there  are  spirits  subsistent  without 
Bodies,  will  with  more  difficulty  affirm  the  separated 
existence  of  their  own. 

Now  to  induce  and  bring  about  these  falsities,  he 
lath  laboured  to  destroy  the  evidence  of  Truth,  that 
is  the  revealed  verity  and  written  Word  of  God.  To 
which  intent  he  hath  obtained  with  some  to  repudiate 
;he  Books  of  Moses,  others  those  of  the  Prophets,  and 
some  both :  to  deny  the  Gospel  and  authentick  His- 
tories of  Christ ;  to  reject  that  of  John,  and  to  receive 
:hat  of  Judas ;  to  disallow  all,  and  erect  another  of 
Thomas.  And  when  neither  their  corruption  by  Valen- 
tinus  and  Arrms,  their  mutilation  by  Marcion,  Manes, 
and  Ebion  could  satisfie  his  design,  he  attempted  the 
ruine  and  total  destruction  thereof;  as  he  sedulously 
endeavoured,  by  the  power  and  subtilty  of  Julian, 
Maxlminus,  and  Dioclesian. 

But  the  longevity  of  that  piece,  which  hath  so  long 
escaped  the  common  fate,  and  the  providence  of  that 
Spirit  which  ever  waketh  over  it,  may  at  last  discourage 
such  attempts ;  and  if  not  make  doubtful  its  Mortality, 
at  least  indubitably  declare ;  this  is  a  stone  too  big 
for  Saturn*  mouth,  and  a  bit  indeed  Oblivion  cannot 
swallow. 

And  thus  how  strangely  he  possesseth  us  with  Errors 


192  PSEUDODOXIA 

CHAP,    may  clearly  be  observed,  deluding  us  into  contradictory 

X        and  inconsistent  falsities;  whilest  he  would  make  us 

believe,  That  there  is  no  God.     That  there  are  many. 

That  he  himself  is  God.     That  he  is  less  then  Angels 

or  Men.     That  he  is  nothing  at  all. 

Nor  hath  he  onely  by  these  wiles  depraved  the  con- 
ception of  the  Creator,  but  with  such  Riddles  hath 
also  entangled  the  Nature  of  our  Redeemer.  Some 
denying  his  Humanity,  and  that  he  was  one  of  the 
Angels,  as  Ebion;  that  the  Father  and  Son  were  but 
one  person,  as  Sabettws.  That  his  body  was  phantas- 
tical,  as  Manes,  Basilides,  Priscillian,  Jovinianus ;  that 
he  only  passed  through  Mary,  as  Utyches  and  Valen- 
tmus.  Some  denying  his  Divinity;  that  he  was  be- 
gotten of  humane  principles,  and  the  seminal  Son  of 
Joseph ;  as  Carpocras,  Symmachus,  Photimts :  that  he 
was  Seth  the  Son  of  Adam,  as  the  Sethians :  that  he 
was  less  then  Angels,  as  Cherinthus :  that  he  was 
inferiour  unto  Melchisedec,  as  Theodotus  :  that  he  was 
not  God,  but  God  dwelt  in  him,  as  Nicholaus :  and 
some  embroyled  them  both.  So  did  they  which  con- 
verted the  Trinity  into  a  Quaternity,  and  affirmed  two 
persons  in  Christ,  as  Paulus  Samosatenus :  that  held 
he  was  Man  without  a  Soul,  and  that  the  Word 
performed  that  office  in  him,  as  Apollinaris:  that  he 
was  both  Son  and  Father,  as  Montanus:  that  Jesus 
suffered,  but  Christ  remained  impatible,  as  Cherinthus . 
Thus  he  endeavours  to  entangle  Truths  :  And  when  he 
cannot  possibly  destroy  its  substance,  he  cunningly 
confounds  its  apprehensions;  that  from  the  incon- 
sistent and  contrary  determinations  thereof,  consectary 
impieties,  and  hopeful  conclusions  may  arise,  there's 
no  such  thing  at  all. 


THE  FIRST  BOOK  193 

CHAPTER    XI 
A  further  Illustration. 

NOW  although  these  ways  of  delusions  most 
Christians  have  escaped,  yet  are  there  many 
other  whereunto  we  are  daily  betrayed,  and 
these  we  meet  with  in  obvious  occurrents  of  the  world, 
wherein  he  induceth  us,  to  ascribe  effects  unto  causes 
of  no  cognation ;  and  distorting  the  order  and  theory 
of  causes  perpendicular  to  their  effects,  he  draws  them 
aside  unto  things  whereto  they  run  parallel,  and  in 
their  proper  motions  would  never  meet  together. 

Thus  doth  he  sometime  delude  us  in  the  conceits  of 
Stars  and  Meteors,  beside  their  allowable  actions  ascrib- 
ing effects  thereunto  of  independent  causations.  Thus 
hath  he  also  made  the  ignorant  sort  believe  that  natural 
effects  immediately  and  commonly  proceed  from  super- 
natural powers :  and  these  he  usually  drives  from 
Heaven,  his  own  principality  the  Air,  and  Meteors 
therein ;  which  being  of  themselves  the  effects  of  natural 
and  created  causes,  and  such  as  upon  a  due  conjunction 
of  actives  and  passives,  without  a  miracle  must  arise 
unto  what  they  appear ;  are  always  looked  on  by 
ignorant  spectators  as  supernatural  spectacles,  and 
made  the  causes  or  signs  of  most  succeeding  contingen- 
cies. To  behold  a  Rainbow  in  the  night,  is  no  prodigy 
unto  a  Philosopher.  Then  Eclipses  of  Sun  or  Moon, 
nothing  is  more  natural.  Yet  with  what  superstition 
they  have  been  beheld  since  the  Tragedy  of  Nicias 
and  his  Army,  many  examples  declare. 

True  it  is,  and  we  will  not  deny,  that  although  these 
being  natural  productions  from  second  and  setled  causes, 


CHAP. 
XI 


194  PSEUDODOXIA 

CHAP,  we  need  not  alway  look  upon  them  as  the  immediate 
XI  hand  of  God,  or  of  his  ministring  Spirits ;  yet  do  they 
sometimes  admit  a  respect  therein ;  and  even  in  their 
naturals,  the  indifferency  of  their  existencies  contem- 
porised unto  our  actions,  admits  a  further  consideration. 

That  two  or  three  Suns  or  Moons  appear  in  any 
mans  life  or  reign,  it  is  not  worth  the  wonder.  But 
that  the  same  should  fall  out  at  a  remarkable  time,  or 
point  of  some  decisive  action ;  that  the  contingency 
of  the  appearance  should  be  confirmed  unto  that  time ; 
that  those  two  should  make  but  one  line  in  the  Book 
of  Fate,  and  stand  together  in  the  great  Ephemerides 
of  God  ;  beside  the  Philosophical  assignment  of  the 
cause,  it  may  admit  a  Christian  apprehension  in  the 
signality. 

But  above  all  he  deceiveth  us,  when  we  ascribe  the 
effects  of  things  unto  evident  and  seeming  causalities, 
which  arise  from  the  secret  and  undiscerned  action  of 
himself.  Thus  hath  he  deluded  many  Nations  in  his 
Augurial  and  Extispicious  inventions,  from  casual  and 
uncontrived  contingencies  divining  events  succeeding. 
Which  Tuscan  superstition  seizing  upon  Rome,  hath 
since  possessed  all  Europe.  When  Augustus  found 
two  galls  in  his  sacrifice,  the  credulity  of  the  City 
concluded  a  hope  of  peace  with  Anthony ;  and  the 
conjunction  of  persons  in  choler  with  each  other. 
Because  Brutus  and  Cassms  met  a  Blackmore,  and 
Pompey  had  on  a  dark  or  sad  coloured  garment  at 
Pharsalia ;  these  were  presages  of  their  overthrow. 
Which  notwithstanding  are  scarce  Rhetorical  sequels ; 
concluding  Metaphors  from  realities,  and  from  concep- 
tions metaphorical  inferring  realities  again. 

Now  these  divinations  concerning  events,  being  in 
his  power  to  force,  contrive,  prevent,  or  further,  they 


THE  FIRST  BOOK  195 

must  generally  fall  out  conformably  unto  his  predic-  CHAP. 
tions.  When  Graccus  was  slain,  the  same  day  the  XI 
Chickens  refused  to  come  out  of  the  Coop  :  and  Claudius 
Pulcher  underwent  the  like  success,  when  he  contemned 
the  Tripudiary  Augurations:  They  died  not  because 
the  Pullets  would  not  feed:  but  because  the  Devil 
foresaw  their  death,  he  contrived  that  abstinence  in 
them.  So  was  there  no  natural  dependence  of  the 
event.  An  unexpected  way  of  delusion,  and  whereby 
he  more  easily  led  away  the  incircumspection  of  their 
belief.  Which  fallacy  he  might  excellently  have  acted 
before  the  death  of  Saul;  for  that  being  within  his 
power  to  foretell,  was  not  beyond  his  ability  to  fore- 
shew  :  and  might  have  contrived  signs  thereof  through 
all  the  creatures,  which  visibly  confirmed  by  the  event, 
had  proved  authentick  unto  those  times,  and  advanced 
the  Art  ever  after. 

He  deludeth  us  also  by  Philters,  Ligatures,  Charms,  The  danger 
ungrounded  Amulets,  Characters,  and  many  superstitious  a^td^ion 
ways  in  the  cure  of  common  diseases  :  seconding  herein  cures  by 
the  expectation  of  men  with  events  of  his  own  contriv-  2^«S 
ing.    Which  while  some  unwilling  to  fall  directly  upon  Ligatures, 
Magick,  impute  unto  the  power  of  imagination,  or  the  efcara 
efficacy  of  hidden  causes,  he  obtains  a  bloody  advan- 
tage :  for  thereby  he  begets  not  only  a  false  opinion, 
but  such  as  leadeth  the  open  way  of  destruction.     In 
maladies  admitting  natural  reliefs,  making  men  rely 
on  remedies,  neither  of  real  operation  in  themselves, 
nor   more  then   seeming   efficacy  in  his   concurrence. 
Which  whensoever  he  pleaseth  to  withdraw,  they  stand 
naked  unto  the  mischief  of  their  diseases  :  and  revenge 
the  contempt  of  the  medicines  of  the  Earth  which 
God   hath   created   for   them.     And   therefore   when 
neither  miracle  is  expected,  nor  connection  of  cause 


196  PSEUDODOXIA 

CHAP,  unto  effect  from  natural  grounds  concluded ;  however 
XI  it  be  sometime  successful,  it  cannot  be  safe  to  rely  on 
such  practises,  and  desert  the  known  and  authentick 
provisions  of  God.  In  which  rank  of  remedies,  if 
nothing  in  our  knowledge  or  their  proper  power  be 
able  to  relieve  us,  we  must  with  patience  submit  unto 
that  restraint,  and  expect  the  will  of  the  Restrainer. 

Now  in  these  effects  although  he  seems  oft-times  to 
imitate,  yet  doth  he  concur  unto  their  productions  in 
a  different  way  from  that  spirit  which  sometime  in 
natural  means  produceth  effects  above  Nature.  For 
whether  he  worketh  by  causes  which  have  relation  or 
none  unto  the  effect,  he  maketh  it  out  by  secret  and 
undiscerned  ways  of  Nature.  So  when  Caius  the  blind, 
in  the  reign  of  Antoninus,  was  commanded  to  pass  from 
the  right  side  of  the  Altar  unto  the  left,  to  lay  five 
fingers  of  one  hand  thereon,  and  five  of  the  other  upon 
his  eys ;  although  the  cure  succeeded  and  all  the  people 
wondered,  there  was  not  any  thing  in  the  action  which 
did  produce  it,  nor  any  thing  in  his  power  that  could 
enable  it  thereunto.  So  for  the  same  infirmity,  when 
Aper  was  counselled  by  him  to  make  a  Collyrium  or 
ocular  medicine  with  the  blood  of  a  white  Cock  and 
Honey,  and  apply  it  to  his  eyes  for  three  days :  When 
Julian  for  his  spitting  of  blood,  was  cured  by  Honey 
and  Pine  nuts  taken  from  his  Altar :  When  Lucius  for 
the  pain  in  his  side,  applied  thereto  the  ashes  from  his 
Altar  with  wine ;  although  the  remedies  were  somewhat 
rational,  and  not  without  a  natural  vertue  unto  such 
intentions,  yet  need  we  not  believe  that  by  their  proper 
faculties  they  produced  these  effects. 

But  the  effects  of  powers  Divine  flow  from  another 
operation  ;  who  either  proceeding  by  visible  means  or 
not,  unto  visible  effects,  is  able  to  conjoin  them  by  his 


THE  FIRST  BOOK  197 

co-operation.  And  therefore  those  sensible  ways  which  CHAP. 
seem  of  indifferent  natures,  are  not  idle  ceremonies,  but  XI 
may  be  causes  by  his  command,  and  arise  unto  produc- 
tions beyond  their  regular  activities.  If  Nahaman  the 
Syrian  had  washed  in  Jordan  without  the  command  of 
the  Prophet,  I  believe  he  had  been  cleansed  by  them 
no  more  then  by  the  waters  of  Damascus.  I  doubt  if 
any  beside  Elislia  had  cast  in  Salt,  the  waters  of  Jericho 
had  not  been  made  wholsome.  I  know  that  a  decoc- 
tion of  wild  gourd  or  Colocynthis  (though  somewhat 
qualified)  will  not  from  every  hand  be  dulcified  unto 
aliment  by  an  addition  of  flower  or  meal.  There  was 
some  natural  vertue  in  the  Plaister  of  figs  applied  unto 
Ezechias ;  we  find  that  gall  is  very  mundificative,  and 
was  a  proper  medicine  to  clear  the  eyes  of  Tobit :  which 
carrying  in  themselves  some  action  of  their  own,  they 
were  additionally  promoted  by  that  power,  which  can 
extend  their  natures  unto  the  production  of  effects 
beyond  their  created  efficiencies.  And  thus  may  he 
operate  also  from  causes  of  no  power  unto  their  visible 
effects  ;  for  he  that  hath  determined  their  actions  unto 
certain  effects,  hath  not  so  emptied  his  own,  but  that 
he  can  make  them  effectual  unto  any  other. 

Again,  Although  his  delusions  run  highest  in  points 
of  practice,  whose  errors  draw  on  offensive  or  penal 
enormities,  yet  doth  he  also  deal  in  points  of  specula- 
tion, and  things  whose  knowledge  terminates  in  them- 
selves. Whose  cognition  although  it  seems  indifferent, 
and  therefore  its  aberration  directly  to  condemn  no 
man ;  yet  doth  he  hereby  preparatively  dispose  us 
unto  errors,  and  deductively  deject  us  into  destructive 
conclusions. 

That  the  Sun,  Moon,  and  Stars  are  living  creatures, 
endued  with  soul  and  life,  seems  an  innocent  Error, 


198  PSEUDODOXIA 

CHAP,  and  an  harmless  digression  from  truth  ;  yet  hereby  he 
XI  confirmed  their  Idolatry,  and  made  it  more  plausibly 
embraced.  For  wisely  mistrusting  that  reasonable 
spirits  would  never  firmly  be  lost  in  the  adorement  of 
things  inanimate,  and  in  the  lowest  form  of  Nature ; 
he  begat  an  opinion  that  they  were  living  creatures, 
and  could  not  decay  for  ever. 

That  spirits  are  corporeal,  seems  at  first  view  a 
conceit  derogative  unto  himself,  and  such  as  he  should 
rather  labour  to  overthrow ;  yet  hereby  he  establisheth 
the  Doctrine  of  Lustrations,  Amulets  and  Charms,  -as 
we  have  declared  before. 

That  there  are  two  principles  of  all  things,  one  good, 
and  another  evil ;  from  the  one  proceeding  vertue,  love, 
light,  and  unity;  from  the  other,  division,  discord, 
darkness,  and  deformity,  was  the  speculation  of  Pytha- 
goras, Empedodes,  and  many  ancient  Philosophers,  and 
was  no  more  then  Oromasdes  and  Arimanius  of  Zoroaster. 
Yet  hereby  he  obtained  the  advantage  of  Adoration, 
and  as  the  terrible  principle  became  more  dreadful 
then  his  Maker;  and  therefore  not  willing  to  let  it 
fall,  he  furthered  the  conceit  in  succeeding  Ages,  and 
raised  the  faction  of  Manes  to  maintain  it. 

That  the  feminine  sex  have  no  generative  emission, 
affording  no  seminal  Principles  of  conception;  was 
Aristotles  Opinion  of  old,  maintained  still  by  some,  and 
will  be  countenanced  by  him  forever.  For  hereby  he 
disparageth  the  fruit  of  the  Virgin,  frustrateth  the 
fundamental  Prophesie,  nor  can  the  seed  of  the  Woman 
then  break  the  head  of  the  Serpent. 

Nor  doth  he  only  sport  in  speculative  Errors,  which 
are  of  consequent  impieties;  but  the  unquietness  of 
his  malice  hunts  after  simple  lapses,  and  such  whose 
falsities  do  only  condemn  our  understandings.  Thus 


THE  FIRST  BOOK  199 

if  Xenophanes  will  say  there  is  another  world  in  the  CHAP. 
Moon ;  If  Heraclitus  with  his  adherents  will  hold  the  XI 
Sun  is  no  bigger  then  it  appeareth;  If  Anaxagoras 
affirm  that  Snow  is  black ;  If  any  other  opinion  there 
are  no  Antipodes,  or  that  Stars  do  fall,  he  shall  not 
want  herein  the  applause  or  advocacy  of  Satan.  For 
maligning  the  tranquility  of  truth,  he  delighteth  to 
trouble  its  streams ;  and  being  a  professed  enemy  unto 
God  (who  is  truth  it  self)  he  promoteth  any  Error 
as  derogatory  to  his  nature ;  and  revengeth  himself  in 
every  deformity  from  truth.  If  therefore  at  any  time 
he  speak  or  practise  truth,  it  is  upon  design,  and  a 
subtile  inversion  of  the  precept  of  God,  to  do  good 
that  evil  may  come  of  it.  And  therefore  sometime  we 
meet  with  wholsome  doctrines  from  Hell;  Nosce  teipsum, 
the  Motto  of  DelphoSy  was  a  good  precept  in  morality : 
That  a  just  man  is  beloved  of  the  gods,  an  uncontrol- 
able  verity.  Twas  a  good  deed,  though  not  well  done, 
which  he  wrought  by  Vespasian,  when  by  the  touch  of 
his  foot  he  restored  a  lame  man,  and  by  the  stroak  of 
his  hand  another  that  was  blind,  but  the  intention 
hereof  drived  at  his  own  advantage ;  for  hereby  he  not 
only  confirmed  the  opinion  of  his  power  with  the 
people,  but  his  integrity  with  Princes ;  in  whose  power 
he  knew  it  lay  to  overthrow  his  Oracles,  and  silence  the 
practice  of  his  delusions. 

But  of  such  a  diffused  nature,  and  so  large  is  the 
Empire  of  Truth,  that  it  hath  place  within  the  walls 
of  Hell,  and  the  Devils  themselves  are  daily  forced  to 
practise  it;  not  onely  as  being  true  themselves  in  a 
Metaphysical  verity,  that  is,  as  having  their  essence 
conformable  unto  the  Intellect  of  their  Maker,  but 
making  use  of  Moral  and  Logical  verities;  that  is, 
whether  in  the  conformity  of  words  unto  things,  or 


200  PSEUDODOXIA 

CHAP,    things  unto  their  own  conceptions,  they  practise  truth 

XI       in  common  among  themselves.     For  although  without 

HOW  spirits  speech   they  intuitively  conceive   each  other,  yet  do 

one  another,  their  apprehensions   proceed   through    realities;    and 

they  conceive  each  other  by  species,  which  carry  the 

true  and  proper  notions  of  things  conceived.     And  so 

also  in  Moral  verities,  although  they  deceive  us,  they 

lie  unto  each  other ;  as  well  understanding  that  all 

community  is  continued  by  Truth,  and  that  of  Hell 

cannot  consist  without  it. 

To  come  yet  nearer  the  point,  and  draw  into  a 
sharper  angle;  They  do  not  only  speak  and  practise 
truth,  but  may  be  said  well-wishers  hereunto,  and  in 
some  sense  do  really  desire  its  enlargement.  For  many 
things  which  in  themselves  are  false,  they  do  desire 
were  true;  He  cannot  but  wish  he  were  as  he  pro- 
fesseth,  that  he  had  the  knowledge  of  future  events ; 
were  it  in  his  power,  the  Jews  should  be  in  the  right, 
and  the  Messias  yet  to  come.  Could  his  desires  effect 
it,  the  opinion  of  Aristotle  should  be  true,  the  world 
should  have  no  end,  but  be  as  immortal  as  himself. 
For  thereby  he  might  evade  the  accomplishment  of 
those  afflictions,  he  now  but  gradually  endureth;  for 
comparatively  unto  those  flames,  he  is  but  yet  in  Balneo, 
then  begins  his  Ignis  Rotce,  and  terrible  fire,  which  will 
determine  his  disputed  subtilty,  and  even  hazard  his 
immortality. 

But  to  speak  strictly,  he  is  in  these  wishes  no  pro- 
moter of  verity,  but  if  considered  some  ways  injurious 
unto  truth ;  for  (besides  that  if  things  were  true,  which 
now  are  false,  it  were  but  an  exchange  of  their  natures, 
and  things  must  then  be  false,  which  now  are  true)  the 
setled  and  determined  order  of  the  world  would  be 
perverted,  and  that  course  of  things  disturbed,  which 


THE  FIRST  BOOK 


201 


seemed  best  unto  the  immutable  contriver.    For  whilest   CHAP. 
they  murmur  against  the  present  disposure  of  things,       XI 
regulating  determined  realities  unto  their  private  opta- 
tions,  they  rest  not  in  their  established  natures ;  but 
unwishing  their  unalterable  verities,  do  tacitely  desire 
in  them  a  deformity  from  the  primitive  Rule,  and  the 
Idea  of  that  mind  that  formed  all  things  best.     And  Hew  the 
thus  he  offended  truth  even  in  his  first  attempt;  For' 
not  content  with  his  created  nature,  and  thinking  it 
too  low,  to  be  the  highest  creature  of  God,  he  offended 
the  Ordainer,  not  only  in  the  attempt,  but  in  the  wish 
and  simple  volition  thereof. 


202  PSEUDODOXIA 


THE    SECOND    BOOK 

Of   sundry    popular    Tenets    concerning 

Mineral,   and  vegetable  bodies,  generally 

held  for  truth ;  which  examined,  prove 

either  false,  or  dubious. 

CHAPTER  I 
Of  Crystal. 

HEREOF  the  common  Opinion  hath  been,  and 
still  remaineth  amongst  us,  that  Crystal  is 
nothing  else  but  Ice  or  Snow  concreted,  and 
by  duration  of  time,  congealed  beyond  liquation.  Of 
which  assertion,  if  prescription  of  time,  and  numerosity 
of  Assertors,  were  a  sufficient  demonstration,  we  might 
sit  down  herein,  as  an  unquestionable  truth ;  nor  should 
there  need  ulterior  disquisition.  For  few  Opinions 
there  are  which  have  found  so  many  friends,  or  been 
so  popularly  received,  through  all  Professions  and 
Ages.  Pliny  is  positive  in  this  Opinion:  Crystallus 
sit  gelu  vehementius  concrete :  the  same  is  followed  by 
Seneca,  elegantly  described  by  Claudian,  not  denied 
by  Scaliger,  some  way  affirmed  by  Albertus,  Brasavolus, 
and  directly  by  many  others.  The  venerable  Fathers 
of  the  Church  have  also  assented  hereto ;  As  Basil  in 
his  Hexameron,  Isidore  in  his  Etymologies,  and  not 


THE  SECOND  BOOK  203 

only  Austin  a  Latine  Father,  but  Gregory  the  Great,    CHAP. 
and  Jerome  upon  occasion  of  that  term  expressed  in        I 
the  first  of  Ezelciel. 

All  which  notwithstanding,  upon  a  strict  enquiry,  That 
we  find  the  matter  controvertible,  and  with  much  more 
reason  denied  then  is  as  yet  affirmed.  For  though  snow  con- 
many  have  passed  it  over  with  easie  affirmatives,  yet  are  gea* 
there  also  many  Authors  that  deny  it,  and  the  exactest 
Mineralogists  have  rejected  it.  Diodorus  in  his  eleventh 
Book  denieth  it,  (if  Crystal  be  there  taken  in  its  proper 
acception,  as  Rhodiginus  hath  used  it,  and  not  for  a 
Diamond,  as  Salmatius  hath  expounded  it)  for  in  that 
place  he  affirmeth;  Crystallum  esse  lapidem  ex  aqua 
pura  concretum,  non  tamen  frigore  sed  divini  caloris  vi. 
Solinus  who  transcribed  Pliny,  and  therefore  in  almost 
all  subscribed  unto  him,  hath  in  this  point  dissented 
from  him.  Putant  quidam  glaciem  coire,  et  in  Crystal- 
lum corporari,  sedfrustra.  Maihwlus  in  his  Comment 
upon  Dioscorides,  hath  with  confidence  rejected  it. 
The  same  hath  been  performed  by  Agricola  de  natura 
fossilium ;  by  Cardan,  Bcetius  de  Boot,  Ccesius  Bernardus, 
Sennertus,  and  many  more. 

Now  besides  Authority  against  it,  there  may  be  many 
reasons  deduced  from  their  several  differences  which 
seem  to  overthrow  it.  And  first,  a  difference  is  prob- 
able in  their  concretion.  For  if  Crystal  be  a  stone  (as 
in  the  number  thereof  it  is  confessedly  received,)  it  is 
not  immediately  concreted  by  the  efficacy  of  cold,  but 
rather  by  a  Mineral  spirit,  and  lapidifical  principles  of 
its  own,  and  therefore  while  it  lay  in  solutis  principiis, 
and  remained  in  a  fluid  Body,  it  was  a  subject  very 
unapt  for  proper  conglaciation ;  for  Mineral  spirits  do 
generally  resist  and  scarce  submit  thereto.  So  we 
observe  that  many  waters  and  springs  will  never  freeze, 


204  PSEUDODOXIA 

CHAPj  and  many  parts  in  Rivers  and  Lakes,  where  there  are 
I  Mineral  eruptions,  will  still  persist  without  congela- 
tions, as  we  also  observe  in  Aqua  fortis,  or  any  Mineral 
solution,  either  of  Vitriol,  Alum,  Salt-petre,  Ammoniac, 
or  Tartar,  which  although  to  some  degree  exhaled,  and 
placed  in  cold  Conservatories,  will  Crystallize  and  shoot 
into  white  and  glacious  bodies ;  yet  is  not  this  a  con- 
gelation primarily  effected  by  cold,  but  an  intrinsecal 
induration  from  themselves;  and  a  retreat  into  their 
proper  solidities,  which  were  absorbed  by  the  liquor, 
and  lost  in  a  full  imbibition  thereof  before.  And  so 
also  when  wood  and  many  other  bodies  do  putrifie, 
either  by  the  Sea,  other  waters,  or  earths  abounding 
in  such  spirits ;  we  do  not  usually  ascribe  their  indura- 
tion to  cold,  but  rather  unto  salinous  spirits,  concretive 
juices,  and  causes  circumjacent,  which  do  assimilate  all 
bodies  not  indisposed  for  their  impressions. 

But  Ice  is  water  congealed  by  the  frigidity  of  the 
air,  whereby  it  acquireth  no  new  form,  but  rather  a 
consistence  or  determination  of  its  diffluency,  and  amit- 
teth  not  its  essence,  but  condition  of  fluidity.  Neither 
doth  there  any  thing  properly  conglaciate  but  water, 
or  watery  humidity ;  for  the  determination  of  quick- 
silver is  properly  fixation,  that  of  milk  coagulation, 
and  that  of  oyl  and  unctious  bodies,  only  incrassation ; 
And  therefore  Aristotle  makes  a  trial  of  the  fertility  of 
humane  seed,  from  the  experiment  of  congelation  ;  for 
that  (saith  he)  which  is  not  watery  and  improlifical 
will  not  conglaciate ;  which  perhaps  must  not  be  taken 
strictly,  but  in  the  germ  and  spirited  particles:  For 
t  Eggs  I  observe  will  freeze,  in  the  albuginous  part  thereof. 
And  upon  this  ground  Paracelsus  in  his  Archidoxis, 
extracteth  the  magistery  of  wine ;  after  four  moneths 
digestion  in  horse-dung,  exposing  it  unto  the  extremity 


THE  SECOND  BOOK  205 

of  cold ;  whereby  the  aqueous  parts  will  freeze,  but  the    CHAP. 
Spirit  retire  and  be  found  congealed  in  the  Center.  I 

But  whether  this  congelation  be  simply  made  by 
cold,  or  also  by  co-operation  of  any  nitrous  coagulum, 
or  spirit  of  Salt  the  principle  of  concretion ;  whereby 
we  observe  that  ice  may  be  made  with  Salt  and  Snow 
by  the  fire  side ;  as  is  also  observable  from  Ice  made  by  HOW  to 
Saltpetre  and  water,  duly  mixed  and  strongly  agitated 
at  any  time  of  the  year,  were  a  very  considerable 
enquiry.  For  thereby  we  might  clear  the  generation 
of  Snow,  Hail,  and  hoary  Frosts,  the  piercing  qualities 
of  some  winds,  the  coldness  of  Caverns,  and  some  Cells. 
We  might  more  sensibly  conceive  how  Salt-petre  fixeth 
the  flying  spirits  of  Minerals  in  Chymical  Preparations, 
and  how  by  this  congealing  quality  it  becomes  an 
useful  medicine  in  Fevers. 

Again,  The  difference  of  their  concretion  is  collect- 
ible from  their  dissolution ;  which  being  many  ways 
performable  in  Ice,  is  few  ways  effected  in  Crystal. 
Now  the  causes  of  liquation  are  contrary  to  those  of 
concretion ;  and  as  the  Atoms  and  indivisible  parcels 
are  united,  so  are  they  in  an  opposite  way  disjoyned. 
That  which  is  concreted  by  exsiccation  or  expression  of 
humidity,  will  be  resolved  by  humectation,  as  Earth, 
Dirt,  and  Clay ;  that  which  is  coagulated  by  a  fiery 
siccity,  will  suffer  colliquation  from  an  aqueous  humi- 
dity, as  Salt  and  Sugar,  which  are  easily  dissoluble 
in  water,  but  not  without  difficulty  in  oyl,  and  well 
rectified  spirits  of  Wine.  That  which  is  concreted  by 
cold,  will  dissolve  by  a  moist  heat,  if  it  consist  of 
watery  parts,  as  Gums,  Arabick,  Tragacanth,  Am- 
moniac and  others;  in  an  airy  heat  or  oyl,  as  all 
resinous  bodies,  Turpentine,  Pitch,  and  Frankincense ; 
in  both,  as  gummy  resinous  bodies,  Mastick,  Camphire 


206  PSEUDODOXIA 

CHAP,  and  Storax ;  in  neither,  as  neutrals  and  bodies  anoma- 
I  lous  hereto,  as  Bdellium,  Myrrhe,  and  others.  Some 
by  a  violent  dry  heat,  as  Metals ;  which  although  cor- 
rodible  by  waters,  yet  will  they  not  suffer  a  liquation 
from  the  powerfullest  heat,  communicable  unto  that 
element.  Some  will  dissolve  by  this  heat  although 
their  ingredients  be  earthy,  as  Glass,  whose  materials 
The  original  are  fine  Sand,  and  the  ashes  of  Chali  or  Fearn ;  and  so 
wil1  Salt  run  with  fire>  although  it  be  concreted  by 
heat.  And  this  way  may  be  effected  a  liquation  in 
Crystal,  but  not  without  some  difficulty ;  that  is,  cal- 
cination or  reducing  it  by  Art  into  a  subtle  powder ; 
by  which  way  and  a  vitreous  commixture,  Glasses  are 
sometime  made  hereof,  and  it  becomes  the  chiefest  ground 
for  artificial  and  factitious  gemms.  But  the  same  way 
of  solution  is  common  also  unto  many  Stones ;  and  not 
onely  Beryls  and  Cornelians,  but  Flints  and  Pebbles, 
are  subject  unto  fusion,  and  will  run  like  Glass  in  fire. 

But  Ice  will  dissolve  in  any  way  of  heat,  for  it  will 
dissolve  with  fire,  it  will  colliquate  in  water,  or  warm 
oyl ;  nor  doth  it  only  submit  unto  an  actual  heat,  but 
not  endure  the  potential  calidity  of  many  waters.  For 
it  will  presently  dissolve  in  cold  Aqua  fortis,  sp.  of 
Vitriol,  Salt,  or  Tartar,  nor  will  it  long  continue  its 
fixation  in  spirits  of  Wine,  as  may  be  observed  in  Ice 
injected  therein. 

Again,  The  concretion  of  Ice  will  not  endure  a  dry 
attrition  without  liquation ;  for  if  it  be  rubbed  long 
with  a  cloth,  it  melteth.  But  Crystal  will  calefie  unto 
electricity,  that  is,  a  power  to  attract  straws  or  light 
bodies,  and  convert  the  needle  freely  placed.  Which 
is  a  declarement  of  very  different  parts,  wherein  we 
shall  not  inlarge,  as  having  discoursed  concerning  such 
bodies  in  the  Chap,  of  Electricks. 


THE  SECOND  BOOK 


207 


They  are  differenced  by  supernatation  or  floating  CHAP. 
upon  water ;  for  Crystal  will  sink  in  water,  as  carrying  I 
in  its  own  bulk  a  greater  ponderosity  then  the  space  in 
any  water  it  doth  occupy ;  and  will  therefore  only  swim 
in  molten  Metal  and  Quicksilver.  But  Ice  will  swim  in 
water  of  what  thinness  soever ;  and  though  it  sink  in 
oyl,  will  float  in  spirits  of  Wine  or  Aqua  vitce.  And 
therefore  it  may  swim  in  water,  not  only  as  being 
water  it  self,  and  in  its  proper  place,  but  perhaps  as 
weighing  somewhat  less  then  the  water  it  possesseth. 
And  therefore  as  it  will  not  sink  unto  the  bottom,  so 
will  it  neither  float  above  like  lighter  bodies,  but  being 
near  in  weight,  lie  superficially  or  almost  horizontally 
unto  it.  And  therefore  also  an  Ice  or  congelation  of 
Salt  or  Sugar,  although  it  descend  not  unto  the  bottom, 
yet  will  it  abate,  and  decline  below  the  surface  in  thin 
water,  but  very  sensibly  in  spirits  of  Wine.  For  Ice 
although  it  seemeth  as  transparent  and  compact  as 
Crystal,  yet  is  it  short  in  either ;  for  its  atoms  are  not 
concreted  into  continuity,  which  doth  diminish  its 
translucency ;  it  is  also  full  of  spumes  and  bubbles, 
which  may  abate  its  gravity.  And  therefore  waters 
frozen  in  Pans,  and  open  Glasses,  after  their  dissolu- 
tion do  commonly  leave  a  froth  and  spume  upon  them, 
which  are  caused  by  the  airy  parts  diffused  in  the  con- 
gealable  mixture  which  uniting  themselves  and  finding 
no  passage  at  the  surface,  do  elevate  the  mass,  and 
make  the  liquor  take  up  a  greater  place  then  before : 
as  may  be  observed  in  Glasses  filled  with  water,  which 
being  frozen,  will  seem  to  swell  above  the  brim.  So 
that  if  in  this  condensation  any  one  affirmeth  there  is 
also  some  rarefaction  experience  may  assert  it. 

They  are  distinguished  in  substance  of  parts  and  the 
accidents  thereof,  that  is,  in  colour  and  figure ;  for  Ice 


208  PSEUDODOXIA 

CHAP,  is  a  similary  body,  and  homogeneous  concretion,  whose 
I  material  is  properly  water,  and  but  accidentally  exceed- 
ing the  simplicity  of  that  element.  But  the  body  of 
Crystal  is  mixed;  its  ingredients  many,  and  sensibly 
containeth  those  principles  into  which  mixt  bodies  are 
reduced.  For  beside  the  spirit  and  mercurial  principle 
it  containeth  a  sulphur  or  inflamable  part,  and  that  in 
no  small  quantity  ;  for  besides  its  Electrick  attraction, 
which  is  made  by  a  sulphureous  effluvium,  it  will  strike 
fire  upon  percussion  like  many  other  stones,  and  upon 
collision  with  Steel  actively  send  forth  its  sparks,  not 
much  inferiourly  unto  a  flint.  Now  such  bodies  as 
strike  fire  have  sulphureous  or  ignitible  parts  within 
them,  and  those  strike  best,  which  abound  most  in 
them.  For  these  scintillations  are  not  the  accension 
of  the  air,  upon  the  collision  of  two  hard  bodies,  but 
rather  the  inflamable  effluencies  or  vitrified  sparks  dis- 
charged from  the  bodies  collided.  For  Diamonds, 
Marbles,  Heliotropes  and  Agaths,  though  hard  bodies, 
will  not  readily  strike  fire  with  a  steel,  much  less  with 
one  another :  Nor  a  Flint  so  readily  with  a  Steel,  if 
they  both  be  very  wet,  for  then  the  sparks  are  some- 
times quenched  in  their  eruption. 

It  containeth  also  a  salt,  and  that  in  some  plenty, 
which  may  occasion  its  fragility,  as  is  also  observable 
in  Coral.  This  by  the  Art  of  Chymistry  is  separable, 
unto  the  operations  whereof  it  is  liable,  with  other 
concretions,  as  calcination,  reverberation,  sublimation, 
distillation :  And  in  the  preparation  of  Crystal,  Para- 
celsus hath  made  a  rule  for  that  of  Gemms.  Briefly, 
tionibuspara"  it  consisteth  of  parts  so  far  from  an  Icie  dissolution, 
that  powerful  menstruums  are  made  for  its  emollition ; 
whereby  it  may  receive  the  tincture  of  Minerals,  and 
so  resemble  Gemms,  as  Eoetius  hath  declared  in  the 


THE  SECOND  BOOK  209 

distillation  of  Urine ;  spirits  of  Wine  and  Turpentine ;    CHAP. 
and  is  not  only  triturable,  and  reducible  into  powder,        I 
by  contrition,  but  will  subsist  in  a  violent  fire,  and 
endure  a  vitrification.   Whereby  are  testified  its  earthly 
and  fixed  parts.     For  vitrification  is  the  last  work  of 
fire,  and  a  fusion  of  the  Salt  and  Earth,  which  are  the 
fixed  elements  of  the  composition,  wherein  the  fusible 
Salt  draws  the  Earth  and  infusible  part  into  one  con- 
tinuum, and  therefore  ashes  will  not  run  from  whence 
the  Salt  is  drawn,  as  bone  ashes  prepared  for  the  Test 
of  Metals.     Common  fusion  in  Metals  is  also  made  by  The  Phy- 
a  violent  heat,  acting  upon  the  volatile  and  fixed,  the  *j^"*^ 
dry  and  humid  parts  of  those  bodies  ;  which  notwith-  or  melting 
standing  are  so  united,  that   upon  attenuation  from  °etc% 
heat,  the  humid  parts  will  not  fly  away,  but  draw  the 
fixed  ones  into  fluor  with  them.     Ordinary  liquation  in 
wax  and  oily  bodies  is  made  by  a  gentler  heat,  where 
the  oyl  and  salt,  the  fixed  and  fluid  principles  will  not 
easily  separate.     All  which,  whether  by  vitrification, 
fusion  or  liquation,  being  forced  into  fluent  consist- 
encies, do  naturally  regress  into  their  former  solidities. 
Whereas  the  melting  of  Ice  is  a  simple  resolution, 
or  return  from  solid  to  fluid  parts,  wherein  it  naturally 
resteth. 

As  for  colour,  although  Crystal  in  his  pellucid  body 
seems  to  have  none  at  all,  yet  in  its  reduction  into 
powder,  it  hath  a  vail  and  shadow  of  blew ;  and  in  its 
courser  pieces,  is  of  a  sadder  hue  then  the  powder  of 
Venice  glass  ;  and  this  complexion  it  will  maintain 
although  it  long  endure  the  fire.  Which  notwith- 
standing needs  not  move  us  unto  wonder ;  for  vitrified 
and  pellucid  bodies,  are  of  a  clearer  complexion  in 
their  continuities,  then  in  their  powders  and  Atomical 
divisions.  So  Stibium  or  glass  of  Antimony,  appears 


210  PSEUDODOXIA 

CHAP,    somewhat  red  in  glass,  but  in  its  powder  yellow;  so 
I         painted  glass  of  a  sanguine   red  will  not  ascend  in 
powder  above  a  murrey. 

As  for  the  figure  of  Crystal  (which  is  very  strange, 
and  forced  Pliny  to  despair  of  resolution)  it  is  for  the 
most  part  hexagonal  or  six  cornered  ;  being  built  upon 
a  confused  matter,  from  whence  as  it  were  from  a  root 
angular  figures  arise,  even   as  in  the  Amethyst  and 
Basaltes.     Which  regular  figuration  hath  made  some 
opinion,  it  hath  not  its  determination  from  circum- 
scription,  or   as   conforming    unto    contiguities,   but 
rather  from  a  seminal  root,  and  formative  principle 
of  its  own,  even  as  we  observe  in  several  other  con- 
cretions.    So  the  stones  which  are  sometime  found  in 
the  gall  of  a  man,  are  most  triangular  and  pyramidal, 
although  the  figure  of  that  part  seems  not  to  co-operate 
thereto.     So  the  Asteria  or  lapis  stellaris,  hath  on  it 
the  figure  of  a  Star,  so  Lapis  Judaicus  hath  circular 
lines  in  length  all  down  its  body,  and  equidistant,  as 
in  stone-      though  they  had  been  turned  by  Art.     So  that  we  call 
pits  and      a  Fayrie  stone,  and  is  often  found  in  gravel  pits  amongst 
mines.         us,  being  of  an  hemispherical  figure,  hath  five  double 
^nes  ar^sing  from  the  center  of  its  basis,  which  if  no 
accretion   distract   them,   do   commonly   concur,   and 
dAidrwandi.  meet  i*1  tne  P°le  thereof.     The  figures  are  regular  in 
Musai         many  other  stones,  as  in  the  Belemnites,  Lapis  An- 

Metallic!,  •  n  4  •  i        ,1 

lib.  4.  gumus,  Cornu  Ammoms,  and  many  more ;  as  by  those 
wnich  have  not  the  experience  hereof  may  be  observed 
in  their  figures  expressed  by  Mineralogists.  But  Ice 
receiveth  its  figure  according  unto  the  surface  wherein 
it  concreteth,  or  the  circumambiency  which  conformeth 
&'  So  ft  is  Plain  uP°n  the  surface  of  water,  but  round 
in  Hayl  (which  is  also  a  glaciation,)  and  figured  in  its 
guttulous  descent  from  the  air,  and  so  growing  greater 


on  our 
Sea-shore. 


THE  SECOND  BOOK  211 

or   lesser   according   unto   the  accretion    or   pluvious    CHAP. 
aggelation  about  the  mother  and  fundamental  Atonies         I 
thereof;  which  seems  to  be  some  feathery  particle  of 
Snow ;  although  Snow  it  self  be  sexangular,  or  at  least 
of  a  starry  and  many-pointed  figure. 

They  are  also  differenced  in  the  places  of  their 
generation  ;  for  though  Crystal  be  found  in  cold 
countries,  and  where  Ice  remaineth  long,  and  the 
air  exceedeth  in  cold,  yet  is  it  also  found  in  regions, 
where  Ice  is  seldom  seen  or  soon  dissolved ;  as  Pliny 
and  Agricola  relate  of  Cyprus,  Caramania  and  an  Island 
in  the  Red  sea ;  It  hath  been  also  found  in  the  veins 
of  Minerals,  sometimes  agglutinated  unto  lead,  some- 
times in  Rocks,  opacous  stones,  and  the  marble  face  of 
Octavius  Duke  of  Parma.  It  hath  also  constant  veins  '-> 
as  beside  others,  that  of  mount  Salvino  about  the 
Territory  of  Bergamo ;  from  whence  if  part  be  taken, 
in  no  long  tract  of  time  out  of  the  same  place,  as  from 
its  mineral  matrix,  others  are  observed  to  arise.  Which 
made  the  learned  Cerautus  to  conclude,  Videant  hi  an  MUS.  Cai- 
sit  glades.,  an  vero  corpus  fossile.  It  is  also  found  in  ceolar- 
the  veins  of  Minerals,  in  rocks,  and  sometime  in  common 
earth.  But  as  for  Ice,  it  will  not  readily  concrete  but 
in  the  approachment  of  the  air,  as  we  have  made  trial 
in  glasses  of  water,  covered  an  inch  with  oyl,  which 
will  not  easily  freeze  in  hard  frosts  of  our  climate. 
For  water  commonly  concreteth  first  in  its  surface,  and 
so  conglaciates  downward ;  and  so  will  it  do  although 
it  be  exposed  in  the  coldest  metal  of  lead,  which  well 
accordeth  with  that  expression  of  Job,  The  waters  are  chap.  3s. 
hid  as  with  a  stone,  and  the  face  of  the  deep  is  frozen. 
But  whether  water  which  hath  been  boiled  or  heated, 
doth  sooner  receive  this  congelation,  as  commonly  is 
delivered,  we  rest  in  the  experiment  of  Cabeus,  who 


212  PSEUDODOXIA 

CHAP,    hath  rejected  the  same  in  his  excellent  discourse  of 
I        Meteors. 

They  have  contrary  qualities  elemental,  and  uses 
medicinal ;  for  Ice  is  cold  and  moist,  of  the  quality  of 
water ;  but  Crystal  is  cold  and  dry,  according  to  the 
condition  of  earth.  The  use  of  Ice  is  condemned  by 
most  Physicians,  that  of  Crystal  commended  by  many. 
For  although  Dioscorides  and  Galen  have  left  no 
mention  thereof,  yet  hath  Maihiolus,  Agricola^  and 
many  commended  it  in  dysenteries  and  fluxes ;  all  for 
the  increase  of  milk,  most  Chymists  for  the  Stone,  and 
some,  as  Brassavolus  and  Baetius,  as  an  antidote  against 
poyson.  Which  occult  and  specifical  operations  are  not 
expectable  from  Ice ;  for  being  but  water  congealed,  it 
can  never  make  good  such  qualities ;  nor  will  it  reason- 
ably admit  of  secret  proprieties,  which  are  the  affections 
of  forms,  and  compositions  at  distance  from  their 
elements. 

what  Cry-  Having  thus  declared  what  Crystal  is  not,  it  may 
afford  some  satisfaction  to  manifest  what  it  is.  To 
deliver  therefore  what  with  the  judgement  of  approved 
Authors,  and  best  reason  consisteth,  It  is  a  Mineral 
body  in  the  difference  of  stones,  and  reduced  by  some 
unto  that  subdivision,  which  comprehend eth  gemms, 
transparent  and  resembling  Glass  or  Ice,  made  of  a 
lentous  percolation  of  earth,  drawn  from  the  most  pure 
and  limpid  juice  thereof,  owing  unto  the  coldness  of 
the  earth  some  concurrence  or  coadjuvancy,  but  not 
immediate  determination  and  efficiency,  which  are 
wrought  by  the  hand  of  its  concretive  spirit,  the  seeds 
of  petrification  and  Gorgon  of  it  self.  As  sensible 
Philosophers  conceive  of  the  generation  of  Diamonds, 
Iris,  Berils.  Not  making  them  of  frozen  icecles,  or 
from  meer  aqueous  and  glaciable  substances,  condensing 


THE  SECOND  BOOK  213 

them  by  frosts  into  solidities,  vainly  to  be  expected  CHAP. 
even  from  Polary  congelations:  but  from  thin  and  I 
finest  earths,  so  well  contempered  and  resolved,  that 
transparency  is  not  hindred ;  and  containing  lapi- 
difical  spirits,  able  to  make  good  their  solidities  against 
the  opposition  and  activity  of  outward  contraries,  and 
so  leave  a  sensible  difference  between  the  bonds  of 
glaciation,  which  in  the  mountains  of  Ice  about  the 
Northern  Seas,  are  easily  dissolved  by  ordinary  heat  of 
the  Sun,  and  between  the  finer  ligatures  of  petrifica- 
tion,  whereby  not  only  the  harder  concretions  of 
Diamonds  and  Saphirs,  but  the  softer  veins  of  Crystal 
remain  indissolvable  in  scorching  Territories,  and  the 
Negro  land  of  Congor. 

And  therefore  I  fear  we  commonly  consider  subter- 
ranities,  not  in  contemplations  sufficiently  respective 
unto  the  Creation.  For  though  Moses  have  left  no 
mention  of  Minerals,  nor  made  any  other  description 
then  sutes  unto  the  apparent  and  visible  Creation, 
yet  is  there  unquestionably,  a  very  large  Classis  of 
Creatures  in  the  Earth,  far  above  the  condition  of 
elementarity.  And  although  not  in  a  distinct  and 
indisputable  way  of  vivency,  or  answering  in  all  points 
the  properties  or  affections  of  Plants,  yet  in  inferiour 
and  descending  constitutions,  they  do  like  these  con- 
tain specifical  distinctions,  and  are  determined  by 
seminalities,  that  is,  created  and  defined  seeds  com- 
mitted unto  the  Earth  from  the  beginning.  Wherein 
although  they  attain  not  the  indubitable  requisites 
of  Animation,  yet  have  they  a  near  affinity  thereto. 
And  though  we  want  a  proper  name  and  expressive 
appellation,  yet  are  they  not  to  be  closed  up  in  the 
general  name  of  concretions ;  or  lightly  passed  over  as 
only  Elementary  and  Subterraneous  mixtions. 


214  PSEUDODOXIA 

CHAP.        The  principle  and  most    gemmary  affection  is  its 
I        Tralucency:  as  for  irradiancy  or  sparkling  which  is 
found  in  many  gemms,  it  is  not  discoverable  in  this, 
for  it  cometh  short  of  their  compactness  and  durity : 
and  therefore  requireth  not  the  Emery,  as  the  Saphir, 
Granate,  and  Topaz,  but  will  receive  impression  from 
Steel,  in  a  manner  like   the   Turchois.      As  for  its 
diaphanity   or    perspicuity,    it    enjoyeth    that    most 
Exact  con-    eminently ;  and  the  reason  thereof  is  its  continuity  ; 
tittuityof     as  having  its   earthy  and   salinous   parts   so   exactly 
of  trans-       resolved,  that  its  body  is  left  imporous  and  not  dis- 
^^7 and  creted  by  atomical  terminations.     For,  that  continuity 
why.  of  parts  is  the  cause  of  perspicuity,  it  is  made  perspi- 

cuous by  two  ways  of  experiment.  That  is,  either  in 
effecting  transparency  in  those  bodies  which  were  not 
so  before,  or  at  least  far  short  of  the  additional 
degree :  So  Snow  becomes  transparent  upon  liquation, 
so  Horns  and  Bodies  resolvable  into  continued  parts 
or  gelly.  The  like  is  observable  in  oyled  paper, 
wherein  the  interstitial  divisions  being  continuated  by 
the  accession  of  oyl,  it  becometh  more  transparent, 
and  admits  the  visible  rayes  with  less  umbrosity.  Or 
else  the  same  is  effected  by  rendring  those  bodies 
opacous,  which  were  before  pellucid  and  perspicuous. 

So  Glass  which  was  before  diaphanous,  being  by 
powder  reduced  into  multiplicity  of  superficies,  becomes 
an  opacous  body,  and  will  not  transmit  the  light.  So 
it  is  in  Crystal  powdered,  and  so  it  is  also  before ;  for 
if  it  be  made  hot  in  a  crucible,  and  presently  projected 
upon  water,  it  will  grow  dim,  and  abate  its  diaphanity; 
for  the  water  entering  the  body,  begets  a  division  of 
parts,  and  a  termination  of  Atoms  united  before  unto 
continuity. 

The  ground  of  this  Opinion  might  be,  first  the  con- 


THE  SECOND  BOOK  215 

elusions  of  some  men  from  experience  ;  for  as  much  as    CHAP. 
Crystal  is  found  sometimes  in  rocks,  and  in  some  places        I 
not  much  unlike  the  stirious  or  stillicidious  depend- 
encies of  Ice.     Which  notwithstanding   may  happen 
either  in  places  which  have  been  forsaken  or  left  bare 
by  the  earth,  or  may  be   petrifications,  or   Mineral 
indurations,  like  other  gemms,  proceeding  from  per- 
colations of  the  earth  disposed  unto  such  concretions. 

The  second  and  most  common  ground  is  from  the 
name  Crystattus,  whereby  in  Greek  both  Ice  and  Crystal 
are  expressed ;  which  many  not  duly  considering,  have 
from  their  community  of  name,  conceived  a  com- 
munity of  nature ;  and  what  was  ascribed  unto  the 
one,  not  unfitly  appliable  unto  the  other.  But  this  is 
a  fallacy  of  JSqui vocation,  from  a  society  in  name 
inferring  an  Identity  in  nature.  By  this  fallacy  was 
he  deceived  that  drank  Aqua  fortis  for  strong  water. 
By  this  are  they  deluded,  who  conceive  sperma  Cceti 
which  is  found  about  the  head,  to  be  the  spawn  of  the 
Whale :  Or  take  sanguis  draconis  (which  is  the  gumme 
of  a  tree,)  to  be  the  blood  of  a  Dragon.  By  the  same 
Logick  we  may  infer,  the  Crystalline  humour  of  the  eye, 
or  rather  the  Crystalline  heaven  above,  to  be  of  the 
substance  of  Crystal  here  below ;  Or  that  God  sendeth 
down  Crystal,  because  it  is  delivered  in  the  vulgar 
translation,  Psal.  47.  Mittit  Crystallum  suum  sicut 
Buccellas.  Which  translation  although  it  literally 
express  the  Septuagint ;  yet  is  there  no  more  meant 
thereby,  than  what  our  translation  in  plain  English  ex- 
presseth  ;  that  is,  he  casteth  forth  his  Ice  like  morsels, 
or  what  Tremellius  and  Junius  as  clearly  deliver,  Agreement 
Dejicit  gelu  suum  sicut  frusta,  cor  am  f rigor e  ejus  quis  tn  name' 
consistet  ?  which  proper  and  latine  expressions,  had  they 
been  observed  in  ancient  translations,  elder  Expositors 


216  PSEUDODOX1A 

CHAP,    had  not  been  misguided  by  the  Synonomy;  nor  had 

I        they  afforded  occasion  unto  Austin,  the  Gloss,  Lyranus, 

and   many   others,   to    have    taken   up   the   common 

conceit,  and  spoke  of  this  Text  conformably  unto  the 

opinion  rejected. 


CHAPTER    II 
Concerning  the  Loadstone. 

Of  things  particularly  spoken  thereof,  evidently 
or  probably  true.  Of  things  generally 
believed,  or  particularly  delivered,  mani- 
festly or  probably  false.  In  the  first  of 
the  Magnetical  vertue  of  the  Earth,  of  the 
four  motions  of  the  stone,  that  is,  its  Verti- 
city  or  Direction,  its  Attraction  or  Coition, 
its  Declination,  its  Variation,  and  also  of 
its  Antiquity.  In  the  second  a  rejection 
of  sundry  opinions  and  relations  thereof, 
Natural,  Medical,  Historical,  Magical. 

H<nu  the  A  ND  first   we   conceive    the  earth  to  be  a  Mag- 

'•Ma&eticai     /  \     ngtical  body.     A  Magnetical  body,  we  term 
body.  £     V,   not  onely  that  which  hath  a  power  attractive, 

but  that  which  seated  in  a  convenient  medium, 
naturally  disposeth  it  self  to  one  invariable  and  fixed 
situation.  And  such  a  Magnetical  vertue  we  conceive 
to  be  in  the  Globe  of  the  Earth,  whereby  as  unto  its 
natural  points  and  proper  terms,  it  disposeth  it  self 
unto  the  poles ;  being  so  framed,  constituted,  and 
ordered  unto  these  points,  that  those  parts  which  are 
now  at  the  poles,  would  not  naturally  abide  under 


THE  SECOND  BOOK 


217 


the  ^Equator,  nor  Greenland  remain  in  the  place  of  CHAP. 
Magellanica.  And  if  the  whole  earth  were  violently  II 
removed,  yet  would  it  not  foregoe  its  primitive  points, 
nor  pitch  in  the  East  or  West,  but  return  unto  its 
polary  position  again.  For  though  by  compactness  or 
gravity  it  may  acquire  the  lowest  place,  and  become 
the  center  of  the  universe,  yet  that  it  makes  good  that 
point,  not  varying  at  all  by  the  accession  of  bodies 
upon,  or  secession  thereof  from  its  surface,  perturbing 
the  equilibration  of  either  Hemisphere  (whereby  the 
altitude  of  the  stars  might  vary)  or  that  it  strictly 
maintains  the  North  and  Southern  points ;  that  neither 
upon  the  motions  of  the  heavens,  air,  and  winds 
without,  large  eruptions  and  division  of  parts  within, 
its  polary  parts  should  never  incline  or  veer  unto  the 
Equator  (whereby  the  latitude  of  places  should  also 
vary)  it  cannot  so  well  be  salved  from  gravity  as  a 
Magnetical  verticity.  This  is  probably,  that  founda- 
tion  the  wisdom  of  the  Creator  hath  laid  unto  the 
earth;  in  this  sense  we  may  more  nearly  apprehend, stability. 
and  sensibly  make  out  the  expressions  of  holy  Scripture,  Psai.  93. 
as  Firmavit  orbem  terras  qui  non  commovebitur,  he  hath 
made  the  round  world  so  sure  that  it  cannot  be  moved  : 
as  when  it  is  said  by  Job,  Extendit  Aquilonem  super  job  38. 
vacuo,  fyc.  He  stretcheth  forth  the  North  upon  the 
empty  place,  and  hangeth  the  earth  upon  nothing. 
And  this  is  the  most  probable  answer  unto  that  great 
question.  Whereupon  are  the  foundations  of  the 
Earth  fastened,  or  who  laid  the  corner  stone  thereof? 
Had  they  been  acquainted  with  this  principle,  Anaxa- 
goras,  Socrates,  and  Democritus,  had  better  made  out 
the  ground  of  this  stability ;  Xenophanes  had  not  been 
fain  to  say  the  Earth  had  no  bottom ;  and  Thales 
Mile.rius  to  make  it  swim  in  water. 


218  PSEUDODOXIA 

CHAP.        Nor  is  the  vigour  of  this  great  body  included  only  in 
II        its  self,  or  circumferenced  by  its  surface,  but  diffused  at 
The  mag-     indeterminate  distances  through  the  air,  water,  and  all 
bodies  circumjacent.    Exciting  and  impregnating  Mag- 


the  Earth     netical  bodies  within  its  surface  or  without   it,  and 

diffused  .  .  _      .        .    ..  .  . 

extra  ^  and  performing   in   a   secret   and   invisible   way   what   we 
c«7J*r      eviden%  behold  effected  by  the  Loadstone.     For  these 
bodies  ad-     effluxions  penetrate  all  bodies,  and  like  the  species  of 
visible  objects  are  ever  ready  in  the  medium,  and  lay 
hold  on  all  bodies  proportionate  or  capable  of  their 
action,  those  bodies  likewise  being  of  a  congenerous 
nature,   do   readily   receive   the   impressions   of  their 
motor  ;  and  if  not  fettered  by  their  gravity,  conform 
themselves  to  situations,  wherein  they  best  unite  unto 
their  Animator.      And   this   will   sufficiently   appear 
from  the  observations  that  are  to  follow,  which  can  no 
better  way  be  made  out  then  by  this  we  speak  of,  the 
Magnetical  vigour  of  the  Earth.     Now  whether  these 
effluviums   do   flye   by   striated   Atoms   and   winding 
particles  as  Renatus  des  Cartes  conceiveth  ;  or  glide  by 
streams  attracted  from  either  Pole  and  Hemisphere  of 
the  Earth  unto  the   Equator,  as  Sir  Kenelm  Digby 
excellently  declareth,  it  takes  not  away  this  vertue  of 
the  Earth,  but  more  distinctly  sets  down  the  gests  and 
progress  thereof,  and  are  conceits  of  eminent  use  to 
salve  Magnetical  Phenomena's.     And  as  in  Astronomy 
those  hypotheses  though  never  so   strange  are   best 
esteemed  which  best  do  salve  apparencies  ;  so  surely  in 
observations,  philosophy  those  principles  (though  seeming  monstrous) 
may  with  advantage  be  embraced,  which  best  confirm 
The  doctrine  experiment,  and  afford  the  readiest  reason  of  observa- 
^In^0"5  tion-     And  truly  the  doctrine  of  effluxions,  their  pene- 
iedsedby      trating  natures,  their  invisible  paths,  and  insuspected 
effects,  are  very  considerable;  for  besides  this  Mag- 


THE  SECOND  BOOK 


219 


netical  one  of  the  Earth,  several  effusions  there  may  be    CHAP. 
from  divers  other  bodies,  which  invisibly  act  their  parts        II 
at  any  time,  and  perhaps  through  any  medium ;  a  part  of 
Philosophy  but  yet  in  discovery,  and  will,  I  fear,  prove 
the  last  leaf  to  be  turned  over  in  the  Book  of  Nature. 

First,  Therefore  it  is  true,  and  confirmable  by  every 
experiment,  that  Steel  and  g .  f>d  Iron  never  excited  by 
the  Loadstone,  discover  in  themselves  a  verticity  ;  that 
is,  a  directive  or  polary  faculty,  whereby,  conveniently 
placed,  they  do  Septentrionate  at  one  extream,  and 
Australize  at  another.  This  is  manifestable  in  long 
and  thin  plates  of  Steel  perforated  in  the  middle the  Sottth- 
and  equilibrated;  or  by  an  easier  way  in  long  wires 
equiponderate  with  untwisted  Silk  and  soft  Wax ;  for 
in  this  manner  pendulous,  they  will  conform  themselves 
Meridionally,  directing  one  extream  unto  the  North, 
another  to  the  South.  The  same  is  also  manifest  in 
Steel  wires  thrust  through  little  sphears  or  globes  of 
Cork  and  floated  on  the  water,  or  in  naked  Needles 
gently  let  fall  thereon ;  for  so  disposed  they  will  not 
rest,  until  they  have  found  out  the  Meridian,  and  as 
near  as  they  can  lye  parallel  unto  the  Axis  of  the 
Earth :  Sometimes  the  eye,  sometimes  the  point 
Northward  in  divers  Needles,  but  the  same  point 
always  in  most :  Conforming  themselves  unto  the 
whole  Earth,  in  the  same  manner  as  they  do  unto 
every  Loadstone.  For  if  a  Needle  untoucht  be  hanged 
above  a  Loadstone,  it  will  convert  into  a  parallel  posi- 
tion thereto ;  for  in  this  situation  it  can  best  receive 
its  verticity  and  be  excited  proportionably  at  both 
extreams.  Now  this  direction  proceeds  not  primitively 
from  themselves,  but  is  derivative  and  contracted  from 
the  Magnetical  effluxions  of  the  Earth ;  which  they 
have  winded  in  their  hammering  and  formation;  or 


220  PSEUDODOXIA 

CHAP,  else  by  long  continuance  in  one  position,  as  we  shall 
II  declare  hereafter. 

It  is  likewise  true  what  is  delivered  of  Irons  heated 
in  the  fire,  that  they  contract  a  verticity  in  their  refri- 
geration ;  for  heated  red  hot  and  cooled  in  the  Meridian 
from  North  to  South,  they  presently  contract  a  polary 
power,  and  being  poised  in  air  or  water,  convert  that 
part  unto  the  North  which  respected  that  point  in  its 
refrigeration,  so  that  if  they  had  no  sensible  verticity 
before,  it  may  be  acquired  by  this  way ;  or  if  they  had 
any,  it  might  be  exchanged  by  contrary  position  in 
the  cooling.  For  by  the  fire  they  omit  not  onely  many 
drossie  and  scorious  parts,  but  whatsoever  they  had 
received  either  from  the  Earth  or  Loadstone ;  and  so 
being  naked  and  despoiled  of  all  verticity,  the  Mag- 
netical  Atonies  invade  their  bodies  with  more  effect 
and  agility. 

Neither  is  it  only  true  what  Gilbertus  first  observed, 
that  Irons  refrigerated  North  and  South  acquire  a 
Directive  faculty ;  but  if  they  be  cooled  upright  and 
perpendicularly,  they  will  also  obtain  the  same.  That 
part  which  is  cooled  toward  the  North  on  this  side  the 
Equator,  converting  it  self  unto  the  North,  and  attract- 
ing the  South  point  of  the  Needle:  the  other  and 
highest  extream  respecting  the  South,  and  attracting 
the  Northern,  according  unto  Laws  Magnetical:  For 
(what  must  be  observed)  contrary  Poles  or  faces  attract 
each  other,  as  the  North  the  South ;  and  the  like 
decline  each  other,  as  the  North  the  North.  Now  on 
this  side  of  the  Equator,  that  extream  which  is  next 
the  Earth  is  animated  unto  the  North,  and  the  contrary 
unto  the  South;  so  that  in  coition  it  applies  it  self 
quite  oppositely,  the  coition  or  attraction  being  con- 
trary to  the  Verticity  or  Direction.  Contrary,  If  we 


THE  SECOND  BOOK  221 

speak  according  unto  common   use,  yet  alike,   if  we    CHAP. 
conceive  the  vertue  of  the  North  Pole  to  diffuse  it  self       II 
and  open  at  the  South,  and  the  South  at  the  North 
again. 

This  polarity  from  refrigeration  upon  extremity  and 
in  defect  of  a  Loadstone  might  serve  to  invigorate  and 
touch  a  Needle  any  where ;  and  this,  allowing  variation, 
is  also  the  readiest  way  at  any  season  to  discover  the 
North  or  South ;  and  surely  far  more  certain  then  what 
is  affirmed  of  the  grains  and  circles  in  trees,  or  the  some  con- 
figure  in  the  root  of  Fern.     For  if  we  erect  a  red  hot  JJJTJ^.* 
wire  until  it  cool,  then    hang   it  up  with   wax   and  if  the  Tree 
untwisted  Silk,  where  the  lower  end  and  that  which  °eagieinthe 
cooled  next  the  earth  doth  rest,  that  is  the  Northern  ™**f 
point ;  and  this  we  affirm  will  still  be  true  whether  it  Fem  stands 
be  cooled  in  the  air  or  extinguished  in  water,  oyl  of  ^£  ^ 
Vitriol,  Aqua  fortis,  or  Quicksilver.     And  this  is  also  net  truly. 
evidenced  in  culinary  utensils  and  Irons  that  often  feel 
the  force  of  fire,  as  Tongs,  Fire-shovels,  Prongs,  and 
Andirons ;  all  which  acquire  a  Magnetical  and  polary 
condition,  and  being  suspended,   convert  their  lower 
extreams  unto  the  North;  with  the  same  attracting 
the  Southern  point  of  the  Needle.     For  easier  experi- 
ment, if  we  place  a   Needle  touched  at  the  foot  of 
Tongs  or  Andirons,  it  will  obvert  or  turn  aside  its 
lillie  or  North  point,  and  conform  its  cuspis  or  South 
extream  unto  the  Andiron.     The  like  verticity  though 
more  obscurely  is  also  contracted  by  Bricks  and  Tiles, 
as  we  have  made  trial  in  some  taken  out  of  the  backs 
of  chimneys.     Now  to  contract  this  Direction,  there 
needs  not   a  total  ignition,  nor  is   it   necessary  the 
Irons  should  be  red  hot  all  over.      For  if  a  wire  be 
heated  only  at  one  end,  according  as  that  end  is  cooled 
upward  or  downward,  it  respectively  acquires  a  verti- 


222  PSEUDODOXIA 

CHAP,  city,  as  we  have  declared  in  wires  totally  candent. 
II  Nor  is  it  absolutely  requisite  they  should  be  cooled 
perpendicularly,  or  strictly  lie  in  the  Meridian ;  for 
whether  they  be  refrigerated  inclinatorily  or  somewhat 
JSquinoxially,  that  is  toward  the  Eastern  or  Western 
points ;  though  in  a  lesser  degree,  they  discover  some 
verticity. 

Nor  is  this  onely  true  in  Irons,  but  in  the  Loadstone 
it  self.  For  if  a  Loadstone  be  made  red  hot,  it  loseth 
the  magnetical  vigour  it  had  before  in  it  self,  and 
acquires  another  from  the  Earth  in  its  refrigeration ; 
for  that  part  which  cooleth  toward  the  Earth  will 
acquire  the  respect  of  the  North,  and  attract  the 
Southern  point  or  cuspis  of  the  Needle.  The  experi- 
ment hereof  we  made  in  a  Loadstone  of  a  parallelogram 
or  long  square  figure;  wherein  onely  inverting  the 
extreams,  as  it  came  out  of  the  fire,  we  altered  the 
poles  or  faces  thereof  at  pleasure. 

It  is  also  true  what  is  delivered  of  the  Direction  and 
coition  of  Irons,  that  they  contract  a  verticity  by  long 
and  continued  position  :  that  is,  not  onely  being  placed 
from  North  to  South,  and  lying  in  the  Meridian,  but  re- 
specting the  Zenith  and  perpendicular  unto  the  Center  of 
the  Earth ;  as  is  manifest  in  bars  of  windows,  casements, 
hinges  and  the  like.  For  if  we  present  the  Needle 
unto  their  lower  extreams,  it  wheels  about  and  turns 
its  Southern  point  unto  them.  The  same  condition  in 
long  time  do  Bricks  contract  which  are  placed  in  walls, 
and  therefore  it  may  be  a  fallible  way  to  find  out  the 
Meridian  by  placing  the  Needle  on  a  wall ;  for  some 
Bricks  therein  by  a  long  and  continued  position,  are 
often  magnetically  enabled  to  distract  the  polarity  of 
the  Needle.  And  therefore  those  Irons  which  are  said 
to  have  been  converted  into  Loadstones ;  whether  they 


THE  SECOND  BOOK  223 

were  real  conversions,  or  onely  attractive  augmenta-    CHAP, 
tions,  might  be  much  promoted  by  this  position :  as        II 
the  Iron  cross  of  an  hundred  weight  upon  the  Church 
of  St.  John  in  Ariminum^  or  that  Loadston'd  Iron  of 
Caesar  Moderatus,  set  down  by  Aldrovandus.  De  miner. 

Lastly,  Irons  do  manifest  a  verticity  not  only  upon 
refrigeration  and  constant  situation,  but  (what  is 
wonderful  and  advanceth  the  magnetical  Hypothesis) 
they  evidence  the  same  by  meer  position  according  as 
they  are  inverted,  and  their  extreams  disposed  respec- 
tively unto  the  Earth.  For  if  an  Iron  or  Steel  not 
firmly  excited,  be  held  perpendicularly  or  inclinatorily 
unto  the  Needle,  the  lower  end  thereof  will  attract  the 
cuspis  or  Southern  point ;  but  if  the  same  extream  be 
inverted  and  held  under  the  Needle,  it  will  then  attract 
the  lilly  or  Northern  point ;  for  by  inversion  it  changeth 
its  direction  acquired  before,  and  receiveth  a  new  and 
Southern  polarity  from  the  Earth,  as  being  the  upper 
extream.  Now  if  an  Iron  be  touched  before,  it  varieth 
not  in  this  manner ;  for  then  it  admits  not  this  mag- 
netical impression,  as  being  already  informed  by  the 
Loadstone,  and  polarily  determined  by  its  preaction. 

And  from  these  grounds  may  we  best  determine 
why  the  Northern  Pole  of  the  Loadstone  attracteth  a 
greater  weight  than  the  Southern  on  this  side  the 
^Equator ;  why  the  stone  is  best  preserved  in  a  natural 
and  polary  situation ;  and  why  as  Gllbertus  observeth, 
it  respecteth  that  Pole  out  of  the  Earth,  which  it 
regarded  in  its  Mineral  bed  and  subterraneous  position. 
It  is  likewise  true  and  wonderful  what  is  delivered 
of  the  Inclination  or  Declination  of  the  Loadstone; 
that  is,  the  descent  of  the  Needle  below  the  plain  of 
the  Horizon.  For  long  Needles  which  stood  before 
upon  their  axis,  parallel  unto  the  Horizon,  being 


224  PSEUDODOXIA 

CHAP,  vigorously  excited,  incline  and  bend  downward,  de- 
ll pressing  the  North  extream  below  the  Horizon.  That 
is  the  North  on  this,  the  South  on  the  other  side 
of  the  Equator ;  and  at  the  very  Line  or  middle  circle 
stand  without  deflexion.  And  this  is  evidenced  not 
onely  from  observations  of  the  Needle  in  several  parts 
of  the  earth,  but  sundry  experiments  in  any  part 
thereof,  as  in  a  long  Steel  wire,  equilibrated  or  evenly 
ballanced  in  the  air ;  for  excited  by  a  vigorous  Load- 
stone it  will  somewhat  depress  its  animated  extream, 
and  intersect  the  horizontal  circumference.  It  is  also 
manifest  in  a  Needle  pierced  through  a  Globe  of  Cork 
so  cut  away  and  pared  by  degrees,  that  it  will  swim 
under  water,  yet  sink  not  unto  the  bottom,  which  .may 
be  well  effected;  for  if  the  Cork  be  a  thought  too 
light  to  sink  under  the  surface,  the  body  of  the  water 
may  be  attenuated  with  spirits  of  wine ;  if  too  heavy, 
it  may  be  incrassated  with  salt ;  and  if  by  chance  too 
much  be  added,  it  may  again  be  thinned  by  a  propor- 
tionable addition  of  fresh  water.  If  then  the  Needle 
be  taken  out,  actively  touched  and  put  in  again,  it  will 
depress  and  bow  down  its  Northern  head  toward  the 
bottom,  and  advance  its  Southern  extremity  toward 
the  brim.  This  way  invented  by  Gilbertus  may  seem 
of  difficulty ;  the  same  with  less  labour  may  be  observed 
in  a  needled  sphere  of  Cork  equally  contiguous  unto 
the  surface  of  the  water;  for  if  the  Needle  be  not 
exactly  equiponderant,  that  end  which  is  a  thought  too 
light,  if  touched  becometh  even;  that  Needle  also 
which  will  but  just  swim  under  the  water,  if  forcibly 
touched  will  sink  deeper,  and  sometime  unto  the 
bottom.  If  likewise  that  inclinatory  vertue  be  de- 
stroyed by  a  touch  from  the  contrary  Pole,  that  end 
which  before  was  elevated  will  then  decline,  and  this 


THE  SECOND  PART 


225 


perhaps  might  be  observed  in  some  scales  exactly 
ballanced,  and  in  such  Needles  which  for  their  bulk 
can  hardly  be  supported  by  the  water.  For  if  they  be 
powerfully  excited  and  equally  let  fall,  they  commonly 
sink  down  and  break  the  water  at  that  extream  whereat 
they  were  septentrionally  excited :  and  by  this  way  it 
is  conceived  there  may  be  some  fraud  in  the  weighing 
of  precious  commodities,  and  such  as  carry  a  value  in 
quarter-grains ;  by  placing  a  powerful  Loadstone  above 
or  below,  according  as  we  intend  to  depress  or  elevate 
one  extream. 

Now  if  these  Magnetical  emissions  be  onely  qualities, 
and  the  gravity  of  bodies  incline  them  onely  unto  the 
earth ;  surely  that  which  alone  moveth  other  bodies  to 
descent,  carrieth  not  the  stroak  in  this,  but  rather  the 
Magnetical  alliciency  of  the  Earth ;  unto  which  with 
alacrity  it  applieth  it  self,  and  in  the  very  same  way 
unto  the  whole  Earth,  as  it  doth  unto  a  single  Load- 
stone. For  if  an  untouched  Needle  be  at  a  distance 
suspended  over  a  Loadstone,  it  will  not  hang  parallel, 
but  decline  at  the  North  extream,  and  at  that  part 
will  first  salute  its  Director.  Again,  what  is  also 
wonderful,  this  inclination  is  not  invariable;  for  just 
under  the  line  the  Needle  lieth  parallel  with  the 
Horizon,  but  sailing  North  or  South  it  beginneth  to 
incline,  and  encreaseth  according  as  it  approacheth 
unto  either  Pole ;  and  would  at  last  endeavour  to  erect 
it  self.  And  this  is  no  more  then  what  it  doth  upon 
the  Loadstone,  and  that  more  plainly  upon  the  Terrella 
or  spherical  magnet  Cosmographically  set  out  with 
circles  of  the  Globe.  For  at  the  Equator  thereof,  the 
Needle  will  stand  rectangularly;  but  approaching 
Northward  toward  the  Tropick  it  will  regard  the  stone 
obliquely,  and  when  it  attaineth  the  Pole,  directly ; 


CHAP. 
II 


226  PSEUDODOXIA 

CHAP,    and  if  its  bulk  be  no  impediment,  erect  it  self  and 
stand  perpendicularly  thereon.     And  therefore  upon 
strict  observation  of  this  inclination  in  several  lati- 
tudes and  due  records  preserved,  instruments  are  made 
whereby  without  the  help  of  Sun  or  Star,  the  latitude 
of  the  place  may  be  discovered ;  and  yet  it  appears  the 
observations  of  men  have  not  as  yet  been  so  just  and 
equal  as  is  desirable ;  for  of  those  Tables  of  declination 
which  I  have  perused,  there  are  not  any  two  that  punctu- 
ally agree;   though  some  have  been  thought  exactly 
calculated,  especially  that  which  Ridley  received  from 
Mr.  Brigs,  in  our  time  Geometry  Professor  in  Oxford. 
It  is  also  probable  what  is  delivered  concerning  the 
variation  of  the  Compass  that  is  the  cause  and  ground 
thereof,  for  the  manner  as  being  confirmed  by  observa- 
wh&t  the     tion  we  shall  not  at  all  dispute.      The  variation  of  the 
"hi ''congas*  Compass  is  an  Arch  of  the  Horizon  intercepted  between 
'*•  the  true  and  Magnetical  Meridian;   or  more  plainly, 

a  deflexion  and  siding  East  and  West  from  the  true 
Meridian.  The  true  Meridian  is  a  major  Circle  passing 
through  the  Poles  of  the  World,  and  the  Zenith  or 
Vertex  of  any  place,  exactly  dividing  the  East  from  the 
West.  Now  on  this  line  the  Needle  exactly  lieth  not, 
but  diverts  and  varieth  its  point,  that  is,  the  North 
point  on  this  side  the  Equator,  the  South  on  the  other; 
sometimes  on  the  East,  sometime  toward  the  West, 
and  in  some  few  places  varieth  not  at  all.  First,  there- 
fore it  is  observed  that  betwixt  the  Shore  of  Ireland, 
France,  Spain,  Gmny,  and  the  Azores,  the  North  point 
varieth  toward  the  East,  and  that  in  some  variety ;  at 
London  it  varieth  eleven  degrees,  at  Antwerp  nine,  at 
Rome  but  five  :  at  some  parts  of  the  Azores  it  deflecteth 
not,  but  lieth  in  the  true  Meridian ;  on  the  other  side 
of  the  Azores,  and  this  side  of  the  Equator,  the  North 


THE  SECOND  BOOK  227 

point  of  the  Needle  wheeleth  to  the  West ;  so  that  in    CHAP. 

the  latitude  of  36  near  the  shore,  the  variation  is  about        II 

eleven  degrees  ,•  but  on  the  other  side  the  Equator,  it 

is  quite  otherwise :  for  about  Capio  Frio  in  Brasilia., 

the  South  point  varieth  twelve  degrees  unto  the  West, 

and  about  the  mouth  of  the  Straits  of  Magellan  five  or 

six ;  but  elongating  from  the  coast  of  Brasilia  toward 

the  shore  of  Africa  it  varieth  Eastward,  and  arriving 

at  Capo  de  las  Agullas,  it  resteth  in  the  Meridian,  and 

looketh  neither  way. 

Now  the  cause  of  this  variation  was  thought  by  The  cause 
Gilbertus  to  be  the  inequality  of  the  Earth,  variously  °£*eff™£ 
disposed,  and  indifferently  intermixed  with  the  Sea :  Compass. 
withal  the  different  disposure  of  its  Magnetical  vigor 
in  the  eminencies  and  stronger  parts  thereof.  For  the 
Needle  naturally  endeavours  to  conform  unto  the 
Meridian,  but  being  distracted,  driveth  that  way 
where  the  greater  and  powerfuller  part  of  the  Earth  is 
placed.  Which  may  be  illustrated  from  what  hath 
been  delivered  and  may  be  conceived  by  any  that 
understands  the  generalities  of  Geography.  For 
whereas  on  this  side  the  Meridian,  or  the  Isles  of 
Azores,  where  the  first  Meridian  is  placed,  the  Needle 
varieth  Eastward ;  it  may  be  occasioned  by  that  vast 
Tract  of  Earth,  that  is,  of  Europe,  Asia,  and  Africa, 
seated  toward  the  East,  and  disposing  the  Needle  that  > 
way.  For  arriving  at  some  part  of  the  Azores,  or 
Islands  of  Saint  Michael,  which  have  a  middle  situation 
between  these  Continents,  and  that  vast  and  almost 
answerable  Tract  of  America,  it  seemeth  equally  dis- 
tracted by  both;  and  diverting  unto  neither,  doth 
parallel  and  place  it  self  upon  the  true  Meridian.  But 
sailing  farther,  it  veers  its  Lilly  to  the  West,  and 
regardeth  that  quarter  wherein  the  Land  is  nearer  or 


228  PSEUDODOXIA 

CHAP,  greater;  and  in  the  same  latitude  as  it  approacheth 
II  the  shore  augmenteth  its  variation.  And  therefore  as 
some  observe,  if  Columbus  or  whosoever  first  discovered 
America,  had  apprehended  the  cause  of  this  variation, 
having  passed  more  then  half  the  way,  he  might  have 
been  confirmed  in  the  discovery,  and  assuredly  foretold 
there  lay  a  vast  and  mighty  continent  toward  the 
West.  The  reason  I  confess  and  inference  is  good,  but 
the  instance  perhaps  not  so.  For  Columbus  knew  not 
the  variation  of  the  compass,  whereof  Sebastian  Cabot 
first  took  notice,  who  after  made  discovery  in  the 
Northern  part  of  that  continent.  And  it  happened 
indeed  that  part  of  America  was  first  discovered,  which 
was  on  this  side  farthest  distant,  that  is,  Jamaica, 
Cuba,  and  the  Isles  in  the  Bay  of  Mexico.  And  from 
this  variation  do  some  new  discoverers  deduce  a  proba- 
bility in  the  attempts  of  the  Northern  passage  toward 
the  Indies. 

Now  because  where  the  greater  continents  are  joyned, 
the  action  and  effluence  is  also  greater ;  therefore  those 
Needles  do  suffer  the  greatest  variation  which  are  in 
Countries  which  most  do  feel  that  action.  And  there- 
fore hath  Rome  far  less  variation  then  London ;  for  on 
the  West  side  of  Rome  are  seated  the  great  continents 
of  France,  Spain,  Germany,  which  take  off  the  exuper- 
ance,  and  in  some  way  ballance  the  vigor  of  the  Eastern 
parts.  But  unto  England  there  is  almost  no  Earth 
West,  but  the  whole  extent  of  Europe  and  Asia  lieth 
Eastward ;  and  therefore  at  London  it  varieth  eleven 
degrees,  that  is  almost  one  Rhomb.  Thus  also  by 
reason  of  the  great  continent  of  Brasilia,  Peru,  and 
Chili,  the  Needle  deflecteth  toward  the  Land  twelve 
degrees;  but  at  the  straits  of  Magellan  where  the 
Land  is  narrowed,  and  the  Sea  on  the  other  side,  it 


THE  SECOND  BOOK  229 

varieth  but  five  or  six.  And  so  likewise,  because  the  CHAP. 
Cape  de  las  Aguttas  hath  Sea  on  both  sides  near  it,  and  II 
other  Land  remote,  and  as  it  were  aequidistant  from  it, 
therefore  at  that  point  the  Needle  conforms  unto  the 
true  Meridian,  and  is  not  distracted  by  the  vicinity  of 
Adjacencies.  This  is  the  general  and  great  cause  of 
variation.  But  if  in  certain  Creeks  and  Vallies  the 
Needle  prove  irregular,  and  vary  beyond  expectation, 
it  may  be  imputed  unto  some  vigorous  part  of  the 
Earth,  or  Magnetical  eminence  not  far  distant.  And 
this  was  the  invention  of  D.  Gilbert,  not  many  years 
past,  a  Physician  in  London.  And  therefore  although 
some  assume  the  invention  of  its  direction,  and  other 
have  had  the  glory  of  the  Card ;  yet  in  the  experi- 
ments, grounds,  and  causes  thereof,  England  produced 
the  Father  Philosopher,  and  discovered  more  in  it  then 
Columbus  or  Americus  did  ever  by  it. 

Unto  this  in  great  part  true  the  reason  of  Kircherus 
may  be  added:  That  this  variation  proceedeth  not 
only  from  terrestrious  eminencies,  and  magnetical  veins 
of  the  Earth,  laterally  respecting  the  Needle,  but  the 
different  coagmentation  of  the  Earth  disposed  unto 
the  Poles,  lying  under  the  Sea  and  Waters,  which  affect 
the  Needle  with  great  or  lesser  variation,  according  to 
the  vigour  or  imbecility  of  these  subterraneous  lines,  or 
the  entire  or  broken  compagination  of  the  magnetical 
fabrick  under  it.  As  is  observable  from  several  Load- 
stones placed  at  the  bottom  of  any  water,  for  a  Load- 
stone or  Needle  upon  the  surface,  will  variously  conform 
it  self,  according  to  the  vigour  or  faintness  of  the 
Loadstones  under  it. 

Thus  also  a  reason  may  be  alledged  for  the  variation 
of  the  variation,  and  why,  according  to  observation, 
the  variation  of  the  Needle  hath  after  some  years  been 


230  PSEUDODOXIA 

CHAP,    found  to  vary  in  some  places.     For  this  may  proceed 

II        from  mutations  of  the  earth,  by  subterraneous  fires, 

fumes,  mineral  spirits,  or  otherwise;  which  altering 

the  constitution  of  the  magnetical  parts,  in  process 

of  time,  doth  vary  the  variation  over  the  place. 

It  is  also  probable  what  is  conceived  of  its  Antiquity, 
that  the  knowledge  of  its  polary  power  and  direction 
unto  the  North  was  unknown  unto  the  Ancients ;  and 
though  Levinus  Lemnius,  and  Ccelius  Colcagninus,  are 
of  another  belief,  is  justly  placed  with  new  inventions 
by  Pancirollus.  For  their  Achilles  and  strongest  argu- 
ment is  an  expression  in  Plautus,  a  very  Ancient 
author,  and  contemporary  unto  Ennius.  Hie  ventus 
jam  secundus  est,  cape  modo  versoriam.  Now  this  ver- 
soriam  they  construe  to  be  the  compass,  which  notwith- 
standing according  unto  Pineda,  who  hath  discussed 
the  point,  Turnebus,  Cabeus,  and  divers  others,  is 
better  interpreted  the  rope  that  helps  to  turn  the 
Ship,  or  as  we  say,  doth  make  it  tack  about ;  the  Com- 
pass declaring  rather  the  Ship  is  turned,  then  conferring 
unto  its  conversion.  As  for  the  long  expeditions  and 
sundry  voyages  of  elder  times,  which  might  confirm  the 
Antiquity  of  this  invention,  it  is  not  improbable  they 
were  performed  by  the  help  of  Stars ;  and  so  might 
the  Phcenicean  navigators,  and  also  Ulisses  sail  about 
the  Mediterranean,  by  the  flight  of  Birds,  or  keeping 
near  the  shore;  and  so  might  Hanno  coast  about 
Africa ;  or  by  the  help  of  Oars,  as  is  expressed  in  the 
voyage  of  Jonah.  And  whereas  it  is  contended  that 
this  verticity  was  not  unknown  unto  Solomon,  in  whom 
is  presumed  an  universality  of  knowledge ;  it  will  as 
forcibly  follow,  he  knew  the  Art  of  Typography, 
Powder  and  Guns,  or  had  the  Philosophers  Stone,  yet 
sent  unto  Ophir  for  Gold.  It  is  not  to  be  denied,  that 


THE  SECOND  BOOK  231 

beside  his  Political  wisdom,  his  knowledge  in  Philosophy  CHAP. 
was  very  large;  and  perhaps  from  his  works  therein,  II 
the  ancient  Philosophers,  especially  Aristotle,  who  had 
the  assistance  of  Alexanders  acquirements,  collected 
great  observables.  Yet  if  he  knew  the  use  of  the 
Compass,  his  Ships  were  surely  very  slow,  that  made  a 
three  years  voyage  from  Eziongeber  in  the  red  Sea 
unto  Ophir-,  which  is  supposed  to  be  Taprobana  or 
Malaca  in  the  Indies,  not  many  moneths  sail ;  and 
since  in  the  same  or  lesser  time,  Drake  and  Candish 
performed  their  voyage  about  the  Earth. 

And  as  the  knowledge  of  its  verticity  is  not  so  old 
as  some  conceive,  so  it  is  more  ancient  then  most 
believe ;  nor  had  its  discovery  with  Guns,  Printing,  or 
as  many  think,  some  years  before  the  discovery  of 
America.  For  it  was  not  unknown  unto  Petrus  Pere- 
grinus  a  Frenchman,  who  two  hundred  years  since  left 
a  Tract  of  the  Magnet,  and  a  perpetual  motion  to  be 
made  thereby,  preserved  by  Gasserus.  Paulus  Venetus, 
and  about  five  hundred  years  past  Albertus  Magnus 
make  mention  hereof,  and  quote  for  it  a  Book  of 
Aristotle,  De  Lapide ;  which  Book  although  we  find  in 
the  Catalogue  of  Laertius,  yet  with  Cdbeus  we  may 
rather  judge  it  to  be  the  work  of  some  Arabick  Writer, 
not  many  years  before  the  days  of  Albertus. 

Lastly,  It  is  likewise  true  what  some  have  delivered 
of  Crocus  Mortis,  that  is,  Steel  corroded  with  Vinegar, 
Sulphur,  or  otherwise,  and  after  reverberated  by  fire. 
For  the  Loadstone  will  not  at  all  attract  it,  nor  will  it 
adhere,  but  lye  therein  like  Sand.  This  to  be  under- 
stood of  Crocus  Martis  well  reverberated,  and  into  a 
violet  colour :  for  common  chalybs  proeparatus,  or 
corroded  and  powdered  Steel,  the  Loadstone  attracts 
like  ordinary  filings  of  Iron ;  and  many  times  most  of 


232 


PSEUDODOXIA 


CHAP,  that  which  passeth  for  Crocus  Martis.  So  that  this 
II  way  may  serve  as  a  test  of  its  preparation ;  after  which 
it  becometh  a  very  good  medicine  in  fluxes.  The  like 
may  be  affirmed  of  flakes  of  Iron  that  are  rusty  and 
begin  to  tend  unto  Earth;  for  their  cognation  then 
expireth,  and  the  Loadstone  will  not  regard  them. 

And  therefore  this  may  serve  as  a  trial  of  good  Steel. 
The  Loadstone  taking  up  a  greater  mass  of  that  which 
is  most  pure,  it  may  also  decide  the  conversion  of  Wood 
into  Iron,  as  is  pretended  from  some  Waters  :  and  the 
common  conversion  of  Iron  into  Copper  by  the  media- 
tion of  blew  Coperose,  for  the  Loadstone  will  not 
attract  it.  Although  it  may  be  questioned,  whether 
in  this  operation,  the  Iron  or  Coperose  be  transmuted, 
as  may  be  doubted  from  the  cognation  of  Coperose 
with  Copper ;  and  the  quantity  of  Iron  remaining  after 
the  conversion.  And  the  same  may  be  useful  to  some 
discovery  concerning  Vitriol  or  Coperose  of  Mars,  by 
some  called  Salt  of  Steel,  made  by  the  spirits  of  Vitriol 
or  Sulphur.  For  the  corroded  powder  of  Steel  will 
after  ablution  be  actively  attracted  by  the  Loadstone, 
and  also  remaineth  in  little  diminished  quantity.  And 
therefore  whether  those  shooting  Salts  partake  but 
little  of  Steel,  and  be  not  rather  the  vitriolous  spirits 
fixed  into  Salt  by  the  effluvium  or  odor  of  Steel,  is  not 
without  good  question. 


THE  SECOND  BOOK  233 

CHAP. 
CHAPTER    III  m 

Concerning  the  Loadstone,  therein  of  sundry 
common  Opinions,  and  received  several 
relations :  Natural,  Historical,  Medical, 
Magical. 

AD  first  not  only  a  simple  Heterodox,  but  a 
very  hard  Paradox,  it  will  seem,  and  of  great 
absurdity  unto  obstinate  ears,  if  we  say, 
attraction  is  unjustly  appropriated  unto  the  Load- 
stone, and  that  perhaps  we  speak  not  properly,  when 
we  say  vulgarly  and  appropriately  the  Loadstone 
draweth  Iron;  and  yet  herein  we  should  not  want 
experiment  and  great  authority.  The  words  of  Renatus 
des  Cartes  in  his  Principles  of  Philosophy  are  very 
plain.  Prceterea  magnes  trdhet  ferrum,  sive  potius 
magnes  fy  ferrum  ad  invicem  accedunt,  neque  enim  ulla 
ibi  tractio  est.  The  same  is  solemnly  determined  by 
Cabeus.  Nee  magnes  trahit  proprie Jerrum,  nee  ferrum 
ad  se  magnetem  provocat,  sed  ambo  pari  conatu  ad 
invicem  c&nfluunt.  Concordant  hereto  is  the  assertion 
of  Doctor  Ridley,  Physitian  unto  the  Emperour  of 
Russia,  in  his  Tract  of  Magnetical  Bodies,  defining 
Magnetical  attraction  to  be  a  natural  incitation  and 
disposition  conforming  unto  contiguity,  an  union  of 
one  Magnetical  Body  with  another,  and  no  violent 
haling  of  the  weak  unto  the  stronger.  And  this  is 
also  the  doctrine  of  Gilbertus,  by  whom  this  motion  is 
termed  Coition,  and  that  not  made  by  any  faculty 
attractive  of  one,  but  a  Syndrome  and  concourse  of 
each;  a  Coition  alway  of  their  vigours,  and  also  of 
their  bodies,  if  bulk  or  impediment  prevent  not.  And 


234 


PSEUDODOXIA 


Loadstone 


CHAP,    therefore  those  contrary  actions  which  flow  from  oppo- 

III       site  Poles  or  Faces,  are  not  so  properly  expulsion  and 

attraction,  as  Sequela  and  Fuga^  a  mutual  flight  and 

following.      Consonant   whereto   are   also   the   deter- 

mination of  Helmontius,  ICircherus,  and  Licetus. 

The  same  is  also  confirmed  by  experiment  ;  for  if  a 
Attraction  piece  of  Iron  be  fastened  in  the  side  of  a  bowl  or  bason 
°f  water,  a  Loadstone  swimming  freely  in  a  Boot  of 
Cork,  will  presently  make  unto  it.  So  if  a  Steel  or  Knife 
untouched,  be  offered  toward  the  Needle  that  is  touched, 
the  Needle  nimbly  moveth  toward  it,  and  conformeth 
unto  union  with  the  Steel  that  moveth  not.  Again, 
If  a  Loadstone  be  finely  filed,  the  Atoms  or  dust 
thereof  will  adhere  unto  Iron  that  was  never  touched, 
even  as  the  powder  of  Iron  doth  also  unto  the  Load- 
stone. And  lastly,  if  in  two  Skiffs  of  Cork,  a  Load- 
stone and  Steel  be  placed  within  the  Orb  of  their 
activities,  the  one  doth  not  move  the  other  standing 
still,  but  both  hoise  sail  and  steer  unto  each  other. 
So  that  if  the  Loadstone  attract,  the  Steel  hath  also 
its  attraction  ;  for  in  this  action  the  Alliciency  is 
reciprocal,  which  joyntly  felt,  they  mutually  approach 
and  run  into  each  others  arms. 

And-  therefore  surely  more  moderate  expressions 
become  this  action,  then  what  the  Ancients  have  used, 
which  some  have  delivered  in  the  most  violent  terms  of 
their  language  ;  so  Austin  calls  it,  Mirabilem  ferri 
raptorem:  Hippocrates  \i6o<$  rov  a-iSrjpov  apTrd^ei,  Lapis 
quiferrum  rapit.  Galen  disputing  against  Epicurus 
useth  the  term  GXtcew,  but  this  also  is  too  violent  : 
among  the  Ancients  Aristotle  spake  most  warily,  ocrrt? 
TOV  (Tifypov  /civet,  Lapis  qui  ferrum  movet  :  and  in 
some  tolerable  acception  do  run  the  expressions  of 
Aquinas,  Scaliger  and  Cusanus. 


THE  SECOND  BOOK  235 

Many  relations  are  made,  and  great  expectations  are  CHAP 
raised  from  the  Magnes  Carneus,  or  a  Loadstone,  that  III 
hath  a  faculty  to  attract  not  only  iron  but  flesh ;  but 
this  upon  enquiry,  and  as  Cabeus  also  observed,  is 
nothing  else  but  a  weak  and  inanimate  kind  of  Load- 
stone, veined  here  and  there  with  a  few  magnetical  and 
ferreous  lines  ;  but  consisting  of  a  bolary  and  clammy 
substance,  whereby  it  adheres  like  Hcematites,  or  Terra 
Lemma,  unto  the  Lips.  And  this  is  that  stone  which 
is  to  be  understood,  when  Physitians  joyn  it  with 
jEtites,  or  the  Eagle  stone,  and  promise  therein  a 
vertue  against  abortion. 

There  is  sometime  a  mistake  concerning  the  variation 
of  the  Compass,  and  therein  one  point  is  taken  for 
another.  For  beyond  that  Equator  some  men  account 
its  variation  by  the  diversion  of  the  Northern  point, 
whereas  beyond  that  Circle  the  Southern  point  is  Sove- 
raign,  and  the  North  submits  his  preheminency.  For 
in  the  Southern  coast  either  of  America  or  Africa,  the 
Southern  point  deflects  and  varieth  toward  the  Land, 
as  being  disposed  and  spirited  that  way  by  the  Meri- 
dional and  proper  Hemisphere.  And  therefore  on  that 
side  of  the  Earth  the  varying  point  is  best  accounted 
by  the  South.  And  therefore  also  the  writings  of 
some,  and  Maps  of  others,  are  to  be  enquired,  that 
make  the  Needle  decline  unto  the  East  twelve  degrees 
at  Capo  Frio,  and  six  at  the  straits  of  Magellan ; 
accounting  hereby  one  point  for  another,  and  preferring 
the  North  in  the  Liberties  and  Province  of  the  South. 

But  certainly  false  it  is  what  is  commonly  affirmed  That 
and  believed,  that  Garlick  doth  hinder  the  attraction 
of  the  Loadstone,  which  is  notwithstanding  delivered  th 
by   grave   and    worthy   Writers,    by   Pliny ',    Solmus 
Ptolomy,  Plutarch,  Albertus,  Mathiolus,  Rueus,  Langius 


236 


PSEUDODOXIA 


CHAP,  and  many  more.  An  effect  as  strange  as  that  of 
III  Homers  Moty,  and  the  Garlick  that  Mercury  bestowed 
upon  Ulysses.  But  that  it  is  evidently  false,  many 
experiments  declare.  For  an  Iron  wire  heated  red  hot 
and  quenched  in  the  juice  of  Garlick,  doth  notwith- 
standing contract  a  verticity  from  the  Earth,  and 
attracteth  the  Southern  point  of  the  Needle.  If  also 
the  tooth  of  a  Loadstone  be  covered  or  stuck  in 
Garlick,  it  will  notwithstanding  attract  ;  and  Needles 
excited  and  fixed  in  Garlick  until  they  begin  to  rust, 
do  yet  retain  their  attractive  and  polary  respects. 
Nor  yet  the.  Of  the  same  stamp  is  that  which  is  obtruded  upon 
us  by  Authors  ancient  and  modern,  that  an  Adamant 
or  Diamond  prevents  or  suspends  the  attraction  of  the 
Loadstone:  as  is  in  open  terms  delivered  by  Pliny. 
Adamas  dissidet  cum  Magnete  lapide,  ut  juxta  positus 
ferrum  non  patiatur  abstrahi,  aut  si  admotus  magnes, 
apprehenderit,  rapiat  atque  auferat.  For  if  a  Diamond 
be  placed  between  a  Needle  and  a  Loadstone,  there  will 
nevertheless  ensue  a  Coition  even  over  the  body  of  the 
Diamond.  And  an  easie  matter  it  is  to  touch  or  excite 
a  Needle  through  a  Diamond,  by  placing  it  at  the 
tooth  of  a  Loadstone;  and  therefore  the  relation  is 
false,  or  our  estimation  of  these  gemms  untrue;  nor 
are  they  Diamonds  which  carry  that  name  amongst  us. 
It  is  not  suddenly  to  be  received  what  Paracelsus 
afl^^  that  if  a  Loadstone  be  anointed  with  Mer- 
curial oyl,  or  onely  put  into  Quicksilver,  it  omitteth  its 
attraction  for  ever.  For  we  have  found  that  Load- 
stones and  touched  Needles  which  have  laid  long  time 
in  Quicksilver  have  not  amitted  their  attraction.  And 
we  also  find  that  red  hot  Needles  or  wires  extinguished 
in  Quicksilver,  do  yet  acquire  a  verticity  according  to 
the  Laws  of  position  in  extinction.  Of  greater  repug- 


DC  genera- 
tbnererum. 


THE  SECOND  BOOK  237 

nancy  unto  reason  is  that  which  he  delivers  concerning    CHAP. 
its  graduation,  that  heated  in  fire  and  often  extin-       III 
guished  in  oyl  of  Mars  or  Iron,  it  acquires  an  ability  to 
extract  or  draw  forth  a  nail  fastened  in  a  wall ;  for,  as 
we  have  declared  before,  the  vigor  of  the  Loadstone  is 
destroyed  by  fire,  nor  will  it  be  re-impregnated  by  any 
other  Magnete  then  the  Earth. 

Nor  is  it  to  be  made  out  what  seemeth  very  plausible, 
and  formerly  hath  deceived  us,  that  a  Loadstone  will 
not  attract  an  Iron  or  Steel  red  hot.  The  falsity  hereof 
discovered  first  by  Kircherus,  we  can  confirm  by  iterated 
experiment;  very  sensibly  in  armed  Loadstones,  and 
obscurely  in  any  other. 

True  it  is,  that  besides  fire  some  other  wayes  there 
are  of  its  destruction,  as  Age,  Rust ;  and  what  is  least 
dreamt  on,  an  unnatural  or  contrary  situation.  For 
being  impolarily  adjoyned  unto  a  more  vigorous  Load- 
stone, it  will  in  a  short  time  enchange  its  Poles;  or 
being  kept  in  undue  position,  that  is,  not  lying  on  the 
Meridian,  or  else  with  its  poles  inverted,  it  receives  in 
longer  time  impair  in  activity,  exchange  of  Faces ;  and 
is  more  powerfully  preserved  by  position  then  by  the 
dust  of  Steel.  But  the  sudden  and  surest  way  is  fire ; 
that  is,  fire  not  onely  actual  but  potential ;  the  one 
surely  and  suddenly,  the  other  slowly  and  imperfectly  ; 
the  one  changing,  the  other  destroying  the  figure.  For 
if  distilled  Vinegar  or  Aquafortis  be  poured  upon  the 
powder  of  Loadstone,  the  subsiding  powder  dryed, 
retains  some  Magnetical  vertue,  and  will  be  attracted 
by  the  Loadstone  :  but  if  the  menstruum  or  dissolvent 
be  evaporated  to  a  consistence,  and  afterward  doth 
shoot  into  Icycles  or  Crystals,  the  Loadstone  hath  no 
power  upon  them ;  and  if  in  a  full  dissolution  of  Steel 
a  separation  of  parts  be  made  by  precipitation  or 


238 


PSEUDODOXIA 


CHAP. 
Ill 


In  his 
learned 
Pyramido- 
graphia. 


exhalation,  the  exsiccated  powder  hath  lost  its  wings 
and  ascends  not  unto  the  Loadstone.  And  though  a 
Loadstone  fired  doth  presently  omit  its  proper  vertue, 
and  according  to  the  position  in  cooling  contracts  a 
new  verticity  from  the  Earth ;  yet  if  the  same  be  laid 
awhile  in  aquafortis  or  other  corrosive  water,  and  taken 
out  before  a  considerable  corrosion,  it  still  reserves  its 
attraction,  and  will  convert  the  Needle  according  to 
former  polarity.  And  that  duly  preserved  from  violent 
corrosion,  or  the  natural  disease  of  rust,  it  may  long 
conserve  its  vertue,  beside  the  Magnetical  vertue  of  the 
Earth,  which  hath  lasted  since  the  Creation,  a  great 
example  we  have  from  the  observation  of  our  learned 
friend  Mr.  Graves,  in  an  ^Egyptian  Idol  cut  out  of 
Loadstone,  and  found  among  the  Mummies;  which 
still  retains  its  attraction,  though  probably  taken  out 
of  the  Mine  about  two  thousand  years  ago. 

It  is  improbable  what  Pliny  affirmeth  concerning 
the  object  of  its  attraction,  that  it  attracts  not  only 
ferreous  bodies,  but  also  liquorem  vitri ;  for  in  the  body 
of  Glass  there  is  no  ferreous  or  magnetical  nature  which 
might  occasion  attraction.  For  of  the  Glass  we  use, 
the  purest  is  made  of  the  finest  sand  and  the  ashes  of 
Chali  or  Glaswort,  and  the  courser  or  green  sort  of  the 
ashes  of  Brake  or  other  plants.  True  it  is  that  in  the 
making  of  Glass,  it  hath  been  an  ancient  practice  to 
cast  in  pieces  of  magnet,  or  perhaps  manganes:  con- 
ceiving it  carried  away  all  ferreous  and  earthy  parts, 
from  the  pure  and  running  portion  of  Glass,  which  the 
Loadstone  would  not  respect ;  and  therefore  if  that 
attraction  were  not  rather  Electrical  then  Magnetical, 
it  was  a  wondrous  effect  what  Helmont  delivereth  con- 
cerning a  Glass  wherein  the  Magistery  of  Loadstone 
was  prepared,  which  after  retained  an  attractive  quality. 


THE  SECOND  BOOK  239 

But  whether  the  Magnet  attracteth  more  then  com-  CHAP. 
mon  Iron,  may  be  tried  in  other  bodies.  It  seems  to  III. 
attract  the  Smyris  or  Emery  in  powder ;  It  draweth  the 
shining  or  glassie  powder  brought  from  the  Indies,  and 
usually  implied  in  writing-dust.  There  is  also  in 
Smiths  Cinders  by  some  adhesion  of  Iron  whereby  they 
appear  as  it  were  glazed,  sometime  to  be  found  a  mag- 
netical  operation ;  for  some  thereof  applied  have  power 
to  move  the  Needle.  But  whether  the  ashes  of  vege- 
tables which  grow  over  Iron  Mines  contract  a  magnetical 
quality,  as  containing  some  mineral  particles,  which  by 
sublimation  ascend  unto  their  Roots,  and  are  attracted 
together  with  their  nourishment;  according  as  some 
affirm  from  the  like  observations  upon  the  Mines  of 
Silver,  Quick  silver,  and  Gold,  we  must  refer  unto 
further  experiment. 

It  is  also  improbable  and  something  singular  what 
some  conceive,  and  Eusebius  Nier  ember gius,  a  learned 
Jesuit  of  Spain  delivers,  that  the  body  of  man  is 
magnetical,  and  being  placed  in  a  Boat,  the  Vessel  will 
never  rest  untill  the  head  respecteth  the  North.  If  this 
be  true,  the  bodies  of  Christians  do  lye  unnaturally  in 
their  Graves.  King  Cheops  in  his  Tomb,  and  the  Jews 
in  their  beds  have  fallen  upon  the  natural  position : 
who  reverentially  declining  the  situation  of  their 
Temple,  nor  willing  to  lye  as  that  stood,  do  place 
their  Beds  from  North  to  South,  and  delight  to  sleep 
Meridionally.  This  Opinion  confirmed  would  much 
advance  the  Microcosmical  conceit,  and  commend  the 
Geography  of  Paracelsus,  who  according  to  the  Cardinal 
points  of  the  World  divideth  the  body  of  man ;  and 
therefore  working  upon  humane  ordure,  and  by  long 
preparation  rendring  it  odoriferous,  he  terms  it  Zibeta 
Occidentalis,  Western  Civet ;  making  the  face  the  East, 


240 


PSEUDODOXIA 


Anagram- 
matically. 


CHAP,  but  the  posteriours  the  America  or  Western  part  of  his 
III.  Microcosm.  The  verity  hereof  might  easily  be  tried  in 
Wales,  where  there  are  portable  Boats,  and  made  of 
Leather,  which  would  convert  upon  the  impulsion  of 
any  verticity ;  and  seem  to  be  the  same  whereof  in  his 
description  of  Britain  Caesar  hath  left  some  mention. 

Another  kind  of  verticity,  is  that  which  Angelus 
doce  mihi  jus,  alias,  Michael  Sundevogis,  in  a  Tract 
De  Sulphure,  discovereth  in  Vegetables,  from  sticks  let 
fall  or  depressed  under  water;  which  equally  framed 
and  permitted  unto  themselves,  will  ascend  at  the 
upper  end,  or  that  which  was  vertical  in  their  vegeta- 
tion; wherein  notwithstanding,  as  yet,  we  have  not 
found  satisfaction.  Although  perhaps  too  greedy  of 
Magnalities,  we  are  apt  to  make  but  favourable  experi- 
ments concerning  welcome  Truths,  and  such  desired 
verities. 

It  is  also  wondrous  strange  what  Loelius  Bisciola 
reporteth,  that  if  unto  ten  ounces  of  Loadstone  one  of 
Iron  be  added,  it  encreaseth  not  unto  eleven,  but 
weighs  ten  ounces  still.  A  relation  inexcusable  in  a 
Hor«  subse-  work  of  leisurable  hours :  the  examination  being  as 
ready  as  the  relation,  and  the  falsity  tried  as  easily  as 
delivered.  Nor  is  it  to  be  omitted  what  is  taken  up 
by  the  Ccesius  Bernardus  a  late  Mineralogist,  and 
originally  confirmed  by  Porta,  that  Needles  touched 
with  a  Diamond  contract  a  verticity,  even  as  they  do 
with  a  Loadstone,  which  will  not  consist  with  experi- 
ment. And  therefore,  as  Gilbertus  observeth,  he  might 
be  deceived,  in  touching  such  Needles  with  Diamonds, 
which  had  a  verticity  before,  as  we  have  declared  most 
Needles  to  have ;  and  so  had  he  touched  them  with 
Gold  or  Silver,  he  might  have  concluded  a  magnetical 
vertue  therein. 


THE  SECOND  BOOK  241 

In  the  same  form  may  we  place  Fracastorius  his  CHAP. 
attraction  of  silver,  Philostratus  his  Pantarbes,  Apollo-  III. 
dorus  and  Beda  his  relation  of  the  Loadstone  that 
attracted  onely  in  the  night.  But  most  inexcusable 
is  Franciscus  Rueus,  a  man  of  our  own  profession ;  who 
in  his  discourse  of  Gemms  mentioned  in  the  Apocalyps, 
undertakes  a  Chapter  of  the  Loadstone.  Wherein 
substantially  and  upon  experiment  he  scarce  delivereth 
any  thing :  making  long  enumeration  of  its  traditional 
qualities,  whereof  he  seemeth  to  believe  many,  and 
some  above  convicted  by  experience,  he  is  fain  to  salve 
as  impostures  of  the  Devil.  But  Boetius  de  Boot 
Physitian  unto  Bodulphus  the  second,  hath  recom- 
penced  this  defect ;  and  in  his  Tract  De  Lapidibus  fy 
Gemmis,  speaks  very  materially  hereof;  and  his  Dis- 
course is  consonant  unto  Experience  and  Reason. 

As  for  Relations  Historical,  though  many  there  be 
of  less  account,  yet  two  alone  deserve  consideration : 
The  first  concerneth  magnetical  Rocks,  and  attractive 
Mountains  in  several  parts  of  the  Earth.  The  other 
the  Tomb  of  Mahomet  and  bodies  suspended  in  the  air. 
Of  Rocks  magnetical  there  are  likewise  two  relations ; 
for  some  are  delivered  to  be  in  the  Indies,  and  some  in 
the  extremity  of  the  North,  and  about  the  very  Pole. 
The  Northern  account  is  commonly  ascribed  unto 
Olaus  Magnus  Archbishop  of  Upsale,  who  out  of  his 
Predecessor  Joannes,  Saxo,  and  others,  compiled  a 
History  of  some  Northern  Nations ;  but  this  assertion 
we  have  not  discovered  in  that  Work  of  his  which 
commonly  passeth  amongst  us,  and  should  believe  his 
Geography  herein  no  more  then  that  in  the  first 
line  of  his  Book;  when  he  affirmeth  that  Biarmia 
(which  is  not  seventy  degrees  in  latitude)  hath  the 
Pole  for  its  Zenith,  and  Equinoctial  for  the  Horizon. 


242  PSEUDODOXIA 

CHAP.  Now  upon  this  foundation,  how  uncertain  soever 
III  men  have  erected  mighty  illations,  ascribing  thereto 
the  cause  of  the  Needles  direction,  and  conceiving  the 
effluctions  from  these  Mountains  and  Rocks  invite 
the  Lilly  toward  the  North.  Which  conceit  though 
countenanced  by  learned  men,  is  not  made  out  either 
by  experience  or  reason,  for  no  man  hath  yet  attained 
or  given  a  sensible  account  of  the  Pole  by  some 
degrees.  It  is  also  observed  the  Needle  doth  very 
much  vary  as  it  approacheth  the  Pole ;  whereas  were 
there  such  direction  from  the  Rocks,  upon  a  nearer 
approachment  it  would  more  directly  respect  them. 
Beside,  were  there  such  magnetical  Rocks  under  the 
Pole,  yet  being  so  far  removed  they  would  produce  no 
such  effect.  For  they  that  sail  by  the  Isle  of  Ilua  now 
called  Elba  in  the  Thuscan  Sea  which  abounds  in  veins 
of  Loadstone,  observe  no  variation  or  inclination  of 
the  Needle;  much  less  may  they  expect  a  direction 
from  Rocks  at  the  end  of  the  Earth.  And  lastly,  men 
that  ascribe  thus  much  unto  Rocks  of  the  North,  must 
presume  or  discover  the  like  magneticals  at  the  South : 
For  in  the  Southern  Seas  and  far  beyond  the  Equator, 
variations  are  large,  and  declinations  as  constant  as  in 
the  Northern  Ocean. 

The  other  relation  of  Loadstone  Mines  and  Rocks, 
in  the  shore  of  India  is  delivered  of  old  by  Pliny; 
wherein,  saith  he,  they  are  so  placed  both  in  abundance 
and  vigour,  that  it  proves  an  adventure  of  hazard  to 
pass  those  Coasts  in  a  Ship  with  Iron  nails.  Serapion 
the  Moor,  an  Author  of  good  esteem  and  reasonable 
Antiquity,  confirmeth  the  same,  whose  expression  in 
the  word  magnes  is  this.  The  Mine  of  this  Stone  is  in 
the  Sea- coast  of  India,  whereto  when  Ships  approach, 
there  is  no  Iron  in  them  which  flies  not  like  a  Bird 


THE  SECOND  BOOK  243 

unto  those  Mountains;  and  therefore  their  ships  are    CHAP. 
fastened  not  with  Iron  but  Wood,  for  otherwise  they       III 
would  be  torn  to   pieces.      But   this   assertion,   how 
positive  soever,  is  contradicted  by  all  Navigators  that  (Proiabiy) 
pass  that  way ;  which  are  now  many,  and  of  our  own  ^Zgnttkai 
Nation,   and   might   surely  have   been   controled   by Rock*. 
Nearchus  the  Admiral  of  Alexander ;  who  not  knowing 
the  Compass,  was  fain  to  coast  that  shore. 

For  the  relation  concerning  Mahomet,  it  is  generally 
believed  his  Tomb  at  Medina  Talnabi,  in  Arabia, 
without  any  visible  supporters  hangeth  in  the  air 
between  two  Loadstones  artificially  contrived  both 
above  and  below ;  which  conceit  is  fabulous  and 
evidently  false  from  the  testimony  of  Ocular  Testators, 
who  affirm  his  Tomb  is  made  of  Stone,  and  lyeth  upon  Mahomet's 
the  ground;  as  beside  others  the  learned  Vossius ^^f^^ 
observeth  from  Gabriel  Sionita,  and  Joannes  Hesronita,  b»ilt  ut°n 
two  Maronites  in  their  relations  hereof.  Of  such  e£rm 
intentions  and  attempt  by  Mahometans  we  read  in 
some  Relators,  and  that  might  be  the  occasion  of  the 
Fable,  which  by  tradition  of  time  and  distance  of 
place  enlarged  into  the  Story  of  being  accomplished. 
And  this  hath  been  promoted  by  attempts  of  the  like 
nature ;  for  we  read  in  Pliny  that  one  Dinocrates  began 
to  Arch  the  Temple  of  Arsinoe  in  Alexandria  with 
Loadstone,  that  so  her  Statue  might  be  suspended  in 
the  air  to  the  amazement  of  the  beholders.  And  to 
lead  on  our  crudelity  herein,  confirmation  may  be 
drawn  from  History  and  Writers  of  good  authority. 
So  it  is  reported  by  Ruffinus,  that  in  the  Temple  of 
Serapis  there  was  an  Iron  Chariot  suspended  by  Load- 
stones in  the  air ;  which  stones  removed,  the  Chariot 
fell  and  dashed  into  pieces.  The  like  doth  Beda 
report  of  Bellerophons  Horse,  which  framed  of  Iron, 


244  PSEUDODOXIA 

CHAP,    was    placed    between    two    Loadstones,    with    wings 
III       expansed,  pendulous  in  the  air. 

The  verity  of  these  Stories  we  shall  not  further 
dispute,  their  possibility  we  may  in  some  way  deter- 
mine ;  if  we  conceive  what  no  man  will  deny,  that 
bodies  suspended  in  the  air  have  this  suspension  from 
one  or  many  Loadstones  placed  both  above  and  below 
it;  or  else  by  one  or  many  placed  only  above  it. 
Likewise  the  body  to  be  suspended  in  respect  of  the 
Loadstone  above,  is  either  placed  first  at  a  pendulous 
distance  in  the  medium,  or  else  attracted  unto  that 
site  by  the  vigor  of  the  Loadstone.  And  so  we  first 
affirm,  that  possible  it  is,  a  body  may  be  suspended 
between  two  Loadstones ;  that  is,  it  being  so  equally 
attracted  unto  both,  that  it  determineth  it  self  unto 
neither.  But  surely  this  position  will  be  of  no  dura- 
tion; for  if  the  air  be  agitated  or  the  body  waved 
either  way,  it  omits  the  equilibration,  and  disposeth 
it  self  unto  the  nearest  attractor.  Again,  It  is  not 
impossible  (though  hardly  feasible)  by  a  single  Load- 
stone to  suspend  an  Iron  in  the  air,  the  Iron  being 
artificially  placed  and  at  a  distance  guided  toward  the 
stone,  until  it  find  the  neutral  point,  wherein  its 
gravity  just  equals  the  magnetical  quality,  the  one 
exactly  extolling  as  much  as  the  other  depresseth. 
And  lastly,  Impossible  it  is  that  if  an  Iron  rest  upon 
the  ground,  and  a  Loadstone  be  placed  over  it,  it 
should  ever  so  arise  as  to  hang  in  the  way  or  medium  ; 
for  that  vigor  which  at  a  distance  is  able  to  overcome 
the  resistance  of  its  gravity  and  to  lift  it  up  from  the 
Earth,  will  as  it  approacheth  nearer  be  still  more  able 
to  attract  it;  never  remaining  in  the  middle  that 
could  not  abide  in  the  extreams.  Now  the  way  of 
Baptista  Porta  that  by  a  thred  fastneth  a  Needle  to  a 


THE  SECOND  BOOK  245 

Table,  and  then  so  guides  and  orders  the  same,  that    CHAP, 
by  the  attraction  of  the  Loadstone  it  abideth  in  the       III 
air,  infringeth  not  this  reason;  for  this  is  a  violent 
retention,  and  if  the  thred  be  loosened,  the  Needle 
ascends  and  adheres  unto  the  Attractor. 

The  third  consideration  concerneth  Medical  rela- 
tions ;  wherein  what  ever  effects  are  delivered,  they  are 
either  derived  from  its  mineral  and  ferreous  condition, 
or  else  magnetical  operation.  Unto  the  ferreous  and 
mineral  quality  pertaineth  what  Dioscorides  an  ancient 
Writer  and  Souldier  under  Anthony  and  Cleopatra 
affirmeth,  that  half  a  dram  of  Loadstone  given  with 
Honey  and  Water,  proves  a  purgative  medicine,  and 
evacuateth  gross  humours.  But  this  is  a  quality  of 
great  incertainty;  for  omitting  the  vehicle  of  Water 
and  Honey,  which  is  of  a  laxative  power  it  self,  the 
powder  of  some  Loadstones  in  this  dose  doth  rather  Powder  of 
constipate  and  binde,  then  purge  and  loosen  the  belly.  ^j££""* 
And  if  sometimes  it  cause  any  laxity,  it  is  probably  in  operation. 
the  same  way  with  Iron  and  Steel  unprepared,  which 
will  disturb  some  bodies,  and  work  by  Purge  and 
Vomit.  And  therefore,  whereas  it  is  delivered  in  a 
Book  ascribed  unto  Galen,  that  it  is  a  good  medicine 
in  dropsies,  and  evacuates  the  waters  of  persons  so 
affected :  It  may  I  confess  by  siccity  and  astriction 
afford  a  confirmation  unto  parts  relaxed,  and  such  as 
be  hydropically  disposed;  and  by  these  qualities  it 
may  be  useful  in  Hernias  or  Ruptures,  and  for  these 
it  is  commended  by  JEtius,  JEgineta,  and  Oribatius; 
who  only  affirm  that  it  contains  the  vertue  of  Haema- 
tites, and  being  burnt  was  sometimes  vended  for  it. 
Wherein  notwithstanding  there  is  an  higher  vertue; 
and  in  the  same  prepared,  or  in  rich  veins  thereof, 
though  crude,  we  have  observed  the  effects  of  Chalybeat 


246 


PSEUDODOXIA 


CHAP. 
Ill 


De  morbis 
internis. 


Medicines ;  and  the  benefits  of  Iron  and  Steel  in  strong 
obstructions.  And  therefore  that  was  probably  a 
different  vein  of  Loadstone,  or  infected  with  other 
mineral  mixture,  which  the  Ancients  commended  for 
a  purgative  medicine,  and  ranked  the  same  with  the 
violentest  kinds  thereof:  with  Hippophae,  Cneoron, 
and  Thymelcea,  as  we  find  it  in  Hippocrates-,  and 
might  be  somewhat  doubtful,  whether  by  the  magnesian 
stone,  he  understood  the  Loadstone ;  did  not  Achilles 
Statins  define  the  same,  the  Stone  that  loveth  Iron. 

To  this  mineral  condition  belongeth  what  is  delivered 
by  some,  that  wounds  which  are  made  with  weapons 
excited  by  the  Loadstone,  contract  a  malignity,  and 
become  of  more  difficult  cure;  which  nevertheless  is 
not  to  be  found  in  the  incision  of  Chyrurgions  with 
knives  and  lances  touched ;  which  leave  no  such  effect 
behind  them.  Hither  we  also  refer  that  affirmative, 
which  sayes  the  Loadstone  is  poison ;  and  therefore  in 
the  lists  of  poisons  we  find  it  in  many  Authors.  But 
this  our  experience  cannot  confirm,  and  the  practice  of 
the  King  of  Zeilan  clearly  contradicteth ;  who  as 
Garcias  ab  Horto,  Physitian  unto  the  Spanish  Viceroy 
delivereth,  hath  all  his  meat  served  up  in  dishes  of 
Loadstone,  and  conceives  thereby  he  preserveth  the 
vigour  of  youth. 

But  surely  from  a  magnetical  activity  must  be  made 
out  what  is  let  fall  by  Mtius,  that  a  Loadstone  held 
in  the  hand  of  one  that  is  podagrical,  doth  either  cure 
or  give  great  ease  in  the  Gout.  Or  what  Marcellus 
Empericus  affirmeth,  that  as  an  amulet,  it  also  cureth 
the  headach ;  which  are  but  additions  unto  its  proper 
nature,  and  hopeful  enlargements  of  its  allowed  attrac- 
tion. For  perceiving  its  secret  power  to  draw  mag- 
netical bodies,  men  have  invented  a  new  attraction,  to 


THE  SECOND  BOOK  247 

draw  out  the  dolour  and  pain  of  any  part.     And  from    CHAP, 
such   grounds   it  surely  became   a   philter,   and    was       III 
conceived  a  medicine  of  some  venereal  attraction  ;  and 
therefore  upon  this  stone  they  graved  the  Image  of 
Venus,  according  unto  that  of  Claudian,  Venerem  mag- 
netica  gemma  figurat.     Hither  must  we  also  refer  what 
is  delivered  concerning  its  power  to  draw  out  of  the 
body  ballets  and  heads  of  arrows,  and  for  the  like 
intention   is   mixed  up   in   plaisters.     Which   course, 
although  as  vain  and  ineffectual  it  be  rejected  by  many 
good  Authors,  yet  is  it  not  methinks  so  readily  to  be 
denied,  nor  the  Practice  of  many  Physicians  which 
have  thus  compounded  plaisters,  thus  suddenly  to  be 
condemned,  as  may  be  observed  in  the  Emplastrum 
divinum  Nicolai,  the  Emplastrum  nigrum  of  Augspurg, 
the  Opodddoch  and  Attractivum   of  Paracelsus,   with 
several   mere    in    the    Dispensatory   of    Wecker,   and 
practice  of  Sennertus.     The  cure  also  of  Hernias,  or 
Ruptures  ii.  Pareus  :  and  the  method  also  of  curation  *  DC  cuitn- 
lately  delivered  by  Daniel  Beckherus,*  and  approved  by  J?rc00P™S6 
the  Professors  of  Ley  den,  that  is,  of  a  young  man  of  The  cure  of 
Spruceland  ttat  casually  swallowed  a  knife  about  ten 
inches  long,  vhich  was  cut  out  of  his  stomach,  and  the 
wound  healea  up.     In  which  cure  to  attract  the  knife 
to  a  convenient  situation,  there  was  applied  a  plaister 
made  up  with  the  powder  of  Loadstone.      Now  this 
kind  of  practice  Libavius,  Gilbertus,  and  lately  Swick-  /«  his  Ars 
ardus    condemn,   as   vain,   and   altogether   unuseful ;    agnet 
because  a  Loalstone   in  powder   hath   no   attractive 
power;   for   in  that   form   it   omits   his   polarly   re- 
spects, and  lose.h  those  parts  which  are  the  rule  of 
attraction. 

Wherein  to  spak  compendiously,  if  experiment  hath 
not  deceived  us,  we  first  affirm  that  a  Loadstone  in 


248 


PSEUDODOXIA 


CHAP,    powder  omits  not  all  attraction.     For  if  the  powder 
III       of  a  rich  vein  be  in  a  reasonable  quantity  presented 
toward  the  Needle  freely  placed,  it  will  not  appear  to 
be  void  of  all  activity,  but  will  be  able  to  stir  it.     Nor 
hath  it  only  a  power  to  move  the  Needle  in  powder 
and  by  it  self,  but  this  will  it  also  do,  if  incorporated 
and  mixed  with  plaisters ;  as  we  have  made  trial  in 
the  Emplasti~um  de  Minia,  with  half  an  ounce  of  the 
mass,  mixing  a  dram  of  Loadstone.     For  applying  the 
magdaleon  or  roal  unto  the  Needle,  it  would  both  stir 
and   attract  it;   not  equally  in  all  parts,  tyut   more 
vigorously  in  some,  according  unto  the  Mine  of  the 
Stone,  more  plentifully  dispersed  in  the  mass.     And 
lastly,  In  the  Loadstone  powdered,  the  polar^  respects 
are  not  wholly  destroyed.     For  those  diminutive  par- 
ticles are  not  atomical  or  meerly  indivisible,  tut  consist 
of  dimensions  sufficient  for  their  operations,  though  in 
obscurer  effects.    Thus  if  unto  the  powder  of  Loadstone 
or  Iron  we  admove  the  North  Pole  of  theLoadstone, 
the  Powders  or  small  divisions  will  erect  a/id  conform 
themselves  thereto  :  but  if  the  South  Po/e  approach, 
they  will  subside,  and  inverting  their  bodies,  respect 
the  Loadstone  with  the  other  extream.     ^nd  this  will 
happen  not  only  in  a  body  of  powder  together,  but  in 
any  particle  or  dust  divided  from  it. 

Now  though  we  disavow  not  these  plai/ters,  yet  shall 
we  not  omit  two  cautions  in  their  use,  tl/at  therein  the 
Stone  be  not  too  subtilly  powdered,  fo|  it  will  better 
manifest  its  attraction  in  a  more  sensible  dimension. 
That  where  is  desired  a  speedy  effect, it  may  be  con- 
sidered whether  it  were  not  better  to  relinquish  the 
powdered  plaisters,  and  to  apply  an  ditire  Loadstone 
unto  the  part :  And  though  the  other  be  not  wholly 
ineffectual,  whether  this  way  be  not/ more  powerful, 


THE  SECOND  BOOK  249 

and  so  might  have  been  in  the  cure  of  the  young  man    CHAP. 
delivered  by  Beckerus.  Ill 

The  last  consideration  concerneth  Magical  relations; 
in  which  account  we  comprehend  effects  derived  and 
fathered  upon  hidden  qualities,  specifical  forms,  Anti- 
pathies and  Sympathies,  whereof  from  received  grounds 
of  Art,  no  reasons  are  derived.  Herein  relations  are 
strange  and  numerous ;  men  being  apt  in  all  Ages  to 
multiply  wonders,  and  Philosophers  dealing  with  ad- 
mirable bodies,  as  Historians  have  done  with  excellent 
men,  upon  the  strength  of  their  great  atcheivements, 
ascribing  acts  unto  them  not  only  false  but  impossible ; 
and  exceeding  truth  as  much  in  their  relations,  as  they 
have  others  in  their  actions.  Hereof  we  shall  briefly 
mention  some  delivered  by  Authors  of  good  esteem : 
whereby  we  may  discover  the  fabulous  inventions  of 
some,  the  credulous  supinity  of  others,  and  the  great 
disservice  unto  truth  by  both  :  multiplying  obscurities 
in  Nature,  and  authorising  hidden  qualities  that  are 
false;  whereas  wise  men  are  ashamed  there  are  so 
many  true. 

And  first,  Dioscorides  puts  a  shrewd  quality  upon  it, 
and  such  as  men  are  apt  enough  to  experiment,  who 
therewith  discovers  the  incontinency  of  a  wife,  by 
placing  the  Loadstone  under  her  pillow,  whereupon 
she  will  not  be  able  to  remain  in  bed  with  her  husband. 
The  same  he  also  makes  a  help  unto  thievery.  For 
Thieves  saith  he,  having  a  design  upon  a  house,  do 
make  a  fire  at  the  four  corners  thereof,  and  cast  therein 
the  fragments  of  Loadstone :  whence  ariseth  a  fume 
that  so  disturbeth  the  inhabitants,  that  they  forsake 
the  house  and  leave  it  to  the  spoil  of  the  Robbers. 
This  relation,  how  ridiculous  soever,  hath  Albertus 
taken  up  above  a  thousand  years  after,  and  Marbodeus 


250  PSEUDODOXIA 

CHAP,  the  Frenchman  hath  continued  the  same  in  La  tine 
III  Verse,  which  with  the  Notes  of  Pictorius  is  currant 
unto  our  dayes.  As  strange  must  be  the  Lithomancy 
or  divination  from  this  Stone,  whereby  as  Tzetzes 
delivers,  Helenus  the  Prophet  foretold  the  destruction 
of  Troy :  and  the  Magick  thereof  not  safely  to  be 
believed,  which  was  delivered  by  Orpheus,  that  sprinkled 
with  water  it  will  upon  a  question  emit  a  voice  not 
much  unlike  an  Infant.  But  surely  the  Loadstone  of 
Laurentius  Guascus  the  Physitian,  is  never  to  be 
matched ;  wherewith,  as  Cardan  delivereth,  whatsoever 
Needles  or  Bodies  were  touched,  the  wounds  and  punc- 
tures made  thereby,  were  never  felt  at  all.  And  yet 
as  strange  is  that  which  is  delivered  by  some,  that  a 
Loadstone  preserved  in  the  salt  of  a  Remora,  acquires 
a  power  to  attract  gold  out  of  the  deepest  Wells. 
Certainly  a  studied  absurdity,  not  casually  cast  out, 
but  plotted  for  perpetuity :  for  the  strangeness  of  the 
effect  ever  to  be  admired,  and  the  difficulty  of  the  trial 
never  to  be  convicted. 

These  conceits  are  of  that  monstrosity  that  they 
refute  themselves  in  their  recitements.  There  is 
another  of  better  notice,  and  whispered  thorow  the 
World  with  some  attention;  credulous  and  vulgar 
auditors  readily  believing  it,  and  more  judicious  and 
distinctive  heads,  not  altogether  rejecting  it.  The 
conceit  is  excellent,  and  if  the  effect  would  follow, 
somewhat  divine;  whereby  we  might  communicate 
like  spirits,  and  confer  on  earth  with  Menippus  in  the 
Moon.  And  this  is  pretended  from  the  sympathy  of 
two  Needles  touched  with  the  same  Loadstone,  and 
placed  in  the  center  of  two  Abecedary  circles  or  rings, 
with  letters  described  round  about  them,  one  friend 
keeping  one,  and  another  the  other,  and  agreeing  upon 


THE  SECOND  BOOK 


251 


an  hour  wherein  they  will  communicate.  For  then,  CHAP. 
saith  Tradition,  at  what  distance  of  place  soever,  when  III 
one  Needle  shall  be  removed  unto  any  letter,  the  other 
by  a  wonderful  sympathy  will  move  unto  the  same. 
But  herein  I  confess  my  experience  can  find  no  truth ; 
for  having  expressly  framed  two  circles  of  Wood,  and 
according  to  the  number  of  the  Latine  letters  divided 
each  into  twenty  three  parts,  placing  therein  two  stiles 
or  Needles  composed  of  the  same  steel,  touched  with 
the  same  Loadstone,  and  at  the  same  point :  of  these 
two,  whensoever  I  removed  the  one,  although  but  at 
the  distance  of  half  a  span,  the  other  would  stand  like 
Hercules  pillars,  and  if  the  Earth  stand  still,  have 
surely  no  motion  at  all.  Now  as  it  is  not  possible  that 
any  body  should  have  no  boundaries,  or  Sphear  of  its 
activity,  so  it  is  improbable  it  should  effect  that  at 
distance,  which  nearer  hand  it  cannot  at  all  perform. 

Again,  The  conceit  is  ill  contrived,  and  one  effect 
inferred,  whereas  the  contrary  will  ensue.  For  if  the 
removing  of  one  of  the  Needles  from  A  to  B,  should 
have  any  action  or  influence  on  the  other,  it  would  not 
intice  it  from  A  to  B,  but  repell  it  from  A  to  Z :  for 
Needles  excited  by  the  same  point  of  the  stone,  do  not 
attract,  but  avoid  each  other,  even  as  these  also  do, 
when  their  invigorated  extreams  approach  unto  one 
other. 

Lastly,  Were  this  conceit  assuredly  true,  yet  were  it 
not  a  conclusion  at  every  distance  to  be  tried  by  every 
head :  it  being  no  ordinary  or  Almanack  business,  but 
a  Problem  Mathematical,  to  finde  out  the  difference 
of  hours  in  different  places ;  nor  do  the  wisest  exactly 
satisfie  themselves  in  all.  For  the  hours  of  several 
places  anticipate  each  other,  according  unto  their 
Longitudes,  which  are  not  exactly  discovered  of  every 


252  PSEUDODOXIA 

CHAP,  place ;  and  therefore  the  trial  hereof  at  a  considerable 
III  interval,  is  best  performed  at  the  distance  of  the 
Antceci;  that  is,  such  habitations  as  have  the  same 
Meridian  and  equal  parallel,  on  different  sides  of  the 
Equator;  or  more  plainly  the  same  Longitude  and 
the  same  Latitude  unto  the  South,  which  we  have 
in  the  North.  For  unto  such  situations  it  is  noon  and 
midnight  at  the  very  same  time. 

And  therefore  the  Sympathy  of  these  Needles  is 
much  of  the  same  mould  with  that  intelligence  which 
is  pretended  from  the  flesh  of  one  body  transmuted  by 
DC  curtorum  incision  into  another.  For  if  by  the  Art  of  Talia- 
Chyrurgia.  co^^  a  permutation  of  flesh,  or  transmutation  be 
made  from  one  mans  body  into  another,  as  if  a  piece  of 
flesh  be  exchanged  from  the  bicipital  muscle  of  either 
parties  arm,  and  about  them  both  an  Alphabet  cir- 
cumscribed ;  upon  a  time  appointed  as  some  conceptions 
affirm,  they  may  communicate  at  what  distance  soever. 
For  if  the  one  shall  prick  himself  in  A,  the  other  at  the 
same  time  will  have  a  sense  thereof  in  the  same  part : 
and  upon  inspection  of  his  arm  perceive  what  letters 
the  other  points  out  in  his.  Which  is  a  way  of  intel- 
ligence very  strange :  and  would  requite  the  lost  Art 
of  Pythagoras,  who  could  read  a  reverse  in  the  Moon. 

Now  this  magnetical  conceit  how  strange  soever, 
might  have  some  original  in  Reason ;  for  men  observing 
no  solid  body,  whatsoever  did  interrupt  its  action, 
might  be  induced  to  believe  no  distance  would  termi- 
nate the  same ;  and  most  conceiving  it  pointed  unto 
the  Pole  of  Heaven,  might  also  opinion  that  nothing 
between  could  restrain  it.  Whosoever  was  the  Author, 
the  Molus  that  blew  it  about  was  Famianus  Strada, 
that  Elegant  Jesuit,  in  his  Rhetorical  prolusions,  who 
chose  out  this  subject  to  express  the  stile  of  Lucretius. 


THE  SECOND  BOOK 


253 


But   neither    Baptista  Porta,  De  Furtivis  Literarum    CHAP. 
notis ;  Trithemius  in  his  Steganography,  Selenus  in  his       III 
Cryptography,  or  Nuncius  inanimatus  make  any  con-  Nunc. 
sideration  hereof,  although  they  deliver  many  ways  to  ^^J^J, 
communicate  thoughts  at  distance.     And  this  we  will£»**/«f 
not  deny  may  in  some  manner  be  effected  by  the  Load-  ' 

stone ;  that  is,  from  one  room  into  another ;  by  placing 
a  table  in  the  wall  common  unto  both,  and  writing 
thereon  the  same  letters  one  against  another :  for  upon 
the  approach  of  a  vigorous  Loadstone  unto  a  letter  on 
this  side,  the  Needle  will  move  unto  the  same  on  the 
other.  But  this  is  a  very  different  way  from  ours  at 
present ;  and  hereof  there  are  many  ways  delivered, 
and  more  may  be  discovered  which  contradict  not  the 
rule  of  its  operations. 

As  for  Unguentum  Armarium,  called  also  Magneticum, 
it  belongs  not  to  this  discourse,  it  neither  having  the 
Loadstone  for  its  ingredient,  nor  any  one  of  its  actions  : 
but  supposeth  other  principles,  as  common  and  universal 
spirits,  which  convey  the  action  of  the  remedy  unto  the 
part,  and  conjoins  the  vertue  of  bodies  far  disjoyned. 
But  perhaps  the  cures  it  doth,  are  not  worth  so  mighty 
principles ;  it  commonly  healing  but  simple  wounds, 
and  such  as  mundified  and  kept  clean,  do  need  no 
other  hand  then  that  of  Nature,  and  the  Balsam  of  the 
proper  part.  Unto  which  effect  there  being  fields  of 
Medicines,  it  may  be  a  hazardous  curiosity  to  rely  on 
this;  and  because  men  say  the  effect  doth  generally 
follow,  it  might  be  worth  the  experiment  to  try, 
whether  the  same  will  not  ensue,  upon  the  same 
Method  of  cure,  by  ordinary  Balsams,  or  common 
vulnerary  plaisters. 

Many  other  Magnetisms  may  be  pretended,  and  the 
like  attractions  through  all  the  creatures  of  Nature. 


254  PSEUDODOXIA 

CHAP.  Whether  the  same  be  verified  in  the  action  of  the 
III  Sun  upon  inferiour  bodies,  whether  there  be  ^Eolian 
Magnets,  whether  the  flux  and  reflux  of  the  Sea  be 
caused  by  any  Magnetism  from  the  Moon ;  whether 
the  like  be  really  made  out,  or  rather  Metaphorically 
verified  in  the  sympathies  of  Plants  and  Animals,  might 
afford  a  large  dispute ;  and  Kircherus  in  his  Catena 
Magnetica  hath  excellently  discussed  the  same ;  which 
work  came  late  unto  our  hand,  but  might  have  much 
advantaged  this  Discourse. 

Other  Discourses  there  might  be  made  of  the  Load- 
stone :  as  Moral,  Mystical,  Theological ;  and  some 
have  handsomely  done  them ;  as  Ambrose ',  Austine^ 
Gulielmus  Parisiensis,  and  many  more,  but  these  fall 
under  no  Rule,  and  are  as  boundless  as  mens  inventions. 
And  though  honest  minds  do  glorifie  God  hereby ;  yet 
do  they  most  powerfully  magnifie  him,  and  are  to  be 
looked  on  with  another  eye,  who  demonstratively  set 
forth  its  Magnalities  ;  who  not  from  postulated  or 
precarious  inferences,  entreat  a  courteous  assent ;  but 
from  experiments  and  undeniable  effects,  enforce  the 
wonder  of  its  Maker. 


CHAPTER    IV 
Of  Bodies  Electrical. 

HAVING  thus   spoken  of  the   Loadstone  and 
Bodies  Magnetical,  I  shall  in  the  next  place 
deliver  somewhat  of  Electrical,  and  such  as 
may  seem  to  have  attraction  like  the  other.     Hereof 
we  shall  also  deliver  what  particularly  spoken  or  not 
generally  known  is  manifestly  or  probably  true,  what 


THE  SECOND  BOOK  255 

generally  believed  is  also  false  or  dubious.  Now  by  CHAP. 
Electrical  bodies,  I  understand  not  such  as  are  Metal-  IV 
lical,  mentioned  by  Pliny,  and  the  Ancients ;  for  their  Bodies 
Electrum  was  a  mixture  made  of  Gold,  with  the 
Addition  of  a  fifth  part  of  Silver;  a  substance  now 
as  unknown  as  true  Aurichalcum,  or  Corinthian  Brass, 
and  set  down  among  things  lost  by  Pancirollus.  Nor 
by  Electrick  Bodies  do  I  conceive  such  only  as  take  up 
shavings,  straws,  and  light  bodies,  in  which  number 
the  Ancients  only  placed  Jet  and  Amber ;  but  such  as 
conveniently  placed  unto  their  objects  attract  all  bodies 
palpable  whatsoever.  I  say  conveniently  placed,  that 
is,  in  regard  of  the  object,  that  it  be  not  too  ponderous, 
or  any  way  affixed ;  in  regard  of  the  Agent,  that  it  be 
not  foul  or  sullied,  but  wiped,  rubbed,  and  excitated ; 
in  regard  of  both,  that  they  be  conveniently  distant, 
and  no  impediment  interposed.  I  say,  all  bodies  pal- 
pable, thereby  excluding  fire,  which  indeed  it  will  not 
attract,  nor  yet  draw  through  it ;  for  fire  consumes  its 
effluxions  by  which  it  should  attract. 

Now  although  in  this  rank  but  two  were  commonly 
mentioned  by  the  Ancients,  Gilbertus  discovereth  many 
more ;  as  Diamonds,  Saphyrs,  Carbuncles,  Iris,  Opalls, 
Amethysts,  Beril,  Crystal,  Bristol-stones,  Sulphur,  Mas- 
tick,  hard  Wax,  hard  Rosin,  Arsenic,  Sal-gemm,  Roch- 
Allum,  common  Glass,  Stibium,  or  Glass  of  Antimony. 
Unto  these  Cabeus  addeth  white  Wax,  Gum  Elemi, 
Gum  Guaici,  Fix  Hispanica,  and  Gipsum.  And  unto 
these  we  add  Gum  Anime,  Benjamin,  Talcum,  China- 
dishes,  Sandaraca,  Turpentine,  Styrax  Liquida,  and 
Caranna  dried  into  a  hard  consistence.  And  the  same 
attraction  we  find,  not  onely  in  simple  bodies,  but 
such  as  are  much  compounded ;  as  in  the  Oxycroceum 
plaister,  and  obscurely  that  ad  fferniam,  and  Gratia 


256  PSEUDODOXIA 

CHAP.    Dei ;    all   which   smooth   and   rightly   prepared,   will 
IV       discover  a  sufficient  power  to  stir  the  Needle,  setled 
freely  upon  a  well-pointed  pin ;  and  so  as  the  Electrick 
may  be  applied  unto  it  without  all  disadvantage. 

But  the  attraction  of  these  Electricks  we  observe  to 
be  very  different.  Resinous  or  unctuous  bodies,  and 
such  as  will  flame,  attract  most  vigorously,  and  most 
thereof  without  frication;  as  Anime,  Benjamin,  and 
most  powerfully  good  hard  Wax,  which  will  convert 
the  Needle  almost  as  actively  as  the  Loadstone.  And 
we  believe  that  all  or  most  of  this  substance  if  reduced 
to  hardness,  tralucency  or  clearness,  would  have  some 
attractive  quality.  But  juices  concrete,  or  Gums  easily 
dissolving  in  water,  draw  not  at  all :  as  Aloe,  Opium, 
Sanguis  Draconis,  Lacca,  Calbanum,  Sagapenum.  Many 
stones  also  both  precious  and  vulgar,  although  terse  and 
smooth,  have  not  this  power  attractive :  as  Emeralds, 
Pearl,  Jaspis,  Corneleans,  Agathe,  Heliotropes,  Marble, 
Alablaster,  Touchstone,  Flint,  and  Bezoar.  Glass 
attracts  but  weakly,  though  clear;  some  slick  stones 
and  thick  Glasses  indifferently:  Arsenic  but  weakly, 
so  likewise  Glass  of  Antimony,  but  Crocus  Metallorum 
not  at  all.  Salts  generally  but  weakly,  as  Sal  Gemma, 
Allum,  and  also  Talke\  nor  very  discoverably  by 
any  frication,  but  if  gently  warmed  at  the  fire,  and 
wiped  with  a  dry  cloth,  they  will  better  discover  their 
Electricities. 

No  Metal  attracts,  nor  Animal  concretion  we  know, 
although  polite  and  smooth ;  as  we  have  made  trial  in 
Elks  Hoofs,  Hawks-Talons,  the  Sword  of  a  Sword-fish, 
Tortois-shells,  Sea-horse,  and  Elephants  Teeth,  in  Bones, 
in  Harts-horn,  and  what  is  usually  conceived  Unicorns- 
horn.  No  Wood  though  never  so  hard  and  polished, 
although  out  of  some  thereof  Electrick  bodies  proceed ; 


THE  SECOND  BOOK  257 

as  Ebony,  Box,  Lignum  vitce,  Cedar,  etc.  And  although  CHAP. 
Jet  and  Amber  be  reckoned  among  Bitumens,  yet  neither  IV 
do  we  find  Asphaltus,  that  is,  Bitumens  of  Judea,  nor 
Sea-cole,  nor  Camphire,  nor  Mummia  to  attract,  although 
we  have  tried  in  large  and  polished  pieces.  Now  this 
attraction  have  we  tried  in  straws  and  paleous  bodies, 
in  Needles  of  Iron,  equilibrated,  Powders  of  Wood  and 
Iron,  in  Gold  and  Silver  foliate.  And  not  only  in 
solid  but  fluent  and  liquid  bodies,  as  oyls  made  both 
by  expression  and  distillation ;  in  Water,  in  spirits  of 
Wine,  Vitriol  and  Aquafortis. 

But  how  this  attraction  is  made,  is  not  so  easily  deter- 
mined ;  that  'tis  performed  by  effluviums  is  plain,  and 
granted  by  most;  for  Electricks  will  not  commonly 
attract,  except  they  grow  hot  or  become  perspirable. 
For  if  they  be  foul  and  obnubilated,  it  hinders  their 
effluxion;  nor  if  they  be  covered,  though  but  with 
Linen  or  Sarsenet,  or  if  a  body  be  interposed,  for  that 
intercepts  the  effluvium.  If  also  a  powerful  and  broad 
Electrick  of  Wax  or  Anime  be  held  over  fine  powder, 
the  Atoms  or  small  particles  will  ascend  most  numer- 
ously unto  it ;  and  if  the  Electrick  be  held  unto  the 
light,  it  may  be  observed  that  many  thereof  will  fly, 
and  be  as  it  were  discharged  from  the  Electrick  to  the 
distance  sometime  of  two  or  three  inches.  Which 
motion  is  performed  by  the  breath  of  the  effluvium 
issuing  with  agility ;  for  as  the  Electrick  cooleth,  the 
projection  of  the  Atoms  ceaseth. 

The  manner  hereof  Cabeus  wittily  attempteth,  affirm-  Cabeus  MS 
ing  that  this  effluvium  attenuateth  and  impelleth  the  ^^w 
neighbor  air,  which  returning   home   in    a   gyration,  *»&«#« 
carrieth  with  it  the  obvious  bodies  unto  the  Electrick. 
And  this  he  labours  to  confirm  by  experiments ;  for  if 
the  straws  be  raised  by  a  vigorous  Electrick,  they  do 


258  PSEUDODOXIA 

CHAP,  appear  to  wave  and  turn  in  their  ascents.  If  like- 
IV  wise  the  Electrick  be  broad,  and  the  straws  light  and 
chaffy,  and  held  at  a  reasonable  distance,  they  will  not 
arise  unto  the  middle,  but  rather  adhere  toward  the 
Verge  or  Borders  thereof.  And  lastly,  if  many  straws 
be  laid  together,  and  a  nimble  Electrick  approach, 
they  will  not  all  arise  unto  it,  but  some  will  commonly 
start  aside,  and  be  whirled  a  reasonable  distance  from 
it.  Now  that  the  air  impelled  returns  unto  its  place 
in  a  gyration  or  whirling,  is  evident  from  the  Atoms 
or  Motes  in  the  Sun.  For  when  the  Sun  so  enters  a 
hole  or  window,  that  by  its  illumination  the  Atoms  or 
Motes  become  perceptible,  if  then  by  our  breath  the 
air  be  gently  impelled,  it  may  be  perceived,  that  they 
will  circularly  return  and  in  a  gyration  unto  their 
places  again. 

Another  way  of  their  attraction  is  also  delivered; 
that  is,  by  a  tenuous  emanation  or  continued  effluvium, 
which  after  some  distance  retracteth  into  it  self ;  as  is 
observable  in  drops  of  Syrups,  Oyl,  and  seminal  Vis- 
cosities, which  spun  at  length,  retire  into  their  former 
dimensions.  Now  these  effluviums  advancing  from  the 
body  of  the  Electrick,  in  their  return  do  carry  back  the 
bodies  whereon  they  have  laid  hold  within  the  Sphere 
or  Circle  of  their  continuities ;  and  these  they  do  not 
onely  attract,  but  with  their  viscous  arms  hold  fast  a 
good  while  after.  And  if  any  shall  wonder  why  these 
effluviums  issuing  forth  impel  and  protrude  not  the 
straw  before  they  can  bring  it  back,  it  is  because  the 
effluvium  passing  out  in  a  smaller  thred  and  more 
enlengthened  filament,  it  stirreth  not  the  bodies  inter- 
posed, but  returning  unto  its  original,  falls  into  a 
closer  substance,  and  carrieth  them  back  unto  it  self. 
And  this  way  of  attraction  is  best  received,  embraced 


THE  SECOND  BOOK  259 

by  Sir  Kenelm  Digby  in  his  excellent  Treaty  of  bodies,  CHAP. 
allowed  by  Des  Cartes  in  his  principles  of  Philosophy,  IV 
as  far  and  concerneth  fat  and  resinous  bodies,  and  with 
exception  of  Glass,  whose  attraction  he  also  deriveth 
from  the  recess  of  its  efflucfcion.  And  this  in  some 
manner  the-  words  of  Gilbertus  will  bear  :  Effluvia  ilia 
tenuiora  concipiunt  4*  amplectuntur  corpora,  quibus 
uniuntur,  fy  electris  tanquam  extensis  brachiis,  <$•  adfon- 
tem  propinquitate  invalescentibus  ejfluviis,  deducuntur. 
And  if  the  ground  were  true,  that  the  Earth  were  an 
Electrick  body,  and  the  air  but  the  effluvium  thereof, 
we  might  have  more  reason  to  believe  that  from  this 
attraction,  and  by  this  effluction,  bodies  tended  to  the 
Earth,  and  could  not  remain  above  it. 

Our  other  discourse  of  Electricks  concerneth  a  general 
opinion  touching  Jet  and  Amber,  that  they  attract  all 
light  bodies,  except  Ocymum  or  Basil,  and  such  as  be 
dipped  in  oyl  or  oyled ;  and  this  is  urged  as  high  as 
Theophrastus :  but  Scaliger  acquitteth  him ;  And  had 
this  been  his  assertion,  Pliny  would  probably  have  taken 
it  up,  who  herein  stands  out,  and  delivereth  no  more  but 
what  is  vulgarly  known.  But  Plutarch  speaks  positively 
in  his  Symposiacks,  that  Amber  attracteth  all  bodies, 
excepting  Basil  and  oyled  substances.  With  Plutarch 
consent  many  Authors  both  Ancient  and  Modern ;  but 
the  most  inexcusable  are  Lemnius  and  Rueus,  whereof 
the  one  delivering  the  nature  of  Minerals  mentioned  in 
Scripture,  the  infallible  fountain  of  Truth,  confirmeth 
their  vertues  with  erroneous  traditions ;  the  other 
undertaking  the  occult  and  hidden  Miracles  of  Nature, 
accepteth  this  for  one ;  and  endeavoureth  to  alledge  a 
reason  of  that  which  is  more  then  occult,  that  is,  not 
existent. 

Now  herein,  omitting  the  authority  of  others,  as  the 


260  PSEUDODOXIA 

CHAP.  Doctrine  of  experiment  hath  informed  us,  we  first 
IV  affirm.  That  Amber  attracts  not  Basil,  is  wholly  repug- 
nant unto  truth.  For  if  the  leaves  thereof  or  dried 
stalks  be  stripped  into  small  straws,  they  arise  unto 
Amber,  Wax,  and  other  Electrics,  no  otherwise  then 
those  of  Wheat  and  Rye :  nor  is  there  any  peculiar 
fatness  or  singular  viscosity  in  that  plant  that  might 
cause  adhesion,  and  so  prevent  its  ascension.  But 
that  Jet  and  Amber  attract  not  straws  oyled,  is  in  part 
true  and  false.  For  if  the  straws  be  much  wet  or 
drenched  in  oyl,  true  it  is  that  Amber  draweth  them 
not ;  for  then  the  oyl  makes  the  straws  to  adhere  unto 
the  part  whereon  they  are  placed,  so  that  they  cannot 
rise  unto  the  Attractor ;  and  this  is  true,  not  onely  if 
they  be  soaked  in  Oyl,  but  spirits  of  Wine  or  Water. 
But  if  we  speak  of  Straws  or  festucous  divisions  lightly 
drawn  over  with  oyl,  and  so  that  it  causeth  no  ad- 
hesion; or  if  we  conceive  an  Antipathy  between 
Oyl  and  Amber,  the  Doctrine  is  not  true.  For  Amber 
will  attract  straws  thus  oyled,  it  will  convert  the 
Needles  of  Dials  made  either  of  Brass  or  Iron,  although 
they  be  much  oyled ;  for  in  these  Needles  consisting 
free  upon  their  Center,  there  can  be  no  adhesion.  It 
will  likewise  attract  Oyl  it  self,  and  if  it  approacheth 
unto  a  drop  thereof,  it  becometh  conical,  and  ariseth 
up  unto  it,  for  Oyl  taketh  not  away  his  attraction, 
although  it  be  rubbed  over  it.  For  if  you  touch  a 
piece  of  Wax  already  excitated  with  common  Oyl,  it 
will  notwithstanding  attract,  though  not  so  vigorously 
as  before.  But  if  you  moisten  the  same  with  any 
Chymical  Oyl,  Water,  or  spirits  of  Wine,  or  only 
breath  upon  it,  it  quite  omits  its  attraction,  for  either 
its  influencies  cannot  get  through,  or  will  not  mingle 
with  those  substances. 


THE  SECOND  BOOK  261 

It  is  likewise  probable  the  Ancients  were  mistaken  CHAP. 
concerning  its  substance  and  generation;  they  con-  IV 
ceiving  it  a  vegetable  concretion  made  of  the  gums  of 
Trees,  especially  Pine  and  Poplar  falling  into  the  water, 
and  after  indurated  or  hardened,  whereunto  accordeth 
the  Fable  of  Phaetons  sisters :  but  surely  the  concre- 
tion is  Mineral,  according  as  is  delivered  by  Boetius. 
For  either  it  is  found  in  Mountains  and  mediterraneous 
parts ;  and  so  it  is  a  fat  and  unctuous  sublimation  in 
the  Earth,  concreted  and  fixed  by  salt  and  nitrous 
spirits  wherewith  it  meeteth.  Or  else,  which  is  most 
usual,  it  is  collected  upon  the  Sea-shore ;  and  so  it  is 
a  fat  and  bituminous  juice  coagulated  by  the  saltness 
of  the  Sea.  Now  that  salt  spirits  have  a  power  to 
congeal  and  coagulate  unctuous  bodies,  is  evident  in 
Chymical  operations ;  in  the  distillations  of  Arsenide, 
sublimate  and  Antimony;  in  the  mixture  of  oyl  of 
Juniper,  with  the  salt  and  acide  spirit  of  Sulphur,  for 
thereupon  ensueth  a  concretion  unto  the  consistence  of 
Birdlime;  as  also  in  spirits  of  salt,  or  Aqua  fortis 
poured  upon  oyl  of  Olive,  or  more  plainly  in  the 
Manufacture  of  Soap.  And  many  bodies  will  coagu- 
late upon  commixture,  whose  separated  natures  promise 
no  concretion.  Thus  upon  a  solution  of  Tin  by  Aqua 
fortis,  there  will  ensue  a  coagulation,  like  that  of 
whites  of  Eggs.  Thus  the  volatile  salt  of  Urine  will  HOW  the 
coagulate  Aqua  vitce,  or  spirits  of  Wine ;  and  thus  *£££th* 
perhaps  (as  Helmont  excellently  declareth)  the  stones  Kidney  or 
or  calculous  concretions  in  Kidney  or  Bladder  may  be 
produced :  the  spirits  or  volatile  salt  of  Urine  conjoyn- 
ing  with  the  Aqua  vitce  potentially  lying  therein ;  as 
he  illustrateth  from  the  distillation  of  fermented  Urine. 
From  whence  ariseth  an  Aqua  vita?  or  spirit,  which 
the  volatile  salt  of  the  same  Urine  will  congeal;  and 


262  PSEUDODOXIA 

CHAP,   finding  an  earthy  concurrence,  strike  into  a  lapideous 
IV       substance. 

Lastly,  We  will  not  omit  what  Belldbonus  upon  his 
own  experiment  writ  from  Dantzich  unto  Mellichius, 
Of  a  Bee  and  as  he  hath  left  recorded  in  his  Chapter,  T>e  succino, 
Iwfiwdin    ^at  the  bodies  of  Flies,  Pismires,  and  the  like,  which 
Amber.        are  said  oft-times  to  be  included  in  Amber ^  are  not 
t'/'4'     real  but  representative,   as  he  discovered  in  several 
pieces  broke  for  that  purpose.     If  so,  the  two  famous 
Epigrams  hereof  in   Martial  are   but   Poetical,   the 
Pismire  of  Brassavolus  imaginary,  and  Cardans  Mauso- 
leum for  a  Flie,  a  meer  phansie.     But  hereunto  we 
know  not  how  to  assent,  as  having  met  with  some 
whose  reals  made  good  their  representments. 


CHAPTER    V 

Compendiously  of  sundry  other  common 
Tenants,  concerning  Mineral  and  Terreous 
Bodies,  which  examined,  prove  either  false 
or  dubious. 

1.  A  ND  first  we  hear  it  in  every  mouth,  and  in 
/  \  many  good  Authors  read  it,  That  a  Dia- 
JL  V.  mond,  which  is  the  hardest  of  stones,  not 
yielding  unto  Steel,  Emery,  or  any  thing  but  its  own 
powder,  is  yet  made  soft,  or  broke  by  the  blood  of  a 
Goat.  Thus  much  is  affirmed  by  Pliny,  Solinus, 
Albertus,  Cyprian,  Austin,  Isidore,  and  many  Christian 
Writers,  alluding  herein  unto  the  heart  of  man  and 
the  precious  bloud  of  our  Saviour,  who  was  typified 
by  the  Goat  that  was  slain,  and  the  scape-Goat  in  the 
Wilderness ;  and  at  the  effusion  of  whose  bloud,  not 


THE  SECOND  BOOK  263 

only  the  hard  hearts  of  his  enemies  relented,  but  the  CHAP. 
stony  rocks  and  vail  of  the  Temple  were  shattered.  V 
But  this  I  perceive  is  easier  affirmed  then  proved. 
For  Lapidaries,  and  such  as  profess  the  art  of  cutting 
this  stone,  do  generally  deny  it ;  and  they  that  seem 
to  countenance  it,  have  in  their  deliveries  so  qualified 
it,  that  little  from  thence  of  moment  can  be  inferred 
for  it.  For  first,  the  holy  Fathers,  without  a  further 
enquiry  did  take  it  for  granted,  and  rested  upon  the 
authority  of  the  first  deliverers.  As  for  Albertus,  he 
promiseth  this  effect,  but  conditionally,  not  except  the 
Goat  drink  wine,  and  be  fed  with  Siler  montanum, 
petroselinum,  and  such  herbs  as  are  conceived  of  power 
to  break  the  stone  in  the  bladder.  But  the  words  of 
Pliny i  from  whom  most  likely  the  rest  at  first  derived 
it,  if  strictly  considered,  do  rather  overthrow,  then 
any  way  advantage  this  effect.  His  words  are  these: 
Hircino  rumpitur  sanguine,  nee  aliter  quam  recenti^ 
calidoque  maccrata,  $  sic  quoque  multis  ictibus,  tune 
etiam  prasterquam  eximias  incudes  malkosque  ferreos 
frangens.  That  is,  it  is  broken  with  Goats  blood,  but 
not  except  it  be  fresh  and  warm,  and  that  not  without 
many  blows,  and  then  also  it  will  break  the  best  Anvils 
and  Hammers  of  Iron.  And  answerable  hereto,  is  the 
assertion  of  Isidore  and  Solinus.  By  which  account,  a 
Diamond  steeped  in  Goats  bloud,  rather  increaseth  in 
hardness,  then  acquireth  any  softness  by  the  infusion ; 
for  the  best  we  have  are  comminuible  without  it ;  and 
are  so  far  from  breaking  hammers,  that  they  submit 
unto  pistillation,  and  resist  not  an  ordinary  pestle. 

Upon  this  conceit  arose  perhaps  the  discovery  of 
another ;  that  the  bloud  of  a  Goat  was  soveraign  for 
the    Stone,  as  it   stands  commended  by  many  good  Puivis  Lith- 
Writers,  and  brings  up  the  composition  in  the  powder  ontnPtICUS- 


264  PSEUDODOXIA 

CHAP,  of  Nicolmu,  and  the  Electuary  of  the  Queen  of  Colein. 
V  Or  rather  because  it  was  found  an  excellent  medicine 
for  the  Stone,  and  its  ability  commended  by  some  to 
dissolve  the  hardest  thereof;  it  might  be  conceived 
by  amplifying  apprehensions,  to  be  able  to  break  a 
Diamond;  and  so  it  came  to  be  ordered  that  the  Goat 
should  be  fed  with  saxifragous  herbs,  and  such  as  are 
conceived  of  power  to  break  the  stone.  However  it 
were,  as  the  effect  is  false  in  the  one,  so  is  it  surely 
very  doubtful  in  the  other.  For  although  inwardly 
received  It  may  be  very  diuretick,  and  expulse  the 
stone  in  the  Kidneys,  yet  how  it  should  dissolve  or 
break  that  in  the  bladder,  will  require  a  further  dis- 
pute ;  and  perhaps  would  be  more  reasonably  tried  by 
a  warm  injection  thereof,  then  as  it  is  commonly  used. 
Wherein  notwithstanding,  we  should  rather  rely  upon 
the  urine  in  a  castlings  bladder,  a  resolution  of  Crabs 
eyes,  or  the  second  distillation  of  Urine,  as  Helmont 
hath  commended;  or  rather  (if  any  such  might  be 
found)  a  Chylifactory  menstruum  or  digestive  prepara- 
tion drawn  from  species  or  individuals,  whose  stomacks 
peculiarlj  dissolve  lapideous  bodies. 

£.  That  Glass  is  poison,  according  unto  common 
conceit,  I  know  not  how  to  grant.  Not  onely  from 
the  innocency  of  its  ingredients,  that  is,  fine  Sand,  and 
the  ashes  of  Glass-wort  of  Fearn,  which  in  themselves 
are  harmless  and  useful :  or  because  I  find  it  by  many 
commended  for  the  Stone,  but  also  from  experience,  as 
having  given  unto  Dogs  above  a  dram  thereof,  subtilly 
powdered  in  Butter  and  Paste,  without  any  visible 
disturbance. 

why  Glass        The   conceit  is   surely   grounded   upon   the   visible 
is  commonly  mischief  of  Glass  grosly  or  coursly  powdered,  for  that 

hflfl  to  fa  w     m 

indeed  is  mortally  noxious,  and   effectually  used  by 


THE  SECOND  BOOK  265 

some  to  destroy  Mice  and  Rats ;  for  by  reason  of  its  CHAP 
acuteness  and  angularity,  it  commonly  excoriates  the  V 
parts  through  which  it  passeth,  and  solicits  them  unto  a 
continual  expulsion.  Whereupon  there  ensues  fearful 
symptomes,  not  much  unlike  those  which  attend  the 
action  of  poison.  From  whence  notwithstanding,  we 
cannot  with  propriety  impose  upon  it  that  name,  either 
by  occult  or  elementary  quality,  which  he  that  con- 
cedeth  will  much  enlarge  the  Catalogue  or  Lists  of 
Poisons.  For  many  things,  neither  deleterious  by 
substance  or  quality,  are  yet  destructive  by  figure,  or 
some  occasional  activity.  So  are  Leeches  destructive, 
and  by  some  accounted  poison ;  not  properly,  that  is 
by  temperamental  contrariety,  occult  form,  or  so  much 
as  elemental  repugnancy ;  but  because  being  inwardly 
taken  they  fasten  upon  the  veins,  and  occasion  an 
effusion  of  bloud,  which  cannot  be  easily  stanched.  So 
a  Sponge  is  mischievous,  not  in  it  self,  for  in  its  powder 
it  is  harmless :  but  because  being  received  into  the 
stomach  it  swelleth,  and  occasioning  a  continual  disten- 
sion, induceth  a  strangulation.  So  Pins,  Needles,  ears 
of  Rye  or  Barley  may  be  poison.  So  Daniel  destroyed 
the  Dragon  by  a  composition  of  three  things,  whereof 
neither  was  poison  alone,  nor  properly  all  together,  that 
is,  Pitch,  Fat,  and  Hair,  according  as  is  expressed 
in  the  History.  Then  Daniel  took  Pitch,  and  Fat,  and 
Hair,  and  did  seeth  them  together,  and  made  lumps 
thereof,  these  he  put  in  the  Dragons  mouth,  and  so  he 
burst  asunder.  That  is,  the  Fat  and  Pitch  being 
cleaving  bodies,  and  the  Hair  continually  extimulating 
the  parts :  by  the  action  of  the  one,  Nature  was  pro- 
voked to  expell,  but  by  the  tenacity  of  the  other  forced 
to  retain  :  so  that  there  being  left  no  passage  in  or 
out,  the  Dragon  brake  in  pieces.  It  must  therefore 


266  PSEUDODOXIA 

CHAP,  be  taken  of  grosly-powdered  Glass,  what  is  delivered 
V  by  Grevinus:  and  from  the  same  must  that  mortal 
dysentery  proceed  which  is  related  by  Sanctorius.  And 
in  the  same  sense  shall  we  only  allow  a  Diamond  to  be 
poison ;  and  whereby  as  some  relate  Paracelsus  himself 
was  poisoned.  So  even  the  precious  fragments  and 
cordial  gems  which  are  of  frequent  use  in  Physick,  and 
in  themselves  confessed  of  useful  faculties,  received 
in  gross  and  angular  Powders,  may  so  offend  the 
bowels,  as  to  procure  desperate  languors,  or  cause  most 
dangerous  fluxes. 

That  Glass  may  be  rendred  malleable  and  pliable 
unto  the  hammer,  many  conceive,  and  some  make 
little  doubt,  when  they  read  in  Dio,  Pliny,  and  Petro- 
niuSy  that  one  unhappily  effected  it  for  Tiberius. 
Which  notwithstanding  must  needs  seem  strange  unto 
such  as  consider,  that  bodies  are  ductile  from  a  tena- 
cious humidity,  which  so  holdeth  the  parts  together; 
that  though  they  dilate  or  extend,  they  part  not  from 
each  others.  That  bodies  run  into  Glass,  when  the 
volatile  parts  are  exhaled,  and  the  continuating  humour 
separated :  the  Salt  and  Earth,  that  is,  the  fixed  parts 
-  remaining.  And  therefore  vitrification  maketh  bodies 
brittle,  as  destroying  the  viscous  humours  which  hinder 
the  disruption  of  parts.  Which  may  be  verified  even 
in  the  bodies  of  Metals.  For  Glass  of  Lead  or  Tin  is 
fragile,  when  that  glutinous  Sulphur  hath  been  fired 
out,  which  made  their  bodies  ductile. 

He  that  would  most  probably  attempt  it,  must 
experiment  upon  Gold.  Whose  fixed  and  flying  parts 
are  so  conjoined,  whose  Sulphur  and  continuating 
principle  is  so  united  unto  the  Salt,  that  some  may  be 
hoped  to  remain  to  hinder  fragility  after  vitrification. 
But  how  to  proceed,  though  after  frequent  corrosion, 


THE  SECOND  BOOK  267 

as  that  upon  the  agency  of  fire,  it  should  not  revive   CHAP. 
into  its  proper  body  before  it  comes  to  vitrifie,  will        V 
prove  no  easie  discovery. 

3.  That  Gold  inwardly  taken,  either  in  substance, 
infusion,  decoction  or  extinction,  is  a  cordial  of  great 
efficacy,  in  sundry  Medical  uses,  although  a  practice 
much  used,  is  also  much  questioned,  and  by  no  man 
determined  beyond  dispute.  There  are  hereof  I 
perceive  two  extream  opinions ;  some  excessively  mag- 
nifying it,  and  probably  beyond  its  deserts;  others 
extreamly  vilifying  it,  and  perhaps  below  its  demerits. 
Some  affirming  it  a  powerful  Medicine  in  many  diseases, 
others  averring  that  so  used,  it  is  effectual  in  none : 
and  in  this  number  are  very  eminent  Physicians, 
ErastuSj  Duretus,  Rondeletius,  Brassavolus  and  many 
other,  who  beside  the  strigments  and  sudorous  adhe- 
sions from  mens  hands,  acknowledge  that  nothing 
proceedeth  from  Gold  in  the  usual  decoction  thereof. 
Now  the  capital  reason  that  led  men  unto  this  opinion, 
was  their  observation  of  the  inseparable  nature  of 
Gold;  it  being  excluded  in  the  same  quantity  as  it 
was  received,  without  alteration  of  parts,  or  diminution 
of  its  gravity. 

Now  herein  to  deliver  somewhat  which  in  a  middle 
way  may  be  entertained;  we  first  affirm,  that  the 
substance  of  Gold  is  invincible  by  the  powerfullest 
action  of  natural  heat ;  and  that  not  only  alimentally 
in  a  substantial  mutation,  but  also  medicamentally  in 
any  corporeal  conversion.  As  is  very  evident,  not 
only  in  the  swallowing  of  golden  bullets,  but  in  the 
lesser  and  foliate  divisions  thereof :  passing  the  stomach 
and  guts  even  as  it  doth  the  throat,  that  is,  without 
abatement  of  weight  or  consistence.  So  that  it  entereth 
not  the  veins  with  those  electuaries,  wherein  it  is 


268  PSEUDODOXIA 

CHAP,  mixed :  but  taketh  leave  of  the  permeant  parts,  at  the 
V  mouths  of  the  Meseraicks,  or  Lacteal  Vessels,  and  accom- 
panieth  the  inconvertible  portion  unto  the  siege.  Nor 
is  its  substantial  conversion  expectible  in  any  composi- 
tion or  aliment  wherein  it  is  taken.  And  therefore  that 
was  truly  a  starving  absurdity,  which  befel  the  wishes 
of  Midas.  And  little  credit  there  is  to  be  given  to  the 
golden  Hen,  related  by  Wendlerus.  So  in  the  extinc- 
tion of  Gold,  we  must  not  conceive  it  parteth  with  any 
of  its  salt  or  dissoluble  principle  thereby,  as  we  may 
affirm  of  Iron ;  for  the  parts  thereof  are  fixed  beyond 
division,  nor  will  they  separate  upon  the  strongest  test 
of  fire.  This  we  affirm  of  pure  Gold  :  for  that  which 
is  currant  and  passeth  in  stamp  amongst  us,  by  reason 
of  its  allay,  which  is  a  proportion  of  Silver  or  Copper 
mixed  therewith,  is  actually  dequantitated  by  fire,  and 
possibly  by  frequent  extinction. 

Secondly,  Although  the  substance  of  Gold  be  not 
immuted  or  its  gravity  sensibly  decreased,  yet  that 
from  thence  some  vertue  may  proceed  either  in  sub- 
stantial reception  or  infusion  we  cannot  safely  deny. 
For  possible  it  is  that  bodies  may  emit  vertue  and 
operation  without  abatement  of  weight ;  as  is  evident 
in  the  Loadstone,  whose  effluencies  are  continual,  and 
communicable  without  a  minoration  of  gravity.  And 
the  like  is  observable  in  Bodies  electrical,  whose 
emissions  are  less  subtile.  So  will  a  Diamond  or 
Saphire  emit  an  effluvium  sufficient  to  move  the  Needle 
or  a  Straw,  without  diminution  of  weight.  Nor  will 
polished  Amber  although  it  send  forth  a  gross  and 
corporal  exhalement,  be  found  a  long  time  defective 
upon  the  exactest  scales.  Which  is  more  easily  con- 
ceivable in  a  continued  and  tenacious  effluvium, 
whereof  a  great  part  retreats  into  its  body. 


THE  SECOND  BOOK  269 

Thirdly,  If  amulets  do  work  by  emanations  from    CHAP. 
their  bodies,   upon   those   parts  whereunto   they  are        V 
appended,  and  are  not  yet  observed   to   abate   their 
weight;    if  they  produce  visible  and  real  effects  by 
imponderous  and  invisible  emissions,  it  may  be  unjust 
to   deny  the   possible  efficacy  of  Gold,  in  the  non- 
omission  of  weight,  or  deperdition  of  any  ponderous 
particles. 

Lastly,  Since  Stibium  or  Glass  of  Antimony,  since 
also  its  Regulus  will  manifestly  communicate  unto 
Water  or  Wine,  a  purging  and  vomitory  operation ; 
and  yet  the  body  it  self,  though  after  iterated  infusions, 
cannot  be  found  to  abate  either  vertue  or  weight :  we 
shall  not  deny  but  Gold  may  do  the  like,  that  is, 
impart  some  effluences  unto  the  infusion,  which  carry 
with  them  the  separable  subtilties  thereof. 

That  therefore  this  Metal  thus  received,  hath  any 
undeniable  effect,  we  shall  not  imperiously  determine, 
although  beside  the  former  experiments,  many  more 
may  induce  us  to  believe  it.  But  since  the  point  is 
dubious  and  not  yet  authentically  decided,  it  will  be 
no  discretion  to  depend  on  disputable  remedies ;  but 
rather  in  cases  of  known  danger,  to  have  recourse  unto 
medicines  of  known  and  approved  activity.  For, 
beside  the  benefit  accruing  unto  the  sick,  hereby  may 
be  avoided  a  gross  and  frequent  errour,  commonly 
committed  in  the  use  of  doubtful  remedies,  conjointly 
with  those  which  are  of  approved  verlues ;  that  is  to 
impute  the  cure  unto  the  conceited  remedy,  or  place  it 
on  that  whereon  they  place  their  opinion.  Whose 
operation  although  it  be  nothing,  or  its  concurrence 
not  considerable,  yet  doth  it  obtain  the  name  of  the 
whole  cure :  and  carrieth  often  the  honour  of  the 
capital  energie,  which  had  no  finger  in  it. 


270  PSEUDODOXIA 

.CHAP  Herein  exact  and  critical  trial  should  be  made  by 
V  publick  enjoinment,  whereby  determination  might  be 
setled  beyond  debate :  for  since  thereby  not  only  the 
bodies  of  men,  but  great  Treasures  might  be  preserved, 
it  is  not  only  an  errour  of  Physick,  but  folly  of  State, 
to  doubt  thereof  any  longer. 

4.  That  a  pot  full  of  ashes,  will  still  contain  as  mucli 
water  as  it  would  without  them,  although  by  Aristotle  in 
his  Problems  taken  for  granted,  and  so  received  by  most, 
is  not  effectable  upon  the  strictest  experiment  I  could 
ever  make.  For  when  the  airy  intersticies  are  filled, 
and  as  much  of  the  salt  of  the  ashes  as  the  water  will 
imbibe  is  dissolved,  there  remains  a  gross  and  terreous 
portion  at  the  bottom,  which  will  possess  a  space  by 
it  self,  according  whereto  there  will  remain  a  quantity 
of  Water  not  receivable ;  so  will  it  come  to  pass  in  a 
pot  of  salt,  although  decrepitated  ;  and  so  also  in  a 
pot  of  Snow.  For  so  much  it  will  want  in  reception, 
as  its  solution  taketh  up,  according  unto  the  bulk 
whereof,  there  will  remain  a  portion  of  Water  not  to 
be  admitted.  So  a  Glass  stuffed  with  pieces  of  Sponge 
will  want  about  a  sixth  part  of  what  it  would  receive 
without  it.  So  Sugar  will  not  dissolve  beyond  the 
capacity  of  the  Water,  nor  a  Metal  in  aqua  fortis  be 
corroded  beyond  its  reception.  And  so  a  pint  of  salt 
of  Tartar  exposed  unto  a  moist  air  until  it  dissolve, 
will  make  far  more  liquor,  or  as  some  term  it  oyl,  then 
the  former  measure  will  contain. 

Nor  is  it  only  the  exclusion  of  air  by  water,  or 
repletion  of  cavities  possessed  thereby,  which  causeth 
a  pot  of  ashes  to  admit  so  great  a  quantity  of  Water, 
but  also  the  solution  of  the  salt  of  the  ashes  into  the 
body  of  the  dissolvent.  So  a  pot  of  ashes  will  receive 
somewhat  more  of  hot  Water  then  of  cold,  for  the 


THE  SECOND  BOOK  271 

warm  water  imbibeth  more  of  the  Salt ;  and  a  vessel    CHAP, 
of  ashes  more  then  one  of  pin-dust  or  filings  of  Iron;        V 
and  a  Glass  full  of  Water  will  yet  drink  in  a  propor- 
tion of  Salt  or  Sugar  without  overflowing. 

Nevertheless  to  make  the  experiment  with  most 
advantage,  and  in  which  sense  it  approacheth  nearest 
the  truth,  it  must  be  made  in  ashes  throughly  burnt 
and  well  reverberated  by  fire,  after  the  salt  thereof 
hath  been  drawn  out  by  iterated  decoctions.  For  then 
the  body  being  reduced  nearer  unto  Earth,  and  emptied 
of  all  other  principles,  which  had  former  ingression 
unto  it,  becometh  more  porous,  and  greedily  drinketh 
in  water.  He  that  hath  beheld  what  quantity  of 
Lead  the  test  of  saltless  ashes  will  imbibe,  upon  the 
refining  of  Silver,  hath  encouragement  to  think  it  will 
do  very  much  more  in  water. 

5.  Of  white  powder  and  such  as  is  discharged  without 
report,  there  is  no  small  noise  in  the  World  :  but  how 
far  agreeable  unto  truth,  few  I  perceive  are  able  to 
determine.  Herein  therefore  to  satisfie  the  doubts  of 
some,  and  amuse  the  credulity  of  others,  We  first 
declare,  that  Gunpowder  consisteth  of  three  ingredients, 
Salt-petre,  Small-coal,  and  Brimstone.  Salt-petre 
although  it  be  also  natural  and  found  in  several  places, 
yet  is  that  of  common  use  an  artificial  Salt,  drawn  from 
the  infusion  of  salt  Earth,  as  that  of  Stales,  Stables, 
Dove-houses,  Cellers,  and  other  covered  places,  where 
the  rain  can  neither  dissolve,  nor  the  Sun  approach  to 
resolve  it.  Brimstone  is  a  Mineral  body  of  fat  and 
inflamable  parts,  and  this  is  either  used  crude,  and 
called  Sulphur  Vive,  and  is  of  a  sadder  colour;  or 
after  depuration,  such  as  we  have  in  magdeleons  or 
rolls,  of  a  lighter  yellow.  Small-coal  is  known  unto 
all,  and  for  this  use  is  made  of  Sallow,  Willow,  Alder, 


272  PSEUDODOXIA 

CHAP.    Hazel)  and  the  like ;  which  three  proportionably  mixed, 
V        tempered,  and  formed  into  granulary  bodies,  do  make 
up  that  Powder  which  is  in  use  for  Guns. 

Now  all  these,  although  they  bear  a  share  in  the 
discharge,    yet    have    they    distinct    intentions,    and 
different  offices  in  the  composition.     From  Brimstone 
proceedeth  the  piercing  and  powerful  firing ;  for  Small- 
coal  and  Petre  together  will  onely  spit,  nor  vigorously 
continue  the  ignition.     From  Small-coal  ensueth  the 
black  colour  and  quick  accension;   for  neither  Brim- 
stone nor  Petre,  although  in  Powder,  will  take  fire  like 
Small-coal,  nor  will  they  easily  kindle  upon  the  sparks 
of  a  Flint ;  as  neither  will  Camphire,  a  body  very  in- 
flamable :  but  Small-coal  is  equivalent  to  Tinder,  and 
serveth  to  light  the  Sulphur.      It  may  also  serve  to 
diffuse  the  ignition  through  every  part  of  the  mixture ; 
and  being  of  more  gross  and  fixed  parts,  may  seem  to 
moderate  the  activity  of  Salt-petre,  and  prevent  too 
hasty   rarefaction.      From  Salt-petre   proceedeth   the 
force   and   the   report;    for   Sulphur   and   Small-coal 
mixed  will  not  take  fire  with  noise,  or  exilition,  and 
Powder  which  is  made  of  impure  and  greasie  Petre 
hath  but  a  weak  emission,  and  giveth  a  faint  report. 
And  therefore  in  the  three  sorts  of  Powder  the  strongest 
containeth  most  Salt-petre,  and  the  proportion  thereof 
is  about  ten  parts  of  Petre  unto  one  of  Coal  and  Sulphur. 
But  the  immediate  cause   of    the   Report  is    the 
vehement  commotion  of  the  air  upon  the  sudden  and 
violent  eruption  of  the  Powder ;  for  that  being  suddenly 
fired,  and  almost  altogether,  upon  this  high  rarefaction, 
requireth  by  many  degrees  a  greater  space  then  before 
its  body  occupied ;  but  finding  resistance,  it  actively 
forceth  his  way,  and  by  concusion  of  the  air  occasioneth 
the  Report.     Now  with  what  violence  it  forceth  upon 


THE  SECOND  BOOK  273 

the  air,  may  easily  be  conceived,  if  we  admit  what    CHAP. 
Cardan  affirmeth,  that  the  Powder  fired  doth  occupy        V 
an  hundred  times  a  greater  space  then  its  own  bulk ; 
or  rather  what  Sneltius  more  exactly  accounteth ;  that 
it  exceed eth  its  former  space  no  less  then  12000  and 
500  times.     And  this  is  the  reason  not  only  of  this  The  cause 
fulminating  report  of  Guns,  but  may  resolve  the  cause  qfT 
of   those   terrible  cracks,   and    affrighting  noises   of 
Heaven ;  that  is,  the  nitrous  and  sulphureous  exhala- 
tions, set  on  fire  in  the  Clouds ;  whereupon  requiring  a 
larger  place,  they  force  out  their  way,  not  only  with 
the  breaking  of  the  cloud,  but  the  laceration  of  the  air 
about  it.     When  if  the  matter  be  spirituous,  and  the 
cloud  compact,  the  noise  is  great  and  terrible :  If  the 
cloud  be  thin,  and  the  Materials  weak,  the  eruption  is 
languid,  ending   in   coruscations  and  flashes  without 
noise,  although  but  at  the  distance  of  two  miles ;  which  The  greatest 
is  esteemed   the   remotest  distance  of  clouds.      And  tke^ciouds. 
therefore  such  lightnings  do  seldom  any  harm.     And 
therefore  also  it  is  prodigious  to  have  thunder  in  a 
clear  sky,  as  is  observably  recorded  in  some  Histories. 

From  the  like  cause  may  also  proceed  subterraneous  The  cause 
Thunders  and  Earthquakes,  when  sulphureous  and 
nitreous  veins  being  fired,  upon  rarefaction  do  force 
their  way  through  bodies  that  resist  them.  Where  if 
the  kindled  matter  be  plentiful,  and  the  Mine  close 
and  firm  about  it,  subversion  of  Hills  and  Towns  doth 
sometimes  follow :  If  scanty,  weak,  and  the  Earth 
hollow  or  porous,  there  only  ensueth  some  faint  concus- 
sion or  tremulous  and  quaking  Motion.  Surely,  a  main 
reason  why  the  Ancients  were  so  imperfect  in  the 
doctrine  of  Meteors,  was  their  ignorance  of  Gun- 
powder and  Fire-works,  which  best  discover  the  causes 
of  many  thereof. 


274  PSEUDODOXIA 

CHAP.  Now  therefore  he  that  would  destroy  the  report  of 
V  Powder,  must  work  upon  the  Petre ;  he  that  would 
exchange  the  colour,  must  think  how  to  alter  the 
Small-coal.  For  the  one,  that  is,  to  make  white 
Powder,  it  is  surely  many  ways  feasible :  The  best  I 
know  is  by  the  powder  of  rotten  Willows,  Spunk,  or 
Touch- wood  prepared,  might  perhaps  make  it  Russet : 

in  his  and  some,  as  Beringuccw  affirmeth,  have  promised  to 
a'  make  it  Red.  All  which  notwithstanding  doth  little 
concern  the  Report,  for  that,  as  we  have  shewed, 
depends  on  another  Ingredient.  And  therefore  also 
under  the  colour  of  black,  this  principle  is  very  vari- 
able; for  it  is  made  not  onely  by  Willow,  Alder, 
Hazel,  etc.  But  some  above  all  commend  the  coals 
of  Flax  and  Rushes,  and  some  also  contend  the  same 
may  be  effected  with  Tinder. 

As  for  the  other,  that  is,  to  destroy  the  Report,  it  is 
reasonably  attempted  but  two  ways ;  either  by  quite 
leaving  out,  or  else  by  silencing  the  Salt-petre.  How 
to  abate  the  vigour  thereof,  or  silence  its  bombulation, 
a  way  is  promised  by  Porta,  not  only  in  general  terms 
by  some  fat  bodies,  but  in  particular  by  Borax  and 
butter  mixed  in  a  due  proportion;  which  saith  he, 
will  so  go  off  as  scarce  to  be  heard  by  the  discharger ; 
and  indeed  plentifully  mixed,  it  will  almost  take  off 
the  Report,  and  also  the  force  of  the  charge.  That 
it  may  be  thus  made  without  Salt-petre,  I  have  met 
with  but  one  example,  that  is,  of  Alphonsus  Duke  of 

DC  examine  Ferrara,  who  in  the  relation  of  Brassavolus  and  Cardan, 
invented  such  a  Powder  as  would  discharge  a  bullet 
without  Report. 

That  therefore  white  Powder  there  may  be,  there  is 
no  absurdity;  that  also  such  a  one  as  may  give  no 
report,  we  will  not  deny  a  possibility.  But  this  how- 


THE  SECOND  BOOK  275 

ever,  contrived  either  with  or  without  Salt-petre,  will    CHAP, 
surely  be  of  little  force,  and  the  effects  thereof  no  way        V 
to  be  feared :  For  as  it  omits  of  Report  so  will  it  of 
effectual  exclusion,  and  so  the  charge  be  of  little  force 
which  is  excluded.     For  thus  much  is  reported  of  that 
famous  Powder  of  Alphonsus,  which  was  not  of  force 
enough  to  kill  a  Chicken,  according  to  the  delivery  of 
Brassavolus.     Jamque  pulvis  inventus  est  qui  glandem 
sine  bombo  projicit,  nee  tamen  vehementer  ut  vel  pullum 
interficere  possit. 

It  is  not  to  be  denied,  there  are  ways  to  discharge  a 
bullet,  not  only  with  Powder  that  makes  no  noise,  but 
without  any  Powder  at  all ;  as  is  done  by  Water  and 
Wind-guns,  but  these  afford  no  fulminating  Report, 
and  depend  on  single  principles.  And  even  in  ordinary 
Powder  there  are  pretended  other  ways  to  alter  the 
noise  and  strength  of  the  discharge ;  and  the  best,  if 
not  only  way,  consists  in  the  quality  of  the  Nitre :  for 
as  for  other  ways  which  make  either  additions  or 
alterations  in  the  Powder,  or  charge,  I  find  therein  no 
effect :  That  unto  every  pound  of  Sulphur,  an  adjection 
of  one  ounce  of  Quick -silver,  or  unto  every  pound  of 
Petre,  one  ounce  of  Sal  Armoniac  will  much  intend 
the  force,  and  consequently  the  Report,  as  Beringuccio 
hath  delivered,  I  find  no  success  therein.  That  a  piece 
of  Opium  will  dead  the  force  and  blow,  as  some  have 
promised,  I  find  herein  no  such  peculiarity,  no  more 
then  in  any  Gum  or  viscose  body :  and  as  much  effect 
there  is  to  be  found  from  Scammony.  That  a  bullet 
dipped  in  oyl  by  preventing  the  transpiration  of  air, 
will  carry  farther,  and  pierce  deeper,  as  Porta  affirmeth, 
my  experience  cannot  discern.  That  Quick-silver  is  more 
destructive  then  shot,  is  surely  not  to  be  made  out ;  for 
it  will  scarce  make  any  penetration,  and  discharged 


276  PSEUDODOXIA 

CHAP,    from  a  Pistol,  will   hardly  pierce   through  a  Parch- 
V        ment.     That  Vinegar,  spirits  of  Wine,  or  the  distilled 
Cat.  averti-    water  of  Orange-pills,  wherewith  the  Powder  is  tem- 
™w\  Bom-™6  pered,  are  more  effectual  unto  the  Report  than  common 
bardiero.       Water,  as  some  do  promise,  I  shall  not  affirm;  but 
may  assuredly  more  conduce  unto  the  preservation  and 
durance  of  the  Powder,  as  Cataneo  hath  well  observed. 
That  the  heads  of  arrows  and   bullets  have  been 
discharged  with  that  force,  as  to  melt  or  grow  red  hot 
in  their  flight,  though  commonly  received,  and  taken 
up  by  Aristotle  in  his  Meteors,  is  not  so  easily  allow- 
able by  any,  who  shall  consider,  that  a  Bullet  of  Wax 
will   mischief  without  melting;    that   an   Arrow   or 
Bullet  discharged  against  Linen  or  Paper  do  not  set 
them  on   fire ;   and  hardly  apprehend  how  an   Iron 
should  grow  red  hot,  since  the  swiftest  motion  at  hand 
will  not  keep  one  red  that  hath  been  made  red  by  fire ; 
as  may  be  observed  in  swinging  a  red  hot  Iron  about, 
or  fastning  it  into  a  Wheel ;  which  under  that  motion 
will  sooner  grow  cold  then  without  it.     That  a  Bullet 
also  mounts  upward  upon  the  horizontall  or  point- 
blank  discharge,  many  Artists   do   not   allow:    who 
contend  that  it  describeth  a  parabolical  and  bowing 
line,  by  reason  of  its  natural  gravity  inclining  it  always 
downward. 

But,  Beside  the  prevalence  from  Salt-petre,  as 
Master-ingredient  in  the  mixture ;  Sulphur  may  hold 
a  greater  use  in  the  composition  and  further  activity 
in  the  exclusion,  then  is  by  most  conceived.  For 
Sulphur  vive  makes  better  Powder  then  common 
Sulphur,  which  nevertheless  is  of  a  quick  accension. 
For  Small-coal,  Salt-petre,  and  Camphire  made  into 
Powder  will  be  of  little  force,  wherein  notwithstanding 
there  wants  not  the  accending  ingredient.  And  Cam- 


THE  SECOND  BOOK  277 

phire  though  it  flame  well,  yet  will  not  flush  so  lively,  CHAP, 
or  defecate  Salt-petre,  if  you  inject  it  thereon,  like  V 
Sulphur ;  as  in  the  preparation  of  Sal  prunellce.  And 
lastly,  though  many  ways  may  be  found  to  light  this 
Powder,  yet  is  there  none  I  know  to  make  a  strong 
and  vigorous  Powder  of  Salt-petre,  without  the  admix- 
tion  of  Sulphur.  Arsenic  red  and  yellow,  that  is 
Orpement  and  Sandarach  may  perhaps  do  something, 
as  being  inflamable  and  containing  Sulphur  in  them ; 
but  containing  also  a  salt,  and  mercurial  mixtion,  they 
will  be  of  little  effect ;  and  white  or  crystalline  Arsenic 
of  less,  for  that  being  artificial,  and  sublimed  with  salt, 
will  not  endure  flammation. 

This  Antipathy  or  contention  between  Salt-petre 
and  Sulphur  upon  an  actual  fire,  in  their  compleat  and 
distinct  bodies,  is  also  manifested  in  their  preparations, 
and  bodies  which  invisibly  contain  them.  Thus  in  the 
preparation  of  Crocus  Metallorum,  the  matter  kindleth 
and  flusheth  like  Gunpowder,  wherein  notwithstanding, 
there  is  nothing  but  Antimony  and  Salt-petre.  But 
this  may  proceed  from  the  Sulphur  of  Antimony,  not 
enduring  the  society  of  Salt-petre ;  for  after  three  or 
four  accensions,  through  a  fresh  addition  of  Petre,  the 
Powder  will  flush  no  more,  for  the  sulphur  of  the 
Antimony  is  quite  exhaled.  Thus  Iron  in  Aqua  fortis 
will  fall  into  ebullition,  with  noise  and  emication,  as 
also  a  crass  and  fumid  exhalation,  which  are  caused 
from  this  combat  of  the  sulphur  of  Iron  with  the  acid 
and  nitrous  spirits  of  Aqua  fortis.  So  is  it  also  in 
Aurum  fulminans,  or  Powder  of  Gold  dissolved  in 
Aqua  Regis,  and  precipitated  with  oyl  of  Tartar, 
which  will  kindle  without  an  actual  fire,  and  afford 
a  report  like  Gun-powder ;  that  is  not  as  Crollius De  consensu 
affirmeth  from  any  Antipathy  between  Sal  Arrnoniac 


278 


PSEUDODOXIA 


in  the 


CHAP,    and  Tartar,  but  rather  between  the  nitrous  spirits  of 
V        Aqua  Regis,  commixed  per  minima  with  the  sulphur 
of  Gold,  as  Sennertus  hath  observed. 

6.  That  Coral  (which  is  a  Lithophyton  or  stone- 
plant,  and  groweth  at  the  bottom  of  the  Sea)  is  soft 
under  Water,  but  waxeth  hard  in  the  air,  although 
the  assertion  of  Dioscorides,  Pliny,  and  consequently 
Solinus,  Isidore,  Rueus,  and  many  others,  and  stands 
believed  by  most,  we  have  some  reason  to  doubt, 
especially  if  we  conceive  with  common  Believers,  a 
total  softness  at  the  bottom,  and  this  induration  to  be 
singly  made  by  the  air,  not  only  from  so  sudden  a 
petrifaction  and  strange  induration,  not  easily  made 
out  from  the  qualities  of  air,  but  because  we  find  it 
rejected  by  experimental  enquiries.  Johannes  Be- 
gwnus  in  his  Chapter  of  the  tincture  of  Coral  under- 
takes to  clear  the  World  of  this  Error,  from  the  express 
experiment  of  John  Baptista  de  Nicole,  who  was  Over- 
seer of  the  gathering  of  Coral  upon  the  Kingdom  of 
Thunis.  This  Gentleman,  saith  he,  desirous  to  find 
the  nature  of  Coral,  and  to  be  resolved  how  it  groweth 
at  the  bottom  of  the  Sea,  caused  a  man  to  go  down  no 
less  then  a  hundred  fathom,  with  express  to  take 
notice  whether  it  were  hard  or  soft  in  the  place  where 
it  groweth.  Who  returning,  brought  in  each  hand  a 
branch  of  Coral,  affirming  it  was  as  hard  at  the  bottom, 
as  in  the  air  where  he  delivered  it.  The  same  was  also 
confirmed  by  a  trial  of  his  own,  handling  it  a  fathom 
under  water  before  it  felt  the  air.  Boetius  in  his 
Hmu  Coral  Tract  De  Gemmis,  is  of  the  same  opinion,  not  ascribing 
He&mesa*  its  concretion  unto  the  air,  but  the  coagulating  spirits 
stone.  of  Salt,  and  lapidifical  juice  of  the  Sea,  which  entring 
the  parts  of  that  Plant,  overcomes  its  vegetability, 
and  converts  it  into  a  lapideous  substance.  And  this, 


THE  SECOND  BOOK  279 

saith  he,  doth  happen  when  the  Plant  is  ready  to  CHAP, 
decay ;  for  all  Coral  is  not  hard,  and  in  many  con-  V 
creted  Plants  some  parts  remain  unpetrified,  that  is 
the  quick  and  livelier  parts  remain  as  Wood,  and  were 
never  yet  converted.  Now  that  Plants  and  ligneous 
bodies  may  indurate  under  Water  without  approach- 
ment  of  air,  we  have  experiment  in  Coralline,  with 
many  Coralloidal  concretions;  and  that  little  stony 
Plant  which  Mr.  Johnson  nameth,  Hippuris  coralloides, 
and  Gesner,  foliis  mansu  Arenosis,  we  have  found  in 
fresh  water,  which  is  the  less  concretive  portion  of 
that  Element.  We  have  also  with  us  the  visible 
petrification  of  Wood  in  many  waters,  whereof  so 
much  as  is  covered  with  water  converteth  into  stone ; 
as  much  as  is  above  it  and  in  the  air,  retaineth  the* 
form  of  Wood,  and  continueth  as  before. 

Now  though  in  a  middle  way  we  may  concede,  that 
some  are  soft  and  others  hard ;  yet  whether  all  Coral 
were  first  a  woody  substance,  and  afterward  converted ; 
or  rather  some  thereof  were  never  such,  but  from  the 
sprouting  spirit  of  Salt,  were  able  even  in  their  stony 
natures  to  ramifie  and  send  forth  branches ;  as  is  observ-  Cans 
able  in  some  stones,  in  silver  and  metallick  bodies,  is 
not  without  some  question.  And  such  at  least  might 
some  of  those  be,  which  Fiaroumti  observed  to  grow 
upon  Bricks  at  the  bottom  of  the  Sea,  upon  the  coast 
of  Barbaric. 

7.  We  are  not  throughly  resolved  concerning  Parcel- 
lane  or  China  dishes,  that  according  to  common  belief 
they  are  made  of  Earth,  which  lieth  in  preparation 
about  an  hundred  years  under  ground ;  for  the  relations 
thereof  are  not  onely  divers,  but  contrary,  and  Authors 
agree  not  herein.  Guido  Pancirollus  will  have  them 
made  of  Egg-shells,  Lobster-shells,  and  Gypsum  laid 


280  PSEUDODOXTA 

CHAP,  up  in  the  Earth  the  space  of  80  years  :  of  the  same  affir- 
V  mation  is  Scaliger^  and  the  common  opinion  of  most. 
Ramuzius  in  his  Navigations  is  of  a  contrary  assertion, 
that  they  are  made  out  of  Earth,  not  laid  under  ground, 
but  hardned  in  the  Sun  and  Wind,  the  space  of  forty 
of  what  years.  But  Gonzales  de  Mendoza,  a  man  imployed 
CMnlTJ&Lj  *n^°  China  fr°m  Philip  the  second  King  of  Spain,  upon 
*«  made.  enquiry  and  ocular  experience,  delivered  a  way  different 
from  all  these.  For  inquiring  into  the  artifice  thereof, 
he  found  they  were  made  of  a  Chalky  Earth;  which 
beaten  and  steeped  in  water,  affordeth  a  cream  or  fat- 
ness on  the  top,  and  a  gross  subsidence  at  the  bottom  ; 
out  of  the  cream  or  superfluitance,  the  finest  dishes,  saith 
he,  are  made,  out  of  the  residence  thereof  the  courser; 
"which  being  formed,  they  gild  or  paint,  and  not  after 
an  hundred  years,  but  presently  commit  unto  the  fur- 
nace. This,  saith  he,  is  known  by  experience,  and 
more  probable  then  what  Odoardus  Barbosa  hath 
delivered,  that  they  are  made  of  shells,  and  buried 
under  earth  an  hundred  years.  And  answerable  in  all 
points  hereto,  is  the  relation  of  Linschotten,  a  diligent 
enquirer,  in  his  Oriental  Navigations.  Later  confir- 
mation may  be  had  from  Alvarez  the  Jesuit,  who  lived 
long  in  those  parts,  in  his  relations  of  China.  That 
Porcellane  Vessels  were  made  but  in  one  Town  of  the 
Province  of  Chiamsi :  That  the  earth  was  brought  out 
of  other  Provinces,  but  for  the  advantage  of  water, 
which  makes  them  more  polite  and  perspicuous,  they 
were  only  made  in  this.  That  they  were  wrought  and 
fashioned  like  those  of  other  Countries,  whereof  some 
were  tincted  blew,  some  red,  others  yellow,  of  which 
colour  only  they  presented  unto  the  King. 

The   latest  account   hereof  may  be  found  in   the 
voyage  of  the  Dutch  Embassadors  sent  from  Batavia 


THE  SECOND  BOOK  281 

unto  the  Emperour  of  China,  printed  in  French  1665,  CHAP, 
which  plainly  informeth,  that  the  Earth  whereof  Por-  V 
cellane  dishes  are  made,  is  brought  from  the  Mountains 
of  Hoang)  and  being  formed  into  square  loaves,  is 
brought  by  water,  and  marked  with  the  Emperours 
Seal:  that  the  Earth  it  self  is  very  lean,  fine,  and  shining 
like  Sand :  and  that  it  is  prepared  and  fashioned  after 
the  same  manner  which  the  Italians  observe  in  the 
fine  Earthen  Vessels  of  Faventia  or  Fuenca :  that  they 
are  so  reserved  concerning  that  Artifice,  that  'tis  only 
revealed  from  Father  unto  Son :  that  they  are  painted 
with  Indico  baked  in  a  fire  for  fifteen  days  together, 
and  with  very  dry  and  not  smoaking  Wood:  which 
when  the  Author  had  seen  he  could  hardly  contain 
from  laughter  at  the  common  opinion  above  rejected 
by  us. 

Now  if  any  enquire,  why  being  so  commonly  made, 
and  in  so  short  a  time,  they  are  become  so  scarce,  or 
not  at  all  to  be  had  ?  The  Answer  is  given  by  these 
last  Relators,  that  under  great  penalties  it  is  forbidden 
to  carry  the  first  sort  out  of  the  Country.  And  of 
those  surely  the  properties  must  be  verified,  which  by 
Scaliger  and  others  are  ascribed  unto  China-dishes : 
That  they  admit  no  poison,  that  they  strike  fire,  that 
they  will  grow  hot  no  higher  then  the  liquor  in  them 
ariseth.  For  such  as  pass  amongst  us,  and  under  the 
name  of  the  finest,  will  only  strike  fire,  but  not  dis- 
cover Aconite )  Mercury r,  or  Arsenic ;  but  may  be  useful 
in  dysenteries  and  fluxes  beyond  the  other. 

8.  Whether  a  Carbuncle  (which  is  esteemed  the 
best  and  biggest  of  Rubies)  doth  flame  in  the  dark,  or 
shine  like  a  coal  in  the  night,  though  generally  agreed 
on  by  common  Believers,  is  very  much  questioned  by 
many.  By  Milius,  who  accounts  it  a  Vulgar  Error : 


282  PSEUDODOXIA 

CHAP.  By  the  learned  Boetius,  who  could  not  find  it  verified 
V  in  that  famous  one  of  Rodulphus,  which  was  as  big  as 
an  Egg,  and  esteemed  the  best  in  Europe.  Wherefore 
although  we  dispute  not  the  possibility,  and  the  like 
is  said  to  have  been  observed  in  some  Diamonds,  yet 
whether  herein  there  be  not  too  high  an  apprehension, 
and  above  its  natural  radiancy,  is  not  without  just 
doubt :  however  it  be  granted  a  very  splendid  Gem, 
and  whose  sparks  may  somewhat  resemble  the  glances 
of  fire,  and  Metaphorically  deserve  that  name.  And 
therefore  when  it  is  conceived  by  some,  that  this  Stone 
in  the  Brest-plate  of  Aaron  respected  the  Tribe  of 
Dan,  who  burnt  the  City  of  Laish;  and  Sampson  of 
the  same  Tribe,  who  fired  the  Corn  of  the  Philistims ; 
in  some  sense  it  may  be  admitted,  and  is  no  intollerable 
conception. 

As  for  that  Indian  Stone  that  shined  so  brightly  in 
the  Night,  and  pretended  to  have  been  shewn  to  many 
in  the  Court  of  France,  as  Andreus  Chioccus  hath 
Licet  de  declared  out  of  Thuanus,  it  proved  but  an  imposture, 
as  *kftt  em*nent  Philosopher  Licetus  hath  discovered, 
and  therefore  in  the  revised  Editions  of  Thuanus,  it 
Licet  de  is  not  to  be  found.  As  for  the  Phosphorus  or  Bononian 
Stone,  which  exposed  unto  the  Sun,  and  then  closely 
shut  up,  will  afterward  afford  a  light  in  the  dark ;  it 
is  of  unlike  consideration,  for  that  requireth  calcina- 
tion or  reduction  into  a  dry  powder  by  fire,  whereby 
it  imbibeth  the  light  in  the  vaporous  humidity  of 
the  air  about  it,  and  therefore  maintaineth  its  light 
not  long,  but  goes  out  when  the  vaporous  vehicle  is 
consumed. 

9.  Whether  the  Mtites  or  Eagle-stone  hath  that 
eminent  property  to  promote  delivery  or  restrain  abor- 
tion, respectively  applied  to  lower  or  upward  parts  of 


THE  SECOND  BOOK  283 

the  body,  we  shall  not  discourage  common  practice  by  CHAP, 
our  question :  but  whether  they  answer  the  account  V 
thereof,  as  to  be  taken  out  of  Eagles  nests,  co-operating 
in  Women  unto  such  effects,  as  they  are  conceived 
toward  the  young  Eagles :  or  whether  the  single  signa- 
ture of  one  stone  included  in  the  matrix  and  belly  of 
another,  were  not  sufficient  at  first,  to  derive  this  vertue 
of  the  pregnant  Stone,  upon  others  in  impregnation, 
may  yet  be  farther  considered.  Many  sorts  there  are 
of  this  ratling  Stone,  beside  the  Geodes,  containing  a 
softer  substance  in  it.  Divers  are  found  in  England, 
and  one  we  met  with  on  the  Sea-shore,  but  because 
many  of  eminent  use  are  pretended  to  be  brought  from 
Iseland,  wherein  are  divers  airies  of  Eagles,  we  cannot 
omit  to  deliver  what  we  received  from  a  learned  person 
in  that  Country,  Mtites  an  in  nidis  Aquilarum  aliquando  Theodoras 

fuerit  repertus,   nescio.     Nostra  certe  memorm-   etiarn  J0"*3  **»"« 
.       .       v,  .   .  ^77.  dalse  Pastor- 

inqmrentious   non  contigit  invemsse,  quare  in  faouks 

habendum. 

10.  Terrible  apprehensions  and  answerable  unto  their 
names,  are  raised  of  Fayrie  stones,  and  Elves  spurs, 
found  commonly  with  us  in  Stone,  Chalk,  and  Marl- 
pits,  which  notwithstanding  are  no  more  than  Echir- 
nometrites  and  Belemnites,   the   Sea-Hedge-Hog,   and 
the  Dar/-stone,  arising  from  some  siliceous  Roots,  and 
softer  then  that  of  Flint,  the  Master-stone,  lying  more 
regularly  in  courses,  and  arising  from  the  primary  and 
strongest  spirit  of  the  Mine.     Of  the  Echinites,  such 
as  are  found  in  Chalk-pits  are  white,  glassie,  and  built 
upon  a  Chalky  inside ;  some  of  an  hard  and  flinty 
substance,    are   found    in    Stone-pits    and    elsewhere. 
Common  opinion  commendeth  them  for  the  Stone,  but 
are  most  practically  used  against  Films  in  Horses  eyes. 

11.  Lastly,  He  must  have  more  heads  than  Rome 


284  PSEUDODOXIA 

CHAP,  had  Hills,  that  makes  out  half  of  those  vertues  ascribed 
V  unto  stones,  and  their  not  only  Medical,  but  Magical 
proprieties,  which  are  to  be  found  in  Authors  of  great 
Name.  In  Psellus,  Serapion,  Evax,  Albertus,  Aleazar, 
Marbodeus;  in  Maiolus,  Rueus,  Mylius,  and  many 
more. 

Against  That  Lapis  Lasuli  hath  in  it  a  purgative  faculty  we 

Awaking    know ;  that  Bezoar  is  Antidotal,  Lapis  Judaicus  diur- 
urine.        etical,  Coral  Antepileptical,  we  will  not  deny.     That 

Against  the  '  .  r        r  ,  ,         J 

Falling  Cornelians,  Jaspis,  Heliotropes,  and  Blood-stones,  may 
sickness.  ^Q  Qf  vertue  to  those  intentions  they  are  implied,  experi- 
ence and  visible  effects  will  make  us  grant.  But  that 
an  Amethyst  prevents  inebriation,  that  an  Emerald 
will  break  if  worn  in  copulation.  That  a  Diamond 
laid  under  the  pillow,  will  betray  the  incontinency  of 
a  wife.  That  a  Saphire  is  preservative  against  in- 
chantments ;  that  the  fume  of  an  Agath  will  avert  a 
tempest,  or  the  wearing  of  a  Crysoprase  make  one  out 
love  with  Gold ;  as  some  have  delivered,  we  are  yet,  I 
confess,  to  believe,  and  in  that  infidelity  are  likely  to 
end  our  days.  And  therefore,  they  which  in  the  expli- 
cation of  the  two  Beryls  upon  the  Ephod,  or  the  twelve 
stones  in  the  Rational  or  Brest-plate  of  Aaron,  or  those 
twelve  which  garnished  the  wall  of  the  holy  City  in  the 
Apocalyps,  have  drawn  their  significations  from  such 
as  these;  or  declared  their  symbolical  verities  from 
such  traditional  falsities,  have  surely  corrupted  the 
sincerity  of  their  Analogies,  or  misunderstood  the 
mystery  of  their  intentions. 

Most  men  conceive  that  the  twelve  stones  in  Aarons 
brestplate  made  a  Jewel  surpassing  any,  and  not  to  be 
paralleled ;  which  notwithstanding  will  hardly  be  made 
out  from  the  description  of  the  Text,  for  the  names  of 
the  Tribes  were  engraven  thereon,  which  must  notably 


THE  SECOND  BOOK  285 

abate  their  lustre.  Beside,  it  is  not  clear  made  out  CHAP. 
that  the  best  of  Gemms,  a  Diamond  was  amongst  V 
them ;  nor  is  to  be  found  in  the  list  thereof,  set 
down  by  the  Jerusalem  Thargum,  wherein  we  find  the 
darker  stones  of  Sardius,  Sardonic,  and  Jasper ;  and  if 
we  receive  them  under  those  names  wherein  they  are 
usually  described,  it  is  not  hard  to  contrive  a  more 
illustrious  and  splendent  Jewel.  But  being  not  ordained 
for  meer  lustre  by  diaphanous  and  pure  tralucencies, 
their  mysterious  significations  became  more  consider- 
able then  their  Gemmary  substances;  and  those  no 
doubt  did  nobly  answer  the  intention  of  the  Institutor. 
Beside  some  may  doubt  whether  there  be  twelve  distinct 
species  of  noble  tralucent  Gemms  in  nature,  at  least 
yet  known  unto  us,  and  such  as  may  not  be  referred 
unto  some  of  those  in  high  esteem  among  us,  which 
come  short  of  the  number  of  twelve ;  which  to  make 
up  we  must  find  out  some  others  to  match  and  join  with 
the  Diamond,  Beryl,  Saphyr,  Emerald,  Amethyst,  Topaz, 
Crysolit,  Jacynth,  Ruby,  and  if  we  may  admit  it  in  this 
number,  the  Oriental  Gianat. 


CHAPTER    VI 

Of  sundry  Tenets  concerning  Vegetables  or 
Plants,  which  examined,  prove  either  false 
or  dubious. 


M 


1.  "|Y  /f  AN Y  Mola's  and  false  conceptions  there  are 
of  Mandrakes,  the  first  from  great  Anti- 
quity, conceiveth  the  Root  thereof  resem- 
bleth  the  shape  of  Man ;  which  is  a  conceit  not  to  be 
made  out  by  ordinary  inspection,  or  any  other  eyes, 


286  PSEUDODOXIA 

CHAP,    then  such  as  regarding  the  Clouds,  behold  them  in 
VI       shapes  conformable  to  pre-apprehensions. 

Now  whatever  encouraged  the  first  invention,  there 
have  not  been  wanting  many  ways  of  its  promotion. 
The  first  a  Catachrestical  and  far  derived  similitude  it 
holds  with  Man  ;  that  is,  in  a  bifurcation  or  division  of 
the  Root  into  two  parts,  which  some  are  content  to 
call  Thighs  ;  whereas  notwithstanding  they  are  oft-times 
three,  and  when  but  two,  commonly  so  complicated 
and  crossed,  that  men  for  this  deceit  are  fain  to  effect 
their  design  in  other  plants  ;  And  as  fair  a  resemblance 
is  often  found  in  Carrots,  Parsnips,  Briony,  and  many 
others.  There  are,  I  confess,  divers  Plants  which  carry 
about  them  not  only  the  shape  of  parts,  but  also  of 
whole  Animals,  but  surely  not  all  thereof,  unto  whom 
this  conformity  is  imputed.  Whoever  shall  peruse  the 
signatures  of  Crollius,  or  rather  the  Phytognomy  of 
Porta,  and  strictly  observe  how  vegetable  Realities 
are  commonly  forced  into  Animal  Representations, 
may  easily  perceive  in  very  many,  the  semblance  is 
but  postulatory,  and  must  have  a  more  assimilating 
phansie  then  mine  to  make  good  many  thereof. 

Illiterate  heads  have  \>een  led  on  by  the  name,  which 


in  the  first  syllable  expresseth  its  Representation  ;  but 
others  have  better  observed  the  Laws  of  Etymology, 
and  deduced  it  from  a  word  of  the  same  language, 
because  it  delighteth  to  grow  in  obscure  and  shady 
places  ;  which  derivation,  although  we  shall  not  stand 
to  maintain,  yet  the  other  seemeth  answerable  unto 
the  Etymologies  of  many  Authors,  who  often  confound 
such  nominal  Notations.  Not  to  enquire  beyond  our 
own  profession,  the  Latine  Physitians  which  most  ad- 

in  the  old     hered  unto  the  Arabick  way,  have  often  failed  herein; 

Edition.       particularly  Valescus  de  Tarranta,  a  received  Physitian, 


THE  SECOND  BOOK  287 

in  whose  Philonium  or  Medical  practice  these  may  be  CHAP. 
observed :  Diarhea,  saith  he,  Quia  pluries  venit  in  die.  VI 
Herisepela,  quasi  hcerens  pilis,  Emorrohis,  ah  emach 
sanguis  $  morrohis  quod  est  cadere.  Lithargia  a  Litos 
quod  est  oblivio  $  Targus  morbus,  Scotomia  a  Scotus 
quod  est  videre,  4*  twos  musca.  Opthalmia  ab  opus 
Greece  quod  est  succus,  #  Talmon  quod  est  occulus. 
Paralisis,  quasi  Icesio  partis.  Fistula  a  Jos  sonus  # 
stolon  quod  est  emissio,  quasi  emissio  soni  vel  vocis. 
Which  are  derivations  as  strange  indeed  as  the  other, 
and  hardly  to  be  paralleled  elsewhere ;  confirming  not 
only  the  words  of  one  language  with  another,  but 
creating  such  as  were  never  yet  in  any.  , 

The  received  distinction  and  common  Notation  by 
Sexes,  hath  also  promoted  the  conceit ;  for  true  it  is, 
that  Herbalists  from  ancient  times  have  thus  distin- 
guished them,  naming  that  the  Male,  whose  leaves  are 
lighter,  and  Fruit  and  Apples  rounder;  but  this  is 
properly  no  generative  division,  but  rather  some  note 
of  distinction  in  colour,  figure  or  operation.  For 
though  Empedocles  affirm,  there  is  a  mixt,  and  undi- 
vided Sex  in  Vegetables ;  and  Scaliger  upon  Aristotk,  DePiantis. 
doth  favourably  explain  that  opinion ;  yet  will  it  not 
consist  with  the  common  and  ordinary  acception,  nor 
yet  with  Aristotles  definition.  For  if  that  be  Male 
which  generates  in  another,  that  Female  which  pro- 
creates in  it  self;  if  it  be  understood  of  Sexes  conjoined, 
all  Plants  are  Female;  and  if  of  disjoined  and  con- 
gressive  generation,  there  is  no  Male  or  Female  in 
them  at  all. 

But  the  Atlas  or  main  Axis  which  supported  this  The  /,«><>,. 
opinion,  was  dayly  experience,  and  the  visible  testi-  ^^wc*" 
mony  of  sense.     For  many  there  are  in  several  parts  Root  of 
of  Europe,  who  carry  about  Roots  and  sell  them  unto  Mandrak<- 


288 


PSEUDODOXIA 


CHAP. 
VI 


Orchis 
Anthropo- 
morphus 
cujus  Icon 
in  Kircheri 
Magia  para- 
statica. 
De  man- 
dragora. 
De  monstris. 


ignorant  people,  which  handsomely  make  out  the 
shape  of  Man  or  Woman.  But  these  are  not  produc- 
tions of  Nature,  but  contrivances  of  Art,  as  divers 
have  noted,  and  Maihiolus  plainly  detected,  who 
learned  this  way  of  Trumpery  from  a  vagabond  cheater 
lying  under  his  cure  for  the  French  disease.  His  words 
were  these,  and  may  determine  the  point,  Sed  profecto 
vanum  fyfabulosum,  etc.  But  this  is  vain  and  fabulous, 
which  ignorant  people,  and  simple  women  believe ;  for 
the  roots  which  are  carried  about  by  impostors  to 
deceive  unfruitful  women,  are  made  of  the  roots  of 
Canes,  Briony  and  other  plants  :  for  in  these  yet  fresh 
and  virent,  they  carve  out  the  figures  of  men  and 
women,  first  sticking  therein  the  grains  of  Barley  or 
Millet,  where  they  intend  the  hair  should  grow ;  then 
bury  them  in  sand  until  the  grains  shoot  forth  their 
roots,  which  at  the  longest  will  happen  in  twenty  days ; 
they  afterward  clip  and  trim  those  tender  strings  in 
the  fashion  of  beards  and  other  hairy  tegument.  All 
which  like  other  impostures  once  discovered  is  easily 
effected,  and  in  the  root  of  white  Briony  may  be  prac- 
tised every  spring. 

What  is  therefore  delivered  in  favour  thereof,  by 
Authors  ancient  or  modern,  must  have  its  root  in 
tradition,  imposture,  far  derived  similitude,  or  casual 
and  rare  contingency.  So  may  we  admit  of  the  Epithet 
of  Pythagoras^  who  calls  it  Anthropomorphm ;  and 
that  of  Cotumclla,  who  terms  it  Semihomo  ;  more  appli- 
able  unto  the  Man-Orcto,  whose  flower  represents 
a  Man.  Thus  is  Albertus  to  be  received  when  he 
affirmeth,  that  Mandrakes  represent  man-kind  with 
the  distinction  of  either  Sex.  Under  these  restrictions 
may  those  Authors  be  admitted,  which  for  this  opinion 
are  introduced  by  Drusius-,  nor  shall  we  need  to 


THE  SECOND  BOOK  289 

question  the  monstrous  root  of  Briony  described  in    CHAP. 
Aldrovandus.  VI 

The    second    assertion    concerneth    its    production. 
That  it  naturally  groweth  under  Gallowses  and  places 
of  execution,  arising  from  fat  or  urine  that  drops  from 
the  body  of  the  dead ;   a  story  somewhat  agreeable 
unto  the  fable  of  the  Serpents  teeth  sowed  in  the  earth 
by  Cadmus  ;  or  rather  the  birth  of  Orion  from  the  urine 
of  Jupiter,  Mercury,  and  Neptune.     Now  this  opinion 
seems  grounded  on  the  former,  that  is,  a  conceived 
similitude  it  hath  with  man ;  and  therefore  from  him 
in  some  way  they  would  make   out  its  production  : 
Which  conceit  is  not  only  erroneous  in  the  foundation, 
but  injurious  unto  Philosophy  in  the  superstruction. 
Making  putrifactive  generations,  correspondent  unto 
seminal  productions,  and  conceiving  in  equivocal  effects 
and  univocal  conformity  unto  the  efficient.     Which  is 
so  far  from  being  verified  of  animals  in  their  corrupt! ve 
mutations  into  Plants,  that  they  maintain   not  this 
similitude  in  their  nearer  translation  into  animals.    So 
when  the  Oxe  corrupteth  into  Bees,  or  the  Horse  into 
Hornets,  they  come  not  forth  in  the  image  of  their 
originals.     So  the  corrupt  and  excrementous  humours 
in  man  are  animated  into  Lice ;  and  we  may  observe,  Generations 
that  Hogs,  Sheep,  Goats,  Hawks,  Hens,  and  others,  <i™"*i* 
have  one  peculiar  and  proper  kind  of  vermine;  not  commonly 
resembling  themselves  according  to  seminal  conditions,  r0e/^l^earnti 
yet   carrying    a   setled   and   confined   habitude  unto  winateform 
their  corruptive  originals.     And  therefore  come  notors*ectft' 
forth  in  generations  erratical,  or  different  from  each 
other ;  but  seem  specifically  and  in  regular  shapes  to 
attend   the   corruption   of  their  bodies,  as   do  more 
perfect  conceptions,  the  rule  of  seminal  productions. 
The  third  affirmeth  the  roots  of  Mandrakes  do  make 
T 


290  PSEUDODOXIA 

CHAP,  a  noise,  or  give  a  shriek  upon  eradication;  which  is 
VI  indeed  ridiculous,  and  false  below  confute :  arising 
perhaps  from  a  small  and  stridulous  noise,  which  being 
firmly  rooted,  it  maketh  upon  divulsion  of  parts.  A 
slender  foundation  for  such  a  vast  conception :  for 
such  a  noise  we  sometime  observe  in  other  Plants,  in 
Parsenips,  Liquorish,  Eringium,  Flags,  and  others. 

The  last  concerneth  the  danger  ensuing,  That  there 
follows  an  hazard  of  life  to  them  that  pull  it  up,  that 
some  evil  fate  pursues  them,  and  they  live  not  very 
long  after.  Therefore  the  attempt  hereof  among  the 
Ancients,  was  not  in  ordinary  way ;  but  as  Pliny  in- 
formeth,  when  they  intended  to  take  up  the  root  of 
this  Plant,  they  took  the  wind  thereof,  and  with  a 
sword  describing  three  circles  about  it,  they  digged  it 
up,  looking  toward  the  West.  A  conceit  not  only 
injurious  unto  truth,  and  confutable  by  daily  experi- 
ence, but  somewhat  derogatory  unto  the  providence  of 
God;  that  is,  not  only  to  impose  so  destructive  a 
quality  on  any  Plant,  but  to  conceive  a  Vegetable, 
whose  parts  are  useful  unto  many,  should  in  the  only 
taking  up  prove  mortal  unto  any.  To  think  he  suffereth 
Granum  the  poison  of  Nubia  to  be  gathered,  Napettus,  Aconite, 
Nubiae>  and  Thora,  to  be  eradicated,  yet  this  not  to  be 
moved.  That  he  permitteth  Arsenick  and  mineral 
poisons  to  be  forced  from  the  bowels  of  the  Earth,  yet 
not  this  from  the  surface  thereof.  This  were  to  intro- 
duce a  second  forbidden  fruit,  and  inhance  the  first 
malediction,  making  it  not  only  mortal  for  Adam 
to  taste  the  one,  but  capital  unto  his  posterity  to 
eradicate  or  dig  up  the  other. 

Now  what  begot,  at  least  promoted  so  strange  con- 
ceptions, might  be  the  magical  opinion  hereof;  this 
being  conceived  the  Plant  so  much  in  use  with  Circe, 


THE  SECOND  BOOK  291 

and  therefore  named  Circea,  as  Dioscorides  and  Theo-    CHAP. 
phrastus    have    delivered,   which   being    the    eminent       VI 
Sorcerers  of  elder  story,  and  by  the  magick  of  simples 
believed  to  have  wrought  many  wonders  :  some  men 
were  apt  to  invent,  others  to  believe  any  tradition  or 
magical  promise  thereof. 

Analogous  relations  concerning  other  plants,  and  such 
as  are  of  near  affinity  unto  this,  have  made  its  currant 
smooth,  and  pass  more  easily  among  us.  For  the  same 
effect  is  also  delivered  by  Joseplius^  concerning  the  root 
Baaras;  by  JElian  of  Cynospastus  ;  and  we  read  in 
Homer  the  very  same  opinion  concerning  Moly, 


Mo>Xi>  §e  JAW  KdXeovai  6eol' 

'Avbpdcri  ye  Bvr]roio-f  6eol  Se  re  iravra  dvvavrai. 

The  Gods  it  Moly  call,  whose  Root  to  dig  away, 

Is  dangerous  unto  Man  ;  but  Gods,  they  all  things  may. 

Now  parallels  or  like  relations  alternately  relieve 
each  other,  when  neither  will  pass  asunder,  yet  are 
they  plausible  together;  their  mutual  concurrences 
supporting  their  solitary  instabilities. 

Signaturists  have  somewhat  advanced  it  ;  who  seldom 
omitting  what  Ancients  delivered  ;  drawing  into  infer- 
ence received  distinction  of  sex,  not  willing  to  examine 
its  humane  resemblance;  and  placing  it  in  the  form 
of  strange  and  magical  simples,  have  made  men  suspect 
there  was  more  therein,  then  ordinary  practice  allowed  ; 
and  so  became  apt  to  embrace  whatever  they  heard  or 
read  conformable  unto  such  conceptions. 

Lastly,  The  conceit  promoteth  it  self  :  for  concern- 
ing an  effect  whose  trial  must  cost  so  dear,  it  fortifies 
it  self  in  that  invention  ;  and  few  there  are  whose 
experiment  it  need  to  fear.  For  (what  is  most  con- 
temptible) although  not  only  the  reason  of  any  head, 


292 


PSEUDODOXIA 


CHAP, 
VI 


That  ana- 


are  not  of 
the  same 


but  experience  of  every  hand  may  well  convict  it,  yet 
will  it  not  by  divers  be  rejected  ;  for  prepossessed 
heads  will  ever  doubt  it,  and  timorous  beliefs  will 
never  dare  to  trie  it.  So  these  Traditions  how  low 
and  ridiculous  soever,  will  find  suspition  in  some,  doubt 
in  others,  and  serve  as  tests  or  trials  of  Melancholy  and 
superstitious  tempers  for  ever. 

2.  That  Cinamon,  Ginger,  Clove,  Mace,  and  Nutmeg, 
are  kut  ^ne  severa<l  Parts  and  fruits  of  the  same  tree, 
is  the  common  belief  of  those  which  daily  use  them. 
Whereof  to  speak  distinctly,  Ginger  is  the  root  of 
neither  Tree  nor  Shrub,  but  of  an  herbaceous  Plant, 
resembling  the  Water  Flower-De-luce,  as  Garcias  first 
described  ;  or  rather  the  common  Reed,  as  Lobelius 
since  affirmed.  Very  common  in  many  parts  of  India, 
growing  either  from  Root  or  Seed,  which  in  December 
and  January  they  take  up,  and  gently  dried,  roll  it  up 
in  earth,  whereby  occluding  the  pores,  they  conserve 
the  natural  humidity,  and  so  prevent  corruption. 

Cinamon  is  the  inward  bark  of  a  Cinamon  Tree, 
whereof  the  best  is  brought  from  Zeilan  ;  this  freed 
from  the  outward  bark,  and  exposed  unto  the  Sun, 
contracts  into  those  folds  wherein  we  commonly  receive 
it.  If  it  have  not  a  sufficient  isolation  it  looketh  pale, 
and  attains  not  its  laudable  colour  ;  if  it  be  sunned  too 
long,  it  suffereth  a  torrefaction,  and  descendeth  some- 
what below  it. 

Clove  seems  to  be  either  the  rudiment  of  a  fruit,  or 
the  fruit  it  self  growing  upon  the  Clove  tree,  to  be 
found  but  in  few  Countries.  The  most  commendable  is 
that  of  the  Isles  of  Molucca  ;  it  is  first  white,  afterward 
green,  which  beaten  down,  and  dried  in  the  Sun, 
becometh  black,  and  in  the  complexion  we  receive  it. 

Nutmeg  is  the  fruit  of  a  Tree  differing  from  all  these, 


THE  SECOND  BOOK  293 

and  as  Garcias  describeth  it,  somewhat  like  a  Peach ;  CHAP. 
growing  in  divers  places,  but  fructifying  in  the  Isle  of  VI 
Banda.  The  fruit  hereof  consisteth  of  four  parts ;  the 
first  or  outward  part  is  a  thick  and  carnous  covering 
like  that  of  a  Wai-nut.  The  second  a  dry  and  floscu- 
lous  coat,  commonly  called  Mace.  The  third  a  harder 
tegument  or  shell,  which  lieth  under  the  Mace.  The 
fourth  a  Kernel  included  in  the  shell,  which  is  the  same 
we  call  Nutmeg.  All  which  both  in  their  parts  and 
order  of  disposure,  are  easily  discerned  in  those  fruits, 
which  are  brought  in  preserves  unto  us. 

Now  if  because  Mace  and  Nutmegs  proceed  from  one 
Tree,  the  rest  must  bear  them  company ;  or  because 
they  are  all  from  the  East  Indies,  they  are  all  from  one 
Plant :  the  Inference  is  precipitous,  nor  will  there  such 
a  Plant  be  found  in  the  Herbal  of  Nature. 

3.  That  Viscus  Arboreus  or  Misseltoe  is  bred  upon 
Trees,  from  seeds  which  Birds,  especially  Thrushes  and 
Ring-doves  let  fall  thereon,  was  the  Creed  of  the 
Ancients,  and  is  still  believed  among  us,  is  the  account 
of  its  production,  set  down  by  Pliny,  delivered  by 
Virgil,  and  subscribed  by  many  more.  If  so,  some 
reason  must  be  assigned,  why  it  groweth  onely  upon 
certain  Trees,  and  not  upon  many  whereon  these  Birds 
do  light.  For  as  Exotick  observers  deliver,  it  groweth 
upon  Almond-trees,  Chesnut,  Apples,  Oaks,  and  Pine- 
trees.  As  we  observe  in  England  very  commonly  upon 
Apple,  Crabs,  and  White  -  thorn ;  sometimes  upon 
Sallow,  Hazel,  and  Oak :  rarely  upon  Ash,  Lime-tree, 
and  Maple ;  never,  that  I  could  observe,  upon  Holly, 
Elm,  and  many  more.  Why  it  groweth  not  in  all 
Countries  and  places  where  these  Birds  are  found  ;  for 
so  Brassavolus  affirmeth,  it  is  not  to  be  found  in  the 
Territory  of  Ferrara,  and  was  fain  to  supply  himself 


294  PSEUDODOXIA 

CHAP,  from  other  parts  of  Italy.  Why  if  it  ariseth  from  a 
VI  seed,  if  sown  it  will  not  grow  again,  as  Pliny  affirmeth, 
and  as  by  setting  the  Berries  thereof,  we  have  in  vain 
attempted  its  production ;  why  if  it  cometh  from  seed 
that  falleth  upon  the  tree,  it  groweth  often  downwards, 
and  puts  forth  under  the  bough,  where  seed  can  neither 
fall  nor  yet  remain.  Hereof  beside  some  others,  the 
what  the  Lord  Verulam  hath  taken  notice.  And  they  surely 
^nsomT  sPea>k  probably  who  make  it  an  arboreous  excrescence, 
Trees  is.  or  rather  superplant,  bred  of  a  viscous  and  superfluous 
sap  which  the  tree  it  self  cannot  assimilate.  And 
therefore  sprouteth  not  forth  in  boughs  and  surcles  of 
the  same  shape,  and  similary  unto  the  Tree  that 
beareth  it;  but  in  a  different  form,  and  secondary  unto 
its  specifical  intention,  wherein  once  failing,  another 
form  succeedeth :  and  in  the  first  place  that  of  Missel- 
toe,  in  Plants  and  Trees  disposed  to  its  production. 
And  therefore  also  where  ever  it  groweth,  it  is  of  con- 
stant shape,  and  maintains  a  regular  figure ;  like  other 
supercrescences,  and  such  as  living  upon  the  stock  of 
others,  are  termed  parasitical  Plants,  as  Polypody, 
Moss,  the  smaller  Capillaries,  and  many  more :  So  that 
several  regions  produce  several  Misseltpes ;  India  one, 
America  another,  according  to  the  law  and  rule  of  their 
degenerations. 

Now  what  begot  this  conceit,  might  be  the  enlarge- 
ment of  some  part  of  truth  contained  in  its  story.  For 
certain  it  is,  that  some  Birds  do  feed  upon  the  berries 
'i|o/3opo?.  of  this  Vegetable,  and  we  meet  in  Aristotle  with  one 
kind  of  Trush  called  the  Missel  Trush,  or  feeder  upon 
Misseltoe.  But  that  which  hath  most  promoted  it,  is 
a  received  proverb,  Turdus  sibi  maliim  cacat ;  appliable 
unto  such  men  as  are  authors  of  their  own  misfortunes. 
For  according  unto  ancient  tradition  and  Plinies  rela- 


THE  SECOND  BOOK  295 

tion,  the  Bird  not  able  to  digest  the  fruit  whereon  she    CHAP, 
feedeth;    from    her   inconverted   muting   ariseth   this       VI 
Plant,  of  the  Berries  whereof  Birdlime  is  made,  where- 
with she  is  after  entangled.    But  although  Proverbs  be 
popular  principles,  yet  is  not  all  true  that  is  proverbial; 
and  in  many  thereof,  there  being  one  thing  delivered, 
and  another  intended;  though  the  verbal  expression 
be  false,  the  Proverb  is  true  enough  in  the  verity  of  its 
intention. 

As  for  the  Magical  vertues  in  this  Plant,  and  con- 
ceived efficacy  unto  veneficial  intentions,  it  seemeth  a 
Pagan  relique  derived  from  the  ancient  Druides,  the  Paganish 
great  admirers  of  the  Oak,  especially  the  Missel  toe  ^7^""* 
that  grew  thereon ;  which  according  unto  the  par-  Misseitoe  of 
ticular  of  Pliny,  they  gathered  with  great  solemnity. 
For  after  sacrifice  the  Priest  in  a  white  garment 
ascended  the  tree,  cut  down  the  Misseitoe  with  a 
golden  hook,  and  received  it  in  a  white  coat ;  the 
vertue  whereof  was  to  resist  all  poisons,  and  make 
fruitful  any  that  used  it.  Vertues  not  expected  from 
Classical  practice;  and  did  they  fully  answer  their 
promise  which  are  so  commended,  in  Epileptical  in- 
tentions, we  would  abate  these  qualities.  Country 
practice  hath  added  another,  to  provoke  the  after- 
birth, and  in  that  case  the  decoction  is  given  unto 
Cows.  That  the  Berries  are  poison  as  some  conceive, 
we  are  so  far  from  averring,  that  we  have  safely  given 
them  inwardly ;  and  can  confirm  the  experiment  of 
Brassavolus,  that  they  have  some  purgative  quality. 

4.  The  Rose  of  Jericho,  that  flourishes  every  year 
just  about  Christinas  Eve,  is  famous  in  Christian 
reports ;  which  notwithstanding  we  have  some  reason 
to  doubt,  and  are  plainly  informed  by  Bellonius,  it  is 
but  a  Monastical  imposture,  as  he  hath  delivered  in  his 


296  PSEUDODOXIA 

CHAP,  observations,  concerning  the  Plants  in  Jericho.  That 
VI  which  promoted  the  conceit,  or  perhaps  begot  its  con- 
tinuance, was  a  propriety  in  this  Plant.  For  though  it 
be  dry,  yet  will  it  upon  imbibition  of  moisture  dilate 
its  leaves,  and  explicate  its  flowers  contracted,  and 
seemingly  dried  up.  And  this  is  to  be  effected  not 
only  in  the  Plant  yet  growing,  but  in  some  manner 
also  in  that  which  is  brought  exuccous  and  dry  unto 
us.  Which  quality  being  observed,  the  subtilty  of 
contrivers  did  commonly  play  this  shew  upon  the  Eve 
of  our  Saviours  Nativity,  when  by  drying  the  Plant 
again,  it  closed  the  next  day,  and  so  pretended  a 
double  mystery  :  referring  unto  the  opening  and  closing 
of  the  womb  of  Mary. 

There  wanted  not  a  specious  confirmation  from  a 

c«>.  «4.     text  in  Ecclesiasticus,  Quasi  palma  exultata  sum  in  Cades, 
#  quasi  plantatio  Rosce  in  Jericho  :  I  was  exalted  like  a 

^UT«  TOO  Palm-tree  in  Engaddi,  and  as  a  Rose  in  Jericho.  The 
5ou'  sound  whereof  in  common  ears,  begat  an  extraordinary 
opinion  of  the  Rose  of  that  denomination.  But  herein 
there  seemeth  a  mistake :  for  by  the  Rose  in  the  Text, 
is  implied  the  true  and  proper  Rose,  as  first  the  Greek, 
and  ours  accordingly  rendreth  it.  But  that  which 
passeth  under  this  name,  and  by  us  is  commonly  called 
the  Rose  of  Jericho,  is  properly  no  Rose,  but  a  small 
thorny  shrub  or  kind  of  Heath,  bearing  little  white 
flowers,  far  differing  from  the  Rose  ;  whereof  Bellonius 
a  very  inquisitive  Herbalist,  could  not  find  any  in  his 
travels  thorow  Jericho.  A  Plant  so  unlike  a  Rose,  it 
hath  been  mistaken  by  some  good  Simplist  for 
Amomum ;  which  truly  understood  is  so  unlike  a  Rose, 
that  as  Dioscorides  delivers,  the  flowers  thereof  are  like 
the  white  Violet,  and  its  leaves  resemble  Briony. 

Suitable  unto  this  relation  almost  in  all  points  is 


4 
THE  SECOND  BOOK  297 

that  of  the  Thorn  at  Glassenbury,  and   perhaps  the    CHAP. 
daughter  hereof;  herein  our  endeavours  as  yet  have       VI 
not  attained  satisfaction,  and  cannot  therefore  enlarge. 
Thus  much  in  general  we  may  observe,  that  strange 
effects   are    naturally  taken   for   miracles    by  weaker 
heads,  and  artificially  improved  to  that  apprehension 
by  wiser.     Certainly  many  precocious  Trees,  and  such  such  « 
as  spring  in  the  Winter,  may  be  found  in  most  parts  ™°*p^ 
of  Europe,  and  divers  also  in  England.      For  most  Park  in 
Trees  do  begin  to  sprout  in  the  Fall  of  the  leaf  or 
Autumn,  and  if  not  kept  back  by  cold  and  outward 
causes,   would    leaf  about  the   Solstice.      Now   if  it 
happen  that  any  be  so  strongly  constituted,  as  to  make 
this  good  against  the  power  of  Winter,  they  may  pro- 
duce their  leaves  or  blossoms  in  that  season.     And 
perform  that  in  some  singles,  which  is  observable  in 
whole  kinds ;  as  in  Ivy,  which  blossoms  and  bears  at 
least  twice  a  year,  and  once  in  the  Winter ;  as  also  in 
Furz,  which  flowereth  in  that  season. 

5.  That  ferrum  Equinum,  or  Sferra  Cavallo  hath  a 
vertue  attractive  of  Iron,  a  power  to  break  locks,  and 
draw  off  the  shoes  of  a  Horse  that  passeth  over  it; 
whether  you  take  it  for  one  kind  of  Securidaca,  or  will 
also  take  in  Lunaria,  we  know  it  to  be  false:  and 
cannot  but  wonder  at  Mathiolus,  who  upon  a  parallel 
in  Pliny  was  staggered  into  suspension.  Who  notwith- 
standing in  the  imputed  vertue  to  open  things,  close 
and  shut  up,  could  laugh  himself  at  that  promise  from 
the  herb  ^Ethiopia  or  ^Ethiopian  mullen ;  and  condemn 
the  judgment  of  Scipio,  who  having  such  a  picklock, 
would  spend  so  many  years  in  battering  the  Gates  of 
Carthage.  Which  strange  and  Magical  conceit,  seems 
to  have  no  deeper  root  in  reason,  then  the  figure  of 
its  seed;  for  therein  indeed  it  somewhat  resembles  a 


298  PSEUDODOXIA 

CHAP.    Horse-shoe;    which    notwithstanding   Baptista   Porta 
VI       hath  thought  too  low  a  signification,  and  raised  the 
same  unto  a  Lunary  representation. 

6.  That  Bayes  will   protect  from  the   mischief  of 
Lightning  and  Thunder,  is  a  quality  ascribed  thereto, 
common  with  the  Fig-tree,  Eagle,  and  skin  of  a  Seal. 
Against  so  famous  a  quality,  Vicomercatus  produceth 
experiment  of  a  Bay-tree  blasted  in  Italy.     And  there- 
fore  although   Tiberius  for  this  intent,  did  wear  a 
Lawrel  upon  his  Temples,  yet  did  Augustus  take  a 
more   probable   course,   who   fled    under    arches   and 
hollow   vaults   for   protection.       And    though   Porta 
conceive,  because  in   a  streperous  eruption,  it  riseth 
against  fire,  it  doth  therefore  resist  lightning,  yet  is 
that  no  emboldning  Illation.     And  if  we  consider  the 
threefold  effect  of  Jupiters  Trisulk,  to  burn,  discuss, 
and  terebrate ;  and  if  that  be  true  which  is  commonly 
delivered,  that  it  will  melt  the  blade,  yet  pass  the 
scabbard ;  kill  the  child,  yet  spare  the  mother ;  dry  up 
the  wine,  yet  leave  the  hogshead  entire :  though  it  favour 
the  amulet,  it  may  not  spare  us ;  it  will  be  unsure  to 
rely  on  any  preservative,  'tis  no  security  to  be  dipped 

HOW  Beer  in  Styx,  or  clad  in  the  armour  of  Ceneus.  Now  that 
Beer,  Wine,  and  other  liquors,  are  spoiled  with  light- 
ning  and  thunder,  we  conceive  it  proceeds  not  onely 
is  mng.  £rom  nojse  anj  concussion  of  the  air,  but  also  noxious 
spirits,  which  mingle  therewith,  and  draw  them  to 
corruption ;  whereby  they  become  not  only  dead  them- 
selves, but  sometime  deadly  unto  others,  as  that  which 
Seneca  mentioneth ;  whereof  whosoever  drank,  either 
lost  his  life,  or  else  his  wits  upon  it. 

7.  It  hath  much  deceived  the  hope  of  good  fellows, 
what  is  commonly  expected  of  bitter  Almonds,  and 
though   in  Plutarch  confirmed   from  the   practice   of 


THE  SECOND  BOOK  299 

Claudius  his  Physitian,  that  Antidote  against  ebriety    CHAP. 
hath  commonly  failed.     Surely  men  much  versed  in  the       VI 
practice  do  err  in  the  theory  of  inebriation  ;  conceiving 
in  that  disturbance  the  brain  doth  only  suffer  from 
exhalations  and  vaporous  ascensions  from  the  stomack, 
which  fat  and  oyly  substances  may  suppress.    Whereas  HOW  drinks 
the  prevalent  intoxication  is  from  the  spirits  of  drink  tntoxicate  or 

*  *•  overcome 

dispersed  into  the  veins  and  arteries,  from  whence  by  men. 
common  conveyances  they  creep  into  the  brain,  in- 
sinuate into  its  ventricles,  and  beget  those  vertigoes 
accompanying  that  perversion.  And  therefore  the 
same  effect  may  be  produced  by  a  Glister,  the  Head 
may  be  intoxicated  by  a  medicine  at  the  Heel.  So  the 
poisonous  bites  of  Serpents,  although  on  parts  at  dis- 
tance from  the  head,  yet  having  entered  the  veins, 
disturb  the  animal  faculties,  and  produce  the  effects 
of  drink,  or  poison  swallowed.  And  so  as  the  Head 
may  be  disturbed  by  the  skin,  it  may  the  same  way  be 
relieved ;  as  is  observable  in  balneations,  washings,  and 
fomentations,  either  of  the  whole  body,  or  of  that  part 
alone. 


CHAPTER     VII 

Of  some  Insects,  and  the  properties  of  several 
Plants. 

1.  T     ^EW    ears    have    escaped    the    noise   of    the 
r-H      Dead  -  watch,   that   is,  the  little  clickling 
JL          sound  heard  often  in  many  rooms,  some- 
what resembling  that  of  a  Watch;  and  this  is  con- 
ceived to  be  of  an  evil  omen  or  prediction  of  some 
persons    death :     wherein    notwithstanding     there    is 


300  PSEUDODOXIA 

CHAP,  nothing  of  rational  presage  or  just  cause  of  terrour 
VII  unto  melancholy  and  meticulous  heads.  For  this 
noise  is  made  by  a  little  sheath-winged  gray  Insect 
found  often  in  Wainscot,  Benches,  and  Wood- work,  in 
the  Summer.  We  have  taken  many  thereof,  and  kept 
them  in  thin  boxes,  wherein  I  have  heard  and  seen 
them  work  and  knack  with  a  little  proboscis  or  trunk 
against  the  side  of  the  box,  like  Apicus  Martins,  or 
Woodpecker  against  a  tree.  It  worketh  best  in  warm 
weather,  and  for  the  most  part  giveth  not  over  under 
nine  or  eleven  stroaks  at  a  time.  He  that  could  extin- 
guish the  terrifying  apprehensions  hereof,  might 
prevent  the  passions  of  the  heart,  and  many  cold 
sweats  in  Grandmothers  and  Nurses,  who  in  the  sick- 
ness of  children,  are  so  startled  with  these  noises. 

2.  The  presage  of  the  year  succeeding,  which  is 
commonly  made  from  Insects  or  little  Animals  in  Oak 
apples,  according  to  the  kinds  thereof,  either  Maggot, 
Fly,  or  Spider ;  that  is,  of  Famine,  War,  or  Pestilence ; 
whether  we  mean  that  woody  excrescence,  which 
shooteth  from  the  branch  about  May,  or  that  round 
and  Apple-like  accretion  which  groweth  under  the  leaf 
about  the  latter  end  of  Summer,  is  I  doubt  too  distinct, 
nor  verifiable  from  event. 

For  Flies  and  Maggots  are  found  every  year,  very 
seldom  Spiders:  And  Helmont  affirmeth  he  could 
never  find  the  Spider  and  the  Fly  upon  the  same 
Trees,  that  is  the  signs  of  War  and  Pestilence,  which 
often  go  together :  Beside,  that  the  Flies  found  were 
at  first  Maggots,  experience  hath  informed  us;  for 
keeping  these  excrescencies,  we  have  observed  their 
conversions,  beholding  in  Magnifying  Glasses  the  daily 
progression  thereof.  As  may  be  also  observed  in 
other  Vegetable  excretions,  whose  Maggots  do  ter- 


THE  SECOND  BOOK  301 

minate  in  Flies  of  constant  shapes ;  as  in  the  Nutgalls    CHAP, 
of  the  Out-landish  Oak,  and  the  Mossie  tuft  of  the      VII 
wild  Briar;  which  having  gathered  in  November  we 
have  found  the  little  Maggots  which  lodged  in  wooden 
Cells  all  Winter,  to  turn  into  Flies  in  June. 

We  confess  the  opinion  may  hold  some  verity  in  the 
Analogy,  or  Emblematical  phansie.  For  Pestilence  is 
properly  signified  by  the  Spider,  whereof  some  kinds 
are  of  a  very  venemous  Nature.  Famine  by  Maggots, 
which  destroy  the  fruits  of  the  Earth.  And  War  not 
improperly  by  the  Fly ;  if  we  rest  in  the  phansie  of 
Homer,  who  compares  the  valiant  Grecian  unto  a  Fly. 

Some  verity  it  may  also   have  in  it  self,  as  truly 
declaring  the  corruptive  constitution  in  the  present 
sap  and    nutrimental  juice  of  the  Tree ;    and    may 
consequently   discover   the   disposition   of  that  year, 
according  to  the  plenty  or  kinds  of  these  productions. 
For  if  the  putrifying  juices  of  bodies  bring  forth  plenty 
of  Flies  and  Maggots,  they  give  forth  testimony  of  Abundance 
common  corruption,  and  declare  that  the  Elements  are  jjj^^ 
full  of  the  seeds  of  putrifaction,  as  the  great  number  etc.,  -what 
of  Caterpillars,  Gnats,  and  ordinary  Insects  do  also 
declare.     If  they  run  into  Spiders,  they  give  signs  of 
higher  putrifaction,  as  plenty  of  Vipers  and  Scorpions 
are  confessed  to  do ;  the  putrifying  Materials  producing 
Animals  of  higher  mischiefs,  according  to  the  advance 
and  higher  strain  of  corruption. 

3.  Whether  all  Plants  have  seed,  were  more  easily 
determinable,  if  we  could  conclude  concerning  Harts- 
tongue,  Fern,  the  Caterpillaries,  Lunaria,  and  some 
others.  But  whether  those  little  dusty  particles,  upon 
the  lower  side  of  the  leaves,  be  seeds  and  seminal  parts; 
or  rather,  as  it  is  commonly  conceived,  excremental 
separations,  we  have  not  as  yet  been  able  to  determine 


302  PSEUDODOXIA 

CHAP,  by  any  germination  or  univocal  production  from  them 
VII  when  they  have  been  sowed  on  purpose :  but  having 
set  the  roots  of  Harts  tongue  in  a  garden,  a  year  or 
two  after  there  came  up  three  or  four  of  the  same 
Plants,  about  two  yards  distance  from  the  first.  Thus 
much  we  observe,  that  they  seem  to  renew  yearly,  and 
come  not  fully  out  till  the  Plant  be  in  his  vigour :  and 
by  the  help  of  Magnifying  Glasses  we  find  these  dusty 
Atoms  to  be  round  at  first,  and  fully  representing 
seeds,  out  of  which  at  last  proceed  little  Mites  almost 
invisible ;  so  that  such  as  are  old  stand  open,  as  being 
emptied  of  some  bodies  formerly  included;  which 
though  discernable  in  Harts-tongue,  is  more  notoriously 
discoverable  in  some  differencies  of  Brake  or  Fern. 

But  exquisite  Microscopes  and  Magnifying  Glasses 
have  at  last  cleared  this  doubt,  whereby  also  long  ago 
the  noble  Fredericks  Ccesius  beheld  the  dusts  of  Poly- 
pody as  bigg  as  Pepper  corns ;  and  as  Johannes  Fdber 
testifieth,  made  draughts  on  Paper  of  such  kind  of 
seeds,  as  bigg  as  his  Glasses  represented  them  :  and  set 
down  such  Plants  under  the  Classis  oiHerbce  Tergifcetce, 
as  may  be  observed  in  his  notable  Botanical  Tables. 

4.  Whether  the  sap  of  Trees  runs  down  to  the  roots 
in  Winter,  whereby  they  become  naked  and  grow  not; 
or  whether  they  do  not  cease  to  draw  any  more,  and 
reserve  so  much  as  sufficeth  for  conservation,  is  not  a 
point  indubitable.  For  we  observe,  that  most  Trees, 
as  though  they  would  be  perpetually  green,  do  bud  at 
the  Fall  of  the  leaf,  although  they  sprout  not  much 
forward  untill  the  Spring,  and  warmer  weather  ap- 
proacheth ;  and  many  Trees  maintain  their  leaves  all 
Winter,  although  they  seem  to  receive  very  small 
advantage  in  their  growth.  But  that  the  sap  doth 
powerfully  rise  in  the  Spring,  to  repair  that  moisture 


THE  SECOND  BOOK 


303 


whereby  they  barely  subsisted  in  the  Winter,  and  also    CHAP. 
to  put  the  Plant  in  a  capacity  of  fructification :  he  that      VII 
hath  beheld  how  many  gallons  of  water  may  in  a  small 
time  be  drawn  from  a  Birch-tree  in  the  Spring,  hath 
slender  reason  to  doubt. 

5.  That  Camphire  Eunuchates,  or  begets  in  Men  an 
impotency  unto  Venery,  observation  will  hardly  con- 
firm ;  and  we  have  found  it  to  fail  in  Cocks  and  Hens, 
though  given  for  many  days ;  which  was  a  more  favour- 
able trial  then  that  of  Scaliger,  when  he  gave  it  unto 
a  Bitch  that  was  proud.     For  the  instant  turgescence 
is  not  to  be  taken  off,  but  by  Medicines  of  higher 
Natures ;  and  with  any  certainty  but  one  way  that  we 
know,   which   notwithstanding,    by  suppressing    that 
natural  evacuation,  may  encline  unto  Madness,  if  taken 
in  the  Summer. 

6.  In  the  History  of  Prodigies  we  meet  with  many 
showrs  of  Wheat ;  how  true  or  probable,  we  have  not 
room  to  debate.     Only  thus  much  we  shall  not  omit 
to  inform,  That  what  was  this  year  found  in  many 
places,  and  almost  preached  for  Wheat  rained  from  the 
clouds,  was  but  the  seed  of  Ivy-berries,  which  somewhat 
represent  it ;  and  though  it  were  found  in  Steeples  and 
high  places,  might  be  conveyed  thither,  or  muted  out 
by  Birds :  for  many  feed  thereon,  and  in  the  crops  of 
some  we  have  found  no  less  then  three  ounces. 

7.  That  every  plant  might  receive  a  Name  according 
unto  the  disease  it  cureth,  was  the  wish  of  Paracelsus. 
A  way  more  likely  to  multiply  Empiricks  then  Herb- 
alists ;  yet  what  is  practised  by  many  is  advantagious 
unto   neither ;     that    is,   relinquishing    their    proper 
appellations  to  re-baptize  them  by  the  name  of  Saints, 
Apostles,  Patriarchs,  and  Martyrs,  to  call  this  the  herb 
of  John,  that  of  Peter.,  this  of  James,  or  Joseph,  that  of 


304  PSEUDODOXIA 

CHAP.    Mary  or  Barbara.    For  hereby  apprehensions  are  made 
VII      additional  unto  their  proper  Natures ;  whereon  super- 
stitious   practices     ensue,     and     stories    are    framed 
accordingly  to  make  good  their  foundations. 

8.  We  cannot  omit  to  declare  the  gross  mistake  of 
many  in  the  Nominal  apprehension  of  Plants;  to  in- 
stance but  in  few.  An  herb  there  is  commonly  called 
Betonica  Pauli,  or  Pauls  Betony\  hereof  the  People 
have  some  conceit  in  reference  to  St.  Paul;  whereas 
indeed  that  name  is  derived  from  Paulus  JEgineta, 
an  ancient  Physitian  of  jEgina,  and  is  no  more  then 
Speed-well,  or  Fluellen.  The  like  expectations  are 
raised  from  Herba  Trinitatis ;  which  notwithstanding 
obtaineth  that  name  from  the  figure  of  its  leaves,  and 
is  one  kind  of  Liverwort,  or  Hepatica.  In  Milium 
Soils,  the  Epithete  of  the  Sun  hath  enlarged  its 
opinion ;  which  hath  indeed  no  reference  thereunto, 
it  being  no  more  then  Lithospermon,  or  Grummel,  or 
rather  Milium  Soler-,  which  as  Serapion  from  Aben 
Juliel  hath  taught  us,  because  it  grew  plentifully  in 
the  Mountains  of  Soler,  received  that  appellation.  In 
Jews-ears  something  is  conceived  extraordinary  from 
the  Name,  which  is  in  propriety  but  Fungus  sambucmus, 
or  an  excrescence  about  the  Roots  of  Elder,  and  con- 
why  the  cerneth  not  the  Nation  of  the  Jews,  but  Judas  Iscariot, 
jews  cans  Upon  a  conceit,  he  hanged  on  this  Tree  ;  and  is  become 

used  for  sore       t  ... 

Throats.  a  famous  Medicine  in  Quinsies,  sore  Throats,  and 
strangulations  ever  since.  And  so  are  they  deceived 
in  the  name  of  Horse-Raddish,  Horse-Mint,  Bull-rush, 
and  many  more :  conceiving  therein  some  prenominal 
consideration,  whereas  indeed  that  expression  is  but  a 
Grecism,  by  the  prefix  of  Hippos  and  Sous,  that  is, 
Horse  and  Bull,  intending  no  more  then  Great. 
According  whereto  the  great  Dock  is  called  Hippola- 


THE  SECOND  BOOK  305 

pathum;  and  he  that  calls  the  Horse  of  Alexander,    CHAP. 
Great-head,  expresseth  the  same  which  the  Greeks  do      VII 
in  Bucephalus. 

9.  Lastly,  Many  things  are  delivered  and  believed 
of  other  Plants,  wherein  at  least  we  cannot  but  sus- 
pend. That  there  is  a  property  in  Basil  to  propagate 
Scorpions,  and  that  by  the  smell  thereof  they  are  bred  in 
the  brains  of  men,  is  much  advanced  by  Hollerius,  who 
found  this  Insect  in  the  brains  of  a  man  that  delighted 
much  in  this  smell.  Wherein  beside  that  we  find  no  way 
to  conjoin  the  effect  unto  the  cause  assigned;  herein 
the  Moderns  speak  but  timorously,  and  some  of  the 
Ancients  quite  contrarily.  For,  according  unto  Ori- 
basius,  Physitian  unto  Julian,  The  Africans,  Men  best 
experienced  in  poisons,  affirm,  whosoever  hath  eaten 
Basil,  although  he  be  stung  with  a  Scorpion,  shall 
feel  no  pain  thereby :  which  is  a  very  different  effect, 
and  rather  antidotally  destroying,  then  seminally 
promoting  its  production. 

That  the  leaves  of  Catapucia  or  Spurge,  being 
plucked  upward  or  downward,  respectively  perform 
their  operations  by  Purge  or  Vomit,  as  some  have 
written,  and  old  wives  still  do  preach,  is  a  strange 
conceit,  ascribing  unto  Plants  positional  operations, 
and  after  the  manner  of  the  Loadstone ;  upon  the  Pole 
whereof  if  a  Knife  be  drawn  from  the  handle  unto  the  ^ 

point,  it  will  take  up  a  Needle  ;  but  if  drawn  again  from 
the'point  to  the  handle,  it  will  attract  it  no  more. 

That  Cucumbers  are  no  commendable  fruits,  that 
being  very  waterish,  they  fill  the  veins  with  crude  and 
windy  serosities ;  that  containing  little  Salt  or  spirit, 
they  may  also  debilitate  the  vital  acidity,  and  fermental 
faculty  of  the  Stomach,  we  readily  concede.  But  that 
they  should  be  so  cold,  as  be  almost  poison  by  that 

u 


306  PSEUDODOXIA 

CHAP,  quality,  it  will  be  hard  to  allow,  without  the  contra- 
VII  diction  of  Galen:  who  accounteth  them  cold  but  in 
in  his  the  second  degree,  and  in  that  Classis  have  most 
Physitians  placed  them. 

That  Elder  Berries  are  poison,  as  we  are  taught  by 
tradition,  experience  will  unteach  us.  And  beside  the 
promises  of  Blochwitius,  the  healthful  effects  thereof 
daily  observed  will  convict  us. 

That  an  Ivy  Cup  will  separate  Wine  from  Water,  if 
filled  with  both,  the  Wine  soaking  through,  but  the 
Water  still  remaining,  as  after  Pliny  many  have 
averred,  we  know  not  how  to  affirm ;  who  making 
trial  thereof,  found  both  the  liquors  to  soak  indis- 
tinctly through  the  bowl. 

That  Sheep  do  often  get  the  Rot,  by  feeding  in 
boggy  grounds  where  Ros-solis  groweth,  seems  beyond 
dispute.  That  this  herb  is  the  cause  thereof,  Shepherds 
affirm  and  deny ;  whether  it  hath  a  cordial  vertue  by 
sudden  refection,  sensible  experiment  doth  hardly 
confirm,  but  that  it  may  have  a  Balsamical  and  resump- 
tive Vertue,  whereby  it  becomes  a  good  Medicine  in 
Catarrhes  and  Consumptive  dispositions,  Practice  and 
Reason  conclude.  That  the  lentous  drops  upon  it  are 
not  extraneous,  and  rather  an  exudation  from  it  self, 
then  a  rorid  concretion  from  without,  beside  other 
grounds,  we  have  reason  to  conceive ;  for  having  kept 
the  Roots  moist  and  earthed  in  close  chambers,  they 
have,  though  in  lesser  plenty,  sent  out  these  drops  as 
before. 

That  Flos  Affricanus  is  poison,  and  destroyeth  Dogs, 
in  two  experiments  we  have  not  found. 

That  Yew  and  the  Berries  thereof  are  harmless, 
we  know. 

That  a  Snake  will  not  endure  the  shade  of  an  Ash, 


THE  SECOND  BOOK 


307 


observat. 


we  can  deny.     Nor  is  it  inconsiderable  what  is  affirmed    CHAP, 
by  Bellonius ;  for  if  his  Assertion  be  true,  our  appre-      VII 
hension  is  oftentimes  wide  in  ordinary  simples,  and  in  Lib. 
common  use  we  mistake  one  for  another.     We  know 
not  the  true  Thyme ;  the  Savourie  in  our  Gardens  is 
not  that  commended  of  old ;  and  that  kind  of  Hysop 
the  Ancients  used,  is  unknown  unto  us,  who  make 
great  use  of  another. 

We  omit  to  recite  the  many  Vertues,  and  endless 
faculties  ascribed  unto  Plants,  which  sometime  occur 
in  grave  and  serious  Authors;  and  we  shall  make  a 
bad  transaction  for  truth  to  concede  a  verity  in  half. 
To  reckon  up  all,  it  were  employment  for  Archimedes, 
who  undertook  to  write  the  number  of  the  Sands. 
Swarms  of  others  there  are,  some  whereof  our  future 
endeavours  may  discover ;  common  reason  I  hope  will 
save  us  a  labour  in  many :  Whose  absurdities  stand 
naked  unto  every  eye ;  Errours  not  able  to  deceive  the 
Embleme  of  Justice,  and  need  no  Argus  to  descry 
them.  Herein  there  surely  wants  expurgatory  animad- 
versions, whereby  we  might  strike  out  great  numbers 
of  hidden  qualities;  and  having  once  a  serious  and 
conceded  list,  we  might  with  more  encouragement  and 
safety  attempt  their  Reasons. 


308  PSEUDODOXIA 


THE   THIRD   BOOK 

Of  divers   popular  and    received   Tenets 

concerning   Animals,  which   examined, 

prove  either  false  or  dubious. 

CHAPTER   I 
Of  the  Elephant. 

THE  first  shall  be  of  the  Elephant,  whereof 
there  generally  passeth  an  opinion  it  hath  no 
joints;  and  this  absurdity  is  seconded  with 
another,  that  being  unable  to  lie  down,  it  sleepeth 
against  a  Tree ;  which  the  Hunters  observing,  do  saw 
it  almost  asunder ;  whereon  the  Beast  relying,  by  the 
fall  of  the  Tree,  falls  also  down  it  self,  and  is  able  to 
rise  no  more.  Which  conceit  is  not  the  daughter  of 
later  times,  but  an  old  and  gray-headed  error,  even  in 
the  days  of  Aristotle,  as  he  delivereth  in  his  Book, 
De  incessu  Animalium,  and  stands  successively  related 
by  several  other  authors  :  by  Diodorus  Sicuhis^  Strabo, 
Ambrose,  Cassiodore,  /Soliniis,  and  many  more.  Now 
herein  methinks  men  much  forget  themselves,  not  well 
considering  the  absurdity  of  such  assertions. 

For  first,  they  affirm  it  hath  no  joints,  and  yet 
concede  it  walks  and  moves  about ;  whereby  they  con- 
ceive there  may  be  a  progression  or  advancement  made 


THE  THIRD  BOOK 


309 


in  Motion  without  inflexion  of  parts.     Now  all  pro-    CHAP. 
gression  or   Animals  locomotion   being  (as  Aristotle        I 
teacheth)  performed  tractu  et  pulsu ;  that  is,  by  draw-  HOW  pro- 
ing  on,  or  impelling  forward  some   part  which  was^^**" 
before  in  station,  or  at  quiet ;    where  there   are   no  «*«»«*• 
joints  or  flexures,  neither  can  there  be  these  actions. 
And  this  is  true,  not  onely  in  Quadrupedes,  Volatils, 
and  Fishes,  which  have  distinct  and  prominent  Organs 
of  Motion,  Legs,  Wings,  and  Fins ;  but  in  such  also  as 
perform  their  progression  by  the  Trunk,  as  Serpents, 
Worms,  and  Leeches.      Whereof  though  some  want 
bones,  and  all  extended  articulations,  yet  have  they 
arthritical  Analogies,  and  by  the  motion  of  fibrous  joint-like 
and  musculous  parts,  are  able  to  make  progression.^*^* 
Which  to  conceive  in  bodies  inflexible,  and  without 
all  protrusion  of  parts,  were  to  expect  a  Race  from 
Hercules  his  pillars ;  or  hope  to  behold  the  effects  of 
Orpheus  his  Harp,  when  trees  found  joints,  and  danced 
after  his  Musick. 

Again,  While  men  conceive  they  never  lie  down,  and 
enjoy  not  the  position  of  rest,  ordained  unto  all  pedes- 
trious  Animals,  hereby  they  imagine  (what  reason 
cannot  conceive)  that  an  Animal  of  the  vastest  dimen- 
sion and  longest  duration,  should  live  in  a  continual 
motion,  without  that  alternity  and  vicissitude  of  rest 
whereby  all  others  continue ;  and  yet  must  thus  much 
come  to  pass,  if  we  opinion  they  lye  not  down  and 
enjoy  no  decumbence  at  all.  For  station  is  properly  Extensive 
no  rest,  but  one  kind  of  motion,  relating  unto  that 
which  Physitians  (from  Galen)  do  name  extensive  or  «"*«*? 
tonical ;  that  is,  an  extension  of  the  muscles  and  organs 
of  motion  maintaining  the  body  at  length  or  in  its 
proper  figure. 

Wherein  although  it  seem  to  be  unmoved,  it  is  not 


310  PSEUDODOXIA 

CHAP,  without  all  Motion;  for  in  this  position  the  muscles 
I  are  sensibly  extended,  and  labour  to  support  the  body; 
which  permitted  unto  its  proper  gravity,  would  suddenly 
subside  and  fall  unto  the  earth ;  as  it  happeneth  in 
sleep,  diseases,  and  death.  From  which  occult  action 
and  invisible  motion  of  the  muscles  in  station  (as 
Galen  declareth)  proceed  more  offensive  lassitudes  then 
from  ambulation.  And  therefore  the  Tyranny  of  some 
have  tormented  men  with  long  and  enforced  station, 
and  though  lotion  and  Sisiphus  which  always  moved, 
do  seem  to  have  the  hardest  measure;  yet  was  not 
Titius  favoured,  that  lay  extended  upon  Caucasus ; 
and  Tantalus  suffered  somewhat  more  then  thirst,  that 
stood  perpetually  in  Hell.  Thus  Mercurialis  in  his 
Gymnasticks  justly  makes  standing  one  kind  of  exer- 
cise ;  and  Galen  when  we  lie  down,  commends  unto  us 
middle  figures,  that  is,  not  to  lye  directly,  or  at  length, 
but  somewhat  inflected,  that  the  muscles  may  be  at 
rest ;  for  such  as  he  termeth  Hypobolemawi  or  figures,  of 
excess,  either  shrinking  up  or  stretching  out,  are  weari- 
some positions,  and  such  as  perturb  the  quiet  of  those 
parts.  Now  various  parts  do  variously  discover  these 
indolent  and  quiet  positions,  some  in  right  lines,  as 
the  wrists :  some  at  right  angles,  as  the  cubit : 
others  at  oblique  angles,  as  the  fingers  and  the 
knees:  all  resting  satisfied  in  postures  of  modera- 
tion, and  none  enduring  the  extremity  of  flexure  or 
extension. 

Moreover  men  herein  do  strangely  forget  the  obvious 
relations  of  history,  affirming  they  have  no  joints, 
whereas  they  dayly  read  of  several  actions  which  are 
not  performable  without  them.  They  forget  what  is 
delivered  by  Xiphilinus^  and  also  by  Suetonius  in  the 
lives  of  Nero  and  Galba,  that  Elephants  have  been 


THE  THIRD  BOOK  311 

instructed  to  walk  on  ropes,  in  publick  shews  before    CHAP. 
the  people.     Which  is  not  easily  performed  by  man,        I 
and  requireth  not  only  a  broad  foot,  but  a  pliable 
flexure  of  joints,  and  commandible  disposure  of  all  parts 
of  progression.     They  pass  by  that  memorable  place  in 
CurtiuS)  concerning  the  Elephant  of  King  Porus,  Indus 
qui  Elephantem  regebat,  descendere  eum  ratus,  more  solito 
procumbere  jussit   in  genua  cceteri  quogue  (ita  enim 
instituti    erani)    demisere   corpora    in    terram.      They  DC  rebus 
remember  not   the   expression   of    Osoritis,  when   he|""*uelis 
speaks  of  the  Elephant  presented  to  Leo  the  tenth, 
Pontificem  ter  genibus  jlexis,  et  demisso  corporis  habitu 
venerabundus  salutavit.     But  above  all,  they  call  not 
to  mind  that  memorable  shew  of  Germanicus,  wherein 
twelve  Elephants  danced  unto  the  sound  of  Musick, 
and  after  laid  them  down  in  the  Tricliniums,  or  places 
of  festival  Recumbency. 

They  forget  the  Etymologic  of  the  Knee,  approved  r<5™  from 
by  some  Grammarians.     They  disturb  the  position  of yw 
the  young  ones  in  the  womb  :  which  upon  extension  of 
legs  is  not  easily  conceivable ;  and  contrary  unto  the 
general  contrivance  of  Nature.     Nor  do  they  consider 
the  impossible  exclusion  thereof,  upon  extension  and 
rigour  of  the  legs. 

Lastly,  they  forget  or  consult  not  experience,  whereof 
not  many  years  past,  we  have  had  the  advantage  in 
England,  by  an  Elephant  shewn  in  many  parts  thereof, 
not  only  in  the  posture  of  standing,  but  kneeling  and 
lying  down.  Whereby  although  the  opinion  at  present 
be  well  suppressed,  yet  from  some  strings  of  tradition, 
and  fruitful  recurrence  of  errour,  it  is  not  improbable 
it  may  revive  in  the  next  generation  again.  This  being 
not  the  first  that  hath  been  seen  in  England ;  for 
(besides  some  others)  as  Polydore  Virgil  relateth,  Lewis 


312  PSEUDODOXIA 

CHAP,    the  French  King  sent  one  to  Henry  the  third,  and 

I        Emanuel  of  Portugal  another  to  Leo  the  tenth  into 

Italy,  where  notwithstanding  the  errour  is  still  alive 

and  epidemical,  as  with  us. 

Round,  The  hint  and  ground  of  this  opinion  might  be  the 

Pillar-like.  u    i.  n    v     j    •      i  ?  i.u     1 

gross  and  somewhat  Cylindrical  composure  of  the  legs, 
the  equality  and  less  perceptible  disposure  of  the 
joints,  especially  in  the  former  legs  of  this  Animal; 
they  appearing  when  he  standeth,  like  Pillars  of  flesh, 
without  any  evidence  of  articulation.  The  different 
flexure  and  order  of  the  joints  might  also  countenance 
the  same,  being  not  disposed  in  the  Elephant,  as  they 
are  in  other  quadrupedes,  but  carry  a  nearer  conformity 
unto  those  of  Man ;  that  is,  the  bought  of  the  fore- 
legs, not  directly  backward,  but  laterally  and  somewhat 
inward ;  but  the  hough  or  suffraginous  flexure  behind 
rather  outward.  Somewhat  different  unto  many  other 
quadrupedes,  as  Horses,  Camels,  Deer,  Sheep,  and 
Dogs ;  for  their  fore-legs  bend  like  our  legs,  and  their 
hinder  legs  like  our  arms,  when  we  move  them  to  our 
shoulders.  But  quadrupedes  oviparous,  as  Frogs, 
Lizards,  Crocodiles,  have  their  joints  and  motive 
flexures  more  analogously  framed  unto  ours ;  and  some 
among  viviparous,  that  is,  such  thereof  as  can  bring 
their  fore-feet  and  meat  therein  unto  their  mouths, 
as  most  can  do  that  have  the  clavicles  or  coller-bones : 
whereby  their  brests  are  broader,  and  their  shoulders 
more  asunder,  as  the  Ape,  the  Monkey,  the  Squirrel 
and  some  others.  If  therefore  any  shall  affirm  the  j  oints 
of  Elephants  are  differently  framed  from  most  of  other 
quadrupedes,  and  more  obscurely  and  grosly  almost 
then  any,  he  doth  herein  no  injury  unto  truth.  But  if 
a  dicto  secundum  quid  ad  dictum  simpliciter,  he  affirmeth 
also  they  have  no  articulations  at  all,  he  incurs  the 


THE  THIRD  BOOK  313 

controulment  of  reason,  and  cannot  avoide  the  contra-    CHAP. 
diction  also  of  sense.  I 

As  for  the  manner  of  their  venation,  if  we  consult 
historical  experience,  we  shall  find  it  to  be  otherwise 
then  as  is  commonly  presumed,  by  sawing  away  of 
Trees.  The  accounts  whereof  are  to  be  seen  at  large 
in  Johannes,  Hugo,  Edwardus  Lopez,  Garcias  ab  horto, 
Cadamustits,  and  many  more. 

Other  concernments  there  are  of  the  Elephant,  which 
might  admit  of  discourse ;  and  if  we  should  question 
the  teeth  of  Elephants,  that  is,  whether  they  be  pro- 
perly so  termed,  or  might  not  rather  be  called  horns : 
it  were  no  new  enquiry  of  mine,  but  a  Paradox  as  old 
as  Oppianus.  Whether  as  Pliny  and  divers  since  affirm  cyneget. 
it,  that  Elephants  are  terrified,  and  make  away  upon  hb>  2t 
the  grunting  of  Swine,  Garcias  ab  horto  may  decide, 
who  uffirmeth  upon  experience,  they  enter  their  stalls, 
and  live  promiscuously  in  the  Woods  of  Malavar. 
That  the  situation  of  the  genitals  is  averse,  and  their 
copulation  like  that  which  some  believe  of  Camels,  as 
Pliny  hath  also  delivered,  is  not  to  be  received ;  for  we 
have  beheld  that  part  in  a  different  position ;  and 
their  coition  is  made  by  supersaliency,  like  that  of 
horses,  as  we  are  informed  by  some  who  have  beheld 
them  in  that  act.  That  some  Elephants  have  not 
only  written  whole  sentences,  as  Milan  ocularly  testi- 
fieth,  but  have  also  spoken,  as  Oppianus  delivereth, 
and  Christophorus  a  Costa  particularly  relateth; 
although  it  sound  like  that  of  Achilles  Horse  in  Homer, 
we  do  not  conceive  impossible.  Nor  beside  the  affinity  Some  Brutes 
of  reason  in  this  Animal  any  such  intollerable  inca-  ^/"^L«- 
pacity  in  the  organs  of  divers  quadrupedes,  whereby  izedf°r 

fl_  •    T-J.          j.   T?  T-J.   a  1  i_  I      -A        speech  and 

they  might  not  be  taught  to  speak,  or  become  imita-  approaching 
tors   of  speech   like   Birds.      Strange  it   is   how   the to 'reason- 


314  PSEUDODOXIA 

CHAP,  curiosity  of  men  that  have  been  active  in  the  instruc- 
I  tion  of  Beasts,  have  never  fallen  upon  this  artifice ; 
and  among  those,  many  paradoxical  and  unheard  of 
imitations,  should  not  attempt  to  make  one  speak. 
The  Serpent  that  spake  unto  Eve,  the  Dogs  and  Cats 
that  usually  speak  unto  Witches,  might  afford  some 
encouragement.  And  since  broad  and  thick  chops  are 
required  in  Birds  that  speak,  since  lips  and  teeth  are 
also  organs  of  speech ;  from  these  there  is  also  an 
advantage  in  quadrupedes,  and  a  proximity  of  reason 
in  Elephants  and  Apes  above  them  all.  Since  also  an 
Echo  will  speak  without  any  mouth  at  all,  articulately 
returning  the  voice  of  man,  by  only  ordering  the 
vocal  spirit  in  concave  and  hollow  places ;  whether 
the  musculous  and  motive  parts  about  the  hollow 
mouths  of  Beasts,  may  not  dispose  the  passing  spirit 
into  some  articulate  notes,  seems  a  query  of  no  great 
doubt. 


CHAPTER   II 
Of  the  Horse. 

kHE  second  Assertion,  that  an  Horse  hath  no 
gall,  is  very  general,  nor  only  swallowed  by 
the  people,  and  common  Farriers,  but  also 
veterinarians  received  by  good    Veterinarians,  and  some  who  have 
or  Farriers.  iauc[ably   discoursed   upon   Horses.     It   seemeth   also 
very  ancient;  for  it  is  plainly  set  down  by  Aristotle, 
an   Horse   and   all   solid   ungulous   or   whole   hoofed 
animals  have  no  gall ;  and  the  same  is  also  delivered 
by  Pliny,  which  notwithstanding  we  find  repugnant 
unto   experience   and    reason.     For   first,   it   calls   in 


THE  THIRD  BOOK 


315 


question  the  providence  or  wise  provision  of  Nature ;    CHAP, 
who  not  abounding  in  superfluities,  is  neither  deficient       II 
in  necessities.     Wherein  nevertheless  there  would  be  a 
main  defect,  and  her  improvision  justly  accusable,  if 
such  a  feeding  Animal,  and  so  subject  unto  diseases 
from  bilious  causes,  should  want  a  proper  conveyance 
for  choler ;  or  have  no  other  receptacle  for  that  humour 
then  the  Veins,  and  general  mass  of  bloud. 

It  is  again  controllable  by  experience,  for  we  have 
made  some  search  and  enquiry  herein ;  encouraged  by 
Absyrtus  a  Greek  Author,  in  the  time  of  Constantine,  Median* 
who  in  his  Hippiatricks,  obscurely  assigneth  the  gall  a equan£U 
place  in  the  liver ;  but  more  especially  by  Carlo  Ruini 
the  Bononian,  who  in  his  Anatomia  del  Cavallo,  hath 
more  plainly  described  it,  and  in  a  manner  as  I  found 
it.  For  in  the  particular  enquiry  into  that  part,  in 
the  concave  or  simous  part  of  the  Liver,  whereabout 
the  Gall  is  usually  seated  in  quadrupedes,  I  discover  an 
hollow,  long  and  membranous  substance,  of  a  pale 
colour  without,  and  lined  with  Choler  and  Gall  within ; 
which  part  is  by  branches  diffused  into  the  lobes  and 
several  parcels  of  the  Liver ;  from  whence  receiving  the 
fiery  superfluity,  or  cholerick  remainder,  by  a  manifest 
and  open  passage,  it  conveyeth  it  into  the  duodenum 
or  upper  gut,  thence  into  the  lower  bowels ;  which  is 
the  manner  of  its  derivation  in  Man  and  other  Animals. 
And  therefore  although  there  be  no  eminent  and 
circular  follicle,  no  round  bag  or  vesicle  which  long 
containeth  this  humour:  yet  is  there  a  manifest 
receptacle  and  passage  of  choler  from  the  Liver  into 
the  Guts :  which  being  not  so  shut  up,  or  at  least  not 
so  long  detained,  as  it  is  in  other  Animals :  procures 
that  frequent  excretion,  and  occasions  the  Horse  to 
dung  more  often  then  many  other,  which  considering 


316 


PSEUDODOX1A 


CHAP. 
II 

Choler  the 

natural 

glister. 


Priest. 


the  plentiful  feeding,  the  largeness  of  the  guts,  and 
their  various  circumvolution,  was  prudently  contrived 
by  providence  in  this  Animal.  For  choler  is  the 
natural  Glister,  or  one  excretion  whereby  Nature  ex- 
cludeth  another;  which  descending  daily  into  the 
bowels,  extimulates  those  parts,  and  excites  them  unto 
expulsion.  And  therefore  when  this  humour  aboundeth 
or  corrupteth,  there  succeeds  oft-times  a  cholerica  pas- 
sio9  that  is,  a  sudden  and  vehement  Purgation  upward 
and  downward :  and  when  the  passage  of  gall  becomes 
obstructed,  the  body  grows  costive,  and  the  excrements 
of  the  belly  white ;  as  it  happeneth  in  the  Jaundice. 

If  any  therefore  affirm  an  Horse  hath  no  gall,  that 
is,  no  receptacle,  or  part  ordained  for  the  separation 
of  Choler,  or  not  that  humour  at  all;  he  hath  both 
sense  and  reason  to  oppose  him.  But  if  he  saith  it 
hath  no  bladder  of  Gall,  and  such  as  is  observed  in 
many  other  Animals,  we  shall  oppose  our  sense,  if  we 
gain-say  him.  Thus  must  Aristotle  be  made  out  when 
he  denieth  this  part,  by  this  distinction  we  may  relieve 
Pliny  of  a  contradiction,  who  in  one  place  affirming  an 
Horse  hath  no  gall,  delivereth  yet  in  another,  that  the 
gall  of  an  Horse  was  accounted  poison ;  and  therefore 
at  the  sacrifices  of  Horses  in  Rome,  it  was  unlawful  for 
the  Flamen  to  touch  it.  But  with  more  difficulty,  or 
hardly  at  all  is  that  reconcileable  which  is  delivered  by 
our  Countryman,  and  received  Veterinarian ;  whose 
words  in  his  Master-piece,  and  Chapter  of  diseases 
from  the  Gall,  are  somewhat  too  strict,  and  scarce  admit 
a  Reconciliation.  The  fallacie  therefore  of  this  conceit 
is  not  unlike  the  former ;  A  dicto  secundum  quid  ad 
dictum  simpliciter.  Because  they  have  not  a  bladder 
of  gall,  like  those  we  usually  observe  in  others,  they 
have  no  gall  at  all.  Which  is  a  Paralogism  not 


THE  THIRD  BOOK  317 

admittible ;  a  fallacy  that  dwels  not  in  a  cloud,  and    CHAP. 
needs  not  the  Sun  to  scatter  it.  II 


CHAPTER     III 
Of  the  Dove. 

THE  third  assertion  is  somewhat  like  the 
second,  that  a  Dove  or  Pigeon  hath  no  gall ; 
which  is  affirmed  from  very  great  antiquity ; 
for  as  Pierius  observeth,  from  this  consideration  the 
Egyptians  did  make  it  the  Hieroglyphick  of  Meekness. 
It  hath  been  averred  by  many  holy  Writers,  commonly 
delivered  by  Postillers  and  Commentators-,  who  from 
the  frequent  mention  of  the  Dove  in  the  Canticles,  the 
precept  of  our  Saviour,  to  be  wise  as  Serpents,  and 
innocent  as  Doves :  and  especially  the  appearance  of 
the  Holy  Ghost  in  the  similitude  of  this  Animal,  have 
taken  occasion  to  set  down  many  affections  of  the 
Dove,  and  what  doth  most  commend  it,  is,  that  it  hath 
no  gall.  And  hereof  have  made  use  not  only  Minor 
Divines,  but  Cyprian,  Austin,  Isidore,  Beda,  Rupertus, 
Jansenius,  and  many  more. 

Whereto  notwithstanding  we  know  not  how  to  assent, 
it  being  repugnant  unto  the  Authority  and  positive 
determination  of  ancient  Philosophy.  The  affirmative 
of  Aristotle  in  his  History  of  Animals  is  very  plain, 
Fel  aliis  ventri,  aliis  intestino  jungitur :  Some  have  the 
gall  adjoined  to  the  guts,  as  the  Crow,  the  Swallow, 
Sparrow,  and  the  Dove ;  the  same  is  also  attested  by 
Pliny,  and  not  without  some  passion  by  Galen,  who  in 
his  Book  De  Air  a  Hie,  accounts  him  ridiculous  that 
denies  it. 

It    is   not    agreeable   to   the   constitution   of    this 


318 


PSEUDODOXIA 


CHAP.    Animal,  nor  can  we  so  reasonably  conceive  there  wants 

III       a  Gall :  that  is,  the  hot  and  fiery  humour  in  a  body  so 

hot  of  temper,  which  Phlegm  or  Melancholy  could  not 

Saiubrium,  effect.  Now  of  what  complexion  it  is,  Julius  Alex- 
andrinus  declareth,  when  he  affirmeth  that  some  upon 
the  use  thereof,  have  fallen  into  Feavers  and  Quinsies. 
The  temper  of  their  Dung  and  intestinal  Excretions  do 
also  confirm  the  same  ;  which  Topically  applied  become 
a  Phccnigmus  or  Rubifying  Medicine,  and  are  of  such 
fiery  parts,  that  as  we  read  in  Galen,  they  have  of 
themselves  conceived  fire,  and  burnt  a  house  about 
them.  And  therefore  when  in  the  famine  of  Samaria 
(wherein  the  fourth  part  of  a  Cab  of  Pigeons  dung  was 
sold  for  five  pieces  of  silver,)  it  is  delivered  by  Josephus, 
that  men  made  use  hereof  in  stead  of  common  Salt : 
although  the  exposition  seem  strange,  it  is  more  pro- 
bable then  many  other.  For  that  it  containeth  very 
much  Salt,  as  beside  the  effects  before  expressed,  is 
discernable  by  taste,  and  the  earth  of  Columbaries  or 
Dove-houses,  so  much  desired  in  the  artifice  of  Salt- 
petre. And  to  speak  generally,  the  Excrement  of 
Birds  hath  more  of  Salt  and  acrimony,  then  that  of 
other  pissing  animals.  Now  if  because  the  Dove  is  of 
a  mild  and  gentle  nature,  we  cannot  conceive  it  should 
be  of  an  hot  temper ;  our  apprehensions  are  not 
distinct  in  the  measure  of  constitutions,  and  the 

whence  the  several  parts  which  evidence  such  conditions.  For  the 
Irascible  passions  do  follow  the  temper  of  the  heart, 
but  the  concupiscible  distractions  the  crasis  of  the 
liver.  Now  many  have  hot  livers,  which  have  but  cool 
and  temperate  hearts;  and  this  was  probably  the 
temper  of  Paris,  a  contrary  constitution  to  that  of 
Ajax,  and  both  but  short  of  Medea,  who  seemed  to 
exceed  in  either. 


THE  THIRD  BOOK  319 

Lastly,  it  is  repugnant  to  experience,  for  Anatomical  CHAP. 
enquiry  discovereth  in  them  a  gall :  and  that  according  III 
to  the  determination  of  Aristotle,  not  annexed  unto  the 
liver,  but  adhering  unto  the  guts :  nor  is  the  humour 
contained  in  smaller  veins,  or  obscurer  capillations,  but 
in  a  vescicle,  or  little  bladder,  though  some  affirm  it 
hath  no  bag  at  all.  And  therefore  the  Hieroglyphick 
of  the  ^Egyptians,  though  allowable  in  the  sense,  is 
weak  in  the  foundation  :  who  expressing  meekness  and 
lenity  by  the  portract  of  a  Dove  with  a  tail  erected, 
affirmed  it  had  no  gall  in  the  inward  parts,  but  only  in 
the  rump,  and  as  it  were  out  of  the  body.  And  there- 
fore also  if  they  conceived  their  gods  were  pleased  with 
the  sacrifice  of  this  Animal,  as  being  without  gall,  the 
ancient  Heathens  were  surely  mistaken  in  the  reason, 
and  in -the  very  oblation.  Whereas  in  the  holocaust 
or  burnt- offering  of  Moses,  the  gall  was  cast  away  :  for 
as  Ben  Maimon  instructeth,  the  inwards  whereto  the  Levit.  i. 
gall  adhereth  were  taken  out  with  the  crop,  according 
unto  the  Law :  which  the  Priest  did  not  burn,  but 
cast  unto  the  East,  that  is,  behind  his  back,  and 
readiest  place  to  be  carried  out  of  the  Sanctuary.  And 
if  they  also  conceived  that  for  this  reason  they  were 
the  Birds  of  Venus,  and  wanting  the  furious  and  dis-  D<rues>  the 
cording  part,  were  more  acceptable  unto  the  Deity 
of  Love,  they  surely  added  unto  the  conceit,  which 
was  at  first  venereal:  and  in  this  Animal  may  be 
sufficiently  made  out  from  that  conception. 

The  ground  of  this  conceit  is  partly  like  the  former, 
the  obscure  situation  of  the  gall,  and  out  of  the  liver, 
wherein  it  is  commonly  enquired.  But  this  is  a  very 
injust  illation,  not  well  considering  with  what  variety 
this  part  is  seated  in  Birds.  In  some  both  at  the 
stomach  and  the  liver,  as  in  the  Capriceps ;  in  some  at 


320  PSEUDODOXIA 

CHAP,  the  liver  only,  as  in  Cocks,  Turkeys,  and  Pheasants ;  in 
III  others  at  the  guts  and  liver,  as  in  Hawks  arid  Kites, 
in  some  at  the  guts  alone,  as  Crows,  Doves,  and  many 
more.  And  these  perhaps  may  take  up  all  the  ways 
of  situation,  not  only  in  Birds,  but  also  other 
.  Animals ;  for  what  is  said  of  the  Anchovie,  that 
answerable  unto  its  name,  it  carrieth  the  gall  in  the 
head,  is  farther  to  be  enquired.  And  though  the  dis- 
coloured particles  in  the  skin  of  an  Heron  be  commonly 
termed  Galls,  yet  is  not  this  Animal  deficient  in  that 
part,  but  containeth  it  in  the  Liver.  And  thus  when 
it  is  conceived  that  the  eyes  of  Tobias  were  cured  by 
the  gall  of  the  fish  Callyonimus,  or  Scorpius  marinus^ 
commended  to  that  effect  by  Dioscorides,  although  that 
part  were  not  in  the  liver,  yet  there  were  no  reason  to 
doubt  that  probability.  And  whatsoever  Animal  it 
was,  it  may  be  received  without  exception,  when  it's 
delivered,  the  married  couple  as  a  testimony  of  future 
concord,  did  cast  the  gall  of  the  sacrifice  behind  the 
Altar. 

A  strict  and  literal  acception  of  a  loose  and  tropical 
expression  was  a  second  ground  hereof.  For  while 
some  affirmed  it  had  no  gall,  intending  only  thereby 
no  evidence  of  anger  or  fury ;  others  have  construed  it 
anatomically,  and  denied  that  part  at  all.  By  which 
illation  we  may  infer,  and  that  from  sacred  Text,  a 
Pigeon  hath  no  heart;  according  to  that  expression, 
Foetus  est  Epliraim  mrut  Columba  seducta  non  habens 
Cor.  And  so  from  the  letter  of  the  Scripture  we  may 
conclude  it  is  no  mild,  but  a  fiery  and  furious  animal, 
Cap.  25.  according  to  that  of  Jeremy ',  Facta  est  terra  in  desola- 
Cap.  46.  tionem  a  facie  irce  Columbce  :  and  again,  Revertamur  ad 
terram  nativitatis  nostroe  a  facie  gladii  Columbce., 
Where  notwithstanding  the  Dove  is  not  literally 


THE  THIRD  BOOK  321 

intended;    but   thereby   may   be   implied   the   Baby-    CHAP. 
lonlans,  whose  Queen  Semlramls  was  called   by  that       III 
name,  and  whose  successors  did  bear  the  Dove  in  their 
Standard.     So  is  it  proverbially  said,  Formicas  sua  bills 
inest,  habet  et  musca  splenem ;  whereas  we  know  Philo- 
sophy doubteth   these   parts,   nor   hath   Anatomy  so 
clearly  discovered  them  in  those  insects. 

If  therefore  any  affirm  a  Pigeon  hath  no  gall,  imply- 
ing no  more  thereby  then  the  lenity  of  this  Animal, 
we  shall  not  controvert  his  affirmation.  Thus  may  we 
make  out  the  assertions  of  Ancient  Writers,  and  safely 
receive  the  expressions  of  Divines  and  worthy  Fathers. 
But  if  by  a  transition  from  Rhetorick  to  Logick,  he 
shall  contend,  it  hath  no  such  part  or  humour,  he 
committeth  an  open  fallacy,  and  such  as  was  probably 
first  committed  concerning  Spanish  Mares,  whose 
swiftness  tropically  expressed  from  their  generation 
by  the  wind ;  might  after  be  grosly  taken,  and  a  real 
truth  conceived  in  that  conception. 

CHAPTER    IV 
Of  the  Bever. 

THAT  a  Bever  to  escape  the  Hunter,  bites  off 
his    testicles    or    stones,   is    a    Tenet    very 
ancient ;    and   hath   had  thereby  advantage 
of  propagation.     For  the  same  we  find  in  the  Hiero- 
glyphicks  of  the  Egyptians  in  the  Apologue  of  JEsop, 
an   Author   of   great   Antiquity,    who    lived    in   the 
beginning  of  the  Persian  Monarchy,  and  in  the  time  antiquity. 
of  Cyrus :    the   same  is  touched   by  Aristotle  in  his 
Ethicks,  but  seriously  delivered  by  JElian,  Pliny,  and 
Sollnus  :  the  same  we  meet  with  in  Juvenal ',  who  by  an 

x 


322  PSEUDODOXIA 

CHAP,    handsome    and    Metrical    expression    more   welcomly 
IV       engrafts  it  in  our  junior  Memories : 

imitatus  Castora,  qui  se 

Eunuchum  ipsefacit,  cupiens  evader e  damno 
Testiculorum,  adeo  medicatum  intettigit  inguen. 

It  hath  been  propagated  by  Emblems  :  and  some  have 
been  so  bad  Grammarians  as  to  be  deceived  by  the 
Name,  deriving  Castor  a  castrando,  whereas  the  proper 
Latine  word  is  Fiber,  and  Castor  but  borrowed  from 
the  Greek,  so  called  quasi  ydsTwp,  that  is,  Animal 
ventricosum,  from  his  swaggy  and  prominent  belly. 

Herein  therefore  to  speak  compendiously,  we  first 
presume  to  affirm  that  from  strict  enquiry,  we  cannot 
maintain  the  evulsion  or  biting  off  any  parts,  and  this 
is  declarable  from  the  best  and  most  professed  Writers: 
for  though  some  have  made  use  hereof  in  a  Moral  or 
Tropical  way,  yet  have  the  professed  Discoursers  by 
silence  deserted,  or  by  experience  rejected  this  asser- 
tion. Thus  was  it  in  ancient  times  discovered,  and 
experimentally  refuted  by  one  Sestius  a  Physitian,  as 
it  stands  related  by  Pliny ;  by  Dioscorides,  who  plainly 
affirms  that  this  tradition  is  false ;  by  the  discoveries 
of  Modern  Authors,  who  have  expressly  discoursed 
hereon,  as  Aldrovandus,  Maihiolus,  Gesnerus,  Belloniits; 
by  Olaus  Magnus,  Peter  Martyr,  and  others,  who  have 
described  the  manner  of  their  Venations  in  America ; 
they  generally  omitting  this  way  of  their  escape,  and 
have  delivered  several  other,  by  which  they  are  daily 
taken. 

The  original  of  the  conceit  was  probably  Hiero- 
glyphical,  which  after  became  Mythological  unto  the 
Greeks,  and  so  set  down  by  Msop ;  and  by  process  of 
tradition,  stole  into  a  total  verity,  which  was  but  par- 
tially true,  that  is  in  its  covert  sense  and  Morality. 


THE  THIRD  BOOK  323 

Now  why  they  placed  this  invention  upon  the  Bever    CHAP. 
(beside  the  Medicable  and  Merchantable  commodity       -IV 
of  Castoreum,  or  parts  conceived  to  be  bitten  away) 
might  be  the  sagacity  and  wisdom  of  that  Animal, 
which  from  the  works  it  performs,  and  especially  its 
Artifice  in  building,  is  very  strange,  and  surely  not  to 
be  matched  by  any  other.     Omitted  by  Plutarch,  De 
solertia  Animalium,  but  might  have  much  advantaged 
the  drift  of  that  Discourse. 

If  therefore  any  affirm  a  wise  man  should  demean 
himself  like  the  Bever,  who  to  escape  with  his  life, 
contemneth  the  loss  of  his  genitals,  that  is  in  case  of 
extremity,  not  strictly  to  endeavour  the  preservation 
of  all,  but  to  sit  down  in  the  enjoyment  of  the  greater 
good,  though  with  the  detriment  and  hazard  of  the 
lesser;  we  may  hereby  apprehend  a  real  and  useful  Truth. 
In  this  latitude  of  belief,  we  are  content  to  receive  the 
Fable  of  Hippomanes,  who  redeemed  his  life  with  the 
loss  of  a  Golden  Ball ;  and  whether  true  or  false,  we 
reject  not  the  Tragoedy  of  Absyrtus,  and  the  dispersion 
of  his  Members  by  Medea,  to  perplex  the  pursuit  of  her 
Father.  But  if  any  shall  positively  affirm  this  act, 
and  cannot  believe  the  Moral,  unless  he  also  credit  the 
Fable ;  he  is  surely  greedy  of  delusion,  and  will  hardly 
avoid  deception  in  theories  of  this  Nature.  The 
Error  therefore  and  Alogy  in  this  opinion,  is  worse 
then  in  the  last;  that  is,  not  to  receive  Figures  for 
Realities,  but  expect  a  verity  in  Apologues ;  and 
believe,  as  serious  affirmations,  confessed  and  studied 
Fables. 

Again,  If  this  were  true,  and  that  the  Bever  in  chase 
makes  some  divulsion  of  parts,  as  that  which  we  call 
Castor eum ;  yet  are  not  the  same  to  be  termed  Testicles 
or  Stones ;  for  these  Cods  or  Follicles  are  found  in 


324  PSEUDODOXTA 

CHAP,  both  Sexes,  though  somewhat  more  protuberant  in  the 
IV  Male.  There  is  hereto  no  derivation  of  the  seminal 
parts,  nor  any  passage  from  hence,  unto  the  Vessels  of 
Ejaculation :  some  perforations  onely  in  the  part  it 
self,  through  which  the  humour  included  doth  exudate  : 
as  may  be  observed  in  such  as  are  fresh,  and  not  much 
dried  with  age.  And  lastly,  The  Testicles  properly  so 
called,  are  of  a  lesser  magnitude,  and  seated  inwardly 
upon  the  loins:  and  therefore  it  were  not  only  a 
fruitless  attempt,  but  impossible  act,  to  Eunuchate  or 
castrate  themselves  :  and  might  be  an  hazardous  prac- 
tice of  Art,  if  at  all  attempted  by  others. 

Now  all  this  is  confirmed  from  the  experimental 
Testimony  of  five  very  memorable  Authors  :  Bellonius, 
Gesnerus,  Amatus,  Rondeletius,  and  Maihwlus :  who  re- 
ceiving the  hint  hereof  from  Rondeletius  in  the  Anatomy 
of  two  Bevers,  did  find  all  true  that  had  been  delivered 
by  him,  whose  words  are  these  in  his  learned  Book 
De  Piscibus :  Fibri  in  inguinibus  geminos  tumores 
habent,  utrinque  vnicum,  ovi  Anserini  magnitudine,  inter 
hos  est  mentula  in  maribus,  in  fceminis  pudendum,  hi 
tumores  testes  non  sunt,  sed  folliculi  membrana  contecti, 
in  quorum  medio  singuli  sunt  meatus  e  quibus  exudat 
liquor  pinguis  et  cerosus,  quern  ipse  Castor  scepe  admoto 
ore  lambit  et  exugit,  postea  veluti  oleo,  corporis  paries 
oblinit:  Hos  tumores  testes  non  esse  hinc  maxime  col- 
ligitur,  quod  ab  illis  nulla  est  ad  mentulam  via  neque 
ductus  quo  humor  in  mentulce  meatum  derivitur,  etforas 
emittatur;  prceterea  quod  testes  intus  reperiuntur,  eosdem 
tumores  Moscho  animali  inesse  puto,  e  quibus  odoratum 
illud  plus  emanat.  Then  which  words  there  can  be  no 
plainer,  nor  more  evidently  discovering  the  impro- 
priety of  this  appellation.  That  which  is  included  in 
the  cod  or  visible  bag  about  the  groin,  being  not  the 


THE  THIRD  BOOK  325 

Testicle,  or  any  spermatical  part ;  but  rather  a  collec-    CHAP. 
tion  of  some  superfluous  matter  deflowing  from  the       IV 
body,  especially  the  parts  of  nutrition  as  unto  their 
proper  emunctories ;  and  as  it  doth  in  Musk  and  Civet 
Cats,  though  in  a  different  and  offensive  odour ;  pro- 
ceeding  partly  from   its  food,  that   being   especially 
Fish ;  whereof  this  humour  may  be  a  garous  excretion 
and  olidous  separation. 

Most  therefore  of  the  Moderns  before  Rondeletius^ 
and  all  the  Ancients  excepting  Sestius,  have  misunder- 
stood this  part,  conceiving  Castoreum  the  Testicles  of 
the  Sever ;  as  Dioscorides,  Galen,  ^Egineta,  Mtius,  and 
others  have  pleased  to  name  it.  The  Egyptians  also 
failed  in  the  ground  of  their  Hieroglyphick,  when  they 
expressed  the  punishment  of  Adultery  by  the  Bever 
depriving  himself  of  his  testicles,  which  was  amongst 
them  the  penalty  of  such  incontinency.  Nor  is  jEtius 
perhaps,  too  strictly  to  be  observed,  when  he  pre- 
scribeth  the  stones  of  the  Otter,  or  River-dog,  as 
succedaneous  unto  Castoreum.  But  most  inexcusable 
of  all  is  Pliny,  who  having  before  him  in  one  place 
the  experiment  of  Sestius  against  it,  sets  down  in 
another,  that  the  Severs  of  Pontus  bite  off  their 
testicles:  and  in  the  same  place  affirmeth  the  like  of 
the  Hyena.  Which  was  indeed  well  joined  with  the 
Bever,  as  having  also  a  bag  in  those  parts ;  if  thereby 
we  understand  the  Hyena  odorata,  or  Civet  Cat,  as  is  Casteiius 
delivered  and  graphically  described  by  Casteiius. 

Now  the  ground  of  this  mistake  might  be  the 
resemblance  and  situation  of  these  tumours  about 
those  parts,  wherein  we  observe  the  testicles  in  other 
animals.  Which  notwithstanding  is  no  well  founded 
illation,  for  the  testicles  are  defined  by  their  office, 
and  not  determined  by  place  or  situation ;  they  having 


326  PSEUDODOXIA 

CHAP,  one  office  in  all,  but  different  seats  in  many.  For 
IV  beside  that,  no  Serpent,  or  Fishes  oviparous,  that 
neither  biped  nor  quadruped  oviparous  have  testicles 
exteriourly,  or  prominent  in  the  groin ;  some  also  that 
are  viviparous  contain  these  parts  within,  as  beside 
this  Animal,  the  Elephant  and  the  Hedg-hog. 

If  any  therefore  shall  term  these  testicles,  intending 
metaphorically,  and  in  no  strict  acception;  his 
language  is  tolerable,  and  offends  our  ears  no  more 
then  the  Tropical  names  of  Plants :  when  we  read  in 
Herbals,  of  Dogs,  Fox,  and  Goat-stones.  But  if  he 
insisteth  thereon,  and  maintaineth  a  propriety  in  this 
language :  our  discourse  hath  overthrown  his  assertion, 
nor  will  Logic  permit  his  illation ;  that  is,  from  things 
alike,  to  conclude  a  thing  the  same ;  and  from  an 
accidental  convenience,  that  is  a  similitude  in  place  or 
figure,  to  infer  a  specifical  congruity  or  substantial 
concurrence  in  Nature. 


CHAPTER    V 
Of  the  Badger. 

THAT  a  Brock  or  Badger  hath  the  legs  on  one 
side  shorter  then  of  the  other,  though  an 
opinion  perhaps  not  very  ancient,  is  yet 
very  general;  received  not  only  by  Theorists  and 
unexperienced  believers,  but  assented  unto  by  most 
who  have  the  opportunity  to  behold  and  hunt  them 
daily.  Which  notwithstanding  upon  enquiry  I  find 
repugnant  unto  the  three  Determinators  of  Truth, 
Authority,  Sense,  and  Reason.  For  first,  Albertus 
Magmis  speaks  dubiously,  confessing  he  could  not 
confirm  the  verity  hereof;  but  Aldrovandus  plainly 


THE  THIRD  BOOK  327 

affirmeth,  there  can  be  no  such  inequality  observed.    CHAP. 
And   for   my  own  part,  upon  indifferent  enquiry,  I        V 
cannot  discover  this  difference,  although  the  regardable 
side  be  denned,  and  the  brevity  by  most  imputed  unto 
the  left. 

Again,  It  seems  no  easie  affront  unto  Reason,  and 
generally  repugnant  unto  the  course  of  Nature ;  for  if 
we  survey  the  total  set  of  Animals,  we  may  in  their 
legs,  or  Organs  of  progression,  observe  an  equality  of 
length,  and  parity  of  Numeration ;  that  is,  not  any  to 
have  an  odd  legg,  or  the  supporters  and  movers  of  one 
side  not  exactly  answered  by  the  other.  Although 
the  hinder  may  be  unequal  unto  the  fore  and  middle 
legs,  as  in  Frogs,  Locusts,  and  Grasshoppers ;  or  both 
unto  the  middle,  as  in  some  Beetles  and  Spiders,  as  is 
determined  by  Aristotle,  De  incessu  Animalium.  Per-  Deincessu 
feet  and  viviparous  quadrupeds,  so  standing  in  their  Ammahum- 
position  of  proneness,  that  the  opposite  joints  of 
Neighbour-legs  consist  in  the  same  plane ;  and  a  line 
descending  from  their  Navel  intersects  at  right  angles 
the  axis  of  the  Earth.  It  happeneth  often  I  confess 
that  a  Lobster  hath  the  Chely  or  great  claw  of  one 
side  longer  then  the  other;  but  this  is  not  properly 
their  leg,  but  a  part  of  apprehension,  and  whereby 
they  hold  or  seiz  upon  their  prey;  for  the  legs  and 
proper  parts  of  progression  are  inverted  backward,  and 
stand  in  a  position  opposite  unto  these. 

Lastly,  The  Monstrosity  is  ill  contrived,  and  with 
some  disadvantage;  the  shortness  being  affixed  unto 
the  legs  of  one  side,   which   might   have  been  more 
tolerably  placed  upon  the  thwart  or  Diagonial  Movers.  Diagonion, « 
For  the  progression  of  quadrupeds  being  performed  l^^n 
per  Diametrum,  that  is  the  cross  legs  moving  or  resting  cross  angles. 
together,  so  that  two  are  always  in  motion,  and  two  in 


328  PSEUDODOXIA 

CHAP,  station  at  the  same  time ;  the  brevity  had  been  more 
V  tolerable  in  the  cross  legs.  For  then  the  Motion  and 
station  had  been  performed  by  equal  legs;  whereas 
herein  they  are  both  performed  by  unequal  Organs, 
and  the  imperfection  becomes  discoverable  at  every 
hand. 


CHAPTER    VI 
Of  the  Bear. 

THAT  a  Bear  brings  forth  her  young  informous 
and  unshapen,  which  she  fashioneth  after  by 
licking   them  over,  is  an  opinion  not  only 
vulgar,  and  common  with  us  at  present :  but  hath  been 
of  old  delivered  by  ancient  Writers.     Upon  this  foun- 
dation it  was  an  Hieroglyphick  with  the  Egyptians : 
Aristotle  seems  to  countenance  it ;  Solinus,  Pliny,  and 
JElian  directly  affirm  it,  and  Ovid  smoothly  delivereth  it: 

Nee  catulus  partu  quern  reddidit  ursa  recenti 
Sed  male  viva  caro  est,  lambendo  mater  in  artus 
Ducit,  et  informam  qualem  cupit  ipsa  reducit. 

Which  notwithstanding  is  not  only  repugnant  unto 
the  sense  of  every  one  that  shall  enquire  into  it,  but 
the  exact  and  deliberate  experiment  of  three  Authen- 
tick  Philosophers.  The  first  of  Mathiolus  in  his 
Comment  on  Dioscorides,  whose  words  are  to  this 
effect.  In  the  Valley  of  Anania  about  Trent,  in  a 
Bear  which  the  Hunters  eventerated  or  opened,  I 
beheld  the  young  ones  with  all  their  parts  distinct: 
and  not  without  shape,  as  many  conceive ;  giving  more 
credit  unto  Aristotle  and  Pliny,  then  experience  and 
their  proper  senses.  Of  the  same  assurance  was  Julius 


THE  THIRD  BOOK  329 

Scaliger   in  his  Exercitations,    Ursam  fcetus  informes    CHAP. 
potius  ejicere,  quam  parere,  si  vera  dicunt,  quos  posted       VI 
linctu  effingat :    Quid  hujusce  fabulce   authoribus  fidei 
habendum  ex  hac  historia  cognosces ;  In  nostris  Alpibus 
venatores  fcetum  Ursam  cepere,  dissect  a  ea  foetus  plane 
formatus  intus  inventus  est.     And  lastly,  Mdrovandus 
who  from  the  testimony  of  his  own  eyes  affirmeth,  that 
in  the  Cabinet  of  the  Senate  of  Bononia,  there  was 
preserved   in  a   Glass   a   Cub   taken    out   of  a   Bear 
perfectly  formed,  and  compleat  in  every  part. 

It  is  moreover  injurious  unto  Reason,  and  much 
impugneth  the  course  and  providence  of  Nature,  to 
conceive  a  birth  should  be  ordained  before  there  is  a 
formation.  For  the  conformation  of  parts  is  neces- 
sarily required,  not  onely  unto  the  pre-requisites  and 
previous  conditions  of  birth,  as  Motion  and  Animation: 
but  also  unto  the  parturition  or  very  birth  it  self : 
Wherein  not  only  the  Dam,  but  the  younglings  play 
their  parts ;  and  the  cause  and  act  of  exclusion  pro- 
ceedeth  from  them  both.  For  the  exclusion  of 
Animals  is  not  meerly  passive  like  that  of  Eggs,  nor 
the  total  action  of  delivery  to  be  imputed  unto  the 
Mother:  but  the  first  attempt  beginneth  from  the 
Infant :  which  at  the  accomplished  period  attempteth 
to  change  his  Mansion:  and  strugling  to  come  forth, 
dilacerates  and  breaks  those  parts  which  restrained 
him  before. 

Beside  (what  few  take  notice  of)  Men  hereby  do  in 
an  high  measure  vilifie  the  works  of  God,  imputing 
that  unto  the  tongue  of  a  Beast,  which  is  the  strangest 
Artifice  in  all  the  acts  of  Nature  ;  that  is  the  formation  Formation 
of  the  infant  in  the  Womb,  not  only  in  Mankind,  but  ^^  the 
all  viviparous  Animals.     Wherein  the  plastick  or  for-  admirable 
mative  faculty,  from  matter  appearing  Homogeneous, 


330  PSEUDODOXIA 

CHAP,  and  of  a  similary  substance,  erecteth  Bones,  Mem- 
VI  branes,  Veins,  and  Arteries :  and  out  of  these  contriveth 
every  part  in  number,  place,  and  figure,  according  to 
the  law  of  its  species.  Which  is  so  far  from  being 
fashioned  by  any  outward  agent,  that  once  omitted  or 
perverted  by  a  slip  of  the  inward  Phidias,  it  is  not 
reducible  by  any  other  whatsoever.  And  therefore 
Mire  me  plasmaverunt  manus  tuce,  though  it  originally 
respected  the  generation  of  Man,  yet  is  it  appliable 
unto  that  of  other  Animals ;  who  entring  the  Womb 
in  bare  and  simple  Materials,  return  with  distinction 
of  parts,  and  the  perfect  breath  of  life.  He  that  shall 
consider  these  alterations  without,  must  needs  conceive 
there  have  been  strange  operations  within ;  which  to 
behold,  it  were  a  spectacle  almost  worth  ones  beeing, 
a  sight  beyond  all ;  except  that  Man  had  been  created 
first,  and  might  have  seen  the  shew  of  five  dayes  after. 
Now  as  the  opinion  is  repugnant  both  unto  sense 
and  Reason,  so  hath  it  probably  been  occasioned  from 
some  slight  ground  in  either.  Thus  in  regard  the 
Cub  comes  forth  involved  in  the  Chorion,  a  thick  and 
tough  Membrane  obscuring  the  formation,  and  which 
the  Dam  doth  after  bite  and  tear  asunder ;  the  beholder 
at  first  sight  conceives  it  a  rude  and  informous  lump  of 
flesh,  and  imputes  the  ensuing  shape  unto  the  Mouth- 
ing of  the  Dam ;  which  addeth  nothing  thereunto,  but 
only  draws  the  curtain,  and  takes  away  the  vail  which 
concealed  the  Piece  before.  And  thus  have  some 
endeavoured  to  enforce  the  same  from  Reason  ;  that 
is,  the  small  and  slender  time  of  the  Bears  gestation, 
or  going  with  her  young ;  which  lasting  but  few  days 
(a  Month  some  say)  the  exclusion  becomes  precipitous, 
and  the  young  ones  consequently  informous ;  according 
to  that  of  Solinus,  Trigesimus  dies  uterum  liberal  ursce ; 


THE  THIRD  BOOK  331 

unde  evenit  ut  prcedpitata  fcecunditas  itifbrmes  erect  CHAP. 
partus.  But  this  will  overthrow  the  general  Method  VI 
of  Nature  in  the  works  of  generation.  For  therein 
the  conformation  is  not  only  antecedent,  but  propor- 
tional unto  the  exclusion ;  and  if  the  period  of  the 
birth  be  short,  the  term  of  conformation  will  be  as 
sudden  also.  There  may  I  confess  from  this  narrow 
time  of  gestation  ensue  a  Minority  or  smalness  in  the 
exclusion ;  but  this  however  inferreth  no  informity, 
and  it  still  receiveth  the  Name  of  a  natural  and  legiti- 
mate birth ;  whereas  if  we  affirm  a  total  informity,  it 
cannot  admit  so  forward  a  term  as  an  Abortment,  for 
that  supposeth  conformation.  So  we  must  call  this 
constant  and  intended  act  of  Nature,  a  slip  or  effluxion, 
that  is  an  exclusion  before  conformation :  before  the 
birth  can  bear  the  name  of  the  Parent,  or  be  so  much 
as  properly  called  an  Embryon. 


CHAPTER    VII 
Of  the  Basilisk. 

MANY  Opinions  are  passant  concerning  the 
Basilisk  or  little  King  of  Serpents,  commonly 
called  the  Cockatrice  :  some  affirming,  others 
denying,  most  doubting  the  relations  made  hereof. 
What  therefore  in  these  incertainties  we  may  more 
safely  determine  :  that  such  an  Animal  there  is,  if  we 
evade  not  the  testimony  of  Scripture  and  humane 
Writers,  we  cannot  safely  deny.  So  it  is  said  Psalm  91. 
Super  Aspidem  et  Basiliscum  ambulabis,  wherein  the 
Vulgar  Translation  retaineth  the  Word  of  the  Septua- 
gint,  using  in  other  places  the  Latine  expression  Re- 
gulus,  as  Proverbs  23.  Mordebit  ut  coluber,  et  sicut 


332 


PSEUDODOXIA 


CHAP.  Regulus  venena  diffundet :  and  Jeremy  8.  Ecce  ego 
VII  mittam  vobis  serpentes  Regulos,  etc.  That  is,  as  ours 
translate  it,  Behold  I  will  send  Serpents,  Cockatrices 
among  you  which  will  not  be  charmed,  and  they  shall 
bite  you.  And  as  for  humane  Authors,  or  such  as  have 
discoursed  of  Animals,  or  Poisons,  it  is  to  be  found 
almost  in  all :  in  Dioscorides,  Galen,  Pliny,  Solinus, 
jElian,  Mtius,  Avicen,  Ardoynus,  Grevinus,  and  many 
more.  In  Aristotle  I  confess  we  find  no  mention 
thereof,  but  Scaliger  in  his  Comment  and  enumeration 
of  Serpents,  hath  made  supply ;  and  in  his  Exercita- 
tions  delivereth  that  a  Basilisk  was  found  in  Rome, 
in  the  days  of  Leo  the  fourth.  The  like  is  reported 
by  Sigonius ;  and  some  are  so  far  from  denying  one, 
that  they  have  made  several  kinds  thereof:  for  such  is 
the  Catoblepas  of  Pliny  conceived  to  be  by  some,  and 
the  Dryimis  of  JEtius  by  others. 

But  although  we  deny  not  the  existence  of  the  Basi- 
lisk, yet  whether  we  do  not  commonly  mistake  in  the 
conception  hereof,  and  call  that  a  Basilisk  which  is 
none  at  all,  is  surely  to  be  questioned.  For  certainly 
that  which  from  the  conceit  of  its  generation  we  vul- 
garly call  a  Cockatrice,  and  wherein  (but  under  a 
different  name)  we  intend  a  formal  Identity  and 
adequate  conception  with  the  Basilisk;  is  not  the 
Basilisk  of  the  Ancients,  whereof  such  wonders  are 
delivered.  For  this  of  ours  is  generally  described  with 
legs,  wings,  a  Serpentine  and  winding  tail,  and  a  crist 
or  comb  somewhat  like  a  Cock.  But  the  Basilisk  of 
elder  times  was  a  proper  kind  of  Serpent,  not  above 
three  palms  long,  as  some  account;  and  differenced 
from  other  Serpents  by  advancing  his  head,  and  some 
white  marks  or  coronary  spots  upon  the  crown,  as  all 
authentick  Writers  have  delivered. 


THE  THIRD  BOOK  333 

Nor  is  this  Cockatrice  only  unlike  the  Basilisk,  but  CHAP, 
of  no  real  shape  in  Nature ;  and  rather  an  Hierogly-  VII 
phical  fansie,  to  express  different  intentions,  set  forth 
in  different  fashions.  Sometimes  with  the  head  of  a 
Man,  sometime  with  the  head  of  an  Hawk,  as  Pierius 
hath  delivered;  and  as  with  addition  of  legs  the  Heralds 
and  Painters  still  describe  it.  Nor  was  it  only  of  old  a 
symbolical  and  allowable  invention,  but  is  now  become 
a  manual  contrivance  of  Art,  and  artificial  imposure ; 
whereof  besides  others,  Scallger  hath  taken  notice : 
Basilici  formam  mentiti  sunt  mdgo  Gallinaceo  similem, 
et  pedibus  binis ;  neque  enim  absimiles  sunt  cceteris  ser- 
pentibus,  nisi  macula  quasi  in  vertice  Candida,  unde  illi 
nomen  Regium;  that  is,  men  commonly  counterfeit 
the  form  of  a  Basilisk  with  another  like  a  Cock,  and 
with  two  feet ;  whereas  they  differ  not  from  other 
serpents,  but  in  a  white  speck  upon  their  Crown.  Now 
although  in  some  manner  it  might  be  counterfeited  in 
Indian  Cocks,  and  flying  Serpents,  yet  is  it  commonly 
contrived  out  of  the  skins  of  Thornbacks,  Scaits,  or 
Maids,  as  Aldrovand  hath  observed,  and  also  graphi-  By  way  of 
cally  described  in  his  excellent  Book  of  Fishes;  and  T( 
for  satisfaction  of  my  own  curiosity  I  have  caused  some 
to  be  thus  contrived  out  of  the  same  Fishes. 

Nor  is  onely  the  existency  of  this  animal  consider- 
able, but  many  things  delivered  thereof,  particularly  its 
poison  and  its  generation.  Concerning  the  first,  accord- 
ing to  the  doctrine  of  the  Ancients,  men  still  affirm, 
that  it  killeth  at  a  distance,  that  it  poisoneth  by  the 
eye,  and  by  priority  of  vision.  Now  that  deleterious  Destructive, 
it  may  be  at  some  distance,  and  destructive  without 
corporal  contaction,  what  uncertainty  soever  there  be 
in  the  effect,  there  is  no  high  improbability  in  the 
relation.  For  if  Plagues  or  pestilential  Atoms  have 


334  PSEUDODOXIA 

CHAP,  been  conveyed  in  the  Air  from  different  Regions,  if 
VII  men  at  a  distance  have  infected  each  other,  if  the 
shadows  of  some  trees  be  noxious,  if  Torpedoes  deliver 
their  opium  at  a  distance,  and  stupifie  beyond  them- 
selves; we  cannot  reasonably  deny,  that  (beside  our 
gross  and  restrained  poisons  requiring  contiguity  unto 
their  actions)  there  may  proceed  from  subtiller  seeds, 
more  agile  emanations,  which  contemn  those  Laws, 
and  invade  at  distance  unexpected. 

That  this  venenation  shoot eth  from  the  eye,  and 
that  this  way  a  Basilisk  may  empoison,  although  thus 
much  be  not  agreed  upon  by  Authors,  some  imput- 
ing it  unto  the  breath,  others  unto  the  bite,  it  is  not  a 
of  thing  impossible.  For  eyes  receive  offensive  impres- 
sions  from  their  objects,  and  may  have  influences 
destructive  to  each  other.  For  the  visible  species  of 
things  strike  not  our  senses  immaterially,  but  streaming 
in  corporal  raies,  do  carry  with  them  the  qualities  of 
the  object  from  whence  they  flow,  and  the  medium 
through  which  they  pass.  Thus  through  a  green  or 
red  Glass  all  things  we  behold  appear  of  the  same 
HOW  the  colours ;  thus  sore  eyes  affect  those  which  are  sound, 
fStf  an^  themselves  also  by  reflection,  as  will  happen  to  an 
distance.  inflamed  eye  that  beholds  it  self  long  in  a  Glass ;  thus 
is  fascination  made  out,  and  thus  also  it  is  not  impos- 
sible, what  is  affirmed  of  this  animal,  the  visible  rayes 
of  their  eyes  carrying  forth  the  subtilest  portion  of 
their  poison,  which  received  by  the  eye  of  man  or 
beast,  infecteth  first  the  brain,  and  is  from  thence 
communicated  unto  the  heart. 

But  lastly,  That  this  destruction  should  be  the  effect 
of  the  first  beholder,  or  depend  upon  priority  of 
aspection,  is  a  point  not  easily  to  be  granted,  and  very 
hardly  to  be  made  out  upon  the  principles  of  Aristotle, 


THE  THIRD  BOOK  335 

Alhazen,  Vitello,  and  others,  who  hold  that  sight  is  CHAP, 
made  by  Reception,  and  not  by  extramission ;  by  VII 
receiving  the  raies  of  the  object  into  the  eye,  and  not 
by  sending  any  out.  For  hereby  although  he  behold 
a  man  first,  the  Basilisk  should  rather  be  destroyed, 
in  regard  he  first  receiveth  the  rayes  of  his  Antipathy, 
and  venomous  emissions  which  objectively  move  his 
sense;  but  how  powerful  soever  his  own  poison  be, 
it  invadeth  not  the  sense  of  man,  in  regard  he  beholdeth 
him  not.  And  therefore  this  conceit  was  probably 
begot  by  such  as  held  the  opinion  of  sight  by  extra- 
mission  ;  as  did  Pythagoras,  Plato,  Empedocles,  Hippar- 
chus,  Galen,  Macrolnus,  Proclus,  SimpUcitis,  with  most 
of  the  Ancients,  and  is  the  postulate  of  Euclide  in  his 
Opticks,  but  now  sufficiently  convicted  from  observa- 
tions of  the  Dark  Chamber. 

As  for  the  generation  of  the  Basilisk,  that  it  pro- 
ceedeth  from  a  Cocks  egg  hatched  under  a  Toad  or 
Serpent,  it  is  a  conceit  as  monstrous  as  the  brood  it 
self.     For  if  we  should  grant  that  Cocks  growing  old, 
and  unable  for  emission,  amass  within  themselves  some 
seminal  matter,  which  may  after  conglobate  into  the 
form  of  an  egg,  yet  will  this  substance  be  unfruitful. 
As  wanting  one  principle  of  generation,  and  a  commix- 
ture of  both  sexes,  which  is  required  unto  production,       »    • 
as  may  be  observed  in  the  eggs  of  Hens  not  trodden ; 
and  as  we  have  made  trial  in  some  which  are  termed 
Cocks  eggs.     It  is  not  indeed  impossible  that  from  the  Ovum  Cen- 
sperm  of  a  Cock,  Hen,  or  other  Animal,  being  once  in  ^"1"^'/^ 
putrescence,  either  from  incubation  or  otherwise,  some  which  «  a 
generation  may  ensue,  not  uni vocal  and  of  the  same  ^ h 
species,  but  some  imperfect  or  monstrous  production, 
even  as  in  the  body  of  man  from  putrid  humours,  and 
peculiar   ways   of    corruption,   there   have   succeeded 


336  PSEUDODOXIA 

CHAP,  strange  and  unseconded  shapes  of  worms ;  whereof 
VII  we  have  beheld  some  our  selves,  and  read  of  others 
in  medical  observations.  And  so  may  strange  and 
venomous  Serpents  be  several  ways  engendered;  but 
that  this  generation  should  be  regular,  and  alway 
produce  a  Basilisk,  is  beyond  our  affirmation,  and  we 
have  good  reason  to  doubt. 

Again,  It  is  unreasonable  to  ascribe  the  equivocacy 
of  this  form  unto  the  hatching  of  a  Toad,  or  imagine 
that  diversifies  the  production,  For  Incubation  alters 
not  the  species,  nor  if  we  observe  it,  so  much  as  concurs 
either  to  the  sex  or  colour :  as  appears  in  the  eggs  of 
Ducks  or  Partridges  hatched  under  a  Hen,  there  being 
required  unto  their  exclusion  only  a  gentle  and  con- 
tinued heat :  and  that  not  particular  or  confined  unto 
the  species  or  parent.  So  have  I  known  the  seed  of 
Silk- worms  hatched  on  the  bodies  of  women  :  and  Pliny 
reports  that  Livia  the  wife  of  Augustus  hatched  an 

L  o 

egg  in  her  bosome.  Nor  is  only  an  animal  heat  re- 
quired hereto,  but  an  elemental  and  artificial  warmth 
will  suffice  :  for  as  Diodorus  delivereth,  the  ^Egyptians 
were  wont  to  hatch  their  eggs  in  Ovens,  and  many 
eye-witnesses  confirm  that  practice  unto  this  day. 
And  therefore  this  generation  of  the  Basilisk,  seems 
like  that  of  Castor  and  Helena ;  he  that  can  credit  the 
one,  may  easily  believe  the  other :  that  is,  that  these 
two  were  hatched  out  of  the  egg  which  Jupiter  in  the 
form  of  a  Swan,  begat  on  his  Mistress  Leda. 

The  occasion  of  this  conceit  might  be  an  ^Egyptian 
tradition  concerning  the  Bird  Ibis:  which  after  became 
transferred  unto  Cocks.  For  an  opinion  it  was  of  that 
Nation,  that  the  Ibis  feeding  upon  Serpents,  that 
venomous  food  so  inquinated  their  oval  conceptions,  or 
eggs  within  their  bodies,  that  they  sometimes  came 


THE  THIRD  BOOK  337 

forth  in  Serpentine  shapes,  and  therefore  they  always    CHAP 
brake  their  eggs,  nor  would  they  endure  the  Bird  to      VII 
sit   upon   them.     But   how   causeless   their   fear   was 
herein,  the  daily  incubation  of  Ducks,  Pea-hens,  and 
many  other  testifie,  and  the  Stork  might  have  informed 
them ;  which  Bird   they  honoured  and  cherished,  to 
destroy  their  Serpents. 

That  which  much  promoted  it,  was  a  misapprehen- 
sion of  holy  Scripture  upon  the  'Latine  translation  in 
Esa.  51,  Ova  aspidum  ruperunt  et  telas*  Arenearum  texu- 
erunt,  qui  comedent  de  ovis  eorum  morietur,  et  quod 
confotum  est,  erumpet  in  Regidum.  From  whence  not- 
withstanding, beside  the  generation  of  Serpents  from 
eggs,  there  can  be  nothing  concluded ;  and  what  kind 
of  Serpents  are  meant,  not  easie  to  be  determined,  for 
Translations  are  here  very  different :  Tremettius  render- 
ing the  Asp  Haemorrhous,  and  the  Regulus  or  Basilisk 
a  Viper,  and  our  translation  for  the  Asp  sets  down  a 
Cockatrice  in  the  Text,  and  an  Adder  in  the  margin. 

Another  place  of  JZsay  doth  also  seem  to  counten- 
ance it,  Chap.  14.  Ne  laeteris  Philistcea  quoniam 
diminuta  est  virga  percussoris  tui,  de  radice  enim  colubri 
egredietur  Regulus,  et  semen  ejus  absorbens  volucrem, 
which  ours  somewhat  favourably  rendereth :  Out  of 
the  Serpents  Root  shall  come  forth  a  Cockatrice,  and  his 
fruit  shall  be  a  fiery  flying  Serpent.  But  Tremellius, 
e  radice  Serpentis  prodit  Hcemorrhous,  et  fructus  illius 
prcester  volans ;  wherein  the  words  are  different,  but 
the  sense  is  still  the  same ;  for  therein  are  figuratively 
intended  Uzziah  audEzechias;  for  though  the  Philistines 
had  escaped  the  minor  Serpent  Uzziah,  yet  from  his 
stock  a  fiercer  Snake  should  arise,  that  would  more 
terribly  sting  them,  and  that  was  Ezeckias. 

But  the  greatest  promotion  it  hath  received  from  a 
Y 


338  PSEUDODOXIA 

CHAP,  misunderstanding  of  the  Hieroglyphical  intention. 
VII  For  being  conceived  to  be  the  Lord  and  King  of 
Serpents,  to  aw  all  others,  nor  to  be  destroyed  by  any ; 
the  ^Egyptians  hereby  implied  Eternity,  and  the  awful 
power  of  the  supreme  Deitie  :  and  therefore  described 
a  crowned  Asp  or  Basilisk  upon  the  heads  of  their 
gods.  As  may  be  observed  in  the  Bembine  Table,  and 
other  ^Egyptian  Monuments. 


CHAPTER    VIII 
Of  the  Wolf. 

SUCH   a   Story  as  the   Basilisk   is   that   of  the 
Wolf  concerning  priority  of  vision,  that  a  man 
becomes  hoarse  or  dumb,  if  a  Wolf  have  the 
advantage   first   to   eye  him.     And   this   is   a  plain 
language   affirmed   by   Ptyny :    In   Italia   ut  creditur, 
Luporum  visus  est  noxius,  vocemque  homini,  quern  prius 
contemplatur  adimere ;  so  is  it  made  out  what  is  delivered 
by  Theocritus,  and  after  him  by  Virgil : 

— — Vox  quoque  Moerim 

Jamfugit  ipsa,  Lupi  Mcerim  videre  priores. 

Thus  is  the  Proverb  to  be  understood,  when  during 
the  discourse,  if  the  party  or  subject  interveneth,  and 
there  ensueth  a  sudden  silence,  it  is  usually  said,  Lupus 
est  in  fabula.  Which  conceit  being  already  convicted, 
not  only  by  Scaliger,  Riolanus,  and  others ;  but  daily 
confutable  almost  every  where  out  of  England,  we 
shall  not  further  refute. 

The  ground  or  occasional  original  hereof,  was  pro- 
bably the  amazement  and  sudden  silence  the  unexpected 
appearance  of  Wolves  do  often  put  upon  Travellers ; 


THE  THIRD  BOOK         339 

not  by  a  supposed  vapour,  or  venomous  emanation,    CHAP. 
but  a  vehement  fear  which  naturally  produceth  ob-      VIII 
mutescence ;  and  sometimes  irrecoverable  silence.    Thus 
Birds  are  silent  in  presence  of  an  Hawk,  and  Pliny 
saith  that  Dogs  are  mute  in  the  shadow  of  an  Hisena. 
But  thus  could  not  the  mouths  of  worthy  Martyrs  be 
silenced,  who  being  exposed  not  onely  unto  the  eyes, 
but  the  merciless  teeth  of  Wolves,  gave  loud  expres- 
sions of  their  faith,  and  their  holy  clamours  were  heard 
as  high  as  Heaven. 

That  which  much  promoted  it  beside  the  common 
Proverb,  was  an  expression  in  Theocritus,  a  very  ancient 
Poet,  ov  (f>0ey^rj  \VKOV  el'Ses  Edere  non  poteris  vocem, 
Lycus  est  tibi  visus;  which  Lycus  was  Rival  unto  another, 
and  suddenly  appearing  stopped  the  mouth  of  his 
Corrival :  now  Lycus  signifying  also  a  Wolf,  occasioned 
this  apprehension ;  men  taking  that  appellatively, 
which  was  to  be  understood  properly,  and  translating 
the  genuine  acception.  Which  is  a  fallacy  of  ^Equivo- 
cation, and  in  some  opinions  begat  the  like  conceit 
concerning  Romulus  and  Remus,  that  they  were  fostered 
by  a  Wolf,  the  name  of  the  Nurse  being  Lupa ;  and 
founded  the  fable  of  Europa,  and  her  carriage  over  Sea 
by  a  Bull,  because  the  Ship  or  Pilots  name  was 
Taurus.  And  thus  have  some  been  startled  at  the 
Proverb,  Bos  in  lingua,  confusedly  apprehending  how 
a  man  should  be  said  to  have  an  Oxe  in  his  tongue, 
that  would  not  speak  his  mind;  which  was  no  more 
then  that  a  piece  of  money  had  silenced  him :  for  by 
the  Oxe  was  onely  implied  a  piece  of  coin  stamped  with 
that  figure,  first  currant  with  the  Athenians,  and  after 
among  the  Romans. 


CHAP. 
IX 


340  PSEUDODOXIA 


CHAPTER    IX 
Of  the  Deer. 

THE  common  Opinion  concerning  the  long  life 
of  Animals,  is  very  ancient,  especially  of 
Crows,  Choughs  and  Deer;  in  moderate  ac- 
counts exceeding  the  age  of  man,  in  some  the  days  of 
Nestor,  and  in  others  surmounting  the  years  of  Arte- 
phius  or  Methuselah.  From  whence  Antiquity  hath 
raised  proverbial  expressions,  and  the  real  conception 
of  their  duration,  hath  been  the  Hyperbolical  expres- 
sion of  many  others.  From  all  the  rest  we  shall  single 
out  the  Deer,  upon  concession  a  long-lived  Animal, 
and  in  longevity  by  many  conceived  to  attain  unto 
hundreds ;  wherein  permitting  every  man  his  own 
belief,  we  shall  our  selves  crave  liberty  to  doubt,  and 
our  reasons  are  these  ensuing. 

The  first  is  that  of  Aristotle,  drawn  from  the  incre- 
ment and  gestation  of  this  Animal,  that  is,  its  sudden 
arrivance  unto  growth  and  maturity,  and  the  small 
time  of  its  remainder  in  the  Womb.  His  words  in 
the  translation  of  Scaliger  are  these,  De  ejus  vitce  longi- 
tudine  fabulantur ;  neque  enim  aut  gestatio  aut  incremen- 
tum  hinnulorum  ejusmodi  sunt  ut  prcestent  argumentum 
longcevi  animalis ;  that  is,  Fables  are  raised  concerning 
the  vivacity  of  Deer;  for  neither  are  their  gestation 
or  increment,  such  as  may  afford  an  argument  of  long 
life.  And  these,  saith  Scaliger,  are  good  Mediums 
conjunctively  taken,  that  is,  not  one  without  the  other. 
For  of  Animals  viviparous  such  as  live  long,  go  long 
with  young,  and  attain  but  slowly  to  their  maturity 
and  stature.  So  the  Horse  that  liveth  above  thirty, 
arriveth  unto  his  stature  about  six  years,  and  remaineth 


THE  THIRD  BOOK  341 

above  ten  moneths  in  the  womb :  so  the  Camel  that  CHAP, 
liveth  unto  fifty,  goeth  with  young  no  less  then  ten  IX 
moneths,  and  ceaseth  not  to  grow  before  seven ;  and 
so  the  Elephant  that  liveth  an  hundred,  beareth  its 
young  above  a  year,  and  arriveth  unto  perfection  at 
twenty.  On  the  contrary,  the  Sheep  and  Goat,  which 
live  but  eight  or  ten  years,  go  but  five  moneths,  and 
attain  to  their  perfection  at  two  years;  and  the  like 
proportion  is  observable  in  Cats,  Hares,  and  Conies. 
And  so  the  Deer  that  endureth  the  womb  but  eight 
moneths,  and  is  compleat  at  six  years,  from  the  course 
of  Nature,  we  cannot  expect  to  live  an  hundred  ;  nor 
in  any  proportional  allowance  much  more  then  thirty. 
As  having  already  passed  two  general  motions  observ- 
able in  all  animations,  that  is,  its  beginning  and 
encrease ;  and  having  but  two  more  to  run  thorow, 
that  is,  its  state  and  declination;  which  are  propor- 
tionally set  out  by  Nature  in  every  kind  :  and  naturally 
proceeding  admit  of  inference  from  each  other. 

The  other  ground  that  brings  its  long  life  into 
question,  is  the  immoderate  salacity,  and  almost  un- 
parallel'd  excess  of  venery,  which  every  September  may 
be  observed  in  this  Animal :  and  is  supposed  to  shorten 
the  lives  of  Cocks,  Partridges,  and  Sparrows.  Certainly 
a  confessed  and  undeniable  enemy  unto  longaevity,  and 
that  not  only  as  a  sign  in  the  complexional  desire  and 
impetuosity,  but  also  as  a  cause  in  the  frequent  act,  or 
iterated  performance  thereof.  For  though  we  consent 
not  with  that  Philosopher,  who  thinks  a  spermatical 
emission  unto  the  weight  of  one  drachm,  is  aequivalent 
unto  the  effusion  of  sixty  ounces  of  bloud ;  yet  con- 
sidering the  exolution  and  languor  ensuing  that  act  in 
some,  the  extenuation  and  marcour  in  others,  and  the 
visible  acceleration  it  maketh  of  age  in  most :  we  cannot 


342 


PSEUDODOXIA 


CHAP. 
IX 


E^tnuchs 
andgelded 
creatures 
generally 
longer  lived. 


From  the 
parts  of 
generation. 


but  think  it   much   abridgeth   our  days.      Although 
we  also  concede  that  this  exclusion  is  natural,   that 
Nature  it  self  will  find  a  way  hereto  without  either 
actor  object:  And  although  it  be  placed  among  the 
six  Non-naturals,  that   is,  such  as  neither  naturally 
constitutive,  nor   meerly  destructive,  do  preserve  or 
destroy  according  unto  circumstance :  yet  do  we  sen- 
sibly observe  an  impotency  or  total  privation  thereof, 
prolongeth  life :  and  they  live  longest  in  every  kind 
that  exercise  it  not  at  all.     And  this  is  true  not  only 
in    Eunuchs   by   Nature,    but   Spadoes   by   Art:    for 
castrated  Animals  in  every  species  are   longer  lived 
then  they  which  retain  their  virilities.    For  the  genera- 
tion of  bodies  is  not  meerly  effected  as  some  conceive, 
of  souls,  that  is,  by  Irradiation,  or  answerably  unto 
the  propagation  of  light,  without  its  proper  diminu- 
tion :    but  therein  a  transmission  is  made  materially 
from  some  parts,  with  the  Idea  of  every  one :  and  the 
propagation   of  one,   is   in   a  strict   acception,   some 
minoration   of   another.      And    therefore    also    that 
axiom    in    Philosophy,   that  the   generation   of    one 
thing,  is  the  corruption  of  another :  although  it  be 
substantially   true  concerning   the  form  and  matter, 
is  also  dispositively  verified  in  the  efficient  or  producer. 
As  for  more  sensible  arguments,  and  such  as  relate 
unto  experiment :  from  these  we  have  also  reason  to 
doubt  its  age,  and  presumed  vivacity :  for  where  long 
life  is  natural,  the  marks  of  age  are  late :  and  when 
they  appear,  the  journey  unto  death  cannot  be  long. 
Now  the   age   of  Deer   (as   Aristotle   not    long    ago 
observed)  is  best  conjectured,  by  view  of  the  horns  and 
teeth.      From   the   horns   there   is   a  particular   and 
annual  account  unto  six  years :  they  arising  first  plain, 
and  so  successively  branching :  after  which  the  judg- 


THE  THIRD  BOOK  343 

ment  of  their  years  by  particular  marks  becomes  CHAP, 
uncertain.  But  when  they  grow  old,  they  grow  less  IX 
branched,  and  first  do  lose  their  afjLvvrfjpes,  or  propug- 
nacula ;  that  is,  their  brow-antlers,  or  lowest  furcations 
next  the  head,  which  Aristotle  saith  the  young  ones 
use  in  fight :  and  the  old  as  needless,  have  them  not  at 
all.  The  same  may  be  also  collected  from  the  loss  of 
their  Teeth,  whereof  in  old  age  they  have  few  or  none 
before  in  either  jaw.  Now  these  are  infallible  marks  of 
age,  and  when  they  appear,  we  must  confess  a  declina- 
tion :  which  notwithstanding  (as  men  inform  us  in 
England,  where  observations  may  well  be  made),  will 
happen  between  twenty  and  thirty.  As  for  the  bone, 
or  rather  induration  of  the  Roots  of  the  arterial  vein 
and  great  artery,  which  is  thought  to  be  found  only  in 
the  heart  of  an  old  Deer,  and  therefore  becomes  more 
precious  in  its  Rarity ;  it  is  often  found  in  Deer  much 
under  thirty,  and  we  have  known  some  affirm  they 
have  found  it  in  one  of  half  that  age.  And  therefore 
in  that  account  of  Pliny,  of  a  Deer  with  a  Collar  about 
his  neck,  put  on  by  Alexander  the  Great,  and  taken 
alive  an  hundred  years  after,  with  other  relations  of  this 
nature,  we  much  suspect  imposture  or  mistake.  And 
if  we  grant  their  verity,  they  are  but  single  relations, 
and  very  rare  contingencies  in  individuals,  not  afford- 
ing a  regular  deduction  upon  the  species.  For  though 
Ulysses  his  Dog  lived  unto  twenty,  and  the  Athenian 
Mule  unto  fourscore,  yet  do  we  not  measure  their  days 
by  those  years,  or  usually  say,  they  live  thus  long. 
Nor  can  the  three  hundred  years  of  John  of  times,  or  psaim  90. 
Nestor,  overthrow  the  assertion  of  Moses,  or  afford  a 
reasonable  encouragement  beyond  his  septuagenary 
determination. 

The  ground  and  authority  of  this  conceit  was  first 


344 


PSEUDODOXIA 


Histor. 
animal, 
lib.  8. 


CHAP.  Hierogliphical,  the  Egyptians  expressing  longevity  by 
IX  this  Animal;  but  upon  what  uncertainties,  and  also 
convincible  falsities  they  often  erected  such  Emblems, 
we  have  elsewhere  delivered.  And  if  that  were  true 
which  Aristotle  delivers  of  his  time,  and  Pliny  was  not 
afraid  to  take  up  long  after,  the  ^Egyptians  could 
make  but  weak  observations  herein ;  for  though  it  be 
said  that  ^Eneas  feasted  his  followers  with  Venison,  yet 
Aristotle  affirms  that  neither  Deer  nor  Boar  were  to  be 
found  in  Africa.  And  how  far  they  miscounted  the 
lives  and  duration  of  Animals,  is  evident  from  their 
conceit  of  the  Crow,  which  they  presume  to  live  five 
hundred  years ;  and  from  the  lives  of  Hawks,  which 
(as  j^Elian  delivereth)  the  ^Egyptians  do  reckon  no 
less  then  at  seven  hundred. 

The  second  which  led  the  conceit  unto  the  Grecians, 
and  probably  descended  from  the  Egyptians  was 
Poetical ;  and  that  was  a  passage  of  Hesiod,  thus 
rendered  by  Ausomus. 

Ter  binos  deciesque  novem  super  exit  in  annos, 
Justa  senescentum  quos  implet  vita  virorum. 
Eos  novies  superat  vivendo  gorrula  comix, 
Et  quater  egreditur  cornicis  scecula  cervus, 
Alipidem  cervum  ter  vincit  corvus. 

To  ninety  six  the  life  of  man  ascendeth, 
Nine  times  as  long  that  of  the  Chough  extendeth, 
Four  times  beyond  the  life  of  Deer  doth  go, 
And  thrice  is  that  surpassed  by  the  Crow. 

So  that  according  to  this  account,  allowing  ninety 
six  for  the  age  of  Man,  the  life  of  a  Deer  amounts 
unto  three  thousand  four  hundred  fifty  six.  A  conceit 
so  hard  to  be  made  out,  that  many  have  deserted  the 
common  and  literal  construction.  So  Theon  in  Aratus 
would  have  the  number  of  nine  not  taken  strictly,  but 


THE  THIRD  BOOK  345 

for  many  years.  In  other  opinions  the  compute  so  far  CHAP, 
exceedeth  the  truth,  that  they  have  thought  it  more  IX 
probable  to  take  the  word  Genea,  that  is,  a  generation 
consisting  of  many  years,  but  for  one  year,  or  a  single 
revolution  of  the  Sun ;  which  is  the  remarkable  measure 
of  time,  and  within  the  compass  whereof  we  receive  our 
perfection  in  the  womb.  So  that  by  this  construction, 
the  years  of  a  Deer  should  be  but  thirty  six,  as  is 
discoursed  at  large  in  that  Tract  of  Plutarch,  concern- 
ing the  cessation  of  Oracles;  and  whereto  in  his 
discourse  of  the  Crow,  Aldrovandus  also  inclineth. 
Others  not  able  to  make  it  out,  have  rejected  the 
whole  account,  as  may  be  observed  from  the  words  of 
Pliny ,  Hesiodus  qui  primus  aliquid  de  longcevitate  vitce 
prodidit^fabulose  (reor)  multa  de  hominum  cevo  referens, 
cornici  novem  nostras  attribuit  cetates,  quadruplum  ejus 
cervis,  id  triplicatum  corvis,  et  reliqua  fabidosms  de 
Phcenice  et  nymphis.  And  this  how  slender  soever,  was 
probably  the  strongest  ground  Antiquity  had  for  this 
longsevity  of  Animals ;  that  made  Theophrastus  expos-  rerpa.™- 
tulate  with  Nature  concerning  the  long  life  of  Crows ;  pwl/ 
that  begat  that  Epithete  of  Deer  in  Oppianus,  and 
that  expression  of  Juvenal, 

Longa  et  cervina  senectus. 

The  third  ground  was  Philosophical,  and  founded 
upon  a  probable  Reason  in  Nature,  that  is,  the  defect 
of  a  Gall,  which  part  (in  the  opinion  of  Aristotle  and 
Pliny)  this  Animal  wanted,  and  was  conceived  a  cause 
and  reason  of  their  long  life :  according  (say  they)  as  it 
happeneth  unto  some  few  men,  who  have  not  this  part 
at  all.  But  this  assertion  is  first  defective  in  the 
verity  concerning  the  Animal  alledged  :  for  though  it 
be  true,  a  Deer  hath  no  Gall  in  the  Liver  like  many 


346 


PSEUDODOXIA 


CHAP,  other  Animals,  yet  hath  it  that  part  in  the  Guts,  as  is 
IX  discoverable  by  taste  and  colour :  and  therefore  Pliny 
doth  well  correct  himself,  when  having  affirmed  before 
it  had  no  Gall,  he  after  saith,  some  hold  it  to  be  in 
the  guts;  and  that  for  their  bitterness,  dogs  will 
refuse  to  eat  them.  The  assertion  is  also  deficient  in 
the  verity  of  the  Induction  or  connumeration  of  other 
Animals  conjoined  herewith,  as  having  also  no  Gall ; 
that  is,  as  Pliny  accounteth,  JEqui,  Midi,  etc.  Horses, 
Mules,  Asses,  Deer,  Goats,  Boars,  Camels,  Dolphins, 
have  no  Gall.  In  Dolphins  and  Porpoces  I  confess 
I  could  find  no  Gall.  But  concerning  Horses,  what 
truth  there  is  herein  we  have  declared  before ;  as  for 
Goats  we  find  not  them  without  it;  what  Gall  the 
Camel  hath,  Aristotle  declareth :  that  Hogs  also  have 
it,  we  can  affirm ;  and  that  not  in  any  obscure  place, 
but  in  the  Liver,  even  as  it  is  seated  in  man. 

That  therefore  the  Deer  is  no  short-lived  Animal, 
we  will  acknowledge :  that  comparatively,  and  in  some 
sense  long-lived  we  will  concede;  and  thus  much  we 
shall  grant  if  we  commonly  account  its  days  by  thirty 
six  or  forty :  for  thereby  it  will  exceed  all  other  corni- 
gerous  Animals.  But  that  it  attaineth  unto  hundreds, 
or  the  years  delivered  by  Authors,  since  we  have  no 
authentick  experience  for  it,  since  we  have  reason  and 
common  experience  against  it,  since  the  grounds  are 
false  and  fabulous  which  do  establish  it :  we  know  no 
ground  to  assent. 

Concerning  Deer  there  also  passeth  another  opinion, 
that  the  Males  thereof  do  yearly  lose  their  pizzel.  For 
men  observing  the  decidence  of  their  horns,  do  fall 
upon  the  like  conceit  of  this  part,  that  it  annually 
rotteth  away,  and  successively  reneweth  again.  Now 
the  ground  hereof  was  surely  the  observation  of  this 


THE  THIRD  BOOK  347 

part  in  Deer  after  immoderate  venery,  and  about  the  CHAP, 
end  of  their  Rut,  which  sometimes  becomes  so  relaxed  IX 
and  pendulous,  it  cannot  be  quite  retracted  :  and  being 
often  beset  with  flies,  it  is  conceived  to  rot,  and  at  last 
to  fall  from  the  body.  But  herein  experience  will 
contradict  us :  for  Deer  which  either  die  or  are  killed 
at  that  time,  or  any  other,  are  always  found  to  have 
that  part  entire.  And  reason  will  also  correct  us  :  for 
spermatical  parts,  or  such  as  are  framed  from  the 
seminal  principles  of  parents,  although  homogeneous 
or  similary,  will  not  admit  a  Regeneration,  much  less 
will  they  receive  an  integral  restauration,  which  being 
organical  and  instrumental  members,  consist  of  many 
of  those.  Now  this  part,  or  Animal  of  Plato,  con- 
taineth  not  only  sanguineous  and  reparable  particles : 
but  is  made  up  of  veins,  nerves,  arteries,  and  in  some 
Animals,  of  bones  :  whose  reparation  is  beyond  its  own 
fertility,  and  a  fruit  not  to  be  expected  from  the 
fructifying  part  it  self.  Which  faculty  were  it  com- 
municated unto  Animals,  whose  originals  are  double, 
as  well  as  unto  Plants,  whose  seed  is  within  themselves  : 
we  might  abate  the  Art  of  Taliacotius,  and  the  new 
in-arching  of  Noses.  And  therefore  the  fancies  of 
Poets  have  been  so  modest,  as  not  to  set  down  such 
renovations,  even  from  the  powers  of  their  deities  :  for 
the  mutilated  shoulder  of  Pelops  was  pieced  out  with 
Ivory,  and  that  the  limbs  of  Hippolitus  were  set 
together,  not  regenerated  by  JEsculapius^  is  the  utmost 
assertion  of  Poetry. 


348  PSEUDODOX1A 

CHAP. 

CHAPTER   X 

Of  the  King-fisher. 

THAT  a  King-fisher  hanged  by  the  bill,  sheweth 
in  what  quarter  the  wind  is  by  an  occult  and 
secret    propriety,   converting   the   breast   to 
that  point  of  the  Horizon  from  whence  the  wind  doth 
blow,  is  a  received  opinion,  and  very  strange ;  intro- 
ducing natural  Weather-cocks,  and  extending  Mag- 
netical  positions  as  far  as  Animal  Natures.     A  conceit 
supported  chiefly  by  present  practice,  yet  not  made 
out  by  Reason  or  Experience. 

Unto  Reason  it  seemeth  very  repugnant,   that   a 

carcass   or   body  disanimated,  should  be    so  affected 

with  every  wind,  as  to  carry  a  conformable  respect  and 

whence  it  is,  constant  habitude  thereto.     For  although   in  sundry 

creatures      Animals  we  deny  not  a  kind  of  natural  Meteorology  or 

presage  the   jnnate  presention  both  of  wind  and  weather,  yet  that 

weather.  \  ...  ~ 

proceeding  from  sense  receiving  impressions  from  the 
first  mutation  of  the  air,  they  cannot  in  reason  retain 
that  apprehension  after  death,  as  being  affections  which 
depend  on  life,  and  depart  upon  disanimation.  And 
therefore  with  more  favourable  Reason  may  we  draw 
the  same  effect  or  sympathie  upon  the  Hedg-hog, 
whose  presention  of  winds  is  so  exact,  that  it  stoppeth 
the  North  or  Southern  hole  of  its  nest,  according  to 
the  prenotion  of  these  winds  ensuing ;  which  some 
men  observing,  have  been  able  to  make  predictions 
which  way  the  wind  would  turn,  and  been  esteemed 
hereby  wise  men  in  point  of  weather.  Now  this  pro- 
ceeding from  sense  in  the  creature  alive,  it  were  not 
reasonable  to  hang  up  an  Hedg-hogs  head,  and  to 


THE  THIRD  BOOK  349 

expect  a  conformable  motion  unto  its  living  conversion.  CHAP. 
And  though  in  sundry  Plants  their  vertues  do  live  X 
after  death,  and  we  know  that  Scammony,  Rhubarb 
and  Senna  will  purge  without  any  vital  assistance ; 
yet  in  Animals  and  sensible  creatures,  many  actions 
are  mixt,  and  depend  upon  their  living  form,  as  well 
as  that  of  Vnistion ;  and  though  they  wholly  seem  to 
retain  unto  the  body,  depart  upon  disunion.  Thus 
Glow-worms  alive,  project  a  lustre  in  the  dark,  which 
fulgour  notwithstanding  ceaseth  after  death ;  and  thus 
the  Torpedo  which  being  alive  stupifies  at  a  distance, 
applied  after  death,  produceth  no  such  effect ;  which 
had  they  retained  in  places  where  they  abound,  they 
might  have  supplied  Opium,  and  served  as  f rentals  in 
Phrensies. 

As  for  experiment,  we  cannot  make  it  out  by  any 
we  have  attempted ;  for  if  a  single  King-fisher  be 
hanged  up  with  untwisted  silk  in  an  open  room,  and 
where  the  air  is  free,  it  observes  not  a  constant  respect 
unto  the  mouth  of  the  wind,  but  variously  converting, 
doth  seldom  breast  it  right.  If  two  be  suspended  in 
the  same  room,  they  will  not  regularly  conform  their 
breasts,  but  oft-times  respect  the  opposite  points  of 
Heaven.  And  if  we  conceive  that  for  exact  explora- 
tion, they  should  be  suspended  where  the  air  is  quiet 
and  unmoved,  that  clear  of  impediments,  they  may 
more  freely  convert  upon  their  natural  verticity ;  we 
have  also  made  this  way  of  inquisition,  suspending 
them  in  large  and  capacious  glasses  closely  stopped; 
wherein  nevertheless  we  observed  a  casual  station,  and 
that  they  rested  irregularly  upon  conversion.  Whereso- 
ever they  rested,  remaining  inconverted,  and  possessing 
one  point  of  the  Compass,  whilst  the  wind  perhaps  had 
passed  the  two  and  thirty. 


350  PSEUDODOXIA 

CHAP.  The  ground  of  this  popular  practice  might  be  the 
X  common  opinion  concerning  the  vertue  prognostick  of 
Commonly  these  Birds ;  as  also  the  natural  regard  they  have  unto 
for  the  true  the  winds,  and  they  unto  them  again ;  more  especially 
^ur^bein  remarkable  in  the  time  of  their  nidulation,  and  bring- 
rathertke  ing  forth  their  young.  For  at  that  time,  which 
happeneth  about  the  brumal  Solstice,  it*  hath  been 
observed  even  unto  a  proverb,  that  the  Sea  is  calm, 
and  the  winds  do  cease,  till  the  young  ones  are  ex- 
cluded ;  and  forsake  their  nest  which  floateth  upon  the 
Sea,  and  by  the  roughness  of  winds  might  otherwise  be 
overwhelmed.  But  how  far  hereby  to  magnifie  their 
prediction  we  have  no  certain  rule ;  for  whether  out  of 
any  particular  prenotion  they  chuse  to  sit  at  this  time, 
or  whether  it  be  thus  contrived  by  concurrence  of 
causes  and  providence  of  Nature,  securing  every  species 
in  their  production,  is  not  yet  determined,  Surely 
many  things  fall  out  by  the  design  of  the  general 
motor,  and  undreamt  of  contrivance  of  Nature,  which 
are  not  imputable  unto  the  intention  or  knowledge  of 
the  particular  Actor.  So  though  the  seminality  of  Ivy 
be  almost  in  every  earth,  yet  that  it  ariseth  and 
groweth  not,  but  where  it  may  be  supported;  we 
cannot  ascribe  the  same  unto  the  distinction  of  the 
seed,  or  conceive  any  science  therein  which  suspends 
and  conditionates  its  eruption.  So  if,  as  Pliny  and 
Plutarch  report,  the  Crocodiles  of  JEgypt  so  aptly  lay 
their  Eggs,  that  the  Natives  thereby  are  able  to  know 
how  high  the  floud  will  attain ;  it  will  be  hard  to  make 
out,  how  they  should  divine  the  extent  of  the  inunda- 
tion depending  on  causes  so  many  miles  remote ;  that 
is,  the  measure  of  showers  in  ^Ethiopia ;  and  whereof,  as 
Aihanasms  in  the  life  of  Anthony  delivers,  the  Devil 
himself  upon  demand  could  make  no  clear  prediction. 


THE  THIRD  BOOK  351 

So  are  there  likewise  many  things  in  Nature,  which  are    CHAP, 
the   fore   runners  or  signs   of  future  effects,  whereto        X 
they  neither  concur  in  causality  or  prenotion,  but  are 
secretly  ordered  by  the  providence  of  causes,  and  con- 
currence of  actions  collateral  to  their  signations. 

It  was  also  a  custome  of  old  to  keep  these  Birds  in 
chests,  upon  opinion  that  they  prevented  Moths; 
whether  it  were  not  first  hanged  up  in  Rooms  to  such 
effects,  is  not  beyond  all  doubt.  Or  whether  we 
mistake  not  the  posture  of  suspension,  hanging  it  by 
the  bill,  whereas  we  should  do  it  by  the  back ;  that  by 
the  bill  it  might  point  out  the  quarters  of  the  wind ; 
for  so  hath  Kircherus  described  the  Orbis  and  the  Sea 
Swallow.  But  the  eldest  custome  of  hanging  up  these 
birds  was  founded  upon  a  tradition  that  they  would 
renew  their  feathers  every  year  as  though  they  were 
alive :  In  expectation  whereof  four  hundred  years  ago 
Albertus  Magnus  was  deceived. 


Printed  by  T.  and  A.  CONSTABLE,  Printers  to  His  Majesty 
at  the  Edinburgh  University  Press 


: 


BROWNE,  SIR  THOMAS 
.  vol.  1 


pa 
332? 

, 

1904, 
v.l