CHAPTER XXIII

Of some others.

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

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

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

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

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

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

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

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

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

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

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

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

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

9. We are unwilling to enlarge concerning many other; only referring unto sober examination, what natural effects can reasonably be expected, when to prevent the Ephialtes or night-Mare we hang up an hollow stone in our stables; when for amulets against Agues we use the chips of Gallows and places of execution. When for Warts we rub our hands before the Moon, or commit any maculated part unto the touch of the dead. What truth there is in those common female Doctrines, that the first Rib of Roast Beef powdered is a peculiar remedy against Fluxes. That to urine upon earth newly cast up by a Moll, bringeth down the menses in Women. That if a Child dieth, and the neck becommeth not stiff, but for many howers remaineth Lythe and Flaccid, some other in the same house will dye not long after. That if a woman with child looketh upon a dead body, her child will be of a pale complexion, our learned Philosophers and critical Philosophers might illustrate, whose exacter performances our adventures do but solicite; mean while, I hope, they will plausibly receive our attempts, or candidly correct our misconjectures.

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

THE SIXTH BOOK

Of sundry common opinions Cosmographical and Historical

_The first Discourse comprehended in several Chapters._