CHAPTER XVIII

More briefly of some others.

Other relations there are, and those in very good Authors, which though we do not positively deny, yet have they not been unquestioned by some, and at least as improbable truths have been received by others. Unto some it hath seemed incredible what _Herodotus_ reporteth of the great Army of _Xerxes_, that drank whole rivers dry. And unto the Author himself it appeared wondrous strange, that they exhausted not the provision of the Countrey, rather then the waters thereof. For as he maketh the account, and _Budeus de Asse_ correcting the mis-compute of _Valla_, delivereth it; if every man of the Army had had a chenix of Corn a day, that is, a sextary and half; or about two pints and a quarter, the Army had daily expended ten hundred thousand and forty Medimna's, or measures containing six Bushels. Which rightly considered, the _Abderites_ had reason to bless the Heavens, that _Xerxes_ eat but one meal a day; and _Pythius_ his noble Host, might with less charge and possible provision entertain both him and his Army. And yet may all be salved, if we take it hyperbolically, as wise men receive that expression in _Job_, concerning _Behemoth_ or the Elephant; Behold, he drinketh up a river and hasteth not, he trusteth that he can draw up _Jordan_ into his mouth.

2. That _Annibal_ eat or brake through the Alps with Vinegar, may be too grosly taken and the Author of his life annexed unto _Plutarch_ affirmeth only, he used this artifice upon the tops of some of the highest mountains. For as it is vulgarly understood, that he cut a passage for his Army through those mighty mountains, it may seem incredible, not only in the greatness of the effect, but the quantity of the efficient and such as behold them, may think an Ocean of Vinegar too little for that effect. 'Twas a work indeed rather to be expected from earthquakes and inundations, then any corrosive waters, and much condemneth the Judgement of _Xerxes_, that wrought through Mount _Athos_ with Mattocks.

3. That _Archimedes_ burnt the ships of _Marcellus_, with speculums of parabolical figures, at three furlongs, or as some will have it, at the distance of three miles, sounds hard unto reason, and artificial experience: and therefore justly questioned by _Kircherus_ [SN: De luce et umbra.], who after long enquiry could find but one made by _Manfredus Septalius_ that fired at fifteen paces. And therefore more probable it is, that the ships were nearer the shore, or about some thirty paces: at which distance notwithstanding the effect was very great. But whereas men conceive the ships were more easily set on flame by reason of the pitch about them, it seemeth no advantage. Since burning glasses will melt pitch or make it boyle, not easily set it on fire.

4. The story of the _Fabii_, whereof three hundred and six marching against the _Veientes_, were all slain, and one child alone to support the family remained; is surely not to be paralleld, nor easie to be conceived, except we can imagine, that of three hundred and six, but one had children below the service of war; that the rest were all unmarried, or the wife but of one impregnated.

5. The received story of _Milo_, who by daily lifting a Calf, attained an ability to carry it being a Bull, is witty conceit, and handsomly sets forth the efficacy of Assuefaction. But surely the account had been more reasonably placed upon some person not much exceeding in strength, and such a one as without the assistance of custom could never have performed that act; which some may presume that _Milo_ without precedent artifice or any other preparative, had strength enough to perform. For as relations declare, he was the most pancratical man of _Greece_, and as _Galen_ reporteth, and _Mercurialis_ in his Gymnasticks representeth, he was able to persist erect upon an oyled plank, and not to be removed by the force or protrusion of three men. And if that be true which _Atheneus_ reporteth, he was little beholding to custom for this ability. For in the Olympick games, for the space of a furlong, he carried an Ox of four years upon his shoulders; and the same day he carried it in his belly: for as it is there delivered he eat it up himself. Surely he had been a proper guest at _Grandgousiers_ feast, and might have matcht his throat that eat six pilgrims for a Salad. [SN: In Rabelais.]

6. It much disadvantageth the Panegyrick of _Synesius_ [SN: _Who writ in the praise of baldness._], and is no small disparagement unto baldness, if it be true what is related by _Ælian_ concerning _Æschilus_, whose bald-pate was mistaken for a rock, and so was brained by a Tortoise which an _Æagle_ let fall upon it. Certainly it was a very great mistake in the perspicacy of that Animal. [SN: _An argument or instance against the motion of the earth._] Some men critically disposed, would from hence confute the opinion of _Copernicus_, never conceiving how the motion of the earth below should not wave him from a knock perpendicularly directed from a body in the air above.

7. It crosseth the Proverb, and _Rome_ might well be built in a day; if that were true which is traditionally related by _Strabo_; that the great Cities _Anchiale_ and _Tarsus_, were built by _Sardanapalus_ both in one day, according to the inscription of his monument, _Sardanapalus Anacyndaraxis filius, Anchialem et Tarsum unâ die edificavi, Tu autem hospes Ede, Lude, Bibe_, etc. Which if strictly taken, that is, for the finishing thereof, and not only for the beginning; for an artificial or natural day, and not one of _Daniels_ weeks, that is, seven whole years; surely their hands were very heavy that wasted thirteen years in the private house of _Solomon_: It may be wondred how forty years were spent in the erection of the Temple of _Jerusalem_, and no less than an hundred in that famous one of _Ephesus_. Certainly it was the greatest Architecture of one day, since that great one of six; an Art quite lost with our Mechanicks, a work not to be made out, but like the wals of _Thebes_, and such an Artificer as _Amphion_.

[Sidenote: _The Syracusia or King_ Hiero's _Galleon, of what Bulk_.]

8. It had been a sight only second unto the Ark to have beheld the great _Syracusia_, or mighty ship of _Hiero_, described in _Athenæus_; and some have thought it a very large one, wherein were to be found ten stables for horses, eight Towers, besides Fish-ponds, Gardens, Tricliniums, and many fair rooms paved with Agath, and precious Stones. But nothing was impossible unto _Archimedes_, the learned Contriver thereof; nor shall we question his removing the earth, when he finds an immoveable base to place his Engine upon it.

9. That the _Pamphilian_ Sea gave way unto _Alexander_ in his intended March toward _Persia_, many have been apt to credit, and _Josephus_ is willing to believe, to countenance the passage of the _Israelites_ through the Red Sea. But _Strabo_ who writ before him delivereth another account; that the Mountain _Climax_ adjoyning to the _Pamphilian_ Sea, leaves a narrow passage between the Sea and it, which passage at an ebb and quiet Sea all men take; but _Alexander_ coming in the Winter, and eagerly pursuing his affairs, would not wait for the reflux or return of the Sea; and so was fain to pass with his Army in the water, and march up to the navel in it.

[Sidenote: _A List of some historical Errata's in this and the following Sections._]

10. The relation of _Plutarch_ of a youth of _Sparta_, that suffered a Fox concealed under his robe to tear out his bowels, before he would either by voice or countenance betray his theft; and the other of the Spartan Lad, that with the same resolution suffered a coal from the Altar to burn his arm, although defended by the Author that writes his life, is I perceive mistrusted by men of Judgment, and the Author with an _aiunt_, is made to salve himself. Assuredly it was a noble Nation that could afford an hint to such inventions of patience, and upon whom, if not such verities, at least such verisimilities of fortitude were placed. Were the story true, they would have made the only Disciples for _Zeno_ and the _Stoicks_, and might perhaps have been perswaded to laugh in _Phaleris_ his Bull.

11. If any man shall content his belief with the speech of _Balaams_ Ass, without a belief of that of _Mahomets_ Camel, or _Livies_ Ox: If any man make a doubt of _Giges_ ring in _Justinus_, or conceives he must be a _Jew_ that believes the Sabbatical river in _Josephus._ If any man will say he doth not apprehend how the tayl of an _African_ Weather out-weigheth the body of a good Calf, that is, an hundred pound, according unto _Leo Africanus_, or desires before belief, to behold such a creature as is the Ruck in _Paulus Venetus_, for my part I shall not be angry with his incredulity.

12. If any one shall receive as stretcht or fabulous accounts what is delivered of _Cocles_, _Scævola_ and _Curtius_, the sphere of _Archimedes_, the story of the _Amazons_, the taking of the City of _Babylon_, not known to some therein three days after; that the nation was deaf which dwelt at the fall of _Nilus_, the laughing and weeping humour of _Heraclitus_ and _Democritus_, with many more, he shall not want some reason and the authority of _Lancelotti_. [SN: Farsalloni Historici.]

13. If any man doubt of the strange Antiquities delivered by Historians, as of the wonderful corps of _Antæus_ untombed a thousand years after his death by _Sertorius_. Whether there were no deceit in those fragments of the Ark so common to be seen in the days of _Berosus_; whether the Pillar which _Josephus_ beheld long ago, _Tertullian_ long after, and _Bartholomeus de Saligniaco_, and _Borchardus_ long since, be the same with that of _Lots_ wife; whether this were the hand of _Paul_, or that which is commonly shewn the head of _Peter_, if any doubt, I shall not much dispute with their suspicions. If any man shall not believe the Turpentine Tree, betwixt _Jerusalem_ and _Bethlem_, under which the Virgin suckled our Saviour, as she passed between those Cities; or the fig-tree of _Bethany_ shewed to this day, whereon _Zacheus_ ascended to behold our Saviour; I cannot tell how to enforce his belief, nor do I think it requisite to attempt it. [SN: _To compel Religion, somewhat contrary to Reason._] For, as it is no reasonable proceeding to compel a religion, or think to enforce our own belief upon another, who cannot without the concurrence of Gods spirit have any indubitable evidence of things that are obtruded: So is it also in matters of common belief; whereunto neither can we indubitably assent, without the co-operation of our sense or reason, wherein consists the principles of perswasion. For, as the habit of Faith in Divinity is an Argument of things unseen, and a stable assent unto things inevident, upon authority of the Divine Revealer: So the belief of man which depends upon humane testimony is but a staggering assent unto the affirmative, not without some fear of the negative. And as there is required the Word of God, or infused inclination unto the one, so must the actual sensation of our senses, at least the non-opposition of our reasons procure our assent and acquiescence in the other. So when _Eusebius_ an holy Writer affirmeth, there grew a strange and unknown plant near the statue of Christ, erected by his Hæmorrhoidal patient in the Gospel, which attaining unto the hem of his vesture, acquired a sudden faculty to cure all diseases. Although he saith he saw the statue in his days, yet hath it not found in many men so much as humane belief? Some believing, others opinioning, a third suspective it might be otherwise. For indeed, in matters of belief the understanding assenting unto the relation, either for the authority of the person, or the probability of the object, although there may be a confidence of the one, yet if there be not a satisfaction in the other, there will arise suspensions; nor can we properly believe until some argument of reason, or of our proper sense convince or determine our dubitations.

And thus it is also in matters of certain and experimented truth: for if unto one that never heard thereof, a man should undertake to perswade the affections of the Load-stone, or that Jet and Amber attracteth straws and light bodies, there would be little Rhetorick in the authority of _Aristotle_, _Pliny_, or any other. Thus although it be true that the string of a Lute or Viol will stir upon the stroak of an Unison or Diapazon in another of the same kind; that Alcanna being green, will suddenly infect the nails and other parts with a durable red; that a Candle out of a Musket will pierce through an Inch-board, or an urinal force a nail through a Plank; yet can few or none believe thus much without a visible experiment. Which notwithstanding fals out more happily for knowledge; for these relations leaving unsatisfaction in the Hearers, do stir up ingenuous dubiosities unto experiment, and by an exploration of all, prevent delusion in any.