CHAPTER V

To enlarge this contemplation unto all the mysteries and secrets, accommodable unto this number, were inexcusable Pythagorisme, yet cannot omit the ancient conceit of five surnamed the number of justice[169]; as justly dividing between the digits, and hanging in the centre of Nine, described by square numeration, which angularly divided will make the decussated number; and so agreeable unto the Quincunciall Ordination, and rowes divided by Equality, and just _decorum_, in the whole complantation; And might be the Originall of that common game among us, wherein the fifth place is Soveraigne, and carrieth the chief intention. The Ancients wisely instructing youth, even in their recreations unto virtue, that is, early to drive at the middle point and Central Seat of justice.

[169] +dikê+ . . . . . . . . .

Nor can we omit how agreeable unto this number an handsome division is made in Trees and Plants, since _Plutarch_ and the Ancients have named it the Divisive Number, justly dividing the Entities of the world, many remarkable things in it, and also comprehending the generall[170] division of Vegetables. And he that considers how most blossomes of Trees, and greatest number of Flowers, consist of five Leaves; and therein doth rest the setled rule of nature; So that in those which exceed there is often found, or easily made a variety; may readily discover how nature rests in this number, which is indeed the first rest and pause of numeration in the fingers, the natural Organs thereof. Nor in the division of the feet of perfect animals doth nature exceed this account. And even in the joynts of feet, which in birds are most multiplied, surpasseth not this number; So progressionally making them out in many, that from five in the foreclaw she descendeth unto two in the hindemost. And so in fower feet makes up the number of joynts, in the five fingers or toes of man.

[170] +Dendron, Thamnos, Phryganon, Poa+, Arbor, frutex, suffrutex, herba, _and that fifth which comprehendeth the_ fungi _and_ tubera, _whether to be named_ +Aschion+ _or_ +gymnon+, _comprehending also_ conserva marina salsa, _and Sea-cords, of so many yards length_.

Not to omit the Quintuple Section of a Cone,[171] of handsome practise in Ornamentall Garden-plots, and in some way discoverable in so many works of Nature; In the leaves, fruits, and seeds of Vegetables, and scales of some Fishes, so much considerable in glasses, and the optick doctrine; wherein the learned may consider the Crystalline humour of the eye in the cuttle-fish and _Loligo_.

[171] Elleipsis, parabola, Hyperbole, Circulus, Triangulum.

He that forgets not how Antiquity named this the Conjugall or wedding Number, and made it the Embleme of the most remarkable conjunction, will conceive it duely appliable unto this handsome Oeconomy, and vegetable combination; May hence apprehend the allegoricall sence of that obscure expression of _Hesiod_,[172] and afford no improbable reason why _Plato_ admitted his Nuptiall guests by fives, in the kindred of the married[173] couple.

[172] +pemptas+ id est nuptias multas. _Rhodig._

[173] _Plato_ de leg. 6.

And though a sharper mystery might be implied in the Number of the five wise and foolish Virgins, which were to meet the Bridegroom, yet was the same agreeable unto the Conjugall Number, which ancient Numerists made out by two and three, the first parity and imparity, the active and passive digits, the materiall and formall principles in generative Societies. And not discordant even from the customes of the _Romans_, who admitted but five[174] Torches in their Nuptiall Solemnities. Whether there were any mystery or not implied, the most generative animals were created on this day, and had accordingly the largest benediction; And under a Quintuple consideration, wanton Antiquity considered the Circumstances of generation, while by this number of five they naturally divided the Nectar of the fifth Planet.

[174] Plutarch problem. Rom. 1.

The same number in the Hebrew Mysteries and Cabalistical Accounts was the Character[175] of Generation; declared by the Letter _He_, the fifth in their Alphabet; According to that Cabalisticall _Dogma_: If _Abram_ had not had this Letter added unto his Name, he had remained fruitlesse, and without the power of Generation: Not onely because hereby the number of his Name attained two hundred fourty eight, the number of the affirmative precepts, but because as in created natures there is a male and female, so in divine and intelligent productions, the mother of Life and Fountain of souls in Cabalisticall Technology is called _Binah_; whose Seal and Character was _He._ So that being sterill before, he received the power of generation from that measure and mansion in the Archetype; and was made conformable unto _Binah._ And upon such involved considerations, the ten[176] of _Sarai_ was exchanged into five. If any shall look upon this as a stable number, and fitly appropriable unto Trees, as Bodies of Rest and Station, he hath herein a great Foundation in nature, who observing much variety in legges and motive Organs of Animals, as two, four, six, eight, twelve, fourteen, and more, hath passed over five and ten, and assigned them unto none.[177] And for the stability of this Number, he shall not want the sphericity of its nature, which multiplied in it self, will return into its own denomination, and bring up the reare of the account. Which is also one of the Numbers that makes up the mysticall Name of God, which consisting of Letters denoting all the sphæricall Numbers, ten, five, and six; Emphatically sets forth the notion of _Trismegistus_, and that intelligible Sphear which is the Nature of God.

[175] Archang. dog. Cabal.

[176] Jod _into_ He.

[177] Or very few, as the _Phalangium monstrosum Brasilianum, Clusii et Jac de Laet. Cur. poster. Americæ, Descript._ If perfectly described.

Many Expressions by this Number occurre in Holy Scripture, perhaps unjustly laden with mysticall Expositions, and little concerning our order. That the Israelites were forbidden to eat the fruit of their new planted Trees, before the fifth yeare, was very agreeable unto the naturall Rules of Husbandry; Fruits being unwholsome, and lash, before the fourth, or fifth Yeare. In the second day or Feminine part of five, there was added no approbation. For in the third or masculine day, the same is twice repeated; and a double benediction inclosed both Creations, whereof the one in some part was but an accomplishment of the other. That the Trespasser[178] was to pay a fifth part above the head or principall, makes no secret in this Number, and implied no more then one part above the principall; which being considered in four parts, the additionall forfeit must bear the Name of a fift. The five golden mice had plainly their determination from the number of the Princes; That five should put to flight an hundred might have nothing mystically implyed; considering a rank of Souldiers could scarce consist of a lesser number. Saint _Paul_ had rather speak five words in a known then ten thousand in an unknown tongue: That is as little as could well be spoken. A simple proposition consisting of three words, and a complexed one, not ordinarily short of five.

[178] Lev. 6.

More considerable there are in this mysticall account, which we must not insist on. And therefore why the radicall Letters in the Pentateuch should equall the number of the Souldiery of the Tribes; Why our Saviour in the Wildernesse fed five thousand persons with five Barley Loaves, and again, but four thousand with no lesse then seven of Wheat? Why _Joseph_ designed five changes of Rayment unto _Benjamin_? and _David_ took just five pibbles[179] out of the Brook against the Pagan Champion? We leave it unto Arithmeticall Divinity, and Theologicall explanation.

[179] +tessara en ke+ _four and one, or five_. Scalig.

Yet if any delight in new Problemes, or think it worth the enquiry, whether the Criticall Physician hath rightly hit the nominall notation of Quinque; Why the Ancients mixed five or three but not four parts of water unto their Wine: And _Hippocrates_ observed a fifth proportion in the mixture of water with milk, as in _Dysenteries_ and bloudy fluxes. Under what abstruse foundation Astrologers do figure the good or bad Fate from our Children, in good Fortune,[180] or the fifth house of their Celestial Schemes. Whether the Ægyptians described a Starre by a Figure of five points, with reference unto the five[181] Capitall aspects, whereby they transmit their Influences, or abstruser Considerations? Why the Cabalisticall Doctors, who conceive the whole _Sephiroth_, or divine Emanations to have guided the ten-stringed Harp of _David_, whereby he pacified the evil spirit of _Saul_, in strict numeration doe begin with the Perihypate Meson, or ff fa ut, and so place the Tiphereth answering C sol fa ut, upon the fifth string: Or whether this number be oftner applied unto bad things and ends, then good in holy Scripture, and why? He may meet with abstrusities of no ready resolution.

[180] +Agathê tychê+, _or_ bona fortuna _the name of the fifth house_.

[181] _Conjunct, opposite, sextile, trigonal, tetragonal._

If any shall question the rationality of that Magick, in the cure of the blinde man by _Serapis_, commanded to place five fingers on his Altar, and then his hand on his Eyes? Why since the whole Comoedy is primarily and naturally comprised in four[182] parts; and Antiquity permitted not so many persons to speak in one Scene, yet would not comprehend the same in more or lesse then five acts? Why amongst Sea-starres nature chiefly delighteth in five points? And since there are found some of no fewer then twelve, and some of seven and nine, there are few or none discovered of six or eight? If any shall enquire why the Flowers of Rue properly consist of four Leaves, The first and third Flower have five? Why since many Flowers have one leaf or none,[183] as _Scaliger_ will have it, diverse three, and the greatest number consist of five divided from their bottomes; there are yet so few of two: or why nature generally beginning or setting out with two opposite leaves at the Root, doth so seldome conclude with that order and number at the Flower? he shall not passe his hours in vulgar speculations.

[182] +Protasis, epítasis, katastasis, katastrophê+.

[183] Unifolium nullifolima.

If any shall further quæry why magneticall Philosophy excludeth decussations, and needles transversly placed do naturally distract their verticities. Why Geomancers do imitate the Quintuple Figure, in their Mother Characters of Acquisition and Amission, _etc._ somewhat answering the Figures in the Lady or speckled Beetle? With what Equity, Chiromantical conjecturers decry these decussations in the Lines and Mounts of the hand? What that decussated Figure intendeth in the medall of _Alexander_ the Great? Why the Goddesses sit commonly crosse-legged in ancient draughts, Since _Juno_ is described in the same as a venefical posture to hinder the birth of _Hercules_? If any shall doubt why at the Amphidromicall Feasts, on the fifth day after the Childe was born, presents were sent from friends, of _Polipusses_, and Cuttle fishes? Why five must be only left in that Symbolicall mutiny among the men of _Cadmus_? Why _Proteus_ in _Homer_ the Symbole of the first matter, before he setled himself in the midst of his Sea-Monsters, doth place them out by fives? Why the fifth years Oxe was acceptable Sacrifice unto _Jupiter_? Or why the Noble _Antoninus_ in some sence doth call the soul it self a Rhombus? He shall not fall on trite or triviall disquisitions. And these we invent and propose unto acuter enquirers, nauseating crambe verities and questions over-queried. Flat and flexible truths are beat out by every hammer; But _Vulcan_ and his whole forge sweat to work out _Achilles_ his armour. A large field is yet left unto sharper discerners to enlarge upon this order, to search out the _quaternio's_ and figured draughts of this nature, and moderating the study of names, and meer nomenclature of plants, to erect generalities, disclose unobserved proprieties, not only in the vegetable shop, but the whole volume of nature; affording delightfull Truths, confirmable by sense and ocular Observation, which seems to me the surest path, to trace the Labyrinth of truth. For though discursive enquiry and rationall conjecture, may leave handsome gashes and flesh-wounds; yet without conjunction of this expect no mortal or dispatching blows unto errour.

But the Quincunx[184] of Heaven runs low, and 'tis time to close the five ports of knowledge; We are unwilling to spin out our awaking thoughts into the phantasmes of sleep, which often continueth præcogitations; making Cables of Cobwebbes and Wildernesses of handsome Groves. Beside _Hippocrates_[185] hath spoke so little and the Oneirocriticall Masters,[186] have left such frigid Interpretations from plants, that there is little encouragement to dream of Paradise it self. Nor will the sweetest delight of Gardens afford much comfort in sleep; wherein the dulnesse of that sense shakes hands with delectable odours; and though in the Bed[187] of _Cleopatra_, can hardly with any delight raise up the ghost of a Rose.

[184] Hyades _near the Horizon about midnight, at that time._

[185] De insomniis.

[186] Artemodorus et Apomazar.

[187] _Strewed with roses._

Night, which Pagan Theology could make the daughter of _Chaos_, affords no advantage to the description of order: Although no lower then that Masse can we derive its Genealogy. All things began in order, so shall they end, and so shall they begin again; according to the ordainer of order and mystical Mathematicks of the City of heaven.

Though _Somnus_ in _Homer_ be sent to rowse up _Agamemnon_, I finde no such effects in the drowsy approaches of sleep. To keep our eyes open longer were but to act our _Antipodes_. The Huntsmen are up in _America_, and they are already past their first sleep in _Persia_. But who can be drowsie at that howr which freed us from everlasting sleep? or have slumbring thoughts at that time, when sleep it self must end, and as some conjecture all shall awake again?

_FINIS_

THE STATIONER TO THE READER

I cannot omit to advertise, that a Book was published not long since, Entituled, _Natures Cabinet Unlockt_, bearing the Name of this Authour: If any man have been benefited thereby this Authour is not so ambitious as to challenge the honour thereof, as having no hand in that Work. To distinguish of true and spurious Peeces was the Originall Criticisme, and some were so handsomely counterfeited, that the Entitled Authours needed not to disclaime them. But since it is so, that either he must write himself, or Others will write for him, I know no better Prevention then to act his own part with lesse intermission of his Pen.

CERTAIN

MISCELLANY

TRACTS.

Written by

_THOMAS BROWN_, K^t, and Doctour of Physick; late of _NORWICH_.

_LONDON_,

Printed for _Charles Mearne_, and are to be sold by _Henry Bonwick_, at the _Red Lyon_, in St. _Paul's_ Church-Yard,

MDCLXXXIV.

THE PUBLISHER TO THE READER

The Papers from which these _Tracts_ were printed, were, a while since, deliver'd to me by, those worthy persons, the _Lady_ and _Son_ of the excellent Authour. He himself gave no charge concerning his _Manuscripts_, either for the suppressing or the publishing of them. Yet, seeing he had procured _Transcripts_ of them, and had kept those _Copies_ by him, it seemeth probable that He designed them for publick use.

Thus much of his Intention being presumed, and many who had tasted of the fruits of his former studies being covetous of more of the like kind; Also these _Tracts_ having been perused and much approv'd of by some Judicious and Learned men; I was not unwilling to be instrumental in fitting them for the Press.

To this end, I selected them out of many disordred Papers, and dispos'd them into such a method as They seem'd capable of; beginning first with _Plants_, going on to _Animals_, proceeding farther to things relating to _Men_, and concluding with _matters_ of a _various nature_.

Concerning the _Plants_, I did, on purpose, forbear to range them (as some advised) according to their _Tribes_ and _Families_; because, by so doing, I should have represented that as a studied and formal work, which is but a Collection of _occasional Essaies_. And, indeed, both this _Tract_, and those which follow, were rather the _diversions_ than the _Labours_ of his Pen: and, because He did, as it were, drop down his Thoughts of a sudden, in those little spaces of vacancy which he snatch'd from those very many occasions which gave him hourly interruption; If there appears, here and there, any uncorrectness in the style, a small degree of Candour sufficeth to excuse it.

If there be any such errours in the words, I'm sure the Press has not made them fewer; but I do not hold my self oblig'd to answer for That which I could not perfectly govern. However, the matter is not of any great moment: such errours will not mislead a Learned Reader; and He who is not such in some competent degree, is not a fit Peruser of these LETTERS. Such these _Tracts_ are; but, for the Persons to whom they were written, I cannot well learn their _Names_ from those few obscure marks which the Authour has set at the beginning of them. And these Essaies being _Letters_, as many as take offence at some few familiar things which the Authour hath mixed with them, find fault with decence. Men are not wont to set down Oracles in every line they write to their Acquaintance.

There, still, remain other brief Discourses written by this most Learned and ingenious Authour. Those, also, may come forth, when some of his Friends shall have sufficient leisure; and at such due distance from these Tracts, that They may follow rather than stifle them.

Amongst these Manuscripts there is one which gives a brief Account of all the _Monuments_ of the _Cathedral_ of _Norwich_. It was written merely for private use: and the Relations of the Authour expect such Justice from those into whose hands some imperfect Copies of it are fallen; that, without their Consent first obtain'd, they forbear the publishing of It.

The truth is, matter equal to the skill of the Antiquary was not, there, afforded: had a fit Subject of that nature offer'd it self, He would scarce have been guilty of an oversight like to that of _Ausonius_, who, in the description of his native City of _Burdeaux_, omitted the two famous Antiquities of it, _Palais de Tutele_, and, _Palais de Galien_.

Concerning the _Authour himself_, I chuse to be silent, though I have had the happiness to have been, for some years, known to him. There is on foot a design of writing his _Life_: and there are, already, some Memorials collected by one of his ancient Friends. Till that work be perfected, the Reader may content himself with these present _Tracts_; all which commending themselves by their _Learning_, _Curiosity_ and _Brevity_, if He be not pleased with them, he seemeth to me to be distemper'd with such a niceness of Imagination as no wise man is concern'd to humour.

_THO. TENISON._

OBSERVATIONS

Upon several

PLANTS mention'd in SCRIPTURE.

TRACT I

[Sidenote: _The Introduction._]

SIR,

Though many ordinary Heads run smoothly over the Scripture, yet I must acknowledge, it is one of the hardest Books I ever met with: and therefore well deserveth those numerous Comments, Expositions and Annotations which make up a good part of our Libraries.

However so affected I am therewith, that I wish there had been more of it: and a larger Volume of that Divine Piece which leaveth such welcome impressions, and somewhat more, in the Readers, than the words and sense after it. At least, who would not be glad that many things barely hinted were at large delivered in it? The particulars of the Dispute between the Doctours and our Saviour could not but be welcome to them, who have every word in honour which proceeded from his mouth, or was otherwise delivered by him: and so would be glad to be assured what he wrote with his Finger on the ground: But especially to have a particular of that instructing Narration or Discourse which he made unto the Disciples after his resurrection, where 'tis said [SN: Luke 24. 27.]: _And beginning at Moses, and all the Prophets, he expounded unto them in all the Scriptures the things concerning himself._

But to omit Theological obscurities, you must needs observe that most Sciences do seem to have something more nearly to consider in the expressions of the Scripture.

Astronomers find therein the Names but of few Stars, scarce so many as in _Achilles_ his _Buckler_ in _Homer_, and almost the very same. But in some passages of the Old Testament they think they discover the Zodiacal course of the Sun: and they, also, conceive an Astronomical sense in that elegant expression of S. _James_[SN: Jam. 1. 17.] concerning _the father of lights, with whom there is no variableness, neither shadow of turning_: and therein an allowable allusion unto the tropical conversion of the Sun, whereby ensueth a variation of heat, light, and also of shadows from it. But whether the _Stellæ erraticæ_, or wandring Stars in S. _Jude_, may be referr'd to the celestial Planets, or some meteorological wandring Stars, _Ignes fatui, Stellæ cadentes et erraticæ_, or had any allusion unto the Impostour _Barchochebas_, or _Stellæ Filius_, who afterward appeared, and wandred about in the time of _Adrianus_, they leave unto conjecture.

Chirurgions may find their whole Art in that one passage, concerning the Rib which God took out of _Adam_, that is their +diairesis+ in opening the Flesh, +exairesis+ in taking out the Rib, and +synthesis+ in closing and healing the part again.

Rhetoricians and Oratours take singular notice of very many excellent passages, stately metaphors, noble tropes and elegant expressions, not to be found or parallel'd in any other Authour.

Mineralists look earnestly into the twenty eighth of _Job_, take special notice of the early artifice in Brass and Iron under _Tubal-Cain_: And find also mention of Gold, Silver, Brass, Tin, Lead, Iron; beside Refining, Sodering, Dross, Nitre, Saltpits, and in some manner also of Antimony.[188]

[188] _Depinxit oculos stibio._ 2 Kings 9. 30. Jerem. 4. 30. Ezek. 23. 40.

Gemmarie Naturalists reade diligently the pretious Stones in the holy City of the _Apocalypse_: examine the Breast-plate of _Aaron_, and various Gemms upon it, and think the second Row the nobler of the four: they wonder to find the Art of Ingravery so ancient upon pretious Stones and Signets; together with the ancient use of Ear-rings and Bracelets. And are pleased to find Pearl, Coral, Amber and Crystal in those sacred Leaves, according to our Translation. And when they often meet with Flints and Marbles, cannot but take notice that there is no mention of the Magnet or Loadstone, which in so many similitudes, comparisons, and allusions, could hardly have been omitted in the Works of _Solomon_: if it were true that he knew either the attractive or directive power thereof, as some have believed.

Navigatours consider the Ark, which was pitched without and within, and could endure the Ocean without Mast or Sails: They take special notice of the twenty seventh of _Ezekiel_; the mighty Traffick and great Navigation of _Tyre_, with particular mention of their Sails, their Masts of Cedar, Oars of Oak, their skilfull Pilots, Mariners and Calkers; as also of the long Voyages of the Fleets of _Solomon_; of _Jehosaphat's_ Ships broken at _Ezion-Geber_; of the notable Voyage and Shipwreck of S. _Paul_, so accurately delivered in the _Acts_.

Oneirocritical Diviners apprehend some hints of their knowledge, even from Divine Dreams; while they take notice of the Dreams of _Joseph_, _Pharaoh_, _Nebuchadnezzar_, and the Angels on _Jacob's_ Ladder; and find, in _Artemidorus_ and _Achmetes_, that Ladders signifie Travels, and the Scales thereof Preferment; and that Oxen Lean and Fat naturally denote Scarcity or Plenty, and the successes of Agriculture.

Physiognomists will largely put in from very many passages of Scripture. And when they find in _Aristotle_, _quibus frons quadrangula, commensurata, fortes, referuntur ad leones_, cannot but take special notice of that expression concerning the Gadites; _mighty men of war, fit for battel, whose faces were as the faces of lyons_.

Geometrical and Architectonical Artists look narrowly upon the description of the Ark, the fabrick of the Temple, and the holy City in the _Apocalypse_.

But the Botanical Artist meets every where with Vegetables, and from the Figg Leaf in _Genesis_ to the Star Wormwood in the _Apocalypse_, are variously interspersed expressions from Plants, elegantly advantaging the significancy of the Text: Whereof many being delivered in a Language proper unto _Judæa_ and neighbour Countries are imperfectly apprehended by the common Reader, and now doubtfully made out, even by the Jewish Expositour.

And even in those which are confessedly known, the elegancy is often lost in the apprehension of the Reader, unacquainted with such Vegetables, or but nakedly knowing their natures: whereof holding a pertinent apprehension, you cannot pass over such expressions without some doubt or want of satisfaction in your judgment. Hereof we shall onely hint or discourse some few which I could not but take notice of in the reading of holy Scripture.

Many Plants are mention'd in Scripture which are not distinctly known in our Countries, or under such Names in the Original, as they are fain to be rendred by analogy, or by the name of Vegetables of good affinity unto them, and so maintain the textual sense, though in some variation from identity.

* * * * *

[Sidenote: _The Observations. Kikaion._]

1. The Plant which afforded a shade unto _Jonah_,[189] mention'd by the name of Kikaion, and still retained at least marginally in some Translations, to avoid obscurity _Jerome_ rendred _Hedera_ or Ivy; which notwithstanding (except in its scandent nature) agreed not fully with the other, that is, to _grow up in a night_, or be consumed with a Worm; Ivy being of no swift growth, little subject unto Worms, and a scarce Plant about _Babylon_.

[189] Jona 4. 6. _a Gourd_.

[Sidenote: _Hyssope._]

2. That Hyssope is taken for that Plant which cleansed the Leper, being a well scented, and very abstersive Simple, may well be admitted; so we be not too confident, that it is strictly the same with our common Hyssope: The Hyssope of those parts differing from that of ours; as _Bellonius_ hath observed in the Hyssope which grows in _Judæa_, and the Hyssope of the Wall mention'd in the Works of _Solomon_, no kind of our Hyssope; and may tolerably be taken for some kind of minor Capillary, which best makes out the Antithesis with the Cedar. Nor when we meet with _Libanotis_, is it to be conceived our common Rosemary, which is rather the first kind thereof among several others, used by the Ancients.

[Sidenote: _Hemlock._ Hosea 10. 4. Amos 6. 2.]

3. That it must be taken for Hemlock, which is twice so rendred in our Translation, will hardly be made out, otherwise than in the intended sense, and implying some Plant, wherein bitterness or a poisonous quality is considerable.

[Sidenote: Paliurus.]

4. What _Tremelius_ rendreth _Spina_, and the Vulgar Translation _Paliurus_, and others make some kind of _Rhamnus_, is allowable in the sense; and we contend not about the species, since they are known Thorns in those Countries, and in our Fields or Gardens among us: and so common in _Judæa_, that men conclude the thorny Crown of our Saviour was made either of _Paliurus_ or _Rhamnus_.

[Sidenote: Rubus.]

5. Whether the Bush which burnt and consumed not, were properly a _Rubus_ or Bramble, was somewhat doubtfull from the Original and some Translations, had not the Evangelist, and S. _Paul_ express'd the same by the Greek word +Batos+, which from the description of _Dioscorides_, Herbarists accept for _Rubus_; although the same word +Batos+ expresseth not onely the _Rubus_ or kinds of Bramble, but other Thorn-bushes, and the Hipp-briar is also named +Kynosbatos+, or the Dog-briar or Bramble.

[Sidenote: Myrica. Cant. 1. 14.]

6. That _Myrica_ is rendred, Heath, sounds instructively enough to our ears, who behold that Plant so common in barren Plains among us: But you cannot but take notice that _Erica_, or our Heath is not the same Plant with _Myrica_ or Tammarice, described by _Theophrastus_ and _Dioscorides_, and which _Bellonius_ declareth to grow so plentifully in the Desarts of _Judæa_ and _Arabia_.

[Sidenote: _Cypress._ Cant. 1. 14.]

7. That the +botrys tês Kyprou+, _botrus Cypri_, or Clusters of Cypress, should have any reference to the Cypress Tree, according to the original _Copher_, or Clusters of the noble Vine of _Cyprus_, which might be planted into _Judæa_, may seem to others allowable in some latitude. But there seeming some noble Odour to be implied in this place, you may probably conceive that the expression drives at the +Kypros+ of _Dioscorides_, some oriental kind of _Ligustrum_ or _Alcharma_, which _Dioscorides_ and _Pliny_ mention under the name of +Kypros+ and _Cyprus_, and to grow about _Ægypt_ and _Ascalon_, producing a sweet and odorate bush of Flowers, and out of which was made the famous _Oleum Cyprinum_.

But why it should be rendred Camphyre your judgment cannot but doubt, who know that our Camphyre was unknown unto the Ancients, and no ingredient into any composition of great Antiquity: that learned men long conceived it a bituminous and fossile Body, and our latest experience discovereth it to be the resinous substance of a Tree, in _Borneo_ and _China_; and that the Camphyre that we use is a neat preparation of the same.

[Sidenote: _Shittah Tree_, etc. Isa. 41. 19.]

8. When 'tis said in _Isaiah 41. I will plant in the wilderness the Cedar, the Shittah Tree, and the Myrtle and the Oil Tree, I will set in the Desart, the Firre Tree, and the Pine, and the Box Tree_: Though some doubt may be made of the Shittah Tree, yet all these Trees here mentioned being such as are ever green, you will more emphatically apprehend the mercifull meaning of God in this mention of no fading, but always verdant Trees in dry and desart places.

[Sidenote: _Grapes of_ Eshcol. Num. 13. 23.]

9. _And they cut down a Branch with one cluster of Grapes, and they bare it between two upon a Staff, and they brought Pomegranates and Figgs._ This cluster of Grapes brought upon a Staff by the Spies, was an incredible sight, in _Philo Judæus_,[190] seem'd notable in the eyes of the Israelites, but more wonderfull in our own, who look onely upon Northern Vines. But herein you are like to consider, that the Cluster was thus carefully carried to represent it entire, without bruising or breaking; that this was not one Bunch but an extraordinary Cluster, made up of many depending upon one gross stalk. And however, might be parallel'd with the Eastern Clusters of _Margiana_ and _Caramania_, if we allow but half the expressions of _Pliny_ and _Strabo_, whereof one would lade a Curry or small Cart; and may be made out by the clusters of the Grapes of _Rhodes_ presented unto Duke _Radzivil_[191] each containing three parts of an Ell in compass, and the Grapes as big as Prunes.

[190] +apistos thea+. Philo.

[191] Radzivil _in his Travels_.

[Sidenote: _Ingred. of holy Perfume._ _Stacte_, etc. Exod. 30.34, 35.]

10. Some things may be doubted in the species of the holy Ointment and Perfume. With Amber, Musk and Civet we meet not in the Scripture, nor any Odours from Animals; except we take the Onycha of that Perfume for the Covercle of a Shell-fish called _Unguis Odoratus_, or _Blatta Byzantina_, which _Dioscorides_ affirmeth to be taken from a Shell-fish of the Indian Lakes, which feeding upon the Aromatical Plants is gathered when the Lakes are drie. But whether that which we now call _Blatta Byzantina_, or _Unguis Odoratus_, be the same with that odorate one of Antiquity, great doubt may be made; since _Dioscorides_ saith it smelled like _Castoreum_, and that which we now have is of an ungratefull odour.

No little doubt may be also made of Galbanum prescribed in the same Perfume, if we take it for Galbanum which is of common use among us, approaching the evil scent of _Assa Foetida_; and not rather for Galbanum of good odour, as the adjoining words declare, and the original _Chelbena_ will bear; which implies a fat or resinous substance, that which is commonly known among us being properly a gummous body and dissoluble also in Water.

The holy Ointment of Stacte or pure Myrrh, distilling from the Plant without expression or firing, of Cinnamon, Cassia and Calamus, containeth less questionable species, if the Cinnamon of the Ancients were the same with ours, or managed after the same manner. For thereof _Dioscorides_ made his noble Unguent. And Cinnamon was so highly valued by Princes, that _Cleopatra_ carried it unto her Sepulchre with her Jewels; which was also kept in wooden Boxes among the rarities of Kings: and was of such a lasting nature, that at his composing of Treacle for the Emperor _Severus_, _Galen_ made use of some which had been laid up by _Adrianus_.

[Sidenote: _Husks eaten by the Prodigal._ Luke 15. 16.]

11. That the Prodigal Son desired _to eat of Husks_ given unto Swine, will hardly pass in your apprehension for the Husks of Pease, Beans, or such edulious Pulses; as well understanding that the textual word +Keration+ or _Ceration_, properly intendeth the Fruit of the _Siliqua_ Tree so common in _Syria_, and fed upon by Men and Beasts; called also by some the Fruit of the Locust Tree, and _Panis Sancti Johannis_, as conceiving it to have been part of the Diet of the _Baptist_ in the Desart. The Tree and Fruit is not onely common in _Syria_ and the Eastern parts, but also well known in _Apuglia_, and the Kingdom of _Naples_, growing along the _Via Appia_, from _Fundi_ unto _Mola_; the hard Cods or Husks making a rattling noise in windy weather, by beating against one another: called by the Italians _Carobe_ or _Carobole_, and by the French _Carouges_. With the sweet Pulp hereof some conceive that the Indians preserve Ginger, Mirabolans and Nutmegs. Of the same (as _Pliny_ delivers) the Ancients made one kind of Wine, strongly expressing the Juice thereof; and so they might after give the expressed and less usefull part of the Cods, and remaining Pulp unto their Swine: which being no gustless or unsatisfying Offal, might be well desired by the Prodigal in his hunger.

[Sidenote: _Cucumbers_ etc. _of_ Ægypt.]

12. No marvel it is that the Israelites having lived long in a well watred Country, and been acquainted with the noble Water of _Nilus_, should complain for Water in the dry and barren Wilderness. More remarkable it seems that they should extoll and linger after the Cucumbers and Leeks, Onions and Garlick in _Ægypt_: wherein notwithstanding lies a pertinent expression of the Diet of that Country in ancient times, even as high as the building of the Pyramids, when _Herodotus_ delivereth, that so many Talents were spent in Onions and Garlick, for the Food of Labourers and Artificers; and is also answerable unto their present plentifull Diet in Cucumbers, and the great varieties thereof, as testified by _Prosper Alpinus_, who spent many years in _Ægypt_.

[Sidenote: _Forbidden Fruit._ Gen. 2. 17. etc.]

13. What Fruit that was which our first Parents tasted in Paradise, from the disputes of learned men seems yet indeterminable. More clear it is that they cover'd their nakedness or secret parts with Figg Leaves; which when I reade, I cannot but call to mind the several considerations which Antiquity had of the Figg Tree, in reference unto those parts, particularly how Figg Leaves by sundry Authours are described to have some resemblance unto the Genitals, and so were aptly formed for such contection of those parts; how also in that famous Statua of _Praxiteles_, concerning _Alexander_ and _Bucephalus_, the Secret Parts are veil'd with Figg Leaves; how this Tree was sacred unto _Priapus_, and how the Diseases of the Secret Parts have derived their Name from Figgs.

[Sidenote: _Balsam. Oil._ Luke 10. 34.]

14. That the good Samaritan coming from _Jericho_ used any of the Judean Balsam upon the wounded Traveller, is not to be made out, and we are unwilling to disparage his charitable Surgery in pouring Oil into a green Wound; and therefore when 'tis said he used Oil and Wine, may rather conceive that he made an _Oinelæum_ or medicine of Oil and Wine beaten up and mixed together, which was no improper Medicine, and is an Art now lately studied by some so to incorporate Wine and Oil that they may lastingly hold together, which some pretend to have, and call it _Oleum Samaritanum_, or Samaritans Oil.

[Sidenote: _Pulse of_ Daniel. Dan. 1. 12.]

15. When _Daniel_ would not pollute himself with the Diet of the Babylonians, he probably declined Pagan commensation, or to eat of Meats forbidden to the Jews, though common at their Tables, or so much as to taste of their Gentile Immolations, and Sacrifices abominable unto his Palate.

But when 'tis said that he made choice of the Diet of Pulse and Water, whether he strictly confined unto a leguminous Food, according to the Vulgar Translation, some doubt may be raised, from the original word _Zeragnim_, which signifies _Seminalia_, and is so set down in the Margin of _Arias Montanus_; and the Greek word _Spermata_, generally expressing Seeds, may signifie any edulious or cerealious Grains besides +ospria+ or leguminous Seeds.

Yet if he strictly made choice of a leguminous Food, and Water instead of his portion from the King's Table, he handsomely declined the Diet which might have been put upon him, and particularly that which was called the _Potibasis_ of the King, which as _Athenæus_ informeth implied the Bread of the King, made of Barley, and Wheat, and the Wine of _Cyprus_, which he drank in an oval Cup. And therefore distinctly from that he chose plain Fare of Water, and the gross Diet of Pulse, and that perhaps not made into Bread, but parched, and tempered with Water.

Now that herein (beside the special benediction of God) he made choice of no improper Diet to keep himself fair and plump and so to excuse the Eunuch his Keeper, Physicians will not deny, who acknowledge a very nutritive and impinguating faculty in Pulses, in leguminous Food, and in several sorts of Grains and Corns, is not like to be doubted by such who consider that this was probably a great part of the Food of our Forefathers before the Floud, the Diet also of _Jacob_: and that the Romans (called therefore _Pultifagi_) fed much on Pulse for six hundred years; that they had no Bakers for that time: and their Pistours were such as, before the use of Mills, beat out and cleansed their Corn. As also that the Athletick Diet was of Pulse, _Alphiton_, _Maza_, Barley and Water; whereby they were advantaged sometimes to an exquisite state of health, and such as was not without danger. And therefore though _Daniel_ were no Eunuch, and of a more fatning and thriving temper, as some have phancied, yet was he by this kind of Diet, sufficiently maintained in a fair and carnous state of Body, and accordingly his Picture not improperly drawn, that is, not meagre and lean, like _Jeremy's_, but plump and fair, answerable to the most authentick draught of the _Vatican_, and the late German _Luther's_ Bible.

The Cynicks in _Athenæus_ make iterated Courses of Lentils, and prefer that Diet before the Luxury of _Seleucus_. The present Ægyptians, who are observed by _Alpinus_ to be the fattest Nation, and Men to have breasts like Women, owe much, as he conceiveth, unto the Water of _Nile_, and their Diet of Rice, Pease, Lentils and white Cicers. The Pulse-eating Cynicks and Stoicks, are all very long livers in _Laertius_. And _Daniel_ must not be accounted of few years, who, being carried away Captive in the Reign of _Joachim_, by King _Nebuchadnezzar_, lived, by Scripture account, unto the first year of _Cyrus_.

[Sidenote: Jacob's _Rods_. Gen. 30. 31.]

16. _And Jacob took Rods of green Poplar, and of the Hazel and the Chesnut Tree, and pilled white streaks in them, and made the white appear which was in the Rods_, etc. Men multiply the Philosophy of _Jacob_, who, beside the benediction of God, and the powerfull effects of imagination, raised in the Goats and Sheep from pilled and party-coloured objects, conceive that he chose out these particular Plants above any other, because he understood they had a particular virtue unto the intended effects, according unto the conception of _Georgius Venetus_.[192]

[192] G. Venetus _Problem_ 200.

Whereto you will hardly assent, at least till you be better satisfied and assured concerning the true species of the Plants intended in the Text, or find a clearer consent and uniformity in the Translation: For what we render Poplar, Hazel and Chesnut, the Greek translateth _Virgam styracinam, nucinam, plataninam_, which some also render a Pomegranate: and so observing this variety of interpretations concerning common and known Plants among us, you may more reasonably doubt, with what propriety or assurance others less known be sometimes rendred unto us.

[Sidenote: _Lilies of the Field._ Matt. 6. 28.]

17. Whether in the Sermon of the Mount, the _Lilies of the Field_ did point at the proper Lilies, or whether those Flowers grew wild in the place where our Saviour preached, some doubt may be made: because +Krinon+ the word in that place is accounted of the same signification with +Leirion+, and that in _Homer_ is taken for all manner of specious Flowers: so received by _Eustachius_, _Hesychius_, and the Scholiast upon _Apollonius Rhodius_, +Katholou ta anthê Leiria legetai+. And +Krinon+ is also received in the same latitude, not signifying onely Lilies, but applied unto Daffodils, Hyacinths, Iris's, and the Flowers of _Colocynthis_.

Under the like latitude of acception, are many expressions in the _Canticles_ to be received. And when it is said _he feedeth among the Lilies_, therein may be also implied other specious Flowers, not excluding the proper Lilies. But in that expression, _the Lilies drop forth Myrrhe_, neither proper Lilies nor proper Myrrhe can be apprehended, the one not proceeding from the other, but may be received in a Metaphorical sense: and in some latitude may be also made out from the roscid and honey drops observable in the Flowers of Martagon, and inverted flowred Lilies, and, 'tis like, is the standing sweet Dew on the white eyes of the Crown Imperial, now common among us.

And the proper Lily may be intended in that expression of 1 _Kings_ 7. that the brazen Sea was of the thickness of a hand breadth, and the brim like a Lily. For the figure of that Flower being round at the bottom, and somewhat repandous, or inverted at the top, doth handsomely illustrate the comparison.

But that the Lily of the Valley, mention'd in the _Canticles_[SN: Cant. 2.], _I am the Rose of Sharon, and the Lily of the Valleys_, is that Vegetable which passeth under the same name with us, that is _Lilium convallium_, or the _May_ Lily, you will more hardly believe, who know with what insatisfaction the most learned Botanists reduce that Plant unto any described by the Ancients; that _Anguillara_ will have it to be the _Oenanthe_ of _Athenæus_, _Cordus_ the _Pothos_ of _Theophrastus_; and _Lobelius_ that the Greeks had not described it; who find not six Leaves in the Flower agreeably to all Lilies, but onely six small divisions in the Flower, who find it also to have a single, and no bulbous Root, nor Leaves shooting about the bottom, nor the Stalk round, but angular. And that the learned _Bauhinus_ hath not placed it in the Classis of Lilies, but nervifolious Plants.

[Sidenote: _Fitches_, _Cummin_, &c. _in_ Isa. 28. 25]

18. _Doth he not cast abroad the Fitches, and scatter the Cummin Seed, and cast in the principal Wheat, and the appointed Barley, and the Rye in their place_: Herein though the sense may hold under the names assigned, yet is it not so easie to determine the particular Seeds and Grains, where the obscure original causeth such differing Translations. For in the Vulgar we meet with _Milium_ and Gith, which our Translation declineth, placing Fitches for Gith, and Rye for _Milium_ or Millet, which notwithstanding is retained by the Dutch.

That it might be _Melanthium_, _Nigella_, or Gith, may be allowably apprehended, from the frequent use of the Seed thereof among the Jews and other Nations, as also from the Translation of _Tremellius_; and the Original implying a black Seed, which is less than Cummin, as, out of _Aben Ezra_, _Buxtorfius_ hath expounded it.

But whereas _Milium_ or +Kenchros+ of the Septuagint is by ours rendred Rye, there is little similitude or affinity between those Grains; For _Milium_ is more agreeable unto _Spelta_ or Espaut, as the Dutch and others still render it.

That we meet so often with Cummin Seed in many parts of Scripture in reference unto _Judæa_, a Seed so abominable at present unto our Palates and Nostrils, will not seem strange unto any who consider the frequent use thereof among the Ancients, not onely in medical but dietetical use and practice: For their Dishes were filled therewith, and the noblest festival preparations in _Apicius_ were not without it: And even in the _Polenta_, and parched Corn, the old Diet of the Romans, (as _Pliny_ recordeth) unto every Measure they mixed a small proportion of Lin-seed and Cummin-seed.

And so Cummin is justly set down among things of vulgar and common use, when it is said in _Matthew_ 23. v. 23. _You pay Tithe of Mint, Annise and Cummin_: but how to make out the translation of Annise we are still to seek, there being no word in that Text which properly signifieth Annise: the Original being +Anêthon+, which the Latins call _Anethum_, and is properly englished Dill.

That among many expressions, allusions and illustrations made in Scripture from Corns, there is no mention made of Oats, so usefull a Grain among us, will not seem very strange unto you, till you can clearly discover that it was a Grain of ordinary use in those parts; who may also find that _Theophrastus_, who is large about other Grains, delivers very little of it. That _Dioscorides_ is also very short therein. And _Galen_ delivers that it was of some use in _Asia minor_, especially in _Mysia_, and that rather for Beasts than Men: And _Pliny_ affirmeth that the _Pulticula_ thereof was most in use among the Germans. Yet that the Jews were not without all use of this Grain seems confirmable from the Rabbinical account, who reckon five Grains liable unto their Offerings, whereof the Cake presented might be made; that is, Wheat, Oats, Rye, and two sorts of Barley.

[Sidenote: _Ears of Corn._ Matt. 12. 1.]

19. Why the Disciples being hungry pluck'd the Ears of Corn, it seems strange to us, who observe that men half starved betake not themselves to such supply; except we consider the ancient Diet of _Alphiton_ and _Polenta_, the Meal of dried and parched Corn, or that which was +Ômêlysis+, or Meal of crude and unparched Corn, wherewith they being well acquainted, might hope for some satisfaction from the Corn yet in the Husk; that is, from the nourishing pulp or mealy part within it.

[Sidenote: _Stubble of_ Ægypt Exod. 5.7, etc.]

20. The inhumane oppression of the Ægyptian Task-masters, who, not content with the common tale of Brick, took also from the Children of Israel their allowance of _Straw_, and forced them to gather _Stubble_ where they could find it, will be more nearly apprehended, if we consider how hard it was to acquire any quantity of Stubble in _Ægypt_, where the Stalk of Corn was so short, that to acquire an ordinary measure, it required more than ordinary labour; as is discoverable from that account, which _Pliny_[193] hath happily left unto us. In the Corn gather'd in _Ægypt_ the Straw is never a Cubit long: because the Seed lieth very shallow, and hath no other nourishment than from the Mudd and Slime left by the River; For under it is nothing but Sand and Gravel.

[193] _Lib. 18. Nat. Hist._

So that the expression of Scripture is more Emphatical than is commonly apprehended, when 'tis said, _The people were scattered abroad through all the Land of Ægypt to gather Stubble instead of Straw_. For the Stubble being very short, the acquist was difficult; a few Fields afforded it not, and they were fain to wander far to obtain a sufficient quantity of it.

[Sidenote: _Flowers of the Vine._ Cant. 2. 13.]

21. It is said in the _Song of Solomon_, that _the Vines with the tender Grape give a good smell_. That the Flowers of the Vine should be Emphatically noted to give a pleasant smell, seems hard unto our Northern Nostrils, which discover not such Odours, and smell them not in full Vineyards; whereas in hot Regions, and more spread and digested Flowers, a sweet savour may be allowed, denotable from several humane expressions, and the practice of the Ancients, in putting the dried Flowers of the Vine into new Wine to give it a pure and flosculous race or spirit, which Wine was therefore called +Oinathinon+, allowing unto every _Cadus_ two pounds of dried Flowers.

And, therefore, the Vine flowering but in the Spring, it cannot but seem an impertinent objection of the Jews, that the Apostles were _full of new Wine_ at _Pentecost_ when it was not to be found. Wherefore we may rather conceive that the word +Gleuky+[194] in that place implied not _new Wine_ or _Must_, but some generous strong and sweet Wine, wherein more especially lay the power of inebriation.

[194] Acts 2. 13.

But if it be to be taken for some kind of _Must_, it might be some kind of +Aeigleukos+, or long-lasting _Must_, which might be had at any time of the year, and which, as _Pliny_ delivereth, they made by hindring, and keeping the _Must_ from fermentation or working, and so it kept soft and sweet for no small time after.

[Sidenote: _The Olive Leaf in_ Gen. 8. 11.]

22. When the _Dove_, sent out of the Ark, return'd with _a green Olive Leaf_, according to the Original: how the Leaf, after ten Months, and under water, should still maintain a verdure or greenness, need not much amuse the Reader, if we consider that the Olive Tree is +Aeiphyllon+, or continually green; that the Leaves are of a bitter taste, and of a fast and lasting substance. Since we also find fresh and green Leaves among the Olives which we receive from remote Countries; and since the Plants at the bottom of the Sea, and on the sides of Rocks, maintain a deep and fresh verdure.

How the Tree should stand so long in the Deluge under Water, may partly be allowed from the uncertain determination of the Flows and Currents of that time, and the qualification of the saltness of the Sea, by the admixture of fresh Water, when the whole watery Element was together.

And it may be signally illustrated from the like examples in _Theophrastus_[195] and _Pliny_[196] in words to this effect: Even the Sea affordeth Shrubs and Trees; In the red Sea whole Woods do live, namely of Bays and Olives bearing Fruit. The Souldiers of _Alexander_, who sailed into _India_, made report, that the Tides were so high in some Islands, that they overflowed, and covered the Woods, as high as Plane and Poplar Trees. The lower sort wholly, the greater all but the tops, whereto the Mariners fastned their Vessels at high Waters, and at the root in the Ebb; That the Leaves of these Sea Trees while under water looked green, but taken out presently dried with the heat of the Sun. The like is delivered by _Theophrastus_, that some Oaks do grow and bear Acrons under the Sea.

[195] Theophrast. _Hist. Lib. 4. Cap. 7. 8._

[196] Plin. _lib. 13. cap. ultimo._

[Sidenote: _Grain of Mustard-seed in S._ Matt 13. 31, 32.]

23. _The Kingdom of Heaven is like to a grain of Mustard-seed, which a Man took and sowed in his Field, which indeed is the least of all Seeds; but when 'tis grown is the greatest among Herbs, and becometh a Tree, so that the Birds of the Air come and lodge in the Branches thereof._

Luke 13. 19. _It is like a grain of Mustard-seed, which a Man took and cast it into his Garden, and it waxed a great Tree, and the Fowls of the Air lodged in the Branches thereof._

This expression by a grain of Mustard-seed, will not seem so strange unto you, who well consider it. That it is simply the least of Seeds, you cannot apprehend, if you have beheld the Seeds of _Rapunculus_, Marjorane, Tobacco, and the smallest Seed of _Lunaria_.

But you may well understand it to be the smallest Seed among Herbs which produce so big a Plant, or the least of herbal Plants, which arise unto such a proportion, implied in the expression; _the smallest of Seeds_, and _becometh the greatest of Herbs_.

And you may also grant that it is the smallest of Seeds of Plants apt to +dendrizein+, _arborescere_, _fruticescere_, or to grow unto a ligneous substance, and from an herby and oleraceous Vegetable, to become a kind of Tree, and to be accounted among the _Dendrolachana_, or _Arboroleracea_; as upon strong Seed, Culture and good Ground, is observable in some Cabbages, Mallows, and many more, and therefore expressed by +ginetai to dendron+, and +ginetai eis to dendron+, it becometh a Tree, or _arborescit_, as _Beza_ rendreth it.

Nor if warily considered doth the expression contain such difficulty. For the Parable may not ground it self upon generals, or imply any or every grain of Mustard, but point at such a grain as from its fertile spirit, and other concurrent advantages, hath the success to become arboreous, shoot into such a magnitude, and acquire the like tallness. And unto such a Grain the Kingdom of Heaven is likened which from such slender beginnings shall find such increase and grandeur.

The expression also that it might grow into such dimensions that Birds might lodge in the Branches thereof, may be literally conceived; if we allow the luxuriancy of plants in _Judæa_, above our Northern Regions; If we accept of but half the Story taken notice of by Tremellius, from the _Jerusalem Talmud_, of a Mustard Tree that was to be climbed like a Figg Tree; and of another, under whose shade a Potter daily wrought: and it may somewhat abate our doubts, if we take in the advertisement of _Herodotus_ concerning lesser Plants of _Milium_ and _Sesamum_ in the Babylonian Soil: _Milium ac Sesamum in proceritatem instar arborum crescere, etsi mihi compertum, tamen memorare supersedeo, probè sciens cis qui nunquam Babyloniam regionem adierunt perquam incredibile visum iri._ We may likewise consider that the word +kataskênôsai+ doth not necessarily signifie _making a Nest_, but rather sitting, roosting, covering and resting in the Boughs, according as the same word is used by the _Septuagint_ in other places[197] as the Vulgar rendreth it in this, _inhabitant_, as our Translation, _lodgeth_, and the Rhemish, _resteth_ in the Branches.

[197] Dan. 4. 9. Ps. 1. 14. 12.

[Sidenote: _The Rod of_ Aaron. Numb. 17. 8.]

24. _And it came to pass that on the morrow Moses went into the Tabernacle of witness, and behold the Rod of Aaron for the House of Levi was budded, and brought forth Buds, and bloomed Blossomes, and yielded Almonds._ In the contention of the Tribes and decision of priority and primogeniture of _Aaron_, declared by the Rod, which in a night budded, flowred and brought forth Almonds, you cannot but apprehend a propriety in the Miracle from that species of Tree which leadeth in the Vernal germination of the year, unto all the Classes of Trees; and so apprehend how properly in a night and short space of time the Miracle arose, and somewhat answerable unto its nature the Flowers and Fruit appeared in this precocious Tree, and whose original Name[198] implies such speedy efflorescence, as in its proper nature flowering in _February_, and shewing its Fruit in _March_.

[198] Sbacher _from_ Sbachar festinus fuit _or_ maturuit.

This consideration of that Tree maketh the expression in _Jeremy_[SN: Jer. 1. 11.] more Emphatical, when 'tis said, _What seest thou? and he said, A Rod of an Almond Tree. Then said the Lord unto me, Thou hast well seen, for I will hasten the Word to perform it._ I will be quick and forward like the Almond Tree, to produce the effects of my word, and hasten to display my judgments upon them.

And we may hereby more easily apprehend the expression in _Ecclesiastes_ [SN: Eccles. 12. 5.]; _When the Almond Tree shall flourish_. That is when the Head, which is the prime part, and first sheweth it self in the world, shall grow white, like the Flowers of the Almond Tree, whose Fruit, as _Athenæus_ delivereth, was first called +Karênon+, or the Head, from some resemblance and covering parts of it.

How properly the priority was confirmed by a Rod or Staff, and why the Rods and Staffs of the Princes were chosen for this decision, Philologists will consider. For these were the badges, signs and cognisances of their places, and were a kind of Sceptre in their hands, denoting their supereminencies. The Staff of Divinity is ordinarily described in the hands of Gods and Goddesses in old draughts. Trojan and Grecian Princes were not without the like, whereof the Shoulders of _Thersites_ felt from the hands of _Ulysses_. _Achilles_ in _Homer_, as by a desperate Oath, swears by his wooden Sceptre, which should never bud nor bear Leaves again; which seeming the greatest impossibility to him, advanceth the Miracle of _Aaron's_ Rod. And if it could be well made out that _Homer_ had seen the Books of _Moses_, in that expression of _Achilles_, he might allude unto this Miracle.

That power which proposed the experiment by Blossomes in the Rod, added also the Fruit of Almonds; the Text not strictly making out the Leaves, and so omitting the middle germination: the Leaves properly coming after the Flowers, and before the Almonds. And therefore if you have well perused Medals, you cannot but observe how in the impress of many Shekels, which pass among us by the name of the _Jerusalem_ Shekels, the Rod of _Aaron_ is improperly laden with many Leaves, whereas that which is shewn under the name of the Samaritan Shekel seems most conformable unto the Text, which describeth the Fruit without Leaves.

[Sidenote: _The Vine in_ Gen. 49. 11.]

25. _Binding his Foal unto the Vine, and his Asses Colt unto the choice Vine._

That Vines, which are commonly supported, should grow so large and bulky, as to be fit to fasten their Juments, and Beasts of labour unto them, may seem a hard expression unto many: which notwithstanding may easily be admitted, if we consider the account of _Pliny_, that in many places out of _Italy_ Vines do grow without any stay or support: nor will it be otherwise conceived of lusty Vines, if we call to mind how the same Authour[199] delivereth, that the _Statua_ of _Jupiter_ was made out of a Vine; and that out of one single Cyprian Vine a Scale or Ladder was made that reached unto the Roof of the Temple of _Diana_ at _Ephesus_.

[199] Plin. _lib. 14._

[Sidenote: _Rose of_ Jericho. Ecclus. 24. 14.]

26. _I was exalted as a Palm Tree in Engaddi, and as a Rose Plant in Jericho._ That the Rose of _Jericho_, or that Plant which passeth among us under that denomination, was signified in this Text, you are not like to apprehend with some, who also name it the _Rose of S. Mary_, and deliver, that it openeth the Branches, and Flowers upon the Eve of our Saviour's Nativity: But rather conceive it some proper kind of Rose, which thrived and prospered in _Jericho_ more than in the neighbour Countries. For our Rose of _Jericho_ is a very low and hard Plant, a few inches above the ground; one whereof brought from _Judæa_ I have kept by me many years, nothing resembling a Rose Tree, either in Flowers, Branches, Leaves or Growth; and so, improper to answer the Emphatical word of exaltation in the Text: growing not only about _Jericho_, but other parts of _Judæa_ and _Arabia_, as _Bellonius_ hath observed: which being a drie and ligneous Plant, is preserved many years, and though crumpled and furdled up, yet, if infused in Water, will swell and display its parts.

[Sidenote: _Turpentine Tree in_ Ecclus. 24. 16.]

27. _Quasi Terebinthus extendi ramos_, when it is said in the same Chapter, _as a Turpentine Tree have I stretched out my Branches_: it will not seem strange unto such as have either seen that Tree, or examined its description: For it is a Plant that widely displayeth its Branches: and though in some European Countries it be but of a low and fruticeous growth, yet _Pliny_[200] observeth that it is great in _Syria_, and so allowably, or at least not improperly mentioned in the expression of _Hosea_[201] according to the Vulgar Translation. _Super capita montium sacrificant,_ etc. _sub quercu, populo et terebintho, quoniam bona est umbra ejus._ And this diffusion and spreading of its Branches, hath afforded the Proverb of _Terebintho stultior_, applicable unto arrogant or boasting persons, who spread and display their own acts, as _Erasmus_ hath observed.

[200] Terebinthus in Macedonia fruticat, in Syria, magna est. _Lib. 13._ Plin.

[201] Hosea. 4. 13.

[Sidenote: _Pomegranate in_ 1 Sam. 14. 2.]

28. It is said in our Translation. _Saul tarried in the uppermost parts of Gibeah, under a Pomegranate Tree which is in Migron: and the people which were with him were about six hundred men._ And when it is said in some Latin Translations, _Saul morabatur fixo tentorio sub Malogranato_, you will not be ready to take in the common literal sense, who know that a Pomegranate Tree is but low of growth, and very unfit to pitch a Tent under it; and may rather apprehend it as the name of a place, or the Rock of _Rimmon_, or Pomegranate; so named from Pomegranates which grew there, and which many think to have been the same place mentioned in _Judges_.[202]

[202] Judges 20. 45, 47. _Ch._ 21. 13.

[Sidenote: _A Green Field in_ Wisd. 19. 7.]

29. It is said in the Book of _Wisedom_, _Where water stood before, drie land appeared, and out of the red Sea a way appeared without impediment, and out of the violent streams a green Field_; or as the Latin renders it, _Campus germinans de profundo_: whereby it seems implied that the Israelites passed over a green Field at the bottom of the Sea: and though most would have this but a Metaphorical expression, yet may it be literally tolerable; and so may be safely apprehended by those that sensibly know what great number of Vegetables (as the several varieties of _Alga's_, _Sea Lettuce_, _Phasganium_, _Conferua_, _Caulis Marina_, _Abies_, _Erica_, _Tamarice_, divers sorts of _Muscus_, _Fucus_, _Quercus Marina_ and _Corallins_) are found at the bottom of the Sea. Since it is also now well known, that the Western Ocean, for many degrees, is covered with _Sargasso_ or _Lenticula Marina_, and found to arise from the bottom of that Sea; since, upon the coast of _Provence_ by the Isles of _Eres_, there is a part of the _Mediterranean Sea_, called _la Prairie_, or the _Meadowy Sea_, from the bottom thereof so plentifully covered with Plants: since vast heaps of Weeds are found in the Bellies of some Whales taken in the Northern Ocean, and at a great distance from the Shore: And since the providence of Nature hath provided this shelter for minor Fishes; both for their spawn, and safety of their young ones. And this might be more peculiarly allowed to be spoken of the Red Sea, since the Hebrews named it _Suph_, or the _Weedy Sea_: and, also, seeing _Theophrastus_ and _Pliny_, observing the growth of Vegetables under water, have made their chief illustrations from those in the Red Sea.

[Sidenote: _Sycamore._]

30. You will readily discover how widely they are mistaken, who accept the Sycamore mention'd in several parts of Scripture for the Sycamore, or Tree of that denomination, with us: which is properly but one kind or difference of _Acer_, and bears no Fruit with any resemblance unto a Figg.

But you will rather, thereby, apprehend the true and genuine Sycamore, or _Sycaminus_, which is a stranger in our parts. A Tree (according to the description of _Theophrastus_, _Dioscorides_ and _Galen_) resembling a Mulberry Tree in the Leaf, but in the Fruit a Figg; which it produceth not in the Twiggs but in the Trunck or greater Branches, answerable to the Sycamore of _Ægypt_, the Ægyptian Figg or Giamez of the Arabians, described by _Prosper Alpinus_, with a Leaf somewhat broader than a Mulberry, and in its Fruit like a Figg. Insomuch that some have fancied it to have had its first production from a Figg Tree grafted on a Mulberry.

It is a Tree common in _Judæa_, whereof they made frequent use in Buildings; and so understood, it explaineth that expression in _Isaiah_:[203] _Sycamori excisi sunt, Cedros substituemus. The Bricks are fallen down, we will build with hewen Stones: The Sycamores are cut down, but we will change them into Cedars._

[203] Isa. 9. 10

It is a broad spreading Tree, not onely fit for Walks, Groves and Shade, but also affording profit. And therefore it is said that King _David_[204] appointed _Baalhanan_ to be over his Olive Trees and Sycamores, which were in great plenty; and it is accordingly delivered,[205] that _Solomon made Cedars to be as the Sycamore Trees that are in the Vale for abundance_. That is, he planted many, though they did not come to perfection in his days.

[204] 1 Chron. 27. 28.

[205] 1 King. 10. 27.

And as it grew plentifully about the Plains, so was the Fruit good for Food; and, as _Bellonius_ and late accounts deliver, very refreshing unto Travellers in those hot and drie Countries: whereby the expression of _Amos_[206] becomes more intelligible, when he said he was _an Herdsman, and a gatherer of Sycamore Fruit_. And the expression of _David_[207] also becomes more Emphatical; _He destroyed their Vines with Hail, and their Sycamore Trees with Frost_. That is, their _Sicmoth_ in the Original, a word in the sound not far from the Sycamore.

[206] Amos 7. 14.

[207] Psal. 78 47.

Thus when it is said,[208] _If ye had Faith as a grain of Mustard-seed, ye might say unto this Sycamine Tree, Be thou plucked up by the roots, and be thou placed in the Sea, and it should obey you_: it might be more significantly spoken of this Sycamore; this being described to be _Arbor vasta_, a large and well rooted Tree, whose removal was more difficult than many others. And so the instance in that Text, is very properly made in the Sycamore Tree, one of the largest and less removable Trees among them. A Tree so lasting and well rooted, that the Sycamore which _Zacheus_ ascended, is still shewn in _Judæa_ unto Travellers; as also the hollow Sycamore at _Maturæa_ in _Ægypt_, where the blessed Virgin is said to have remained: which though it relisheth of the Legend, yet it plainly declareth what opinion they had of the lasting condition of that Tree, to countenance the Tradition; for which they might not be without some experience, since the learned describer of the _Pyramides_[209] observeth, that the old Ægyptians made Coffins of this Wood, which he found yet fresh and undecayed among divers of their Mummies.

[208] Luk. 17. 6.

[209] D. Greaves.

And thus, also, when _Zacheus_ climbed up into a Sycamore above any other Tree, this being a large and fair one, it cannot be denied that he made choice of a proper and advantageous Tree to look down upon our Saviour.

[Sidenote: _Increase of Seed 100. fold in_ Matt. 13. 23.]

31. Whether the expression of our Saviour in the Parable of the Sower, and the increase of the Seed _unto thirty, sixty and a hundred fold_, had any reference unto the ages of Believers, and measures of their Faith, as Children, Young and Old Persons, as to beginners, well advanced and strongly confirmed Christians, as learned men have hinted; or whether in this progressional assent there were any latent Mysteries, as the mystical Interpreters of Numbers may apprehend, I pretend not to determine.

But, how this multiplication may well be conceived, and in what way apprehended, and that this centesimal increase is not naturally strange, you that are no stranger in Agriculture, old and new, are not like to make great doubt.

That every Grain should produce an Ear affording an hundred Grains, is not like to be their conjecture who behold the growth of Corn in our Fields, wherein a common Grain doth produce far less in number. For barley consisting but of two _Versus_ or Rows, seldom exceedeth twenty Grains, that is, ten upon each +Stoichos+, or Row; Rye, of a square figure, is very fruitfull at forty: Wheat, besides the _Frit_ and _Uruncus_, or imperfect Grains of the small Husks at the top and bottom of the Ear, is fruitfull at ten treble _Glumæ_ or Husks in a Row, each containing but three Grains in breadth, if the middle Grain arriveth at all to perfection; and so maketh up threescore Grains in both sides.

Yet even this centesimal fructification may be admitted in some sorts of _Cerealia_, and Grains from one Ear: if we take in the _Triticum centigranum_, or _fertilissimum Plinii_, Indian Wheat, and _Panicum_; which, in every Ear, containeth hundreds of Grains.

But this increase may easily be conceived of Grains in their total multiplication, in good and fertile ground, since, if every Grain of Wheat produceth but three Ears, the increase will arise above that number. Nor are we without examples of some grounds which have produced many more Ears, and above this centesimal increase: As _Pliny_ hath left recorded of the _Byzacian_ Field in _Africa_. _Misit ex eo loco Procurator ex uno quadraginta minus germina. Misit et Neroni pariter tercentum quadraginta stipulos, ex uno grano. Cum centessimos quidem Leontini Siciliæ campi fundunt, aliique, et tota Boetica, et imprimis Ægyptus._ And even in our own Country, from one Grain of Wheat sowed in a Garden, I have numbred many more than an hundred.

And though many Grains are commonly lost which come not to sprouting or earing, yet the same is also verified in measure; as that one Bushel should produce a hundred, as is exemplified by the Corn in _Gerar_;[210] _Then Isaac sowed in that Land, and received in that year an hundred fold_. That is, as the Chaldee explaineth it, _a hundred for one_, when he measured it. And this _Pliny_ seems to intend, when he saith of the fertile Byzacian Territory before mentioned, _Ex uno centeni quinquaginta modii redduntur_. And may be favourably apprehended of the fertility of some grounds in _Poland_; wherein, after the account of _Gaguinus_, from Rye sowed in _August_, come thirty or forty Ears, and a Man on Horseback can scarce look over it. In the Sabbatical Crop of _Judæa_, there must be admitted a large increase, and probably not short of this centesimal multiplication: For it supplied part of the sixth year, the whole seventh, and eighth untill the Harvest of that year.

[210] Gen. 26. 12.

The _seven years of plenty in Ægypt_ must be of high increase; when, by storing up but the fifth part, they supplied the whole Land, and many of their neighbours after: for it is said,[211] the Famine was in all the Land about them. And therefore though the causes of the Dearth in _Ægypt_ be made out from the defect of the overflow of _Nilus_, according to the Dream of _Pharaoh_; yet was that no cause of the scarcity of the Land of _Canaan_, which may rather be ascribed to the want of the former and latter rains, for some succeeding years, if their Famine held time and duration with that of _Ægypt_; as may be probably gather'd from that expression of _Joseph_,[212] _Come down unto me [into Ægypt] and tarry not, and there will I nourish you: (for yet there are five years of Famine) lest thou and thy Household, and all that thou hast come to poverty_.

[211] Gen. 41. 56.

[212] Gen. 45. 9, 11.

How they preserved their Corn so long in _Ægypt_ may seem hard unto Northern and moist Climates, except we consider the many ways of preservation practised by antiquity, and also take in that handsome account of _Pliny_; What Corn soever is laid up in the Ear, it taketh no harm keep it as long as you will; although the best and most assured way to keep Corn is in Caves and Vaults under ground, according to the practice of _Cappadocia_ and _Thracia_.

In _Ægypt_ and _Mauritania_ above all things they look to this, that their Granaries stand on high ground; and how drie so ever their Floor be, they lay a course of Chaff betwixt it and the ground. Besides, they put up their Corn in Granaries and Binns together with the Ear. And _Varro_ delivereth that Wheat laid up in that manner will last fifty years; Millet an hundred; and Beans so conserved in a Cave of _Ambracia_, were known to last an hundred and twenty years; that is, from the time of King _Pyrrhus_, unto the Pyratick War under the conduct of _Pompey_.

More strange it may seem how, after seven years, the Grains conserved should be fruitfull for a new production. For it is said that _Joseph delivered Seed unto the Ægyptians, to sow their Land for the eighth year_: and Corn after seven years is like to afford little or no production, according to _Theophrastus_;[213] _Ad Sementem semen anniculum optimum putatur, binum deterius et trinum; ultra sterile fermè est, quanquam ad usum cibarium idoneum_.

[213] Theoph. _Hist. l. 8_.

Yet since, from former exemplifications, Corn may be made to last so long, the fructifying power may well be conceived to last in some good proportion, according to the region and place of its conservation, as the same _Theophrastus_ hath observed, and left a notable example from _Cappadocia_, where Corn might be kept sixty years, and remain fertile at forty; according to his expression thus translated; _In Cappadociæ loco quodam petra dicto, triticum ad quadraginta annos foecundum est, at ad sementem percommodum durare proditum est, sexagenos aut septuagenos ad usum cibarium servari posse idoneum._ The situation of that Conservatory, was, as he delivereth, +hipsêlon, eupnoun, euauron+, _high, airy and exposed to several favourable winds_. And upon such consideration of winds and ventilation, some conceive the Ægyptian Granaries were made open, the Country being free from rain. Howsoever it was, that contrivance could not be without some hazard:[214] for the great Mists and Dews of that Country might dispose the Corn unto corruption.

[214] Ægypt +homichlôdês, kai droseros+ _Vid._ Theophrastum

More plainly may they mistake, who from some analogy of name (as if _Pyramid_ were derived from +Pyron+, _Triticum_), conceive the Ægyptian Pyramids to have been built for Granaries; or look for any settled Monuments about the Desarts erected for that intention; since their Store-houses were made in the great Towns, according to Scripture expression,[215] _He gathered up all the Food of seven years, which was in the Land of Ægypt, and laid up the Food in the Cities: the Food of the Field which was round about every City, laid he up in the same_.

[215] Gen. 41. 48.

[Sidenote: _Olive Tree in_ Rom. 11. 24.]

32. _For if thou wert cut out of the Olive Tree, which is wild by nature, and wert grafted, contrary to nature, into a good Olive Tree, how much more shall these, which be the natural Branches, be grafted into their own Olive Tree?_ In which place, how answerable to the Doctrine of Husbandry this expression of S. _Paul_ is, you will readily apprehend who understand the rules of insition or grafting, and that way of vegetable propagation; wherein that is contrary to nature, or natural rules which Art observeth: _viz._ to make use of a Cyons more ignoble than the Stock, or to graft wild upon domestick and good Plants, according as _Theophrastus_[216] hath anciently observed, and, making instance in the Olive, hath left this Doctrine unto us; _Urbanum Sylvestribus ut satis Oleastris inserere. Nam si è contrario Sylvestrem in Urbanos severis, etsi differentia quædam erit, tamen[217] bonæ frugis Arbor nunquam profecto reddetur_: which is also agreeable unto our present practice, who graft Pears on Thorns, and Apples upon Crabb Stocks, not using the contrary insition. And when it is said, _How much more shall these, which are the natural Branches, be grafted into their own natural Olive Tree?_ this is also agreeable unto the rule of the same Author; +Esti de beltiôn enkentrismos, homoiôn eis homoia+, _Insitio melior est similium in similibus_: For the nearer consanguinity there is between the Cyons and the Stock, the readier comprehension is made, and the nobler fructification. According also unto the later caution of _Laurenbergius_;[218] _Arbores domesticæ insitioni destinatæ, semper anteponendæ Sylvestribus_. And though the success be good, and may suffice upon Stocks of the same denomination; yet, to be grafted upon their own and Mother Stock, is the nearest insition: which way, though less practised of old, is now much imbraced, and found a notable way for melioration of the Fruit; and much the rather, if the Tree to be grafted on be a good and generous Plant, a good and fair Olive, as the Apostle seems to imply by a peculiar word[219] scarce to be found elsewhere.

[216] De causis Plant. _Lib. 1. Cap. 7_.

[217] +Kallikarpein ouk exei+.

[218] De horticultura.

[219] +Kallielaion+ Rom. 11. 42.

It must be also considered, that the _Oleaster_, or wild Olive, by cutting, transplanting and the best managery of Art, can be made but to produce such Olives as (_Theophrastus_ saith) were particularly named _Phaulia_, that is, but _bad Olives_; and that it was reckon'd among Prodigies, for the _Oleaster_ to become an Olive Tree.

And when insition and grafting, in the Text, is applied unto the Olive Tree, it hath an Emphatical sense, very agreeable unto that Tree which is best propagated this way; not at all by surculation, as _Theophrastus_ observeth, nor well by Seed, as hath been observed. _Omne semen simile genus perficit, præter oleam, Oleastrum enim generat, hoc est sylvestrem oleam, et non oleam veram._

"If, therefore, thou Roman and Gentile Branch, which wert cut from the wild Olive, art now, by the signal mercy of God, beyond the ordinary and commonly expected way, grafted into the true Olive, the Church of God; if thou, which neither naturally nor by humane art canst be made to produce any good Fruit, and, next to a Miracle, to be made a true Olive, art now by the benignity of God grafted into the proper Olive; how much more shall the Jew, and natural Branch, be grafted into its genuine and mother Tree, wherein propinquity of nature is like, so readily and prosperously, to effect a coalition? And this more especially by the expressed way of insition or implantation, the Olive being not successfully propagable by Seed, nor at all by surculation."

[Sidenote: _Stork nesting on Firre Trees in_ Psal. 104. 17.]

33. _As for the Stork, the Firre Trees are her House._ This expression, in our Translation, which keeps close to the Original _Chasidah_, is somewhat different from the Greek and Latin Translation; nor agreeable unto common observation, whereby they are known commonly to build upon Chimneys, or the tops of Houses, and high Buildings, which notwithstanding, the common Translation may clearly consist with observation, if we consider that this is commonly affirmed of the black Stork, and take notice of the description of _Ornithologus_ in _Aldrovandus_, that such Storks are often found in divers parts, and that they do _in Arboribus nidulari, præsertim in abietibus_; Make their Nests on Trees, especially upon Firre Trees. Nor wholly disagreeing unto the practice of the common white Stork, according unto _Varro_, _nidulantur in agris_: and the concession of _Aldrovandus_ that sometimes they build on Trees: and the assertion of _Bellonius_,[220] that men dress them Nests, and place Cradles upon high Trees, in Marish regions, that Storks may breed upon them: which course some observe for Herns and Cormorants with us. And this building of Storks upon Trees, may be also answerable unto the original and natural way of building of Storks before the political habitations of men, and the raising of Houses and high Buildings; before they were invited by such conveniences and prepared Nests, to relinquish their natural places of nidulation. I say, before or where such advantages are not ready; when Swallows found other places than Chimneys, and Daws found other places than holes in high Fabricks to build in.

[220] Bellonius _de Avibus_.

[Sidenote: _Balm, in_ Gen. 43. 11.]

34. _And, therefore, Israel said carry down the man a present, a little Balm, a little Honey, and Myrrhe, Nuts and Almonds._ Now whether this, which _Jacob_ sent, were the proper Balsam extolled by humane Writers, you cannot but make some doubt, who find the Greek Translation to be +Rhêtinê+, that is, _Resina_, and so may have some suspicion that it might be some pure distillation from the Turpentine Tree, which grows prosperously and plentifully in _Judæa_, and seems so understood by the Arabick; and was indeed esteemed by _Theophrastus_ and _Dioscorides_, the chiefest of resinous Bodies, and the word _Resina_ Emphatically used for it.

That the Balsam Plant hath grown and prospered in _Judæa_ we believe without dispute. For the same is attested by _Theophrastus_, _Pliny_, _Justinus_, and many more; from the commendation that _Galen_ affordeth of the Balsam of _Syria_, and the story of _Cleopatra_, that she obtain'd some Plants of Balsam from _Herod_ the Great to transplant into _Ægypt_. But whether it was so anciently in _Judæa_ as the time of _Jacob_; nay, whether this Plant was here before the time of _Solomon_, that great collectour of Vegetable rarities, some doubt may be made from the account of _Josephus_, that the Queen of _Sheba_, a part of _Arabia_, among presents unto _Solomon_, brought some Plants of the Balsam Tree, as one of the peculiar estimables of her Country.

Whether this ever had its natural growth, or were an original native Plant of _Judæa_, much more that it was peculiar unto that Country, a greater doubt may arise: while we reade in _Pausanias_, _Strabo_ and _Diodorus,_ that it grows also in _Arabia_, and find in _Theophrastus_,[221] that it grew in two Gardens about _Jericho_ in _Judæa_. And more especially whiles we seriously consider that notable discourse between _Abdella_, _Abdachim_ and _Alpinus_, concluding the natural and original place of this singular Plant to be in _Arabia_, about _Mecha_ and _Medina_, where it still plentifully groweth, and Mountains abound therein. From whence it hath been carefully transplanted by the _Basha's_ of _Grand Cairo_, into the Garden of _Matarea_; where, when it dies, it is repaired again from those parts of _Arabia_, from whence the _Grand Signior_ yearly receiveth a present of Balsam from the _Xeriff_ of _Mecha_, still called by the Arabians _Balessan_; whence they believe arose the Greek appellation _Balsam_. And since these Balsam-plants are not now to be found in _Judæa_, and though purposely cultivated, are often lost in _Judæa_, but everlastingly live, and naturally renew in _Arabia_; They probably concluded, that those of _Judæa_ were foreign and transplanted from these parts.

[221] Theophrast. _l. 9. c. 6_.

All which notwithstanding, since the same Plant may grow naturally and spontaneously in several Countries, and either from inward or outward causes be lost in one Region, while it continueth and subsisteth in another, the Balsam Tree might possibly be a native of _Judæa_ as well as of _Arabia_; which because _de facto_ it cannot be clearly made out, the ancient expressions of Scripture become doubtfull in this point. But since this Plant hath not, for a long time, grown in _Judæa_, and still plentifully prospers in _Arabia_, that which now comes in pretious parcels to us, and still is called the Balsam of _Judæa_, may now surrender its name, and more properly be called the Balsam of _Arabia_.

[Sidenote: _Barley Flax, &c. in_ Exod. 9. 31.]

35. _And the Flax and the Barley was smitten; for the Barley was in the Ear, and the Flax was bolled, but the Wheat and the Rye was not smitten, for they were not grown up._[222] How the Barley and the Flax should be smitten in the plague of Hail in _Ægypt_, and the Wheat and Rye escape, because they were not yet grown up, may seem strange unto English observers, who call Barley Summer Corn sown so many months after Wheat, and, beside _hordeum Polystichon_, or big Barley, sowe not Barley in the Winter, to anticipate the growth of Wheat.

[222] Linum folliculos germinavit, +spermatizon+ _Septuag._ Serotina, _Lat._ +opsima+, _Gr._

And the same may also seem a preposterous expression unto all who do not consider the various Agriculture, and different Husbandry of Nations, and such as was practised in _Ægypt_, and fairly proved to have been also used in _Judæa_, wherein their Barley Harvest was before that of Wheat; as is confirmable from that expression in _Ruth_, that she _came into Bethlehem at the beginning of Barley Harvest_, and staid unto the end of Wheat Harvest; from the death of _Manasses_ the Father of _Judith_, Emphatically expressed to have happened in the Wheat Harvest, and more advanced heat of the Sun; and from the custom of the Jews, to offer the Barley Sheaf of the first fruits in _March_, and a Cake of Wheat Flower but at the end of _Pentecost_. Consonant unto the practice of the Ægyptians, who (as _Theophrastus_ delivereth) sowed their Barley early in reference to their first Fruits; and also the common rural practice, recorded by the same Authour, _Maturè seritur Triticum, Hordeum, quod etiam maturius seritur; Wheat and Barley are sowed early, but Barley earlier of the two_.

Flax was also an early Plant, as may be illustrated from the neighbour Country of _Canaan_. For the Israelites kept the Passover in _Gilgal_ in the fourteenth day of the first Month, answering unto part of our _March_, having newly passed _Jordan_: And the Spies which were sent from _Shittim_ unto _Jericho_, not many days before, were hid by _Rahab_ under the stalks of Flax, which lay drying on the top of her House; which sheweth that the Flax was already and newly gathered. For this was the first preparation of Flax, and before fluviation or rotting, which, after _Pliny's_ account, was after Wheat Harvest.

_But the Wheat and the Rye were not smitten, for they were not grown up._ The Original signifies that it was _hidden_, or _dark_, the Vulgar and Septuagint that it was _serotinous_ or _late_, and our old Translation that it was _late sown_. And so the expression and interposition of _Moses_, who well understood the Husbandry of _Ægypt_, might Emphatically declare the state of Wheat and Rye in that particular year; and if so, the same is solvable from the time of the floud of _Nilus_, and the measure of its inundation. For if it were very high, and over-drenching the ground, they were forced to later Seed-time; and so the Wheat and the Rye escaped; for they were more slowly growing Grains, and, by reason of the greater inundation of the River, were sown later than ordinary that year, especially in the Plains near the River, where the ground drieth latest.

Some think the plagues of _Ægypt_ were acted in one Month, others but in the compass of twelve. In the delivery of Scripture there is no account, of what time of the year or particular Month they fell out; but the account of these grains, which were either smitten or escaped, make the plague of Hail to have probably hapned in _February_: This may be collected from the new and old account of the Seed time and Harvest in _Ægypt_. For, according to the account of _Radzevil_,[223] the river rising in _June_, and the Banks being cut in _September_, they sow about S. _Andrews_, when the Floud is retired, and the moderate driness of the ground permitteth. So that the Barley anticipating the Wheat, either in time of sowing or growing, might be in Ear in _February_.

[223] Radzevil's _Travels_.

The account of _Pliny_[224] is little different. They cast the Seed upon the Slime and Mudd when the River is down, which commonly happeneth in the beginning of _November_. They begin to reap and cut down a little before the Calends of _April_, about the middle of _March_, and in the Month of _May_ their Harvest is in. So that Barley anticipating Wheat, it might be in Ear in _February_, and Wheat not yet grown up, at least to the Spindle or Ear, to be destroyed by the Hail. For they cut down about the middle of _March_, at least their forward Corns, and in the Month of _May_ all sorts of Corns were in.

[224] Plin. _lib. 18. cap. 18_.

The _turning of the River into Bloud_ shews in what Month this happened not. That is, not when the River had overflown; for it is said, _the Ægyptians digged round about the River for Water to drink_, which they could not have done, if the River had been out, and the Fields under Water.

In the same Text you cannot, without some hesitation, pass over the translation of Rye, which the Original nameth _Cassumeth_, the Greek rendreth _Olyra_, the French and Dutch _Spelta_, the Latin _Zea_, and not _Secale_ the known word for Rye. But this common Rye so well understood at present, was not distinctly described, or not well known from early Antiquity. And therefore, in this uncertainty, some have thought it to have been the _Typha_ of the Ancients. _Cordus_ will have it to be _Olyra_, and _Ruellius_ some kind of _Oryza_. But having no vulgar and well known name for those Grains, we warily embrace an appellation of near affinity, and tolerably render it _Rye_.

While Flax, Barley, Wheat and Rye are named, some may wonder why no mention is made of Ryce, wherewith, at present, _Ægypt_ so much aboundeth. But whether that Plant grew so early in that Country, some doubt may be made: for Ryce is originally a Grain of _India_, and might not then be transplanted into _Ægypt_.

[Sidenote: _Sheaves of Grass, in_ Psal. 12. 6, 7.]

36. _Let them become as the Grass growing upon the House top, which withereth before it be plucked up, whereof the mower filleth not his hand, nor he that bindeth Sheaves his bosome._ Though the _filling of the hand_, and mention of _Sheaves of Hay_, may seem strange unto us, who use neither handfulls nor Sheaves in that kind of Husbandry, yet may it be properly taken, and you are not like to doubt thereof, who may find the like expressions in the Authours _de Re rustica_, concerning the old way of this Husbandry.

_Columella_,[225] delivering what Works were not to be permitted upon the Roman _Feriæ_, or Festivals, among others sets down, that upon such days, it was not lawfull to carry or bind up Hay, _nec foenum vincire nec vehere, per religiones Ponteficum licet_.

[225] Columella _lib. 2 cap. 22_.

_Marcus Varro_[226] is more particular; _Primum de pratis herbarum cum crescere desiit, subsecari falcibus debet, et quoad peracescat furcillis versari, cum peracuit, de his manipulos fieri et vehi in villam_.

[226] Varro _lib. 1. cap. 49_.

And their course of mowing seems somewhat different from ours. For they cut not down clear at once, but used an after section, which they peculiarly called _Sicilitium_, according as the word is expounded by _Georgius Alexandrinus_, and _Beroaldus_ after _Pliny_; _Sicilire est falcibus consectari quæ foenisecæ præterierunt, aut ea secare quæ foenisecæ præterierunt_.

[Sidenote: _Juniper Tree, in_ 1 King. 19. 5, etc.]

37. When 'tis said that _Elias_ lay and slept under a Juniper Tree, some may wonder how that Tree, which in our parts groweth but low and shrubby, should afford him shade and covering. But others know that there is a lesser and a larger kind of that Vegetable; that it makes a Tree in its proper soil and region. And may find in _Pliny_ that in the Temple of _Diana Saguntina_ in _Spain_, the Rafters were made of Juniper.

In that expression of _David_,[227] _Sharp Arrows of the mighty, with Coals of Juniper_; Though Juniper be left out in the last Translation, yet may there be an Emphatical sense from that word; since Juniper abounds with a piercing Oil, and makes a smart Fire. And the rather, if that quality be half true, which _Pliny_ affirmeth, that the Coals of Juniper raked up will keep a glowing Fire for the space of a year. For so the expression will Emphatically imply, not onely the _smart burning, but the lasting fire of their malice_.

[227] Psal. 120. 4.

That passage of _Job_,[228] wherein he complains that poor and half famished fellows despised him, is of greater difficulty; _For want and famine they were solitary, they cut up Mallows by the Bushes, and Juniper roots for meat_. Wherein we might at first doubt the Translation, not onely from the Greek Text but the assertion of _Dioscorides_, who affirmeth that the roots of Juniper are of a venomous quality. But _Scaliger_ hath disproved the same from the practice of the African Physicians, who use the decoction of Juniper roots against the Venereal Disease. The Chaldee reads it _Genista_, or some kind of Broom, which will be also unusual and hard Diet, except thereby we understand the _Orobanche_, or Broom Rape, which groweth from the roots of Broom; and which, according to _Dioscorides_, men used to eat raw or boiled in the manner of _Asparagus_.

[228] Job 30. 3, 4.

And, therefore, this expression doth highly declare the misery, poverty and extremity of the persons who were now mockers of him; they being so contemptible and necessitous, that they were fain to be content, not with a mean Diet, but such as was no Diet at all, the roots of Trees, the roots of Juniper, which none would make use of for Food, but in the lowest necessity, and some degree of famishing.

[Sidenote: _Scarlet Tincture, in_ Gen. 38. 28. Exod. 25. 4, etc.]

38. While some have disputed whether _Theophrastus_ knew the Scarlet Berry, others may doubt whether that noble tincture were known unto the Hebrews, which notwithstanding seems clear from the early and iterated expressions of Scripture concerning the Scarlet Tincture, and is the less to be doubted because the Scarlet Berry grew plentifully in the Land of _Canaan_, and so they were furnished with the Materials of that Colour. For though _Dioscorides_ saith it groweth in _Armenia_ and _Cappadocia_, yet that it also grew in _Judæa_, seems more than probable from the account of _Bellonius_, who observed it to be so plentifull in that Country, that it afforded a profitable Commodity, and great quantity thereof was transported by the Venetian Merchants.

How this should be fitly expressed by the word _Tolagnoth_, _Vermis_, or _Worm_, may be made out from _Pliny_, who calls it _Coccus Scolecius_, or the _Wormy Berry_; as also from the name of that Colour called _Vermilion_, or the _Worm Colour_; and which is also answerable unto the true nature of it. For this is no proper Berry containing the fructifying part, but a kind of Vessicular excrescence, adhering commonly to the Leaf of the _Ilex Coccigera_, or dwarf and small kind of Oak, whose Leaves are always green, and its proper seminal parts Acrons. This little Bagg containeth a red Pulp, which, if not timely gathered, or left to it self, produceth small red Flies, and partly a red powder, both serviceable unto the tincture. And therefore, to prevent the generation of Flies, when it is first gathered, they sprinkle it over with Vinegar, especially such as make use of the fresh Pulp for the confection of _Alkermes_; which still retaineth the Arabick name, from the _Kermesberry_; which is agreeable unto the description of _Bellonius_ and _Quinqueranus_. And the same we have beheld in _Provence_ and _Languedock_, where it is plentifully gathered, and called _Manna Rusticorum_, from the considerable profit which the Peasants make by gathering of it.

[Sidenote: _Oaks, in_ Gen. 35. 4, 8. Josh. 24. 26. Isa. 1. 29. Ezek. 27. 6. Hosea. 4. 13, etc.]

39. Mention is made of Oaks in divers parts of Scripture, which though the Latin sometimes renders a Turpentine Tree, yet surely some kind of Oak may be understood thereby; but whether our common Oak as is commonly apprehended, you may well doubt; for the common Oak, which prospereth so well with us, delighteth not in hot regions. And that diligent Botanist _Bellonius_, who took such particular notice of the Plants of _Syria_ and _Judæa_, observed not the vulgar Oak in those parts. But he found the _Ilex_, _Chesne Vert_, or Ever-green Oak, in many places; as also that kind of Oak which is properly named _Esculus_: and he makes mention thereof in places about _Jerusalem_, and in his Journey from thence unto _Damascus_, where he found _Montes Ilice, et Esculo virentes_; which, in his Discourse of _Lemnos_, he saith are always green. And therefore when it is said[229] of _Absalom_, that his _Mule went under the thick Boughs of a great Oak, and his Head caught hold of the Oak, and he was taken up between the Heaven and the Earth_, that Oak might be some _Ilex_, or rather _Esculus_. For that is a thick and bushy kind, in _Orbem comosa_, as _Dale-champius_; _ramis in orbem dispositis comans_, as _Renealmus_ describeth it. And when it is said[230] that _Ezechias broke down the Images, and cut down the Groves_, they might much consist of Oaks, which were sacred unto Pagan Deities, as this more particularly, according to that of _Virgil_,

_Nemorúmque Jovi quæ maxima frondet Esculus._

And, in _Judæa_, where no hogs were eaten by the Jews, and few kept by others, 'tis not unlikely that they most cherished the _Esculus_, which might serve for Food of men. For the Acrons thereof are the sweetest of any Oak, and taste like Chesnuts; and so producing an edulious or esculent Fruit, is properly named _Esculus_.

[229] 2 Sam. 18. 9, 14.

[230] 2 King. 18. 4.

They which know the _Ilex_, or Ever-green Oak, with somewhat prickled leaves, named +Prinos+, will better understand the irreconcileable answer of the two Elders, when the one accused _Susanna_ of incontinency under a +Prinos+, or Ever-green Oak, the other under a +Schinos+, _Lentiscus_, or Mastick Tree, which are so different in Bigness, Boughs, Leaves and Fruit, the one bearing Acrons, the other Berries: And, without the knowledge hereof, will not Emphatically or distinctly understand that of the Poet,

_Flaváque de viridi stillabant Ilice mella._

[Sidenote: _Cedars of_ Libanus.]

40. When we often meet with the Cedars of _Libanus_, that expression may be used not onely because they grew in a known and neighbour Country, but also because they were of the noblest and largest kind of that Vegetable, and we find the Phoenician Cedar magnified by the Ancients. The Cedar of _Libanus_ is a _coniferous_ Tree, bearing _Cones_ or Cloggs; (not Berries) of such a vastness, that _Melchior Lussy_, a great Traveller, found one upon _Libanus_ as big as seven men could compass. Some are now so curious as to keep the Branches and _Cones_ thereof among their rare Collections. And, though much Cedar Wood be now brought from _America_, yet 'tis time to take notice of the true Cedar of _Libanus_, imployed in the Temple of _Solomon_; for they have been much destroyed and neglected, and become at last but thin. _Bellonius_ could reckon but twenty eight, _Rowolfius_ and _Radzevil_ but twenty four, and _Bidulphus_ the same number. And a later account[231] of some English Travellers saith, that they are now but in one place, and in a small compass, in _Libanus_.

[231] _A journey to_ Jerusalem, 1672.

[Sidenote: _Uncircumcised Fruit, in_ Levit. 19. 23.]

_Quando ingressi fueritis terram, et Plantaveritis in illa ligna Pomifera, auferetis præputia eorum. Poma quæ germinant immunda erunt vobis, nec edetis ex eis. Quarto autem anno, omnis fructus eorum sanctificabitur, laudabilis Domino. Quinto autem anno comedetis fructus._ By this Law they were injoyned not to eat of the Fruits of the Trees which they planted for the _first three years_: and, as the Vulgar expresseth it, to take away the Prepuces, from such Trees, during that time; the Fruits of _the fourth year being holy unto the Lord_, and those of the fifth allowable unto others. Now if _auferre præputia_ be taken, as many learned men have thought, to pluck away the bearing Buds, before they proceed unto Flowers or Fruit, you will readily apprehend the Metaphor, from the analogy and similitude of those Sprouts and Buds, which, shutting up the fruitfull particle, resembleth the preputial part.

And you may also find herein a piece of Husbandry not mentioned in _Theophrastus_, or _Columella_. For by taking away of the Buds, and hindering fructification, the Trees become more vigorous, both in growth and future production. By such a way King _Pyrrhus_ got into a lusty race of Beeves, and such as were desired over all _Greece_, by keeping them from Generation untill the ninth year.

And you may also discover a physical advantage of the goodness of the Fruit, which becometh less crude and more wholsome, upon the fourth or fifth years production.

[Sidenote: _Partition of Plants into Herb and Tree, in_ Gen. 1. 11.]

41. While you reade in _Theophrastus_, or modern Herbalists, a strict division of Plants, into _Arbor_, _Frutex_, _Suffrutex et Herba_, you cannot but take notice of the Scriptural division at the Creation, into _Tree_ and _Herb_: and this may seem too narrow to comprehend the Classis of Vegetables; which, notwithstanding, may be sufficient, and a plain and intelligible division thereof. And therefore in this difficulty concerning the division of Plants, the learned Botanist, _Cæsalpinus_, thus concludeth. _Clarius agemus si alterâ divisione neglectâ, duo tantùm Plantarum genera substituamus, Arborem scilicet, et Herbam, conjungentes cum Arboribus Frutices, et cum Herba Suffrutices_; _Frutices_ being the lesser Trees, and _Suffrutices_ the larger, harder and more solid Herbs.

And this division into Herb and Tree, may also suffice, if we take in that natural ground of the division of perfect Plants, and such as grow from Seeds. For Plants, in their first production, do send forth two Leaves adjoining to the Seed; and then afterwards, do either produce two other Leaves, and so successively before any Stalk; and such go under the name of +Poa, Botanê+, or _Herb_; or else, after the first Leaves succeeding to the Seed Leaves, they send forth a Stalk, or rudiment of a Stalk before any other Leaves, and such fall under the Classis of +Dendron+, or _Tree_. So that, in this natural division, there are but two grand differences, that is, _Tree_ and _Herb_. The _Frutex_ and _Suffrutex_ have the way of production from the Seed, and in other respects the _Suffrutices_, or _Cremia_, have a middle and participating nature, and referable unto Herbs.

[Sidenote: _The Bay Tree, in_ Psal. 37. 35]

42. _I have seen the ungodly in great power, and flourishing like a green Bay Tree._ Both Scripture and humane Writers draw frequent illustrations from Plants. _Scribonius Largus_ illustrates the old Cymbals from the _Cotyledon Palustris_, or _Umbelicus Veneris_. Who would expect to find _Aaron's_ Mitre in any Plant? yet _Josephus_ hath taken some pains to make out the same in the seminal knop of _Hyoscyamus_, or Henbane. The Scripture compares the Figure of Manna unto the Seed of Coriander. In _Jeremy_[232] we find the expression, _Streight as a Palm Tree_: And here the wicked in their flourishing state are likened unto a Bay Tree. Which, sufficiently answering the sense of the Text, we are unwilling to exclude that noble Plant from the honour of having its name in Scripture. Yet we cannot but observe, that the Septuagint renders it _Cedars_, and the Vulgar accordingly, _Vidi impium superexaltatum, et elevatum sicut Cedros Libani_; and the Translation of _Tremelius_ mentions neither Bay nor Cedar; _Sese explicantem tanquam Arbor indigena virens_; which seems to have been followed by the last Low Dutch Translation. A private Translation renders it like _a green self-growing[233] Laurel_, The High Dutch of _Luther's_ Bible, retains the word _Laurel_; and so doth the old Saxon and Island Translation; so also the French, Spanish; and Italian of _Diodati_: yet his Notes acknowledge that some think it rather a Cedar, and others any large Tree in a prospering and natural Soil.

[232] Jer. 10. 5.

[233] Ainsworth.

But however these Translations differ, the sense is allowable and obvious unto apprehension: when no particular Plant is named, any proper to the sense may be supposed; where either Cedar or Laurel is mentioned, if the preceding words [_exalted and elevated_] be used, they are more appliable unto the Cedar; where the word [_flourishing_] is used, it is more agreeable unto the Laurel, which, in its prosperity, abounds with pleasant flowers, whereas those of the Cedar are very little, and scarce perceptible, answerable to the Firre, Pine and other coniferous Trees.

[Sidenote: _The Figg Tree, in_ S. Mark. 11. 13, etc.]

43. _And in the morning, when they were come from Bethany, he was hungry; and seeing a Figg Tree afar off having Leaves, he came, if haply he might find any thing thereon; and when he came to it, he found nothing but leaves: for the time of Figgs was not yet._ Singular conceptions have passed from learned men to make out this passage of S. _Mark_, which S. _Matthew_[234] so plainly delivereth; most men doubting why our Saviour should curse the Tree for bearing no Fruit, when the time of Fruit was not yet come; or why it is said that _the time of Figgs was not yet_, when, notwithstanding, Figgs might be found at that season.

[234] Matt. 21. 19.

_Heinsius_,[235] who thinks that _Elias_ must salve the doubt, according to the received Reading of the Text, undertaketh to vary the same, reading +hou gar ên, kairos sykôn+, that is, _for where he was, it was the season or time of Figgs_.

[235] Heinsius _in_ Nonnum.

A learned Interpreter[236] of our own, without alteration of accents or words, endeavours to salve all, by another interpretation of the same, +Hou gar kairos sykôn+, _For it was not a good or seasonable year for Figgs_.

[236] D. Hammond.

But, because men part not easily with old beliefs, or the received construction of words, we shall briefly set down what may be alledged for it.

And, first, for the better comprehension of all deductions hereupon, we may consider the several differences and distinctions both of Figg Trees and their Fruits. _Suidas_ upon the word +Ischas+ makes four divisions of Figgs, +Olynthos, Phêlêx, Sykon+ and +Ischas+. But because +Phêlêx+ makes no considerable distinction, learned men do chiefly insist upon the three others; that is, +Olynthos+, or _Grossus_, which are the Buttons, or small sort of Figgs, either not ripe, or not ordinarily proceeding to ripeness, but fall away at least in the greatest part, and especially in sharp Winters; which are also named +Sykades+, and distinguished from the Fruit of the wild Figg, or _Caprificus_, which is named +Erineos+, and never cometh unto ripeness. The second is called +Sykon+, or _Ficus_, which commonly proceedeth unto ripeness in its due season. A third the ripe Figg dried, which maketh the +Ischades+, or _Carrier_.

Of Figg Trees there are also many divisions; For some are _prodromi_, or precocious, which bear Fruit very early, whether they bear once, or oftner in the year; some are _protericæ_, which are the most early of the precocious Trees, and bear soonest of any; some are _æstivæ_, which bear in the common season of the Summer, and some _serotinæ_ which bear very late.

Some are _biferous_ and _triferous_, which bear twice or thrice in the year, and some are of the ordinary standing course, which make up the expected season of Figgs.

Again some Figg Trees, either in their proper kind, or fertility in some single ones, do bear Fruit or rudiments of Fruit all the year long; as is annually observable in some kind of Figg Trees in hot and proper regions; and may also be observed in some Figg Trees of more temperate Countries, in years of no great disadvantage, wherein, when the Summer-ripe Figg is past, others begin to appear, and so, standing in Buttons all the Winter, do either fall away before the Spring, or else proceed to ripeness.

Now, according to these distinctions, we may measure the intent of the Text, and endeavour to make out the expression. For, considering the diversity of these Trees, and their several fructifications, probable or possible it is, that some thereof were implied, and may literally afford a solution.

And first, though it was not the season for Figgs, yet some Fruit might have been expected, even in ordinary bearing Trees. For the _Grossi_ or Buttons appear before the Leaves, especially before the Leaves are well grown. Some might have stood during the Winter, and by this time been of some growth: Though many fall off, yet some might remain on, and proceed towards maturity. And we find that good Husbands had an art to make them hold on, as is delivered by _Theophrastus_.

The +Sykon+ or common Summer Figg was not expected; for that is placed by _Galen_ among the _Fructus Horarii_, or _Horæi_, which ripen in that part of Summer, called +Hôra+, and stands commended by him above other Fruits of that season. And of this kind might be the Figgs which were brought unto _Cleopatra_ in a Basket together with an Asp, according to the time of her death on the nineteenth of _August_. And that our Saviour expected not such Figgs, but some other kind, seems to be implied in the indefinite expression, _if haply he might find any thing thereon_; which in that Country, and the variety of such Trees, might not be despaired of, at this season, and very probably hoped for in the first precocious and early bearing Trees. And that there were precocious and early bearing Trees in _Judæa_, may be illustrated from some expressions in Scripture concerning precocious Figgs;[237] _Calathus unus habebat Ficus bonas nimis, sicut solent esse Ficus primi temporis; One Basket had very good Figgs, even like the Figgs that are first ripe_. And the like might be more especially expected in this place, if this remarkable Tree be rightly placed in some Mapps of _Jerusalem_; for it is placed, by _Adrichomius_, in or near _Bethphage_, which some conjectures will have to be the _House of Figgs_: and at this place Figg Trees are still to be found, if we consult the Travels of _Bidulphus_.

[237] Jer. 24. 2.

Again, in this great variety of Figg Trees, as precocious, proterical, biferous, triferous, and always bearing Trees, something might have been expected, though the time of common Figgs was not yet. For some Trees bear in a manner all the year; as may be illustrated from the Epistle of the Emperour _Julian_, concerning his Present of _Damascus_ Figgs, which he commendeth from their successive and continued growing and bearing, after the manner of the Fruits which _Homer_ describeth in the Garden of _Alcinous_. And though it were then but about the eleventh of _March_, yet, in the Latitude of _Jerusalem_, the Sun at that time hath a good power in the day, and might advance the maturity of precocious often-bearing or ever-bearing Figgs. And therefore when it is said that S. _Peter_[238] stood and warmed himself by the Fire in the Judgment Hall, and the reason is added [_for it was cold_[239]] that expression might be interposed either to denote the coolness in the Morning, according to hot Countries, or some extraordinary and unusual coldness, which happened at that time. For the same _Bidulphus_, who was at that time of the year at _Jerusalem_, saith, that it was then as hot as at _Midsummer_ in _England_: and we find in Scripture, that the first Sheaf of Barley was offer'd in _March_.

[238] _S._ Mark 14. 67. _S._ Luke 22. 55, 56.

[239] _S._ John 18. 18.

Our Saviour therefore, seeing a Figg Tree with Leaves well spread, and so as to be distinguished a far off, went unto it, and when he came, found nothing but Leaves; he found it to be no precocious, or always-bearing Tree: And though it were not the time for Summer Figgs, yet he found no rudiments thereof: and though he expected not common Figgs, yet something might happily have been expected of some other kind, according to different fertility, and variety of production; but, discovering nothing, he found a Tree answering the State of the Jewish Rulers, barren unto all expectation.

And this is consonant unto the mystery of the Story, wherein the Figg Tree denoteth the Synagogue and Rulers of the Jews, whom God having peculiarly cultivated, singularly blessed and cherished, he expected from them no ordinary, slow, or customary fructification, but an earliness in good Works, a precocious or continued fructification, and was not content with common after-bearing; and might justly have expostulated with the Jews, as God by the Prophet _Micah_[240] did with their Forefathers; _Præcoquas Ficus desideravit Anima mea, My Soul longed for_, (or desired) _early ripe Fruits, but ye are become as a Vine already gathered, and there is no cluster upon you_.

[240] Micah 7. 1.

Lastly, In this account of the Figg Tree, the mystery and symbolical sense is chiefly to be looked upon. Our Saviour, therefore, taking a hint from his hunger to go unto this specious Tree, and intending, by this Tree, to declare a Judgment upon the Synagogue and people of the Jews, he came unto the Tree, and, after the usual manner, inquired, and looked about for some kind of Fruit, as he had done before in the Jews, but found nothing but Leaves and specious outsides, as he had also found in them; and when it bore no Fruit like them, when he expected it, and came to look for it, though it were not the time of ordinary Fruit, yet failing when he required it, in the mysterious sense, 'twas fruitless longer to expect it. For he had come unto them, and they were nothing fructified by it, his departure approached, and his time of preaching was now at an end.

Now, in this account, besides the Miracle, some things are naturally considerable. For it may be question'd how the Figg Tree, naturally a fruitfull Plant, became barren, for it had no shew or so much as rudiment of Fruit: And it was in old time, a signal Judgment of God, that _the Figg Tree should bear no Fruit_: and therefore this Tree may naturally be conceived to have been under some Disease indisposing it to such fructification. And this, in the Pathology of Plants, may be the Disease of +phyllomania emphyllismos+; or superfolliation mention'd by _Theophrastus_; whereby the fructifying Juice is starved by the excess of Leaves; which in this Tree were already so full spread, that it might be known and distinguished a far off. And this was, also, a sharp resemblance of the hypocrisie of the Rulers, made up of specious outsides, and fruitless ostentation, contrary to the Fruit of the Figg Tree, which, filled with a sweet and pleasant pulp, makes no shew without, not so much as of any Flower.

Some naturals are also considerable from the propriety of this punishment settled upon a Figg Tree: For infertility and barrenness seems more intolerable in this Tree than in any, as being a Vegetable singularly constituted for production; so far from bearing no Fruit that it may be made to bear almost any. And therefore the Ancients singled out this as the fittest Tree whereon to graft and propagate other Fruits, as containing a plentifull and lively Sap, whereby other Cyons would prosper: And, therefore, this Tree was also sacred unto the Deity of Fertility: and the _Statua_ of _Priapus_ was made of the Figg Tree.

_Olim Truncus eram Ficulnus inutile Lignum._

It hath also a peculiar advantage to produce and maintain its Fruit above all other Plants, as not subject to miscarry in Flowers and Blossomes, from accidents of Wind and Weather. For it beareth no Flowers outwardly, and such as it hath, are within the Coat, as the later examination of Naturalists hath discovered.

Lastly, It was a Tree wholly constituted for Fruit, wherein if it faileth, it is in a manner useless, the Wood thereof being of so little use, that it affordeth proverbial expressions,

_Homo Ficulneus, argumentum Ficulneum_,

for things of no validity.

[Sidenote: _The Palm Tree, in_ Cant. 7. 8.]

44. _I said I will go up into the Palm Tree, and take hold of the Boughs thereof._ This expression is more agreeable unto the Palm than is commonly apprehended, for that it is a tall bare Tree bearing its Boughs but at the top and upper part; so that it must be ascended before its Boughs or Fruit can be attained: And the going, getting or climbing up, may be Emphatical in this Tree; for the Trunk or Body thereof is naturally contrived for ascension, and made with advantage for getting up, as having many welts and eminencies, and so as it were a natural Ladder, and Staves, by which it may be climbed, as _Pliny_[241] observeth, _Palmæ teretes atque proceres, densis quadratisque pollicibus faciles se ad scandendum præbent_, by this way men are able to get up into it. And the Figures of Indians thus climbing the same are graphically described in the Travels of _Linschoten_. This Tree is often mentioned in Scripture, and was so remarkable in _Judæa_, that in after-times it became the Emblem of that Country, as may be seen in that Medal of the Emperour _Titus_, with a Captive Woman sitting under a Palm, and the Inscription of _Judæa Capta_. And _Pliny_ confirmeth the same when he saith, _Judæa Palmis inclyta_.

[241] Plin. 13. _cap. 4_.

[Sidenote: _Lilies, in_ Cant. 2. 1, 2, 16.]

45. Many things are mention'd in Scripture, which have an Emphasis from this or the neighbour Countries: For besides the Cedars, the Syrian Lilies are taken notice of by Writers. That expression in the _Canticles_,[242] _Thou art fair, thou art fair, thou hast Doves eyes_, receives a particular character, if we look not upon our common Pigeons, but the beauteous and fine ey'd Doves of Syria.

[242] Cant. 4. 1.

When the Rump is so strictly taken notice of in the Sacrifice of the Peace Offering, in these words,[243] _The whole Rump, it shall be taken off hard by the Back-bone_, it becomes the more considerable in reference to this Country, where Sheep had so large Tails; which, according to _Aristotle_,[244] were a Cubit broad; and so they are still, as _Bellonius_ hath delivered.

[243] Levit. 3. 9.

[244] Aristot. _Hist. Animal. lib. 8_.

When 'tis said in the _Canticles_,[245] _Thy Teeth are as a Flock of Sheep, which go up from the washing, whereof every one beareth Twins, and there is not one barren among them_; it may seem hard unto us of these parts to find whole Flocks bearing Twins, and not one barren among them; yet may this be better conceived in the fertile Flocks of those Countries, where Sheep have so often two, sometimes three, and sometimes four, and which is so frequently observed by Writers of the neighbour Country of _Ægypt_. And this fecundity, and fruitfulness of their Flocks, is answerable unto the expression of the Psalmist,[246] _That our Sheep may bring forth thousands and ten thousands in our Streets_. And hereby, besides what was spent at their Tables, a good supply was made for the great consumption of Sheep in their several kinds of Sacrifices; and of so many thousand Male unblemished yearling Lambs, which were required at their Passeovers.

[245] Cant. 4. 2.

[246] Psal. 144. 13.

Nor need we wonder to find so frequent mention both of Garden and Field Plants; since _Syria_ was notable of old for this curiosity and variety, according to _Pliny_, _Syria hortis operosissima_; and since _Bellonius_ hath so lately observed of _Jerusalem_, that its hilly parts did so abound with Plants, that they might be compared unto Mount _Ida_ in _Crete_ or _Candia_: which is the most noted place for noble Simples yet known.

[Sidenote: _Trees and Herbs not expresly nam'd in Scripture._]

46. Though so many Plants have their express Names in Scripture, yet others are implied in some Texts which are not explicitly mention'd. In the Feast of _Tabernacles_ or _Booths_, the Law was this,[247] _Thou shalt take unto thee Boughs of goodly Trees, Branches of the Palm, and the Boughs of thick Trees, and Willows of the Brook_. Now though the Text descendeth not unto particulars of the _goodly Trees_, and _thick Trees_; yet _Maimonides_ will tell us that for a _goodly Tree_ they made use of the Citron Tree, which is fair and goodly to the eye, and well prospering in that Country: And that for the _thick Trees_ they used the Myrtle, which was no rare or infrequent Plant among them. And though it groweth but low in our Gardens, was not a little Tree in those parts; in which Plant also the Leaves grew thick, and almost covered the Stalk. And _Curtius[248] Symphorianus_ in his description of the _Exotick_ Myrtle, makes it, _Folio densissimo senis in ordinem versibus_. The Paschal Lamb was to be eaten with bitterness or bitter Herbs, not particularly set down in Scripture: but the Jewish Writers declare, that they made use of Succory, and wild Lettuce, which Herbs while some conceive they could not get down, as being very bitter, rough and prickly, they may consider that the time of the Passeover was in the Spring, when these Herbs are young and tender, and consequently less unpleasant: besides, according to the Jewish custom, these Herbs were dipped in the _Charoseth_ or Sawce made of Raisins stamped with Vinegar, and were also eaten with Bread; and they had four Cups of Wine allowed unto them; and it was sufficient to take but a pittance of Herbs, or the quantity of an Olive.

[247] Levit. 23. 40.

[248] Curtius _de Hortis._

[Sidenote: _Reeds in Scripture._]

47. Though the famous paper Reed of _Ægypt_, be onely particularly named in Scripture; yet when Reeds are so often mention'd, without special name or distinction, we may conceive their differences may be comprehended, and that they were not all of one kind, or that the common Reed was onely implied. For mention is made in _Ezekiel_[249] of _a measuring Reed of six Cubits_: we find that they smote our Saviour on the Head with a Reed,[250] and put a Sponge with Vinegar on a Reed, which was long enough to reach to his mouth, while he was upon the Cross; And with such differences of Reeds, _Vallatory_, _Sagittary_, _Scriptory_, and others, they might be furnished in _Judæa_: For we find in the portion of _Ephraim_,[251] _Vallis arundineti_; and so set down in the Mapps of _Adricomius_, and in our Translation the River _Kana_, or Brook of _Canes_. And _Bellonius_ tells us that the River _Jordan_ affordeth plenty and variety of Reeds; out of some whereof the Arabs make Darts, and light Lances, and out of others, Arrows; and withall that there plentifully groweth the fine _Calamus, arundo Scriptoria_, or writing Reed, which they gather with the greatest care, as being of singular use and commodity at home and abroad; a hard Reed about the compass of a Goose or Swans Quill, whereof I have seen some polished and cut with a Webb; which is in common use for writing throughout the Turkish Dominions, they using not the Quills of Birds.

[249] Ezek. 40. 5.

[250] _S._ Matt 27. 30, 48.

[251] Josh. 16. 17.

And whereas the same Authour with other describers of these parts affirmeth, that the River _Jordan_ not far from _Jerico_, is but such a Stream as a youth may throw a Stone over it, or about eight fathoms broad, it doth not diminish the account and solemnity of the miraculous passage of the Israelites under _Joshua_; For it must be considered, that they passed it in the time of Harvest, when the River was high, and the Grounds about it under Water, according to that pertinent parenthesis, _As the Feet of the Priests, which carried the Ark, were dipped in the brim of the Water, (for Jordan[252] overfloweth all its Banks at the time of Harvest.)_ In this consideration it was well joined with the great River _Euphrates_, in that expression in _Ecclesiasticus_,[253] _God maketh the understanding to abound like Euphrates, and as Jordan in the time of Harvest_.

[252] Josh. 3. 13.

[253] Ecclus. 24. 26.

[Sidenote: _Zizania, in S._ Matt. 13. 24, 25, etc.]

48. _The Kingdom of Heaven is likened unto a man which sowed good Seed in his Field, but while men slept, his Enemy came and sowed Tares_ (or, as the Greek, _Zizania_) _among the Wheat._

Now, how to render _Zizania_, and to what species of Plants to confine it, there is no slender doubt; for the word is not mention'd in other parts of Scripture, nor in any ancient Greek Writer: it is not to be found in _Aristotle_, _Theophrastus_, or _Dioscorides_. Some Greek and Latin Fathers have made use of the same, as also _Suidas_ and _Phavorinus_; but probably they have all derived it from this Text.

And therefore this obscurity might easily occasion such variety in Translations and Expositions. For some retain the word _Zizania_, as the Vulgar, that of _Beza_, of _Junius_, and also the Italian and Spanish. The Low Dutch renders it _Oncruidt_, the German _Oncraut_, or _Herba Mala_, the French _Turoye_ or _Lolium_, and the English _Tares_.

Besides, this being conceived to be a Syriack word, it may still add unto the uncertainty of the sense. For though this Gospel were first written in Hebrew, or Syriack, yet it is not unquestionable whether the true Original be any where extant: And that Syriack Copy which we now have, is conceived to be of far later time than S. _Matthew_.

Expositours and Annotatours are also various. _Hugo Grotius_ hath passed the word _Zizania_ without a Note. _Diodati_, retaining the word _Zizania_, conceives that it was some peculiar Herb growing among the Corn of those Countries, and not known in our Fields. But _Emanuel de Sa_ interprets it, _Plantas semini noxias_, and so accordingly some others.

_Buxtorfius_, in his Rabbinical Lexicon, gives divers interpretations, sometimes for degenerated Corn, sometimes for the black Seeds in Wheat, but withall concludes, _an hæc sit eadem vox aut species, cum Zizaniâ apud Evangelistam, quærant alii_. But Lexicons and Dictionaries by _Zizania_ do almost generally understand _Lolium_, which we call _Darnel_, and commonly confine the signification to that Plant: Notwithstanding, since _Lolium_ had a known and received Name in Greek, some may be apt to doubt, why, if that Plant were particularly intended, the proper Greek word was not used in the Text. For _Theophrastus_[254] named _Lolium_ +Aira+, and hath often mentioned that Plant; and in one place saith that Corn doth sometimes _Loliescere_ degenerate into _Darnel_. _Dioscorides_, who travelled over _Judæa_, gives it the same name, which is also to be found in _Galen_, _Ætius_ and _Ægineta_; and _Pliny_ hath sometimes latinized that word into _Æra_.

[254] +exairêsthai+. Theophrast. _Hist. Plant. l. 8_.

Besides, _Lolium_ or Darnel shews it self in the Winter, growing up with the Wheat; and _Theophrastus_ observed that it was no Vernal Plant, but came up in the Winter; which will not well answer the expression of the Text, _And when the Blade came up, and brought forth Fruit_, or gave evidence of its Fruit, _the Zizania_ appeared. And if the Husbandry of the Ancients were agreeable unto ours, they would not have been so earnest to weed away the Darnel; for our Husbandmen do not commonly weed it in the Field, but separate the Seeds after Thrashing. And therefore _Galen_ delivereth, that in an unseasonable year, and great scarcity of Corn, when they neglected to separate the Darnel, the Bread proved generally unwholsome, and had evil effects on the Head.

Our old and later Translation render _Zizania_, _Tares_, which name our English Botanists give unto _Aracus_, _Cracca_, _Vicia sylvestris_, calling them Tares, and strangling Tares. And our Husbandmen by Tares understand some sorts of wild Fitches, which grow amongst Corn, and clasp upon it, according to the Latin Etymology, _Vicia à Vinciendo_. Now in this uncertainty of the Original, Tares as well as some others, may make out the sense, and be also more agreeable unto the circumstances of the Parable. For they come up and appear what they are, when the Blade of the Corn is come up, and also the Stalk and Fruit discoverable. They have likewise little spreading Roots, which may intangle or rob the good Roots, and they have also tendrils and claspers, which lay hold of what grows near them, and so can hardly be weeded without endangering the neighbour Corn.

However, if by _Zizania_ we understand _Herbas segeti noxias_, or _vitia segetum_, as some Expositours have done, and take the word in a more general sense, comprehending several Weeds and Vegetables offensive unto Corn, according as the Greek word in the plural Number may imply, and as the learned _Laurenbergius_[255] hath expressed, _Runcare quod apud nostrates Weden dicitur, Zizanias inutiles est evellere_. If, I say, it be thus taken, we shall not need to be definitive, or confine unto one particular Plant, from a word which may comprehend divers: And this may also prove a safer sense, in such obscurity of the Original.

[255] De Horticultura.

And therefore since in this Parable the sower of the _Zizania_ is the Devil, and the _Zizania_ wicked persons; if any from this larger acception, will take in Thistles, Darnel, Cockle, wild strangling Fitches, Bindweed, _Tribulus_, Restharrow and other _Vitia Segetum_; he may, both from the natural and symbolical qualities of those Vegetables, have plenty of matter to illustrate the variety of his mischiefs, and of the wicked of this world.

[Sidenote: _Cockle, in_ Job 31. 40.]

49. When 'tis said in _Job_, _Let Thistles grow up instead of Wheat, and Cockle instead of Barley_, the words are intelligible, the sense allowable and significant to this purpose: but whether the word _Cockle_ doth strictly conform unto the Original, some doubt may be made from the different Translations of it; For the Vulgar renders it _Spina_, _Tremelius Vitia Frugum_, and the _Geneva Turoye_ or Darnel. Besides, whether Cockle were common in the ancient Agriculture of those parts, or what word they used for it, is of great uncertainty. For the Elder Botanical Writers have made no mention thereof, and the Moderns have given it the Name of _Pseudomelanthium_, _Nigellastrum_, _Lychnoeides Segetum_, names not known unto Antiquity: And therefore our Translation hath warily set down [_noisome Weeds_] in the Margin.

OF GARLANDS and Coronary or Garden-plants.

TRACT II

SIR,

The use of flowry Crowns and Garlands is of no slender Antiquity, and higher than I conceive you apprehend it. For, besides the old Greeks and Romans, the Ægyptians made use hereof; who, beside the bravery of their Garlands, had little Birds upon them to peck their Heads and Brows, and so to keep them sleeping at their Festival compotations. This practice also extended as far as _India_: for at the Feast with the Indian King, it is peculiarly observed by _Philostratus_ that their custom was to wear Garlands, and come crowned with them unto their Feast.

The Crowns and Garlands of the Ancients were either Gestatory, such as they wore about their Heads or Necks; Portatory, such as they carried at solemn Festivals; Pensile or Suspensory, such as they hanged about the Posts of their Houses in honour of their Gods, as of _Jupiter Thyræus_ or _Limeneus_; or else they were Depository, such as they laid upon the Graves and Monuments of the dead. And these were made up after all ways of Art, Compactile, Sutile, Plectile; for which Work there were +stephanoplokoi+ or expert Persons to contrive them after the best grace and property.

Though we yield not unto them in the beauty of flowry Garlands, yet some of those of Antiquity were larger than any we lately meet with: for we find in _Athenæus_ that a Myrtle Crown of one and twenty foot in compass was solemnly carried about at the Hellotian Feast in _Corinth_, together with the Bones of _Europa_.

And Garlands were surely of frequent use among them; for we reade in _Galen_[256] that when _Hippocrates_ cured the great Plague of _Athens_ by Fires kindled in and about the City; the fuel thereof consisted much of their Garlands. And they must needs be very frequent and of common use, the ends thereof being many. For they were convivial, festival, sacrificial, nuptial, honorary, funebrial. We who propose unto our selves the pleasure of two Senses, and onely single out such as are of Beauty and good Odour, cannot strictly confine our selves unto imitation of them.

[256] _De Theriaca ad Pisonem._

For, in their convivial Garlands, they had respect unto Plants preventing drunkenness, or discussing the exhalations from Wine; wherein, beside Roses, taking in Ivy, Vervain, Melilote, _etc._ they made use of divers of small Beauty or good Odour. The solemn festival Garlands were made properly unto their Gods, and accordingly contrived from Plants sacred unto such Deities; and their sacrificial ones were selected under such considerations. Their honorary Crowns triumphal, ovary, civical, obsidional, had little of Flowers in them: and their funebrial Garlands had little of beauty in them beside Roses, while they made them of Myrtle, Rosemary, Apium, _etc._ under symbolical intimations: but our florid and purely ornamental Garlands, delightfull unto sight and smell, nor framed according to mystical and symbolical considerations, are of more free election, and so may be made to excell those of the Ancients; we having _China_, _India_, and a new world to supply us, beside the great distinction of Flowers unknown unto Antiquity, and the varieties thereof arising from Art and Nature.

But, beside Vernal, Æstival and Autumnal made of Flowers, the Ancients had also Hyemal Garlands; contenting themselves at first with such as were made of Horn died into several Colours, and shaped into the Figures of Flowers, and also of _Æs Coronarium_ or _Clincquant_ or Brass thinly wrought out into Leaves commonly known among us. But the curiosity of some Emperours for such intents had Roses brought from _Ægypt_ untill they had found the art to produce late Roses in _Rome_, and to make them grow in the Winter, as is delivered in that handsome Epigramme of _Martial_,

_At tu Romanæ jussus jam cedere Brumæ Mitte tuas messes, Accipe, Nile, Rosas._

Some American Nations, who do much excell in Garlands, content not themselves onely with Flowers, but make elegant Crowns of Feathers, whereof they have some of greater radiancy and lustre than their Flowers: and since there is an Art to set into shapes, and curiously to work in choicest Feathers, there could nothing answer the Crowns made of the choicest Feathers of some _Tomineios_ and Sun Birds.

* * * * *

The Catalogue of Coronary Plants is not large in _Theophrastus_, _Pliny_, _Pollux_, or _Athenæus_: but we may find a good enlargement in the Accounts of Modern Botanists; and additions may still be made by successive acquists of fair and specious Plants, not yet translated from foreign Regions or little known unto our Gardens: he that would be complete may take notice of these following,

_Flos Tigridis._ _Flos Lyncis._ _Pinea Indica Recchi, Talama Ouiedi._ _Herba Paradisea._ _Volubilis Mexicanus._ _Narcissus Indicus Serpentarius._ _Helichrysum Mexicanum._ _Xicama._ _Aquilegia novæ Hispaniæ Cacoxochitli Recchi._ _Aristochæa Mexicana._ _Camaratinga sive Caragunta quarta Pisonis._ _Maracuia Granadilla._ _Cambay sive Myrtus Americana._ _Flos Auriculæ Flor de la Oreia._ _Floripendio novæ Hispaniæ._ _Rosa Indica._ _Zilium Indicum._ _Fula Magori Garciæ._ _Champe Garciæ Champacca Bontii._ _Daullontas frutex odoratus seu Chamæmelum arborescens Bontii._ _Beidelsar Alpini._ _Sambuc._ _Amberboi Turcarum._ _Nuphar Ægyptium._ _Lilionarcissus Indicus._ _Bamma Ægyptiacum._ _Hiucca Canadensis horti Farnesiani._ _Bupthalmum novæ Hispaniæ Alepocapath._ _Valeriana seu Chrysanthemum Americanum Acocotlis._ _Flos Corvinus Coronarius Americanus._ _Capolin Cerasus dulcis Indicus Floribus racemosis._ _Asphodelus Americanus._ _Syringa Lutea Americana._ _Bulbus unifolius._ _Moly latifolium Flore luteo._ _Conyza Americana purpurea._ _Salvia Cretica pomifera Bellonii._ _Lausus Serrata Odora._ _Ornithogalus Promontorii Bonæ Spei._ _Fritallaria crassa Soldanica Promontorii Bonæ Spei._ _Sigillum Solomonis Indicum._ _Tulipa Promontorii Bonæ Spei._ _Iris Uvaria._ _Nopolxoch sedum elegans novæ Hispaniæ._

More might be added unto this List; and I have onely taken the pains to give you a short Specimen of those many more which you may find in respective Authours, and which time and future industry may make no great strangers in _England_. The Inhabitants of _Nova Hispania_, and a great part of _America_, Mahometans, Indians, Chineses, are eminent promoters of these coronary and specious Plants: and the annual tribute of the King of _Bisnaguer_ in _India_, arising out of Odours and Flowers, amounts unto many thousands of Crowns.

Thus, in brief, of this matter. I am, _etc._

OF THE FISHES EATEN BY OUR SAVIOUR with His Disciples after His Resurrection from the Dead.

TRACT III

SIR,

I have thought, a little, upon the Question proposed by you [viz. _What kind of Fishes those were of which our Saviour ate with his Disciples after his Resurrection?_[257]] and I return you such an Answer, as, in so short time for study, and in the midst of my occasions, occurs to me.

[257] _S._ Joh. 21. 9, 10, 11, 13.

The Books of Scripture (as also those which are Apocryphal) are often silent, or very sparing, in the particular Names of Fishes; or in setting them down in such manner as to leave the kinds of them without all doubt and reason for farther inquiry. For, when it declareth what Fishes were allowed the Israelites for their Food, they are onely set down in general which have Finns and Scales; whereas, in the account of _Quadrupeds_ and Birds, there is particular mention made of divers of them. In the Book of _Tobit_ that Fish which he took out of the River is onely named a great Fish, and so there remains much uncertainty to determine the Species thereof. And even the Fish which swallowed _Jonah_, and is called a _great Fish_, and commonly thought to be a great Whale, is not received without all doubt; while some learned men conceive it to have been none of our Whales, but a large kind of _Lamia_.

And, in this narration of S. _John_, the Fishes are onely expressed by their Bigness and Number, not their Names, and therefore it may seem undeterminable what they were: notwithstanding, these Fishes being taken in the great Lake or Sea of _Tiberias_, something may be probably stated therein. For since _Bellonius_, that diligent and learned Traveller, informeth us, that the Fishes of this Lake were Trouts, Pikes, Chevins and Tenches; it may well be conceived that either all or some thereof are to be understood in this Scripture. And these kind of Fishes become large and of great growth, answerable unto the expression of Scripture, _One hundred and fifty-three great Fishes_; that is, large in their own kinds, and the largest kinds in this Lake and fresh Water, wherein no great variety, and of the larger sort of Fishes, could be expected. For the River _Jordan_, running through this Lake, falls into the Lake of _Asphaltus_, and hath no mouth into the Sea, which might admit of great Fishes or greater variety to come up into it.

And out of the mouth of some of these forementioned Fishes might the _Tribute money_ be taken, when our Saviour, at _Capernaum_, seated upon the same Lake, said unto _Peter_, _Go thou to the Sea, and cast an Hook, and take up the Fish that first cometh; and when thou hast opened his mouth thou shalt find a piece of money; that take and give them for thee and me_.

And this makes void that common conceit and tradition of the Fish called _Fabermarinus_, by some, a _Peter_ or _Penny Fish_; which having two remarkable round spots upon either side, these are conceived to be the marks of S. _Peter's_ Fingers or signatures of the Money: for though it hath these marks, yet is there no probability that such a kind of Fish was to be found in the Lake of _Tiberias_, _Geneserah_ or _Galilee_, which is but sixteen miles long and six broad, and hath no communication with the Sea; for this is a mere Fish of the Sea and salt Water, and (though we meet with some thereof on our Coast) is not to be found in many Seas.

Thus having returned no improbable Answer unto your Question, I shall crave leave to ask another of your self concerning that Fish mentioned by _Procopius_,[258] which brought the famous King _Theodorick_ to his end: his words are to this effect: 'The manner of his Death was this, _Symmachus_ and his Son-in-law _Boëthius_, just men and great relievers of the poor, Senatours and Consuls, had many enemies, by whose false accusations _Theodorick_ being perswaded that they plotted against him, put them to death and confiscated their Estates. Not long after his Waiters set before him at Supper a great Head of a Fish, which seemed to him to be the Head of _Symmachus_ lately murthered; and with his Teeth sticking out, and fierce glaring eyes to threaten him: being frighted, he grew chill, went to Bed, lamenting what he had done to _Symmachus_ and _Boëthius_; and soon after died.' What Fish do you apprehend this to have been? I would learn of you; give me your thoughts about it.

[258] _De Bello Gothico, lib. 1._

_I am_, etc.

AN ANSWER TO CERTAIN QUERIES relating to Fishes, Birds, Insects.

TRACT IV

SIR,

I return the following Answers to your Queries which were these,

[1. What Fishes are meant by the Names, _Halec_ and _Mugil_?

2. What is the Bird which you will receive from the Bearer? and what Birds are meant by the Names _Halcyon_, _Nysus_, _Ciris_, _Nycticorax_?

3. What Insect is meant by the word _Cicada_?]

[Sidenote: _Answer to Query 1._]

The word _Halec_ we are taught to render an _Herring_, which, being an ancient word, is not strictly appropriable unto a Fish not known or not described by the Ancients; and which the modern Naturalists are fain to name _Harengus_; the word _Halecula_ being applied unto such little Fish out of which they were fain to make Pickle; and _Halec_ or _Alec_, taken for the Liquamen or Liquor itself, according to that of the Poet,

----_Ego fæcem primus et Alec Primus et inveni piper album_----

And was a conditure and Sawce much affected by Antiquity, as was also _Muria_ and _Garum_.

* * * * *

In common constructions, _Mugil_ is rendred a _Mullet_, which, notwithstanding, is a different Fish from the _Mugil_ described by Authours; wherein, if we mistake, we cannot so closely apprehend the expression of _Juvenal_,

----_Quosdam ventres et Mugilis intrat._

And misconceive the Fish, whereby Fornicatours were so opprobriously and irksomely punished; for the _Mugil_ being somewhat rough and hard skinned, did more exasperate the gutts of such offenders: whereas the Mullet was a smooth Fish, and of too high esteem to be imployed in such offices.

* * * * *

[Sidenote: _Answer to Query 2._]

I cannot but wonder that this Bird you sent should be a stranger unto you, and unto those who had a sight thereof: for, though it be not seen every day, yet we often meet with it in this Country. It is an elegant Bird, which he that once beholdeth can hardly mistake any other for it. From the proper Note it is called an _Hoopebird_ with us; in Greek _Epops_, in Latin _Upupa_. We are little obliged unto our School instruction, wherein we are taught to render _Upupa_, a _Lapwing_, which Bird our natural Writers name _Vannellus_; for thereby we mistake this remarkable Bird, and apprehend not rightly what is delivered of it.

We apprehend not the Hieroglyphical considerations which the old Ægyptians made of this observable Bird; who considering therein the order and variety of Colours, the twenty six or twenty eight Feathers in its Crest, his latitancy, and mewing this handsome outside in the Winter; they made it an Emblem of the varieties of the World, the succession of Times and Seasons, and signal mutations in them. And therefore _Orus_, the Hieroglyphick of the World, had the Head of an Hoopebird upon the top of his Staff.

Hereby we may also mistake the _Duchiphath_, or Bird forbidden for Food in _Leviticus_ [SN: Levit. 11. 19.]; and, not knowing the Bird, may the less apprehend some reasons of that prohibition; that is, the magical virtues ascribed unto it by the Ægyptians, and the superstitious apprehensions which that Nation held of it, whilst they precisely numbred the Feathers and Colours thereof, while they placed it on the Heads of their Gods, and near their Mercurial Crosses, and so highly magnified this Bird in their sacred Symbols.

Again, not knowing or mistaking this Bird, we may misapprehend, or not closely apprehend, that handsome expression of _Ovid_, when _Tereus_ was turned into an _Upupa_, or Hoopebird.

_Vertitur in volucrem cui sunt pro vertice Cristæ, Protinus immodicum surgit pro cuspide rostrum Nomen Epops volucri, facies armata videtur._

For, in this military shape, he is aptly phancied even still revengefully to pursue his hated Wife _Progne_: in the propriety of his Note crying out, _Pou, pou, ubi, ubi_, or _Where are you?_

Nor are we singly deceived in the nominal translation of this Bird: in many other Animals we commit the like mistake. So _Gracculus_ is rendred a _Jay_, which Bird notwithstanding must be of a dark colour according to that of _Martial_,

_Sed quandam volo nocte nigriorem Formica, pice, Gracculo, cicada._

_Halcyon_[259] is rendred a _King-fisher_, a Bird commonly known among us, and by Zoographers and Naturals the same is named _Ispida_, a well coloured Bird frequenting Streams and Rivers, building in holes of Pits, like some Martins, about the end of the Spring; in whose Nests we have found little else than innumerable small Fish Bones, and white round Eggs of a smooth and polished surface, whereas the true _Alcyon_ is a Sea Bird, makes an handsome Nest floating upon the Water, and breedeth in the Winter.

[259] _See Vulg. Err. B. 3. c. 10._

That _Nysus_ should be rendred either an _Hobby_ or a _Sparrow Hawk_, in the Fable of _Nysus_ and _Scylla_ in _Ovid_, because we are much to seek in the distinction of Hawks according to their old denominations, we shall not much contend, and may allow a favourable latitude therein: but that the _Ciris_ or Bird into which _Scylla_ was turned should be translated a _Lark_, it can hardly be made out agreeable unto the description of _Virgil_ in his Poem of that name,

_Inde alias volucres mimóque infecta rubenti Crura_----

But seems more agreeable unto some kind of _Hæmantopus_ or Redshank; and so the _Nysus_ to have been some kind of Hawk, which delighteth about the Sea and Marishes, where such prey most aboundeth, which sort of Hawk while _Scaliger_ determineth to be a Merlin, the French Translatour warily expoundeth it to be some kind of Hawk.

_Nycticorax_ we may leave unto the common and verbal translation of a _Night Raven_, but we know no proper kind of Raven unto which to confine the same, and therefore some take the liberty to ascribe it unto some sort of Owls, and others unto the Bittern; which Bird in its common Note, which he useth out of the time of coupling and upon the Wing, so well resembleth the croaking of a Raven that I have been deceived by it.

* * * * *

[Sidenote: _Answer to Query 3._]

While _Cicada_ is rendred a _Grashopper_, we commonly think that which is so called among us to be the true _Cicada_; wherein, as we have elsewhere declared,[260] there is a great mistake: for we have not the _Cicada_ in _England_, and indeed no proper word for that Animal, which the French nameth _Cigale_. That which we commonly call a Grashopper, and the French _Saulterelle_ being one kind of Locust, so rendred in the Plague of _Ægypt_, and, in old Saxon named _Gersthop_.

[260] _Vulg. Err. B. 5. c. 3._

* * * * *

I have been the less accurate in these Answers, because the Queries are not of difficult Resolution, or of great moment: however, I would not wholly neglect them or your satisfaction, as being, Sir,

_Yours_, etc.

OF HAWKS AND FALCONRY

Ancient and Modern.

TRACT V

SIR,

In vain you expect much information, _de Re Accipitraria_, of Falconry, Hawks or Hawking, from very ancient Greek or Latin Authours; that Art being either unknown or so little advanced among them, that it seems to have proceeded no higher than the daring of Birds: which makes so little thereof to be found in _Aristotle_, who onely mentions some rude practice thereof in _Thracia_; as also in _Ælian_, who speaks something of Hawks and Crows among the Indians; little or nothing of true Falconry being mention'd before _Julius Firmicus_, in the days of _Constantius_, Son to _Constantine_ the Great.

Yet if you consult the accounts of later Antiquity left by _Demetrius_ the Greek, by _Symmachus_ and _Theodosius_, and by _Albertus Magnus_, about five hundred years ago, you, who have been so long acquainted with this noble Recreation, may better compare the ancient and modern practice, and rightly observe how many things in that Art are added, varied, disused or retained in the practice of these days.

In the Diet of Hawks, they allowed of divers Meats which we should hardly commend. For beside the Flesh of Beef, they admitted of Goat, Hog, Deer, Whelp and Bear. And how you will approve the quantity and measure thereof, I make some doubt; while by weight they allowed half a pound of Beef, seven ounces of Swines Flesh, five of Hare, eight ounces of Whelp, as much of Deer, and ten ounces of He-Goats Flesh.

In the time of _Demetrius_ they were not without the practice of Phlebotomy or Bleeding, which they used in the Thigh and Pounces; they plucked away the Feathers on the Thigh, and rubbed the part, but if the Vein appeared not in that part, they opened the Vein of the fore Talon.

In the days of _Albertus_, they made use of Cauteries in divers places: to advantage their sight they seared them under the inward angle of the eye; above the eye in distillations and diseases of the Head; in upward pains they seared above the Joint of the Wing, and at the bottom of the Foot, against the Gout; and the chief time for these cauteries they made to be the month of _March_.

In great coldness of Hawks they made use of Fomentations, some of the steam or vapour of artificial and natural Baths, some wrapt them up in hot Blankets, giving them Nettle Seeds and Butter.

No Clysters are mention'd, nor can they be so profitably used; but they made use of many purging Medicines. They purged with Aloe, which, unto larger Hawks, they gave in the bigness of a Great Bean; unto less, in the quantity of a _Cicer_, which notwithstanding I should rather give washed, and with a few drops of Oil of Almonds: for the Guts of flying Fowls are tender and easily scratched by it; and upon the use of Aloe both in Hawks and Cormorants I have sometimes observed bloody excretions.

In phlegmatick causes they seldom omitted _Stave-saker_, but they purged sometimes with a Mouse, and the Food of boiled Chickens, sometimes with good Oil and Honey.

They used also the Ink of Cuttle Fishes, with Smallage, Betony, Wine and Honey. They made use of stronger Medicines than present practice doth allow. For they were not afraid to give _Coccus Baphicus_; beating up eleven of its Grains unto a Lentor, which they made up into five Pills wrapt up with Honey and Pepper: and, in some of their old Medicines, we meet with Scammony and _Euphorbium_. Whether, in the tender Bowels of Birds, infusions of Rhubarb, Agaric and Mechoachan be not of safer use, as to take of Agary two Drachms, of Cinnamon half a Drachm, of Liquorish a Scruple, and, infusing them in Wine, to express a part into the mouth of the Hawk, may be considered by present practice.

Few Mineral Medicines were of inward use among them: yet sometimes we observe they gave filings of Iron in the straitness of the Chest, as also Lime in some of their pectoral Medicines.

But they commended Unguents of Quick-silver against the Scab: and I have safely given six or eight Grains of _Mercurius Dulcis_ unto Kestrils and Owls, as also crude and current Quick-silver, giving the next day small Pellets of Silver or Lead till they came away uncoloured: and this, if any, may probably destroy that obstinate Disease of the _Filander_ or Back-worm.

A peculiar remedy they had against the Consumption of Hawks. For, filling a Chicken with Vinegar, they closed up the Bill, and hanging it up untill the Flesh grew tender, they fed the Hawk therewith: and to restore and well Flesh them, they commonly gave them Hogs Flesh, with Oil, Butter and Honey; and a decoction of Cumfory to bouze.

They disallowed of salt Meats and Fat; but highly esteemed of Mice in most indispositions; and in the falling Sickness had great esteem of boiled Batts: and in many Diseases, of the Flesh of Owls which feed upon those Animals. In Epilepsies they also gave the Brain of a Kid drawn thorough a gold Ring; and, in Convulsions, made use of a mixture of Musk and _Stercus humanum aridum_.

For the better preservation of their Health they strowed Mint and Sage about them; and for the speedier mewing of their Feathers, they gave them the Slough of a Snake, or a Tortoise out of the Shell, or a green Lizard cut in pieces.

If a Hawk were unquiet, they hooded him, and placed him in a Smith's Shop for some time, where, accustomed to the continual noise of hammering, he became more gentle and tractable.

They used few terms of Art, plainly and intelligibly expressing the parts affected, their Diseases and Remedies. This heap of artificial terms first entring with the French Artists: who seem to have been the first and noblest Falconers in the Western part of _Europe_; although, in their Language, they have no word which in general expresseth an Hawk.

They carried their Hawks in the left hand, and let them flie from the right. They used a Bell, and took great care that their Jesses should not be red, lest Eagles should flie at them. Though they used Hoods, we have no clear description of them, and little account of their Lures.

The ancient Writers left no account of the swiftness of Hawks or measure of their flight: but _Heresbachius_[261] delivers that _William_ Duke of _Cleve_ had an Hawk which, in one day, made a flight out of _Westphalia_ into _Prussia_. And, upon good account, an Hawk in this Country of _Norfolk_, made a flight at a Woodcock near thirty miles in one hour. How far the Hawks, Merlins and wild Fowl which come unto us with a North-west wind in the Autumn, flie in a day, there is no clear account; but coming over Sea their flight hath been long, or very speedy. For I have known them to light so weary on the coast, that many have been taken with Dogs, and some knock'd down with Staves and Stones.

[261] _De Re Accipitraria, in 3 Books._

Their Perches seem not so large as ours; for they made them of such a bigness that their Talons might almost meet: and they chose to make them of Sallow, Poplar or Lime Tree.

They used great clamours and hollowing in their flight, which they made by these words, _ou loi, la, la, la_; and to raise the Fowls, made use of the sound of a Cymbal.

Their recreation seemed more sober and solemn than ours at present, so improperly attended with Oaths and Imprecations. For they called on God at their setting out, according to the account of _Demetrius_, +ton Theon epikalesantes+, _in the first place calling upon God_.

The learned _Rigaltius_ thinketh, that if the Romans had well known this airy Chase, they would have left or less regarded their Circensial Recreations. The Greeks understood Hunting early, but little or nothing of our Falconry. If _Alexander_ had known it, we might have found something of it and more of Hawks in _Aristotle_; who was so unacquainted with that way, that he thought that Hawks would not feed upon the Heart of Birds. Though he hath mention'd divers Hawks, yet _Julius Scaliger_, an expert Falconer, despaired to reconcile them unto ours. And 'tis well if, among them, you can clearly make out a Lanner, a Sparrow Hawk and a Kestril, but must not hope to find your Gier Falcon there, which is the noble Hawk; and I wish you one no worse than that of _Henry_ King of _Navarre_; which, _Scaliger_ saith, he saw strike down a Buzzard, two wild Geese, divers Kites, a Crane and a Swan.

Nor must you expect from high Antiquity the distinctions of Eyess and Ramage Hawks, of Sores and Entermewers, of Hawks of the Lure and the Fist; nor that material distinction into short and long winged Hawks; from whence arise such differences in their taking down of Stones; in their flight, their striking down or seizing of their Prey, in the strength of their Talons, either in the Heel and fore-Talon, or the middle and the Heel: nor yet what Eggs produce the different Hawks, or when they lay three Eggs, that the first produceth a Female and large Hawk, the second of a midler sort, and the third a smaller Bird Tercellene or Tassel of the Masle Sex; which Hawks being onely observed abroad by the Ancients, were looked upon as Hawks of different kinds and not of the same Eyrie or Nest. As for what _Aristotle_ affirmeth that Hawks and Birds of prey drink not; although you know that it will not strictly hold, yet I kept an Eagle two years, which fed upon Kats, Kittlings, Whelps and Ratts, without one drop of Water.

If any thing may add unto your knowledge in this noble Art, you must pick it out of later Writers than those you enquire of. You may peruse the two Books of Falconry writ by that renowned Emperour _Frederick_ the Second; as also the Works of the noble Duke _Belisarius_, of _Tardiffe_, _Francherius_, of _Francisco Sforzino_ of _Vicensa_; and may not a little inform or recreate your self with that elegant Poem of _Thuanus_.[262] I leave you to divert your self by the perusal of it, having, at present, no more to say but that I am, _etc._

[262] _De Re Rustica._

OF CYMBALS, Etc.

TRACT VI

SIR,

With what difficulty, if possibility, you may expect satisfaction concerning the Musick, or Musical Instruments of the Hebrews, you will easily discover if you consult the attempts of learned men upon that Subject: but for Cymbals, of whose Figure you enquire, you may find some described in _Bayfius_, in the Comment of _Rhodius_ upon _Scribonius Largus_, and others.

As for +Kymbalon alalazon+ mentioned by S. _Paul_,[263] and rendred a _Tinckling Cymbal_, whether the translation be not too soft and diminutive some question may be made: for the word +alalazon+ implieth no small sound, but a strained and lofty vociferation, or some kind of hollowing sound, according to the Exposition of _Hesychius_, +Alalaxate enypsôsate tên phônên+. A word drawn from the lusty shout of Souldiers, crying +Alala+ at the first charge upon their Enemies, according to the custom of Eastern Nations, and used by Trojans in _Homer_; and is also the Note of the Chorus in _Aristophanes_ +Alalai iê paiôn+. In other parts of Scripture we reade of loud and high sounding Cymbals; and in _Clemens Alexandrinus_ that the Arabians made use of Cymbals in their Wars instead of other military Musick; and _Polyænus_ in his _Stratagemes_ affirmeth that _Bacchus_ gave the signal of Battel unto his numerous Army not with Trumpets but with Tympans and Cymbals.

[263] Cor. 13. 1

And now I take the opportunity to thank you for the new Book sent me containing the Anthems sung in our Cathedral and Collegiate Churches: 'tis probable there will be additions, the Masters of Musick being now active in that affair. Beside my naked thanks I have yet nothing to return you but this enclosed, which may be somewhat rare unto you, and that is a Turkish Hymn translated into French out of the Turkish Metre, which I thus render unto you.

_O what praise doth he deserve, and how great is that Lord, all whose Slaves are as so many Kings!_

_Whosoever shall rub his Eyes with the dust of his Feet, shall behold such admirable things that he shall fall into an ecstasie._

_He that shall drink one drop of his Beverage, shall have his Bosome like the Ocean filled with Gems and pretious Liquours._

_Let not loose the Reins unto thy Passions in this world: he that represseth them shall become a true Solomon in the Faith._

_Amuse not thy self to adore Riches, nor to build great Houses and Palaces._

_The end of what thou shall build is but ruine._

_Pamper not thy Body with delicacies and dainties; it may come to pass one day that this Body may be in Hell._

_Imagine not that he who findeth Riches findeth Happiness; he that findeth Happiness is he that findeth God._

_All who prostrating themselves in humility shall this day believe in_ Velè,[264] _if they were Poor shall be Rich, and if Rich shall become Kings._

[264] Velè _the Founder of the Convent_.

After the Sermon ended which was made upon a Verse in the Alcoran containing much Morality, the _Deruices_ in a Gallery apart sung this Hymn, accompanied with Instrumental Musick, which so affected the Ears of Monsieur _du Loyr_, that he would not omit to set it down, together with the Musical Notes, to be found in his first Letter unto Monsieur _Bouliau_, Prior of _Magny_.

* * * * *

Excuse my brevity: I can say but little where I understand but little.

_I am_, etc.

OF ROPALIC or Gradual Verses, Etc.

_Mens mea sublimes rationes præmeditatur._

TRACT VII

SIR,

Though I may justly allow a good intention in this Poem presented unto you, yet I must needs confess, I have no affection for it; as being utterly averse from all affectation in Poetry, which either restrains the phancy, or fetters the invention to any strict disposure of words. A poem of this nature is to be found in _Ausonius_ beginning thus,

_Spes Deus æternæ stationis conciliator._

These are Verses _Ropalici_ or _Clavales_, arising gradually like the Knots in a +Rhopalê+ or Clubb; named also _Fistulares_ by _Priscianus_, as _Elias Vinetus_[265] hath noted. They consist properly of five words, each thereof encreasing by one syllable. They admit not of a _Spondee_ in the fifth place, nor can a Golden or Silver Verse be made this way. They run smoothly both in Latin and Greek, and some are scatteringly to be found in _Homer_; as,

+Ô makar Atreidê moirêgenes olbiodaimon+,

_Liberè dicam sed in aurem, ego versibus hujusmodi Ropalicis, longo syrmate protractis, Ceraunium affigo._

[265] El Vinet. _in_ Auson.

He that affecteth such restrained Poetry, may peruse the Long Poem of _Hugbaldus_ the Monk, wherein every word beginneth with a C penned in the praise of _Calvities_ or Baldness, to the honour of _Carolus Calvus_ King of _France_,

_Carmina clarisonæ calvis cantate Camænæ._

The rest may be seen at large in the _adversaria_ of _Barthius_: or if he delighteth in odd contrived phancies may he please himself with _Antistrophes_, _Counterpetories_, _Retrogrades_, _Rebusses_, _Leonine_ Verses, etc. to be found in _Sieur des Accords_. But these and the like are to be look'd upon, not pursued, odd works might be made by such ways; and for your recreation I propose these few lines unto you,

_Arcu paratur quod arcui sufficit._

_Misellorum clamoribus accurrere non tam humanum quam sulphureum est._

_Asino teratur quæ Asino teritur._

_Ne Asphodelos comedas, phoenices manduca._

_Coelum aliquid potest, sed quæ mira præstat Papilio est._

Not to put you unto endless amusement, the Key hereof is the homonomy of the Greek made use of in the Latin words, which rendreth all plain. More ænigmatical and dark expressions might be made if any one would speak or compose them out of the numerical Characters or characteristical Numbers set down by _Robertus de Fluctibus_.[266]

[266] _Tract 2. Part lib. 1._

As for your question concerning the contrary expressions of the Italian and Spaniards in their common affirmative answers, the Spaniard answering _cy Sennor_, the Italian _Signior cy_, you must be content with this Distich,

_Why saith the Italian Signior cy, the Spaniard cy Sennor? Because the one puts that behind, the other puts before._

And because you are so happy in some Translations, I pray return me these two verses in English,

_Occidit heu tandem multos quæ occidit amantes, Et cinis est hodie quæ fuit ignis heri._

My occasions make me to take off my Pen. I am, _etc._

OF LANGUAGES

And particularly of the Saxon Tongue.

TRACT VIII

SIR,

The last Discourse we had of the Saxon Tongue recalled to my mind some forgotten considerations. Though the Earth were widely peopled before the Flood, (as many learned men conceive) yet whether after a large dispersion, and the space of sixteen hundred years, men maintained so uniform a Language in all parts, as to be strictly of one Tongue, and readily to understand each other, may very well be doubted. For though the World preserved in the Family of _Noah_ before the confusion of Tongues might be said to be of one Lip, yet even permitted to themselves their humours, inventions, necessities, and new objects, without the miracle of Confusion at first, in so long a tract of time, there had probably been a Babel. For whether _America_ were first peopled by one or several Nations, yet cannot that number of different planting Nations, answer the multiplicity of their present different Languages, of no affinity unto each other; and even in their Northern Nations and incommunicating Angles, their Languages are widely differing. A native Interpreter brought from _California_ proved of no use unto the Spaniards upon the neighbour Shore. From _Chiapa_, to _Guatemala_, _S. Salvador_, _Honduras_, there are at least eighteen several languages; and so numerous are they both in the Peruvian and Mexican Regions, that the great Princes are fain to have one common Language, which besides their vernaculous and Mother Tongues, may serve for commerce between them.

And since the confusion of Tongues at first fell onely upon those which were present in _Sinaar_ at the work of _Babel_, whether the primitive Language from _Noah_ were onely preserved in the Family of _Heber_, and not also in divers others, which might be absent at the same, whether all came away and many might not be left behind in their first Plantations about the foot of the Hills, whereabout the Ark rested and _Noah_ became an Husbandman, is not absurdly doubted.

For so the primitive Tongue might in time branch out into several parts of _Europe_ and _Asia_, and thereby the first or Hebrew Tongue which seems to be ingredient into so many Languages, might have larger originals and grounds of its communication and traduction than from the Family of _Abraham_, the Country of _Canaan_ and words contained in the Bible which come short of the full of that Language. And this would become more probable from the Septuagint or Greek Chronology strenuously asserted by _Vossius_; for making five hundred years between the Deluge and the days of _Peleg_, there ariseth a large latitude of multiplication and dispersion of People into several parts, before the descent of that Body which followed _Nimrod_ unto _Sinaar_ from the East.

They who derive the bulk of European Tongues from the Scythian and the Greek, though they may speak probably in many points, yet must needs allow vast difference or corruptions from so few originals, which however might be tolerably made out in the old Saxon, yet hath time much confounded the clearer derivations. And as the knowledge thereof now stands in reference unto our selves, I find many words totally lost, divers of harsh sound disused or refined in the pronunciation, and many words we have also in common use not to be found in that Tongue, or venially derivable from any other from whence we have largely borrowed, and yet so much still remaineth with us that it maketh the gross of our Language.

The religious obligation unto the Hebrew Language hath so notably continued the same, that it might still be understood by _Abraham_, whereas by the _Mazorite_ Points and Chaldee Character the old Letter stands so transformed, that if _Moses_ were alive again, he must be taught to reade his own Law.

The Chinoys, who live at the bounds of the Earth, who have admitted little communication, and suffered successive incursions from one Nation, may possibly give account of a very ancient Language; but consisting of many Nations and Tongues; confusion, admixtion and corruption in length of time might probably so have crept in as without the virtue of a common Character, and lasting Letter of things, they could never probably make out those strange memorials which they pretend, while they still make use of the Works of their great _Confutius_ many hundred years before Christ, and in a series ascend as high as _Poncuus_, who is conceived our _Noah_.

The present Welch, and remnant of the old Britanes, hold so much of that ancient Language, that they make a shift to understand the Poems of _Merlin_, _Enerin_, _Telesin_, a thousand years ago, whereas the Herulian _Pater Noster_, set down by _Wolfgangus Lazius_, is not without much criticism made out, and but in some words; and the present Parisians can hardly hack out those few lines of the League between _Charles_ and _Lewis_, the Sons of _Ludovicus Pius_, yet remaining in old French.

The Spaniards, in their corruptive traduction and Romance, have so happily retained the terminations from the Latin, that notwithstanding the Gothick and Moorish intrusion of words, they are able to make a Discourse completely consisting of Grammatical Latin and Spanish, wherein the Italians and French will be very much to seek.

The learned _Casaubon_ conceiveth that a Dialogue might be composed in Saxon onely of such words as are derivable from the Greek, which surely might be effected, and so as the learned might not uneasily find it out. _Verstegan_ made no doubt that he could contrive a Letter which might be understood by the English, Dutch and East Frislander, which, as the present confusion standeth, might have proved no very clear Piece, and hardly to be hammer'd out: yet so much of the Saxon still remaineth in our English, as may admit an orderly discourse and series of good sense, such as not onely the present English, but _Ælfric_, _Bede_ and _Alured_ might understand after so many hundred years.

Nations that live promiscuously, under the Power and Laws of Conquest, do seldom escape the loss of their Language with their Liberties, wherein the Romans were so strict that the Grecians were fain to conform in their judicial Processes; which made the Jews loose more in seventy years dispersion in the Provinces of _Babylon_, than in many hundred in their distinct habitation in _Ægypt_; and the English which dwelt dispersedly to loose their Language in _Ireland_, whereas more tolerable reliques there are thereof in _Fingall_, where they were closely and almost solely planted; and the Moors which were most huddled together and united about _Granada_, have yet left their _Arvirage_ among the Granadian Spaniards.

But shut up in Angles and inaccessible corners, divided by Laws and Manners, they often continue long with little mixture, which hath afforded that lasting life unto the Cantabrian and British Tongue, wherein the Britanes are remarkable, who, having lived four hundred years together with the Romans, retained so much of the British as it may be esteemed a Language; which either they resolutely maintained in their cohabitation with them in Britane, or retiring after in the time of the Saxons into Countries and parts less civiliz'd and conversant with the Romans, they found the People distinct, the Language more intire, and so fell into it again.

But surely no Languages have been so straitly lock'd up as not to admit of commixture. The Irish, although they retain a kind of a Saxon Character, yet have admitted many words of Latin and English. In the Welch are found many words from Latin, some from Greek and Saxon. In what parity and incommixture the Language of that People stood which were casually discovered in the heart of _Spain_, between the Mountains of _Castile_, no longer ago than in the time of Duke _D' Alva_, we have not met with a good account any farther than that their words were Basquish or Cantabrian: but the present Basquensa one of the minor Mother Tongues of _Europe_, is not without commixture of Latin and Castilian, while we meet with _Santifica_, _tentationeten_, _Glaria_, _puissanea_, and four more in the short Form of the Lord's Prayer, set down by _Paulus Merula_: but although in this brief Form we may find such commixture, yet the bulk of their Language seems more distinct, consisting of words of no affinity unto others, of numerals totally different, of differing Grammatical Rule, as may be observed in the Dictionary and short _Basquensa_ Grammar, composed by _Raphael Nicoleta_, a Priest of _Bilboa_.

And if they use the auxiliary Verbs of _Equin_ and _Ysan_, answerable unto _Hazer_ and _Ser_, to Have, and Be, in the Spanish, which Forms came in with the Northern Nations into the Italian, Spanish and French, and if that Form were used by them before, and crept not in from imitation of their neighbours, it may shew some ancienter traduction from Northern Nations, or else must seem very strange; since the Southern Nations had it not of old, and I know not whether any such mode be found in the Languages of any part of _America_.

The Romans, who made the great commixture and alteration of Languages in the World, effected the same, not onely by their proper Language, but those also of their military Forces, employed in several Provinces, as holding a standing _Militia_ in all Countries, and commonly of strange Nations; so while the cohorts and Forces of the Britanes were quartered in _Ægypt_, _Armenia_, _Spain_, _Illyria_, etc. the Stablæsians and Dalmatians here, the Gauls, Spaniards and Germans in other Countries, and other Nations in theirs, they could not but leave many words behind them, and carry away many with them, which might make that in many words of very distinct Nations some may still remain of very unknown and doubtfull Genealogy.

And if, as the learned _Buxhornius_ contendeth, the Scythian Language as the Mother Tongue runs through the Nations of _Europe_, and even as far as _Persia_, the community in many words between so many Nations, hath a more reasonable original traduction, and were rather derivable from the common Tongue diffused through them all, than from any particular Nation, which hath also borrowed and holdeth but at second hand.

The Saxons settling over all _England_, maintained an uniform Language, onely diversified in Dialect, Idioms, and minor differences, according to their different Nations which came in to the common Conquest, which may yet be a cause of the variation in the speech and words of several parts of _England_, where different Nations most abode or settled, and having expelled the Britanes, their Wars were chiefly among themselves, with little action with foreign Nations untill the union of the Heptarchy under _Egbert_; after which time although the Danes infested this Land and scarce left any part free, yet their incursions made more havock in Buildings, Churches and Cities, than the Language of the Country, because their Language was in effect the same, and such as whereby they might easily understand one another.

And if the Normans, which came into _Neustria_ or _Normandy_ with _Rollo_ the Dane, had preserved their Language in their new acquists, the succeeding Conquest of _England_, by Duke _William_ of his race, had not begot among us such notable alterations; but having lost their Language in their abode in _Normandy_ before they adventured upon _England_, they confounded the English with their French, and made the grand mutation, which was successively encreased by our possessions in _Normandy_, _Guien_ and _Aquitain_, by our long Wars in France, by frequent resort of the French, who to the number of some thousands came over with _Isabel_ Queen to _Edward_ the Second, and the several Matches of _England_ with the Daughters of _France_ before and since that time.

But this commixture, though sufficient to confuse, proved not of ability to abolish the Saxon words; for from the French we have borrowed many Substantives, Adjectives and some Verbs, but the great Body of Numerals, auxiliary Verbs, Articles, Pronouns, Adverbs, Conjunctions and Prepositions, which are the distinguishing and lasting part of a Language, remain with us from the Saxon, which, having suffered no great alteration for many hundred years, may probably still remain, though the English swell with the inmates of Italian, French and Latin. An Example whereof may be observ'd in this following.

_English_ I.

The first and formost step to all good Works is the dread and fear of the Lord of Heaven and Earth, which thorough the Holy Ghost enlightneth the blindness of our sinfull hearts to tread the ways of wisedom, and leads our feet into the Land of Blessing.

_Saxon_ I.

The erst and fyrmost stæp to eal gode Weorka is the dræd and feurt of the Lauord of Heofan and Eorth, whilc thurh the Heilig Gast onlihtneth the blindnesse of ure sinfull heorte to træd the wæg of wisdome, and thone læd ure fet into the Land of Blessung.

_English_ II.

For to forget his Law is the Door, the Gate and Key to let in all unrighteousness, making our Eyes, Ears and Mouths to answer the lust of Sin, our Brains dull to good Thoughts, our Lips dumb to his Praise, our Ears deaf to his Gospel, and our Eyes dim to behold his Wonders, which witness against us that we have not well learned the word of God, that we are the Children of wrath, unworthy of the love and manifold gifts of God, greedily following after the ways of the Devil and witchcraft of the World, doing nothing to free and keep our selves from the burning fire of Hell, till we be buried in Sin and swallowed in Death, not to arise again in any hope of Christ's Kingdom.

_Saxon_ II.

For to fuorgytan his Laga is the Dure, the Gat and Cæg to let in eal unrightwisnysse, makend ure Eyge, Eore and Muth to answare the lust of Sin, ure Brægan dole to gode Theoht, ure Lippan dumb to his Preys, ure Earen deaf to his Gospel, and ure Eyge dim to behealden his Wundra, whilc ge witnysse ongen us that wee oef noht wel gelæred the weord of God, that wee are the Cilda of ured, unwyrthe of the lufe and mænigfeald gift of God, grediglice felygend æfter the wægen of the Deoful and wiccraft of the Weorld, doend nothing to fry and cæp ure saula from the byrnend fyr of Hell, till we be geburied in Synne and swolgen in Death not to arise agen in ænig hope of Christes Kynedome.

_English_ III.

Which draw from above the bitter doom of the Almighty of Hunger, Sword, Sickness, and brings more sad plagues than those of Hail, Storms, Thunder, Bloud, Frogs, swarms of Gnats and Grashoppers, which ate the Corn, Grass and Leaves of the Trees in _Ægypt_.

_Saxon_ III.

Whilc drag from buf the bitter dome of the Almagan of Hunger, Sweorde, Seoknesse, and bring mere sad plag, thone they of Hagal, Storme, Thunner, Blode, Frog, swearme of Gnæt and Gærsupper, whilc eaten the Corn, Gærs and Leaf of the Treowen in _Ægypt_.

_English_ IV.

If we reade his Book and holy Writ, these among many others, we shall find to be the tokens of his hate, which gathered together might mind us of his will, and teach us when his wrath beginneth, which sometimes comes in open strength and full sail, oft steals like a Thief in the night, like Shafts shot from a Bow at midnight, before we think upon them.

_Saxon_ IV.

Gyf we ræd his Boc and heilig Gewrit, these gemong mænig othern, we sceall findan the tacna of his hatung whilc gegatherod together miht gemind us of his willan, and teac us whone his ured onginneth, whilc sometima come in open strength and fill seyle, oft stæl gelyc a Theof in the niht, gelyc Sceaft scoten fram a Boge at midneoht, beforan we thinck uppen them.

_English_ V.

And though they were a deal less, and rather short than beyond our sins, yet do we not a whit withstand or forbear them, we are wedded to, not weary of our misdeeds, we seldom look upward, and are not ashamed under sin, we cleanse not our selves from the blackness and deep hue of our guilt; we want tears and sorrow, we weep not, fast not, we crave not forgiveness from the mildness, sweetness and goodness of God, and with all livelihood and stedfastness to our uttermost will hunt after the evil of guile, pride, cursing, swearing, drunkenness, overeating, uncleanness, all idle lust of the flesh, yes many uncouth and nameless sins, hid in our inmost Breast and Bosomes, which stand betwixt our forgiveness, and keep God and Man asunder.

_Saxon_ V.

And theow they wære a dæl lesse, and reither scort thone begond oure sinnan, get do we naht a whit withstand and forbeare them, we eare bewudded to, noht werig of ure agen misdeed, we seldon loc upweard, and ear not ofschæmod under sinne, we cleans noht ure selvan from the blacnesse and dæp hue of ure guilt; we wan teare and sara, we weope noht, fæst noht, we craf noht foregyfnesse fram the mildnesse, sweetnesse and goodnesse of God, and mit eal lifelyhood and stedfastnesse to ure uttermost witt hunt æfter the ufel of guile, pride, cursung, swearung, druncennesse, overeat, uncleannesse and eal idle lust of the flæsc, vis mænig uncuth and nameleas sinnan, hid in ure inmæst Brist and Bosome, whilc stand betwixt ure foregyfnesse, and cæp God and Man asynder.

_English_ VI.

Thus are we far beneath and also worse than the rest of God's Works; for the Sun and Moon, the King and Queen of Stars, Snow, Ice, Rain, Frost, Dew, Mist, Wind, fourfooted and creeping things, Fishes and feathered Birds, and Fowls either of Sea or Land do all hold the Laws of his will.

_Saxon_ VI.

Thus eare we far beneoth and ealso wyrse thone the rest of Gods Weorka; for the Sune and Mone, the Cyng and Cquen of Stearran, Snaw, Ise, Ren, Frost, Deaw, Miste, Wind, feower fet and crypend dinga, Fix yefetherod Brid, and Fælan auther in Sæ or Land do eal heold the Lag of his willan.

Thus have you seen in few words how near the Saxon and English meet.

* * * * *

Now of this account the French will be able to make nothing; the modern Danes and Germans, though from several words they may conjecture at the meaning, yet will they be much to seek in the orderly sense and continued construction thereof, whether the Danes can continue such a series of sense out of their present Language and the old Runick, as to be intelligible unto present and ancient times, some doubt may well be made; and if the present French would attempt a Discourse in words common unto their present Tongue and the old _Romana Rustica_ spoken in Elder times, or in the old Language of the Francks, which came to be in use some successions after _Pharamond_, it might prove a Work of some trouble to effect.

It were not impossible to make an Original reduction of many words of no general reception in _England_ but of common use in _Norfolk_, or peculiar to the East Angle Countries; as, _Bawnd_, _Bunny_, _Thurck_, _Enemmis_, _Sammodithee_, _Mawther_, _Kedge_, _Seele_, _Straft_, _Clever_, _Matchly_, _Dere_, _Nicked_, _Stingy_, _Noneare_, _Feft_, _Thepes_, _Gosgood_, _Kamp_, _Sibrit_, _Fangast_, _Sap_, _Cothish_, _Thokish_, _Bide owe_, _Paxwax_: of these and some others of no easie originals, when time will permit, the resolution may be attempted; which to effect, the Danish Language new and more ancient may prove of good advantage: which Nation remained here fifty years upon agreement, and have left many Families in it, and the Language of these parts had surely been more commixed and perplex, if the Fleet of _Hugo de Bones_ had not been cast away, wherein threescore thousand Souldiers out of _Britany_ and _Flanders_ were to be wafted over, and were by King _John's_ appointment to have a settled habitation in the Counties of _Norfolk_ and _Suffolk_.

But beside your laudable endeavours in the Saxon, you are not like to repent you of your studies in the other European and Western Languages, for therein are delivered many excellent Historical, Moral and Philosophical Discourses, wherein men merely versed in the learned Languages are often at a loss: but although you are so well accomplished in the French, you will not surely conceive that you are master of all the Languages in _France_, for to omit the Briton, Britonant or old British, yet retained in some part of _Britany_, I shall onely propose this unto your construction.

* * * * *

_Chavalisco d' aquestes Boemes chems an freitado lou cap cun taules Jargonades, ero necy chi voluiget bouta sin tens embè aquelles. Anin à lous occells, che dizen tat prou ben en ein voz L' ome nosap comochodochi yen ay jes de plazer, d' ausir la mitat de paraulles en el mon._

This is a part of that Language which _Scaliger_ nameth _Idiotismus Tectosagicus_, or _Langue d' oc_, counterdistinguishing it unto the _Idiotismus Francicus_, or _Langue d'ouy_, not understood in a petty corner or between a few Mountains, but in parts of early civility, in _Languedoc_, _Provence_ and _Catalonia_, which put together will make little less than _England_.

Without some knowledge herein you cannot exactly understand the Works of _Rablais_: by this the French themselves are fain to make out that preserved relique of old French, containing the League between _Charles_ and _Lewis_ the Sons of _Ludovicus Pius_. Hereby may tolerably be understood the several Tracts written in the Catalonian Tongue; and in this is published the Tract of Falconry written by _Theodosius_ and _Symmachus_: in this is yet conserved the Poem _Vilhuardine_ concerning the French expedition in the Holy War, and the taking of _Constantinople_, among the Works of _Marius Æquicola_ an Italian Poet. You may find, in this Language, a pleasant Dialogue of Love: this, about an hundred years ago, was in high esteem, when many Italian Wits flocked into _Provence_; and the famous _Petrarcha_ wrote many of his Poems in _Vaucluse_ in that Country.

* * * * *

For the word [_Dread_] in the Royal Title [_Dread Sovereign_] of which you desire to know the meaning, I return answer unto your question briefly thus.

* * * * *

Most men do vulgarly understand this word _Dread_ after the common and English acception, as implying _Fear_, _Awe_ or _Dread_.

Others may think to expound it from the French word _Droit_ or _Droyt_. For, whereas in elder times, the _Presidents_ and _Supremes_ of Courts were termed _Sovereigns_, men might conceive this a distinctive Title and proper unto the King as eminently and by right the Sovereign.

A third exposition may be made from some Saxon Original, particularly from _Driht_, _Domine_, or _Drihten_, _Dominus_, in the Saxon Language, the word for _Dominus_ throughout the Saxon Psalms, and used in the expression of the year of our Lord in the Decretal Epistle of Pope _Agatho_ unto _Athelred_ King of the Mercians, _Anno_, 680.

_Verstegan_ would have this term _Drihten_ appropriate unto God. Yet, in the Constitutions of _Withred[267] King of Kent_, we find the same word used for a Lord or Master, _Si in vesperâ præcedente solem servus ex mandato Domini aliquod opus servile egerit, Dominus (Drihten) 80 solidis luito_. However therefore, though _Driht_, _Domine_, might be most eminently applied unto the Lord of Heaven, yet might it be also transferred unto Potentates and Gods on Earth, unto whom fealty is given or due, according unto the Feudist term _Ligeus à Ligando_ unto whom they were bound in fealty. And therefore from _Driht_, _Domine_, _Dread Sovereign_, may, probably, owe its Original.

[267] V. Cl. Spelmanni _Concil._

* * * * *

I have not time to enlarge upon this Subject: 'Pray let this pass, as it is, for a Letter and not for a Treatise. I am

_Yours_, etc.

OF ARTIFICIAL HILLS, MOUNTS OR BURROWS

In many parts of England.

What they are, to what end raised, and by what Nations.

TRACT IX

My honoured Friend Mr. _E. D._[268] his _Quære_.

'In my last Summer's Journey through _Marshland_, _Holland_ and a great part of the _Fenns_, I observed divers artificial heaps of Earth of a very large magnitude, and I hear of many others which are in other parts of those Countries, some of them are at least twenty foot in direct height from the level whereon they stand. I would gladly know your opinion of them, and whether you think not that they were raised by the Romans or Saxons to cover the Bones or Ashes of some eminent persons?'

[268] [Sir William Dugdale.--ED.]

My Answer.

_Worthy Sir_,

Concerning artificial Mounts and Hills, raised without Fortifications attending them, in most parts of _England_, the most considerable thereof I conceive to be of two kinds; that is, either Signal Boundaries and Land-Marks, or else sepulchral Monuments or Hills of Interrment for remarkable and eminent persons, especially such as died in the Wars.

As for such which are sepulchral Monuments, upon bare and naked view they are not appropriable unto any of the three Nations of the Romans, Saxons or Danes, who, after the Britaines, have possessed this Land; because upon strict account, they may be appliable unto them all.

For that the Romans used such hilly Sepultures, beside many other testimonies, seems confirmable from the practice of _Germanicus_, who thus interred the unburied Bones of the slain Souldiers of _Varus_; and that expression of _Virgil_, of high antiquity among the Latins,

--_facit ingens monte sub alto_ _Regis Dercenni terreno ex aggere Bustum._

That the Saxons made use of this way is collectible from several Records, and that pertinent expression of _Lelandus_,[269] _Saxones gens Christi ignara, in hortis amoenis, si domi forte ægroti moriebantur; sin foris et bello occisi, in egestis per campos terræ tumulis (quos Burgos appellabant) sepulti sunt_.

[269] Leland. _in Assertione Regis_ Arthuri.

That the Danes observed this practice, their own Antiquities do frequently confirm, and it stands precisely delivered by _Adolphus Cyprius_, as the learned _Wormius_[270] hath observed. _Dani olim in memoriam Regum et Heroum, ex terra coacervata ingentes moles, Montium instar eminentes, erexisse, credibile omnino ac probabile est, atque illis in locis ut plurimum, quo sæpe homines commearent, atque iter haberent, ut in viis publicis posteritati memoriam consecrarent, et quodammodo immortalitati mandarent._ And the like Monuments are yet to be observed in _Norway_ and _Denmark_ in no small numbers.

[270] Wormius _in Monumentis Danicis_.

So that upon a single view and outward observation they may be the Monuments of any of these three Nations: Although the greatest number, not improbably, of the Saxons; who fought many Battels with the Britaines and Danes, and also between their own Nations, and left the proper name of Burrows for these Hills still retained in many of them, as the seven Burrows upon _Salisbury_ Plain, and in many other parts of _England_.

But of these and the like Hills there can be no clear and assured decision without an ocular exploration, and subterraneous enquiry by cutting through one of them either directly or crosswise. For so with lesser charge discovery may be made what is under them, and consequently the intention of their erection.

For if they were raised for remarkable and eminent Boundaries, then about their bottom will be found the lasting substances of burnt Bones of Beasts, of Ashes, Bricks, Lime or Coals.

If Urns be found, they might be erected by the Romans before the term of Urn-burying or custom of burning the dead expired: but if raised by the Romans after that period; Inscriptions, Swords, Shields, and Arms after the Roman mode, may afford a good distinction.

But if these Hills were made by Saxons or Danes, discovery may be made from the fashion of their Arms, Bones of their Horses, and other distinguishing substances buried with them.

And for such an attempt there wanteth not encouragement. For a like Mount or Burrow was opened in the days of King _Henry_ the Eighth upon _Barham_ Down in _Kent_, by the care of Mr. _Thomas Digges_ and charge of Sir _Christopher Hales_; and a large Urn with Ashes was found under it, as is delivered by _Thomas Twinus De Rebus Albionicis_, a learned Man of that Country, _Sub incredibili Terræ acervo, Urna cinere ossium magnorum fragmentis plena, cùm galeis, clypeis æneis et ferreis rubigine ferè consumptis, inusitatæ magnitudinis, eruta est: sed nulla inscriptio nomen, nullum testimonium tempus, aut fortunam exponebant_: and not very long ago, as _Cambden_[271] delivereth, in one of the Mounts of _Barklow_ Hills in _Essex_, being levelled there were found three Troughs, containing broken Bones, conceived to have been of Danes: and in later time we find, that a Burrow was opened in the Isle of _Man_, wherein fourteen Urns were found with burnt Bones in them; and one more neat than the rest, placed in a Bed of fine white Sand, containing nothing but a few brittle Bones, as having passed the Fire; according to the particular account thereof in the description[272] of the Isle of _Man_. Surely many noble Bones and Ashes have been contented with such hilly Tombs; which neither admitting Ornament, Epitaph or Inscription, may, if Earthquakes spare them, out last all other Monuments. _Suæ sunt Metis metæ._ Obelisks have their term, and Pyramids will tumble, but these mountainous Monuments may stand, and are like to have the same period with the Earth.

[271] Cambd. Brit. _p. 326_.

[272] _Published_ 1656, by Dan. King.

* * * * *

More might be said, but my business, of another nature, makes me take off my hand. I am

_Yours_, etc.

OF TROAS

What place is meant by that Name.

Also, of the situations of _Sodom_, _Gomorrha_, _Admah_, _Zeboim_, in the dead Sea.

TRACT X

SIR,

_To your Geographical Queries, I answer as follows._

In sundry passages of the new Testament, in the _Acts of the Apostles_, and Epistles of S. _Paul_, we meet with the word _Troas_; how he went from _Troas_ to _Philippi_ in _Macedonia_, from thence unto _Troas_ again: how he remained seven days in that place; from thence on foot to _Assos_, whither the Disciples had sailed from _Troas_, and there, taking him in, made their Voyage unto _Cæsarea_.

Now, whether this _Troas_ be the name of a City or a certain Region seems no groundless doubt of yours: for that 'twas sometimes taken in the signification of some Country, is acknowledged by _Ortelius_, _Stephanus_ and _Grotius_; and it is plainly set down by _Strabo_, that a Region of _Phrygia_ in _Asia minor_ was so taken in ancient times; and that, at the Trojan War, all the Territory which comprehended the nine Principalities subject unto the King of _Ilium_, +Troiê legomenê+, was called by the name of _Troja_. And this might seem sufficiently to salve the intention of the description, when he came or went from _Troas_, that is, some part of that Region; and will otherwise seem strange unto many how he should be said to go or come from that City which all Writers had laid in the Ashes about a thousand years before.

All which notwithstanding, since we reade in the Text a particular abode of seven days, and such particulars as leaving of his Cloak, Books and Parchments at _Troas_: And that S. _Luke_ seems to have been taken in to the Travels of S. _Paul_ in this place, where he begins in the _Acts_ to write in the first person, this may rather seem to have been some City or special Habitation, than any Province or Region without such limitation.

Now that such a City there was, and that of no mean note, is easily verified from historical observation. For though old _Ilium_ was anciently destroyed, yet was there another raised by the relicts of that people, not in the same place, but about thirty Furlongs westward, as is to be learned from _Strabo_.

Of this place _Alexander_ in his expedition against _Darius_ took especial notice, endowing it with sundry Immunities, with promise of greater matters at his return from _Persia_; inclined hereunto from the honour he bore unto _Homer_, whose earnest Reader he was, and upon whose Poems, by the help of _Anaxarchus_ and _Callisthenes_, he made some observations. As also much moved hereto upon the account of his cognation with the _Æacides_ and Kings of _Molossus_, whereof _Andromache_ the Wife of _Hector_ was Queen. After the death of _Alexander_, _Lysimachus_ surrounded it with a Wall, and brought the inhabitants of the neighbour Towns unto it, and so it bore the name of _Alexandria_; which, from _Antigonus_, was also called _Antigonia_, according to the inscription of that famous Medal in _Goltsius_, _Colonia Troas Antigonia Alexandrea, Legio vicesima prima_.

When the Romans first went into _Asia_ against _Antiochus_ 'twas but a +Kômopolis+ and no great City; but, upon the Peace concluded, the Romans much advanced the same. _Fimbria_, the rebellious Roman, spoiled it in the Mithridatick War, boasting that he had subdued _Troy_ in eleven days which the Grecians could not take in almost as many years. But it was again rebuilt and countenanced by the Romans, and became a Roman Colony, with great immunities conferred on it; and accordingly it is so set down by _Ptolomy_. For the Romans, deriving themselves from the Trojans, thought no favour too great for it; especially _Julius Cæsar_, who, both in imitation of _Alexander_, and for his own descent from _Julus_, of the posterity of _Æneas_, with much passion affected it, and, in a discontented humour,[273] was once in mind to translate the Roman wealth unto it; so that it became a very remarkable place, and was, in _Strabo's_ time, +ellogimôn poleôn+, one of the noble Cities of _Asia_.

[273] Sueton.

And, if they understood the prediction of _Homer_ in reference unto the Romans, as some expound it in _Strabo_, it might much promote their affection unto that place; which being a remarkable prophecy, and scarce to be parallel'd in Pagan story, made before _Rome_ was built, and concerning the lasting Reign of the progeny of _Æneas_, they could not but take especial notice of it. For thus is _Neptune_ made to speak, when he saved _Æneas_ from the fury of _Achilles_.

_Verum agite hunc subito præsenti à morte trahamus Ne Cronides ira flammet si fortis Achilles Hunc mactet, fati quem Lex evadere jussit. Ne genus intereat de læto semine totum Dardani ab excelso præ cunctis prolibus olim, Dilecti quos è mortali stirpe creavit, Nunc etiam Priami stirpem Saturnius odit, Trojugenum posthæc Æneas sceptra tenebit Et nati natorum et qui nascentur ab illis._

The Roman favours were also continued unto S. _Paul's_ days; for _Claudius_,[274] producing an ancient Letter of the Romans unto King _Seleucus_ concerning the Trojan Privileges, made a Release of their Tributes; and _Nero_ [SN: Tacit. _l. 13_.] elegantly pleaded for their Immunities, and remitted all Tributes unto them.

[274] Sueton.

And, therefore, there being so remarkable a City in this Territory, it may seem too hard to loose the same in the general name of the Country; and since it was so eminently favoured by Emperours, enjoying so many Immunities, and full of Roman Privileges, it was probably very populous, and a fit abode for S. _Paul_, who being a Roman Citizen, might live more quietly himself, and have no small number of faithfull well-wishers in it.

Yet must we not conceive that this was the old _Troy_, or re-built in the same place with it: for _Troas_ was placed about thirty Furlongs West, and upon the Sea shore; so that, to hold a clearer apprehension hereof than is commonly delivered in the Discourses of the Ruines of _Troy_, we may consider one Inland _Troy_ or old _Ilium_, which was built farther within the Land, and so was removed from the Port where the Grecian Fleet lay in _Homer_; and another Maritime _Troy_, which was upon the Sea Coast placed in the Maps of _Ptolomy_, between _Lectum_ and _Sigæum_ or Port _Janizam_, Southwest from the old City, which was this of S. _Paul_, and whereunto are appliable the particular accounts of _Bellonius_, when, not an hundred years ago, he described the Ruines of _Troy_ with their Baths, Aqueducts, Walls and Towers, to be seen from the Sea as he sailed between it and _Tenedos_; and where, upon nearer view, he observed some signs and impressions of his conversion in the ruines of Churches, Crosses, and Inscriptions upon Stones.

Nor was this onely a famous City in the days of S. _Paul_, but considerable long after. For, upon the Letter of _Adrianus_ [SN: Philostrat. _in Vita_ Herodis Attici.], _Herodes Atticus_, at a great charge, repaired their Baths, contrived Aqueducts and noble Water-courses in it. As is also collectible from the Medals of _Caracalla_, of _Severus_, and _Crispina_; with Inscriptions, _Colonia Alexandria Troas_, bearing on the Reverse either an Horse, a Temple, or a Woman; denoting their destruction by an Horse, their prayers for the Emperour's safety, and, as some conjecture, the memory of _Sibylla_, _Phrygia_ or _Hellespontica_.

Nor wanted this City the favour of Christian Princes, but was made a Bishop's See under the Archbishop of _Cyzicum_; but in succeeding discords was destroyed and ruined, and the nobler Stones translated to _Constantinople_ by the Turks to beautifie their Mosques and other Buildings.

_Concerning the Dead Sea, accept of these few Remarks._

In the Map of the Dead Sea we meet with the Figure of the Cities which were destroyed: of _Sodom_, _Gomorrha_, _Admah_ and _Zeboim_; but with no uniformity; men placing them variously, and, from the uncertainty of their situation, taking a fair liberty to set them where they please.

For _Admah_, _Zeboim_ and _Gomorrha_, there is no light from the Text to define their situation. But, that _Sodom_ could not be far from _Segor_ which was seated under the Mountains near the side of the Lake, seems inferrible from the sudden arrival of _Lot_, who, coming from _Sodom_ at day break, attained to _Segor_ at Sun rising; and therefore _Sodom_ is to be placed not many miles from it, not in the middle of the Lake, which against that place is about eighteen miles over, and so will leave nine miles to be gone in so small a space of time.

The Valley being large, the Lake now in length about seventy English miles, the River _Jordan_ and divers others running over the Plain, 'tis probable the best Cities were seated upon those Streams: but how the _Jordan_ passed or winded, or where it took in the other Streams, is a point too old for Geography to determine.

For, that the River gave the fruitfulness unto this Valley by over watring that low Region, seems plain from that expression in the Text,[275] that it was watered, _sicut Paradisus et Ægyptus_, like _Eden_ and the Plains of _Mesopotamia_, where _Euphrates_ yearly overfloweth; or like _Ægypt_ where _Nilus_ doth the like: and seems probable also from the same course of the River not far above this Valley where the Israelites passed _Jordan_, where 'tis said that _Jordan overfloweth its Banks in the time of Harvest_.

[275] Gen. 13. 10.

That it must have had some passage under ground in the compass of this Valley before the creation of this Lake, seems necessary from the great current of _Jordan_, and from the Rivers _Arnon_, _Cedron_, _Zaeth_, which empty into this Valley; but where to place that concurrence of Waters or place of its absorbition, there is no authentick decision.

The probablest place may be set somewhat Southward, below the Rivers that run into it on the East or Western Shore: and somewhat agreeable unto the account which _Brocardus_ received from the Sarazens which lived near it, _Jordanem ingredi Mare Mortuum et rursum egredi, sed post exiguum intervallum à Terra absorberi_.

_Strabo_ speaks naturally of this Lake, that it was first caused by Earthquakes, by sulphureous and bituminous eruptions, arising from the Earth. But the Scripture makes it plain to have been from a miraculous hand, and by a remarkable expression, _pluit Dominus ignem et Sulphur à Domino_. See also _Deut. 29. in ardore Salis_: burning the Cities and destroying all things about the Plain, destroying the vegetable nature of Plants and all living things, salting and making barren the whole Soil, and, by these fiery Showers, kindling and setting loose the body of the bituminous Mines, which shewed their lower Veins before but in some few Pits and openings, swallowing up the Foundation of their Cities; opening the bituminous Treasures below, and making a smoak like a Furnace able to be discerned by _Abraham_ at a good distance from it.

* * * * *

If this little may give you satisfaction, I shall be glad, as being, Sir,

_Yours_, etc.

OF THE ANSWERS of the Oracle of Apollo at Delphos to Croesus King of Lydia

TRACT XI

SIR,

Among the Oracles[276] of _Appollo_ there are none more celebrated than those which he delivered unto _Croesus_ King of _Lydia_,[277] who seems of all Princes to have held the greatest dependence on them. But most considerable are his plain and intelligible replies which he made unto the same King, when he sent his Chains of Captivity unto _Delphos_, after his overthrow by _Cyrus_, with sad expostulations why he encouraged him unto that fatal War by his Oracle, saying,[278] Croesus, _if he Wars against the Persians, shall dissolve a great Empire_. Why, at least, he prevented not that sad infelicity of his devoted and bountifull Servant, and whether it were fair or honourable for the Gods of _Greece_ to be ingratefull: which being a plain and open delivery of _Delphos_, and scarce to be parallel'd in any ancient story, it may well deserve your farther consideration.

[276] _See_ Vulg. Err. _l._ 7. c. 12.

[277] Herod. _l._ 1. 46, 47, etc. 90, 91.

[278] +Prolegousai Kroisô, ên strateuêtai epi Persas, megalên archên min katalysein.+ Herod. _Ibid._ 54.

1. His first reply was, _That_ Croesus _suffered not for himself_; but paid the transgression of his fifth predecessour, who kill'd his Master and usurp'd the dignity unto which he held no title.

Now whether _Croesus_ suffered upon this account or not, hereby he plainly betrayed his insufficiency to protect him; and also obliquely discovered he had a knowledge of his misfortune; for knowing that wicked act lay yet unpunished, he might well divine some of his successours might smart for it: and also understanding he was like to be the last of that race, he might justly fear and conclude this infelicity upon him.

Hereby he also acknowledged the inevitable justice of God; that though Revenge lay dormant, it would not always sleep; and consequently confessed the just hand of God punishing unto the third and fourth generation, nor suffering such iniquities to pass for ever unrevenged.

Hereby he flatteringly encouraged him in the opinion of his own merits, and that he onely suffered for other mens transgressions: mean while he concealed _Croesus_ his pride, elation of mind and secure conceit of his own unparallel'd felicity, together with the vanity, pride and height of luxury of the Lydian Nation, which the Spirit of _Delphos_ knew well to be ripe and ready for destruction.

2. A Second excuse was, _That it is not in the power of God to hinder the Decree of Fate_. A general evasion for any falsified prediction founded upon the common opinion of Fate, which impiously subjecteth the power of Heaven unto it; widely discovering the folly of such as repair unto him concerning future events: which, according unto this rule, must go on as the Fates have ordered, beyond his power to prevent or theirs to avoid; and consequently teaching that his Oracles had onely this use to render men more miserable by foreknowing their misfortunes; whereof _Croesus_ himself had a sensible experience in that Dæmoniacal Dream concerning his eldest Son, _That he should be killed by a Spear_, which, after all care and caution, he found inevitably to befall him.

3. In his Third Apology he assured him that he endeavoured to transfer the evil Fate and to pass it upon his Children; and did however procrastinate his infelicity, and deferred the destruction of _Sardis_ and his own Captivity three years longer than was fatally decreed upon it.

Wherein while he wipes off the stain of Ingratitude, he leaves no small doubt whether, it being out of his power to contradict or transfer the Fates of his Servants, it be not also beyond it to defer such signal events, and whereon the Fates of whole Nations do depend.

As also, whether he intended or endeavoured to bring to pass what he pretended, some question might be made. For that he should attempt or think he could translate his infelicity upon his Sons, it could not consist with his judgment, which attempts not impossibles or things beyond his power; nor with his knowledge of future things, and the Fates of succeeding Generations: for he understood that Monarchy was to expire in himself, and could particularly foretell the infelicity of his Sons, and hath also made remote predictions unto others concerning the fortunes of many succeeding descents; as appears in that answer unto _Attalus_,

_Be of good courage,_ Attalus, _thou shalt reign And thy Sons Sons, but not their Sons again._

As also unto _Cypselus_ King of Corinth.

_Happy is the Man who at my Altar stands, Great_ Cypselus _who_ Corinth _now commands. Happy is he, his Sons shall happy be, But for their Sons, unhappy days they'll see._

Now, being able to have so large a prospect of future things, and of the fate of many Generations, it might well be granted he was not ignorant of the Fate of _Croesus_ his Sons, and well understood it was in vain to think to translate his misery upon them.

4. In the Fourth part of his reply, he clears himself of Ingratitude which Hell it self cannot hear of; alledging that he had saved his life when he was ready to be burnt, by sending a mighty Showre, in a fair and cloudless day, to quench the Fire already kindled, which all the Servants of _Cyrus_ could not doe. Though this Shower might well be granted, as much concerning his honour, and not beyond his power; yet whether this mercifull Showre fell not out contingently or were not contrived by an higher power, which hath often pity upon Pagans, and rewardeth their vertues sometimes with extraordinary temporal favours; also, in no unlike case, who was the authour of those few fair minutes, which, in a showry day, gave onely time enough for the burning of _Sylla's_ Body, some question might be made.

5. The last excuse devolveth the errour and miscarriage of the business upon _Croesus_, and that he deceived himself by an inconsiderate misconstruction of his Oracle, that if he had doubted, he should not have passed it over in silence, but consulted again for an exposition of it. Besides, he had neither discussed, nor well perpended his Oracle concerning _Cyrus_, whereby he might have understood not to engage against him.

Wherein, to speak indifferently, the deception and miscarriage seems chiefly to lie at _Croesus_ his door, who, if not infatuated with confidence and security, might justly have doubted the construction: besides, he had received two Oracles before, which clearly hinted an unhappy time unto him: the first concerning _Cyrus_.

_When ever a Mule shall o'er the Medians reign, Stay not, but unto_ Hermus _fly amain._

Herein though he understood not the _Median Mule_ of _Cyrus_, that is, of his mixed descent, and from Assyrian and Median Parents, yet he could not but apprehend some misfortune from that quarter.

Though this prediction seemed a notable piece of Divination, yet did it not so highly magnifie his natural sagacity or knowledge of future events as was by many esteemed; he having no small assistance herein from the Prophecy of _Daniel_ concerning the Persian Monarchy, and the Prophecy of _Jeremiah_ and _Isaiah_, wherein he might reade the name of _Cyrus_ who should restore the Captivity of the Jews, and must, therefore, be the great Monarch and Lord of all those Nations.

The same misfortune was also foretold when he demanded of _Apollo_ if ever he should hear his dumb Son speak.

_O foolish_ Croesus _who hast made this choice, To know when thou shalt hear thy dumb Son's voice; Better he still were mute, would nothing say, When he first speaks, look for a dismal day._

This, if he contrived not the time and the means of his recovery, was no ordinary divination: yet how to make out the verity of the story some doubt may yet remain. For though the causes of deafness and dumbness were removed, yet since words are attained by hearing, and men speak not without instruction, how he should be able immediately to utter such apt and significant words, as +Anthrôpe, mê kteine Kroison+,[279] _O Man slay not_ Croesus, it cannot escape some doubt, since the Story also delivers, that he was deaf and dumb, that he then first began to speak, and spake all his life after.

[279] Herod. _l._ 1. 85.

Now, if _Croesus_ had consulted again for a clearer exposition of what was doubtfully delivered, whether the Oracle would have spake out the second time or afforded a clearer answer, some question might be made from the examples of his practice upon the like demands.

So when the Spartans had often fought with ill success against the _Tegeates_, they consulted the Oracle what God they should appease, to become victorious over them. The answer was, _that they should remove the Bones of_ Orestes. Though the words were plain, yet the thing was obscure, and like finding out the Body of _Moses_. And therefore they once more demanded in what place they should find the same; unto whom he returned this answer,

_When in the Tegean Plains a place thou find'st Where blasts are made by two impetuous Winds, Where that that strikes is struck, blows follow blows, There doth the Earth_ Orestes _Bones enclose._

Which obscure reply the wisest of _Sparta_ could not make out, and was casually unriddled by one talking with a Smith who had found large Bones of a Man buried about his House; the Oracle importing no more than a Smith's Forge, expressed by a Double Bellows, the Hammer and Anvil therein.

Now, why the Oracle should place such consideration upon the Bones of _Orestes_ the Son of _Agamemnon_, a mad man and a murtherer, if not to promote the idolatry of the Heathens, and maintain a superstitious veneration of things of no activity, it may leave no small obscurity.

Or why, in a business so clear in his knowledge, he should affect so obscure expressions it may also be wondred; if it were not to maintain the wary and evasive method in his answers: for, speaking obscurely in things beyond doubt within his knowledge, he might be more tolerably dark in matters beyond his prescience.

Though =EI= were inscribed over the Gate of _Delphos_, yet was there no uniformity in his deliveries. Sometimes with that _obscurity_ as argued a fearfull prophecy; sometimes so _plainly_ as might confirm a spirit of divinity; sometimes _morally_, deterring from vice and villany; another time _vitiously_, and in the spirit of bloud and cruelty: observably modest in his civil enigma and periphrasis of that part which old _Numa_ would plainly name,[280] and _Medea_ would not understand, when he advised _Ægeus_ not to draw out his foot before, untill he arriv'd upon the Athenian ground; whereas another time he seemed too literal in that unseemly epithet unto _Cyanus_ King of _Cyprus_,[281] and put a beastly trouble upon all _Ægypt_ to find out the Urine of a true Virgin. Sometimes, more beholding unto memory than invention, he delighted to express himself in the bare Verses of _Homer_. But that he principally affected Poetry, and that the Priest not onely or always composed his prosal raptures into Verse, seems plain from his necromantical Prophecies, whilst the dead Head in _Phlegon_ delivers a long Prediction in Verse; and at the raising of the Ghost of _Commodus_ unto _Caracalla_, when none of his Ancestours would speak, the divining Spirit versified his infelicities; corresponding herein to the apprehensions of elder times, who conceived not onely a Majesty but something of Divinity in Poetry, and as in ancient times the old Theologians delivered their inventions.

[280] Plut. _in_ Thes.

[281] _V._ Herod.

Some critical Readers might expect in his oraculous Poems a more than ordinary strain and true spirit of _Apollo_; not contented to find that Spirits make Verses like Men, beating upon the filling Epithet, and taking the licence of dialects and lower helps, common to humane Poetry; wherein, since _Scaliger_, who hath spared none of the Greeks, hath thought it wisedom to be silent, we shall make no excursion.

Others may wonder how the curiosity of elder times, having this opportunity of his Answers, omitted Natural Questions; or how the old Magicians discovered no more Philosophy; and if they had the assistance of Spirits, could rest content with the bare assertions of things, without the knowledge of their causes; whereby they had made their Acts iterable by sober hands, and a standing part of Philosophy. Many wise Divines hold a reality in the wonders of the Ægyptian Magicians, and that those _magnalia_ which they performed before _Pharaoh_ were not mere delusions of Sense. Rightly to understand how they made Serpents out of Rods; Froggs and Bloud of Water, were worth half _Porta's_ Magick.

_Hermolaus Barbarus_ was scarce in his wits, when, upon conference with a Spirit, he would demand no other question than the explication of _Aristotle's Entelecheia_. _Appion_ the Grammarian, that would raise the Ghost of _Homer_ to decide the Controversie of his Country, made a frivolous and pedantick use of Necromancy. _Philostratus_ did as little, that call'd up the Ghost of _Achilles_ for a particular of the Story of _Troy_. Smarter curiosities would have been at the great Elixir, the Flux and Reflux of the Sea, with other noble obscurities in Nature; but probably all in vain: in matters cognoscible and framed for our disquisition, our Industry must be our Oracle, and Reason our _Apollo_.

Not to know things without the Arch of our intellectuals, or what Spirits apprehend, is the imperfection of our nature not our knowledge, and rather inscience than ignorance in man. Revelation might render a great part of the Creation easie which now seems beyond the stretch of humane indagation, and welcome no doubt from good hands might be a true _Almagest_, and great celestial construction: a clear Systeme of the planetical Bodies of the invisible and seeming useless Stars unto us, of the many Suns in the eighth Sphere, what they are, what they contain and to what more immediately those Stupendous Bodies are serviceable. But being not hinted in the authentick Revelation of God, nor known how far their discoveries are stinted; if they should come unto us from the mouth of evil Spirits, the belief thereof might be as unsafe as the enquiry.

* * * * *

This is a copious Subject; but, having exceeded the bounds of a letter, I will not, now, pursue it farther. I am

_Yours_, etc.

A PROPHECY

Concerning the future state of several Nations,

In a Letter written upon occasion of an old Prophecy sent to the Authour from a Friend, with a Request that he would consider it.

TRACT XII

SIR,

I take no pleasure in Prophecies so hardly intelligible, and pointing at future things from a pretended spirit of Divination; of which sort this seems to be which came unto your hand, and you were pleased to send unto me. And therefore, for your easier apprehension, divertisement and consideration, I present you with a very different kind of prediction: not positively or peremptorily telling you what shall come to pass; yet pointing at things not without all reason or probability of their events; not built upon fatal decrees, or inevitable designations, but upon conjectural foundations, whereby things wished may be promoted, and such as are feared, may more probably be prevented.

THE PROPHECY

_When_ New England _shall trouble_ New Spain. _When_ Jamaica _shall be Lady of the Isles and the Main._ _When_ Spain _shall be in_ America _hid,_ _And_ Mexico _shall prove a_ Madrid._ _When_ Mahomet's _Ships on the_ Baltick _shall ride,_ _And Turks shall labour to have Ports on that side._ _When_ Africa _shall no more sell out their Blacks_ _To make Slaves and Drudges to the American Tracts_. _When_ Batavia _the Old shall be contemn'd by the New_. _When a new Drove of Tartars shall_ China _subdue._ _When_ America _shall cease to send out its Treasure,_ _But employ it at home in American Pleasure._ _When the new World shall the old invade,_ _Nor count them their Lords but their fellows in Trade._ _When Men shall almost pass to_ Venice _by Land,_ _Not in deep Water but from Sand to Sand._ _When_ Nova Zembla _shall be no stay_ _Unto those who pass to or from_ Cathay._ _Then think strange things are come to light,_ _Whereof but few have had a foresight._

THE EXPOSITION OF THE PROPHECY

_When_ New England _shall trouble_ New Spain.

That is, When that thriving Colony, which hath so much encreased in our days, and in the space of about fifty years, that they can, as they report, raise between twenty and thirty thousand men upon an exigency, shall in process of time be so advanced, as to be able to send forth Ships and Fleets, as to infest the American Spanish Ports and Maritime Dominions by depredations or assaults; for which attempts they are not like to be unprovided, as abounding in the Materials for Shipping, Oak and Firre. And when length of time shall so far encrease that industrious people, that the neighbouring Country will not contain them, they will range still farther and be able, in time, to set forth great Armies, seek for new possessions, or make considerable and conjoined migrations, according to the custom of swarming Northern Nations; wherein it is not likely that they will move Northward, but toward the Southern and richer Countries, which are either in the Dominions or Frontiers of the Spaniards: and may not improbably erect new Dominions in places not yet thought of, and yet, for some Centuries, beyond their power or Ambition.

_When_ Jamaica _shall be Lady of the Isles and the Main._

That is, When that advantageous Island shall be well peopled, it may become so strong and potent as to over-power the neighbouring Isles, and also a part of the main Land, especially the Maritime parts. And already in their infancy they have given testimony of their power and courage in their bold attempts upon _Campeche_ and _Santa Martha_; and in that notable attempt upon _Panama_ on the Western side of _America_: especially considering this Island is sufficiently large to contain a numerous people, of a Northern and warlike descent, addicted to martial affairs both by Sea and Land, and advantageously seated to infest their neighbours both of the Isles and the Continent, and like to be a receptacle for Colonies of the same originals from _Barbadoes_ and the neighbour Isles.

_When_ Spain _shall be in_ America _hid; And_ Mexico _shall prove a_ Madrid.

That is, When _Spain_, either by unexpected disasters, or continued emissions of people into _America_, which have already thinned the Country, shall be farther exhausted at home: or when, in process of time, their Colonies shall grow by many accessions more than their Originals, then _Mexico_ may become a _Madrid_, and as considerable in people, wealth and splendour; wherein that place is already so well advanced, that accounts scarce credible are given of it. And it is so advantageously seated, that, by _Acapulco_ and other Ports on the South Sea, they may maintain a communication and commerce with the Indian Isles and Territories, and with _China_ and _Japan_, and on this side, by _Porto Belo_ and others, hold correspondence with _Europe_ and _Africa_.

_When_ Mahomet's _Ships in the Baltick shall ride._

Of this we cannot be out of all fear; for, if the Turk should master _Poland_, he would be soon at this Sea. And from the odd constitution of the Polish Government, the divisions among themselves, jealousies between their Kingdom and Republick; vicinity of the Tartars, treachery of the Cossacks, and the method of Turkish Policy, to be at Peace with the Emperour of _Germany_ when he is at War with the Poles, there may be cause to fear that this may come to pass. And then he would soon endeavour to have Ports upon that Sea, as not wanting Materials for Shipping. And, having a new acquist of stout and warlike men, may be a terrour unto the confiners on that Sea, and to Nations which now conceive themselves safe from such an Enemy.

_When_ Africa _shall no more sell out their Blacks._

That is, When African Countries shall no longer make it a common Trade to sell away the people to serve in the drudgery of American Plantations. And that may come to pass when ever they shall be well civilized, and acquainted with Arts and Affairs sufficient to employ people in their Countries: if also they should be converted to Christianity, but especially unto Mahometism; for then they would never sell those of their Religion to be Slaves unto Christians.

_When_ Batavia _the Old shall be contemn'd by the New._

When the Plantations of the Hollanders at _Batavia_ in the _East Indies_, and other places in the _East Indies_, shall, by their conquests and advancements, become so powerfull in the Indian Territories; Then their Original Countries and States of _Holland_ are like to be contemned by them, and obeyed onely as they please. And they seem to be in a way unto it at present by their several Plantations, new acquists and enlargements: and they have lately discovered a part of the Southern Continent, and several places which may be serviceable unto them, when ever time shall enlarge them unto such necessities.

_And a new Drove of Tartars shall_ China _subdue._

Which is no strange thing if we consult the Histories of _China_, and successive Inundations made by Tartarian Nations. For when the Invaders, in process of time, have degenerated into the effeminacy and softness of the Chineses, then they themselves have suffered a new Tartarian Conquest and Inundation. And this hath happened from time beyond our Histories: for, according to their account, the famous Wall of _China_, built against the irruptions of the Tartars, was begun above a hundred years before the Incarnation.

_When_ America _shall cease to send forth its treasure, But employ it at home for American Pleasure._

That is, When _America_ shall be better civilized, new policied and divided between great Princes, it may come to pass that they will no longer suffer their Treasure of Gold and Silver to be sent out to maintain the Luxury of _Europe_ and other parts: but rather employ it to their own advantages, in great Exploits and Undertakings, magnificent Structures, Wars or Expeditions of their own.

_When the new World shall the old invade._

That is, When _America_ shall be so well peopled, civilized and divided into Kingdoms, they are like to have so little regard of their Originals, as to acknowledge no subjection unto them: they may also have a distinct commerce between themselves, or but independently with those of _Europe_, and may hostilely and pyratically assault them, even as the Greek and Roman Colonies after a long time dealt with their Original Countries.

_When Men shall almost pass to_ Venice _by Land, Not in deep Waters but from Sand to Sand._

That is, When, in long process of time, the Silt and Sands shall so choak and shallow the Sea in and about it. And this hath considerably come to pass within these fourscore years; and is like to encrease from several causes, especially by the turning of the River _Brenta_, as the learned _Castelli_ hath declared.

_When_ Nova Zembla _shall be no stay Unto those who pass to or from_ Cathay.

That is, When ever that often sought for Northeast passage unto _China_ and _Japan_ shall be discovered; the hindrance whereof was imputed to _Nova Zembla_; for this was conceived to be an excursion of Land shooting out directly, and so far Northward into the Sea that it discouraged from all Navigation about it. And therefore Adventurers took in at the Southern part at a strait by _Waygatz_ next the Tartarian Shore: and, sailing forward they found that Sea frozen and full of Ice, and so gave over the attempt. But of late years, by the diligent enquiry of some Moscovites, a better discovery is made of these parts, and a Map or Chart made of them. Thereby _Nova Zembla_ is found to be no Island extending very far Northward; but, winding Eastward, it joineth to the Tartarian Continent, and so makes a _Peninsula_: and the Sea between it which they entred at _Waygatz_, is found to be but a large Bay, apt to be frozen by reason of the great River of _Oby_, and other fresh Waters, entring into it: whereas the main Sea doth not freez upon the North of _Zembla_ except near unto Shores; so that if the Moscovites were skilfull Navigatours they might, with less difficulties, discover this passage unto _China_: but however the English, Dutch and Danes are now like to attempt it again.

* * * * *

But this is Conjecture, and not Prophecy: and so (I know) you will take it. I am,

_Sir_, etc.

MUSÆUM CLAUSUM

or

Bibliotheca Abscondita:

Containing some remarkable Books, Antiquities, Pictures and Rarities of several kinds, scarce or never seen by any man now living.

TRACT XIII

SIR,

With many thanks I return that noble Catalogue of Books, Rarities and Singularities of Art and Nature, which you were pleased to communicate unto me. There are many Collections of this kind in _Europe_. And, besides the printed accounts of the _Musæum Aldrovandi_, _Calceolarianum_, _Moscardi_, _Wormianum_; the _Casa Abbellitta_ at _Loretto_, and _Threasor_ of S. _Dennis_, the _Repository_ of the Duke of _Tuscany_, that of the Duke of _Saxony_, and that noble one of the Emperour at _Vienna_, and many more are of singular note. Of what in this kind I have by me I shall make no repetition, and you having already had a view thereof, I am bold to present you with the List of a Collection, which I may justly say you have not seen before.

The Title is, as above,

_Musæum Clausum_, or _Bibliotheca Abscondita: containing some remarkable Books, Antiquities, Pictures and Rarities of several kinds, scarce or never seen by any man now living_.

1. Rare and generally unknown Books.

A poem of _Ovidius Naso_, written in the Getick Language,[282] during his exile at _Tomos_, found wrapt up in Wax at _Sabaria_, on the Frontiers of _Hungary_, where there remains a tradition that he died, in his return towards _Rome_ from _Tomos_, either after his pardon or the death of _Augustus_.

[282] _Ah pudet et scripsi Getico sermone Libellum._

2. The Letter of _Quintus Cicero_, which he wrote in answer to that of his Brother _Marcus Tullius_, desiring of him an account of _Britany_, wherein are described the Country, State and Manners of the Britains of that Age.

3. An Ancient British Herbal, or description of divers Plants of this Island, observed by that famous Physician _Scribonius Largus_, when he attended the Emperour _Claudius_ in his expedition into _Britany_.

4. An exact account of the Life and Death of _Avicenna_ confirming the account of his Death by taking nine Clysters together in a fit of the Colick; and not as _Marius_ the Italian Poet delivereth, by being broken upon the Wheel; left with other Pieces by _Benjamin Tudelensis_, as he travelled from _Saragossa_ to _Jerusalem_, in the hands of _Abraham Jarchi_, a famous Rabbi of _Lunet_ near _Montpelier_, and found in a Vault when the Walls of that City were demolished by _Lewis_ the Thirteenth.

5. A punctual relation of _Hannibal's_ march out of _Spain_ into _Italy_, and far more particular than that of _Livy_, where about he passed the River _Rhodanus_ or _Rhosne_; at what place he crossed the _Isura_ or _L'isere_; when he marched up toward the confluence of the _Sone_ and the _Rhone_, or the place where the City _Lyons_ was afterward built; how wisely he decided the difference between King _Brancus_ and his Brother, at what place he passed the _Alpes_, what Vinegar he used, and where he obtained such quantity to break and calcine the Rocks made hot with Fire.

6. A learned Comment upon the _Periplus_ of _Hanno_ the Carthaginian, or his Navigation upon the Western Coast of _Africa_, with the several places he landed at; what Colonies he settled, what Ships were scattered from his Fleet near the Æquinoctial Line, which were not afterward heard of, and which probably fell into the Trade Winds, and were carried over into the Coast of _America_.

7. A particular Narration of that famous Expedition of the English into _Barbary_ in the ninety fourth year of the _Hegira_, so shortly touched by _Leo Africanus_, whither called by the Goths they besieged, took and burnt the City of _Arzilla_ possessed by the Mahometans, and lately the seat of _Gayland_; with many other exploits delivered at large in Arabick, lost in the Ship of Books and Rarities which the King of _Spain_ took from _Siddy Hamet_ King of _Fez_, whereof a great part were carried into the _Escurial_, and conceived to be gathered out of the relations of _Hibnu Nachu_, the best Historian of the African Affairs.

8. A Fragment of _Pythæas_ that ancient Traveller of _Marseille_; which we suspect not to be spurious, because, in the description of the Northern Countries, we find that passage of _Pythæas_ mentioned by _Strabo_, that all the Air beyond _Thule_ is thick, condensed and gellied, looking just like Sea Lungs.

9. A _Sub Marine_ Herbal, describing the several Vegetables found on the Rocks, Hills, Valleys, Meadows at the bottom of the Sea, with many sorts of _Alga_, _Fucus_, _Quercus_, _Polygonum_, _Gramens_ and others not yet described.

10. Some Manuscripts and Rarities brought from the Libraries of _Æthiopia_, by _Zaga Zaba_, and afterward transported to _Rome_, and scattered by the Souldiers of the Duke of _Bourbon_, when they barbarously sacked that City.

11. Some Pieces of _Julius Scaliger_, which he complains to have been stoln from him, sold to the Bishop of _Mende_ in _Languedock_, and afterward taken away and sold in the Civil Wars under the Duke of _Rohan_.

12. A Comment of _Dioscorides_ upon _Hyppocrates_, procured from _Constantinople_ by _Amatus Lusitanus_, and left in the hands of a Jew of _Ragusa_.

13. _Marcus Tullius Cicero_ his Geography; as also a part of that magnified Piece of his _De Republica_, very little answering the great expectation of it, and short of Pieces under the same name by _Bodinus_ and _Tholosanus_.

14. King _Mithridates_ his _Oneirocritica_.

Aristotle de _Precationibus_.

Democritus _de his quæ fiunt apud Orcum, et Oceani circumnavigatio_.

Epicurus _de Pietate_.

A Tragedy of _Thyestes_, and another of _Medea_, writ by _Diogenes_ the Cynick.

King _Alfred_ upon _Aristotle de Plantis_.

_Seneca's_ Epistles to S. _Paul_.

King _Solomon de Umbris Idæarum_, which _Chicus Asculænus_, in his Comment upon _Johannes de Sacrobosco_, would make us believe he saw in the Library of the Duke of _Bavaria_.

15. Artemidori _Oneirocritici Geographia_.

Pythagoras _de Mari Rubro_.

The Works of _Confutius_ the famous Philosopher of _China_, translated into Spanish.

16. _Josephus_ in Hebrew, written by himself.

17. The Commentaries of _Sylla_ the Dictatour.

18. A Commentary of _Galen_ upon the Plague of _Athens_ described by _Thucydides_.

19. _Duo Cæsaris Anti-Catones_, or the two notable Books writ by _Julius Cæsar_ against _Cato_; mentioned by _Livy_, _Salustius_ and _Juvenal_; which the Cardinal of _Liege_ told _Ludovicus Vives_ were in an old Library of that City.

_Mazhapha Einok_, or, the Prophecy of _Enoch_, which _Ægidius Lochiensis_, a learned Eastern Traveller, told _Peireschius_ that he had found in an old Library at _Alexandria_ containing eight thousand Volumes.

20. A Collection of Hebrew Epistles, which passed between the two learned Women of our age _Maria Molinea_ of _Sedan_, and _Maria Schurman_ of _Utrecht_.

A wondrous Collection of some Writings of _Ludovica Saracenica_, Daughter of _Philibertus Saracenicus_ a Physician of _Lyons_, who at eight years of age had made a good progress in the Hebrew, Greek and Latin Tongues.

2. Rarities in Pictures.

1. A picture of the three remarkable Steeples or Towers in _Europe_ built purposely awry and so as they seem falling. _Torre Pisana_ at _Pisa_, _Torre Garisenda_ in _Bononia_, and that other in the City of _Colein_.

2. A Draught of all sorts of Sistrums, Crotaloes, Cymbals, Tympans, _etc._ in use among the Ancients.

3. Large _Submarine_ Pieces, well delineating the bottom of the Mediterranean Sea, the Prerie or large Sea-meadow upon the Coast of _Provence_, the Coral Fishing, the gathering of Sponges, the Mountains, Valleys and Desarts, the Subterraneous Vents and Passages at the bottom of that Sea. Together with a lively Draught of _Cola Pesce_, or the famous Sicilian Swimmer, diving into the _Voragos_ and broken Rocks by _Charybdis_, to fetch up the Golden Cup, which _Frederick_, King of _Sicily_, had purposely thrown into that Sea.

4. A Moon Piece, describing that notable Battel between _Axalla_, General of _Tamerlane_, and _Camares_ the Persian, fought by the light of the Moon.

5. Another remarkable Fight of _Inghimmi_ the Florentine with the Turkish Galleys by Moon-light, who being for three hours grappled with the _Basha_ Galley, concluded with a signal Victory.

6. A delineation of the great Fair of _Almachara_ in _Arabia_, which, to avoid the great heat of the Sun, is kept in the Night, and by the light of the Moon.

7. A Snow Piece, of Land and Trees covered with Snow and Ice, and Mountains of Ice floating in the Sea, with Bears, Seals, Foxes, and variety of rare Fowls upon them.

8. An Ice Piece describing the notable Battel between the Jaziges and the Romans, fought upon the frozen _Danubius_, the Romans settling one foot upon their Targets to hinder them from slipping, their fighting with the Jaziges when they were fallen, and their advantages therein by their art in volutation and rolling contention or wrastling, according to the description of _Dion_.

9. _Socia_, or a Draught of three persons notably resembling each other. Of King _Henry_ the Fourth of _France_, and a Miller of _Languedock_; of _Sforza_ Duke of _Milain_ and a Souldier; of _Malatesta_ Duke of _Rimini_ and _Marchesinus_ the Jester.

10. A Picture of the great Fire which happened at _Constantinople_ in the Reign of _Sultan Achmet_. The Janizaries in the mean time plundring the best Houses, _Nassa Bassa_ the Vizier riding about with a Cimetre in one hand and a Janizary's Head in the other to deter them; and the Priests attempting to quench the Fire, by Pieces of _Mahomet's_ Shirt dipped in holy Water and thrown into it.

11. A Night Piece of the dismal Supper and strange Entertain of the Senatours by _Domitian_, according to the description of _Dion_.

12. A Vestal Sinner in the Cave with a Table and a Candle.

13. An Elephant dancing upon the Ropes with a _Negro_ Dwarf upon his Back.

14. Another describing the mighty Stone falling from the Clouds into _Ægospotamos_ or the Goats River in _Greece_, which Antiquity could believe that _Anaxagoras_ was able to foretell half a year before.

15. Three noble Pieces; of _Vercingetorix_ the Gaul submitting his person unto _Julius Cæsar_; of _Tigranes_ King of _Armenia_ humbly presenting himself unto _Pompey_; and of _Tamerlane_ ascending his Horse from the Neck of _Bajazet_.

16. Draughts of three passionate Looks; of _Thyestes_ when he was told at the Table that he had eaten a piece of his own Son; of _Bajazet_ when he went into the Iron Cage; of _Oedipus_ when he first came to know that he had killed his Father, and married his own Mother.

17. Of the Cymbrian Mother in _Plutarch_ who, after the overthrow by _Marius_, hanged her self and her two Children at her feet.

18. Some Pieces delineating singular inhumanities in Tortures. The _Scaphismus_ of the Persians. The living truncation of the Turks. The hanging Sport at the Feasts of the Thracians. The exact method of flaying men alive, beginning between the Shoulders, according to the description of _Thomas Minadoi_, in his Persian War. Together with the studied tortures of the French Traitours at _Pappa_ in _Hungaria_: as also the wild and enormous torment invented by _Tiberius_, designed according unto the description of _Suetonius_. _Excogitaverunt inter genera cruciatûs, ut largâ meri potione per fallaciam oneratos repentè veretris deligatis fidicularum simul urinæque tormento distenderet._

19. A Picture describing how _Hannibal_ forced his passage over the River _Rhosne_ with his Elephants, Baggage and mixed Army; with the Army of the Gauls opposing him on the contrary Shore, and _Hanno_ passing over with his Horse much above to fall upon the Rere of the Gauls.

20. A neat Piece describing the Sack of _Fundi_ by the Fleet and Souldiers of _Barbarossa_ the Turkish Admiral, the confusion of the people and their flying up to the Mountains, and _Julia Gonzaga_ the beauty of _Italy_ flying away with her Ladies half naked on Horseback over the Hills.

21. A noble Head of _Franciscus Gonzaga_, who, being imprisoned for Treason, grew grey in one night, with this Inscription,

_O nox quam longa est quæ facit una senem._

22. A large Picture describing the Siege of _Vienna_ by _Solyman_ the Magnificent, and at the same time the Siege of _Florence_ by the Emperour _Charles_ the Fifth and Pope _Clement_ the Seventh, with this Subscription,

_Tum vacui capitis populum_ Phæaca _putares?_

23. An exquisite Piece properly delineating the first course of _Metellus_ his Pontificial Supper, according to the description of _Macrobius_; together with a Dish of _Pisces Fossiles_, garnished about with the little Eels taken out of the backs of Cods and Perches; as also with the Shell Fishes found in Stones about _Ancona_.

24. A Picture of the noble Entertain and Feast of the Duke of _Chausue_ at the Treaty of _Collen_, 1673, when in a very large Room, with all the Windows open, and at a very large Table he sate himself, with many great persons and Ladies; next about the Table stood a row of Waiters, then a row of Musicians, then a row of Musketiers.

25. _Miltiades_, who overthrew the Persians at the Battel of _Marathon_ and delivered _Greece_, looking out of a Prison Grate in _Athens_, wherein he died, with this Inscription,

_Non hoc terribiles Cymbri non Britones unquam, Sauromatæve truces aut immanes Agathyrsi._

26. A fair English Lady drawn _Al Negro_, or in the Æthiopian hue excelling the original White and Red Beauty, with this Subscription,

_Sed quondam volo nocte Nigriorem._

27. Pieces and Draughts in _Caricatura_, of Princes, Cardinals and famous men; wherein, among others, the Painter hath singularly hit the signatures of a Lion and a Fox in the face of Pope _Leo_ the Tenth.

28. Some Pieces _A la ventura_, or Rare Chance Pieces, either drawn at random, and happening to be like some person, or drawn for some and happening to be more like another; while the Face, mistaken by the Painter, proves a tolerable Picture of one he never saw.

29. A Draught of famous Dwarfs with this Inscription,

_Nos facimus Bruti puerum nos Lagona vivum._

30. An exact and proper delineation of all sorts of Dogs upon occasion of the practice of _Sultan Achmet_; who in a great Plague at _Constantinople_ transported all the Dogs therein unto _Pera_, and from thence into a little Island, where they perished at last by Famine: as also the manner of the Priests curing of mad Dogs by burning them in the forehead with Saint _Bellin's Key_.

31. A noble Picture of _Thorismund_ King of the Goths as he was killed in his Palace at _Tholouze_, who being let bloud by a Surgeon, while he was bleeding, a stander by took the advantage to stab him.

32. A Picture of rare Fruits with this Inscription,

_Credere quæ possis surrepta sororibus Afris._

33. An handsome Piece of Deformity expressed in a notable hard Face, with this Inscription,

----_Ora Julius in Satyris qualia Rufus habet._

34. A noble Picture of the famous Duel between _Paul Manessi_ and _Caragusa_ the Turk in the time of _Amurath_ the Second; the Turkish Army and that of _Scanderbeg_ looking on; wherein _Manessi_ slew the Turk, cut off his Head and carried away the Spoils of his Body.

3. Antiquities and Rarities of several sorts.

1. Certain ancient Medals with Greek and Roman Inscriptions, found about _Crim Tartary_; conceived to be left in those parts by the Souldiers of _Mithridates_, when overcome by _Pompey_, he marched round about the North of the _Euxine_ to come about into _Thracia_.

2. Some ancient Ivory and Copper Crosses found with many others in _China_; conceived to have been brought and left there by the Greek Souldiers who served under _Tamerlane_ in his Expedition and Conquest of that Country.

3. Stones of strange and illegible Inscriptions, found about the great ruines which _Vincent le Blanc_ describeth about _Cephala_ in _Africa_, where he opinion'd that the Hebrews raised some Buildings of old, and that _Solomon_ brought from thereabout a good part of his Gold.

4. Some handsome Engraveries and Medals, of _Justinus_ and _Justinianus_, found in the custody of a Bannyan in the remote parts of _India_, conjectured to have been left there by the Friers mentioned in _Procopius_, who travelled those parts in the reign of _Justinianus_, and brought back into _Europe_ the discovery of Silk and Silk Worms.

5. An original Medal of _Petrus Aretinus_, who was called _Flagellum Principum_, wherein he made his own Figure on the Obverse part with this Inscription,

_Il Divino Aretino._

On the Reverse sitting on a Throne, and at his Feet Ambassadours of Kings and Princes bringing presents unto him, with this Inscription,

_I Principi tributati da i Popoli tributano il Servitor loro._

6. _Mummia Tholosana_; or, The complete Head and Body of Father _Crispin_, buried long ago in the Vault of the Cordeliers at _Tholouse_, where the Skins of the dead so drie and parch up without corrupting that their persons may be known very long after, with this Inscription,

_Ecce iterum Crispinus._

7. A noble _Quandros_ or Stone taken out of a Vulture's Head.

8. A large _Ostridges_ Egg, whereon is neatly and fully wrought that famous Battel of _Alcazar_, in which three Kings lost their lives.

9. An _Etiudros Alberti_ or Stone that is apt to be always moist: usefull unto drie tempers, and to be held in the hand in Fevers instead of Crystal, Eggs, Limmons, Cucumbers.

10. A small Viol of Water taken out of the Stones therefore called _Enhydri_, which naturally include a little Water in them, in like manner as the _Ætites_ or _Aëgle_ Stone doth another Stone.

11. A neat painted and gilded Cup made out of the _Confiti di Tivoli_ and formed up with powder'd Egg-shells; as _Nero_ is conceived to have made his _Piscina admirabilis_, singular against Fluxes to drink often therein.

12. The Skin of a Snake bred out of the Spinal Marrow of a Man.

13. Vegetable Horns mentioned by _Linschoten_, which set in the ground grow up like Plants about _Goa_.

14. An extract of the Inck of Cuttle Fishes reviving the old remedy of _Hippocrates_ in Hysterical Passions.

15. Spirits and Salt of _Sargasso_ made in the Western Ocean covered with that Vegetable; excellent against the Scurvy.

16. An extract of _Cachundè_ or _Liberans_ that famous and highly magnified Composition in the _East Indies_ against Melancholy.

17. _Diarhizon mirificum_; or an unparallel'd Composition of the most effectual and wonderfull Roots in Nature.

Rx _Rad. Butuæ Cuamensis. Rad. Moniche Cuamensis. Rad. Mongus Bazainensis. Rad. Casei Baizanensis. Rad. Columbæ Mozambiguensis. Gim Sem Sinicæ. Fo Lim lac Tigridis dictæ. Fo seu. Cort. Rad. Soldæ. Rad. Ligni Solorani. Rad. Malacensis madrededios dictæ an._ [-3]ij.

_M. fiat pulvis, qui cum gelatinâ Cornu cervi Moschati Chinensis formetur in massas oviformes._

18. A transcendent Perfume made of the richest Odorates of both the _Indies_, kept in a Box made of the Muschie Stone of _Niarienburg_, with this Inscription,

----_Deos rogato Totum ut te faciant, Fabulle, Nasum._

19. A _Clepselæa_, or Oil Hour-glass, as the Ancients used those of Water.

20. A Ring found in a Fishes Belly taken about _Gorro_; conceived to be the same wherewith the Duke of _Venice_ had wedded the Sea.

21. A neat Crucifix made out of the cross Bone of a Frogs Head.

22. A large Agath containing a various and careless Figure, which looked upon by a Cylinder representeth a perfect Centaur. By some such advantages King _Pyrrhus_ might find out _Apollo_ and the nine Muses in those Agaths of his whereof _Pliny_ maketh mention.

23. _Batrachomyomachia_, or the Homerican Battel between Frogs and Mice, neatly described upon the Chizel Bone of a large Pike's Jaw.

24. _Pyxis Pandoræ_, or a Box which held the _Unguentum Pestiferum_, which by anointing the Garments of several persons begat the great and horrible Plague of _Milan_.

25. A Glass of Spirits made of Æthereal Salt, Hermetically sealed up, kept continually in Quick-silver; of so volatile a nature that it will scarce endure the Light, and therefore onely to be shown in Winter, or by the light of a Carbuncle, or Bononian Stone.

* * * * *

He who knows where all this Treasure now is, is a great _Apollo_. I'm sure I am not He. However, I am,

_Sir, Yours_, etc.

A LETTER to a FRIEND upon occasion of the DEATH OF HIS Intimate Friend 1690

A LETTER TO A FRIEND, Upon Occasion of the Death of his Intimate Friend.

Give me leave to wonder that News of this Nature should have such heavy Wings that you should hear so little concerning your dearest Friend, and that I must make that unwilling Repetition to tell you, _Ad portam rigidos calces extendit_, that he is Dead and Buried, and by this time no Puny among the mighty Nations of the Dead; for tho' he left this World not very many Days past, yet every Hour you know largely addeth unto that dark Society; and considering the incessant Mortality of Mankind, you cannot conceive there dieth in the whole Earth so few as a thousand an Hour.

Altho' at this distance you had no early Account or Particular of his Death; yet your Affection may cease to wonder that you had not some secret Sense or Intimation thereof by Dreams, thoughtful Whisperings, Mercurisms, Airy Nuncio's, or sympathetical Insinuations, which many seem to have had at the Death of their dearest Friends: for since we find in that famous Story, that Spirits themselves were fain to tell their Fellows at a distance, that the great _Antonio_ was dead; we have a sufficient Excuse for our Ignorance in such Particulars, and must rest content with the common Road, and _Appian_ way of Knowledge by Information. Tho' the uncertainty of the End of this World hath confounded all Human Predictions; yet they who shall live to see the Sun and Moon darkned, and the Stars to fall from Heaven, will hardly be deceiv'd in the Advent of the last Day; and therefore strange it is, that the common Fallacy of consumptive Persons, who feel not themselves dying, and therefore still hope to live, should also reach their Friends in perfect Health and Judgment. That you should be so little acquainted with _Plautus's_ sick Complexion, or that almost an _Hippocratical_ Face should not alarum you to higher fears, or rather despair of his Continuation in such an emaciated State, wherein medical Predictions fail not, as sometimes in acute Diseases, and wherein 'tis as dangerous to be sentenc'd by a Physician as a Judge.

Upon my first Visit I was bold to tell them who had not let fall all Hopes of his Recovery, that in my sad Opinion he was not like to behold a Grashopper, much less to pluck another Fig; and in no long time after seem'd to discover that odd mortal Symptom in him not mention'd by _Hippocrates_, that is, to lose his own Face, and look like some of his near Relations; for he maintain'd not his proper Countenance, but look'd like his Uncle, the Lines of whose Face lay deep and invisible in his healthful Visage before: For as from our beginning we run through Variety of Looks, before we come to consistent and setled Faces; so before our End, by sick and languishing alterations, we put on new Visages: and in our Retreat to Earth, may fall upon such Looks which from Community of seminal Originals were before latent in us.

He was fruitlesly put in hope of advantage by change of Air, and imbibing the pure Aerial Nitre of these Parts; and therefore being so far spent, he quickly found _Sardinia_ in _Tivoli_,[283] and the most healthful Air of little effect, where Death had set her broad Arrow; for he lived not unto the middle of _May_, and confirmed the Observation of _Hippocrates_[284] of that mortal time of the Year when the Leaves of the Fig-tree resemble a Daw's Claw. He is happily seated who lives in Places whose Air, Earth and Water, promote not the Infirmities of his weaker Parts, or is early removed into Regions that correct them. He that is tabidly inclin'd, were unwise to pass his Days in _Portugal_: Cholical Persons will find little Comfort in _Austria_ or _Vienna_: He that is weak-legg'd must not be in Love with _Rome_, nor an infirm Head with _Venice_ or _Paris_. Death hath not only particular Stars in Heaven, but malevolent Places on Earth, which single out our Infirmities, and strike at our weaker Parts; in which Concern, passager and migrant Birds have the great Advantages; who are naturally constituted for distant Habitations, whom no Seas nor Places limit, but in their appointed Seasons will visit us from _Greenland_ and Mount _Atlas_, and as some think, even from the _Antipodes_.[285]

[283] _Cum mors venerit, in medio Tibure Sardinia est._

[284] In the King's Forests they set the Figure of a broad Arrow upon Trees that are to be cut down. _Hippoc. Epidem._

[285] Bellonius _de Avibus_.

Tho' we could not have his Life, yet we missed not our desires in his soft Departure, which was scarce an Expiration; and his End not unlike his Beginning, when the salient Point scarce affords a sensible Motion, and his Departure so like unto Sleep, that he scarce needed the civil Ceremony of closing his Eyes; contrary unto the common way wherein Death draws up, Sleep let fall the Eye-lids. With what Strift and Pains we came into the World we know not; but 'tis commonly no easie matter to get out of it: yet if it could be made out, that such who have easie Nativities have commonly hard Deaths, and contrarily; his Departure was so easie, that we might justly suspect his Birth was of another nature, and that some _Juno_ sat cross-legg'd at his Nativity.

Besides his soft Death, the incurable state of his Disease might somewhat extenuate your Sorrow, who know that Monsters[286] but seldom happen, Miracles more rarely, in Physick. _Angelus Victorius_[287] gives a serious Account of a Consumptive, Hectical, Pthysical Woman, who was suddenly cured by the Intercession of _Ignatius_. We read not of any in Scripture who in this case applied unto our Saviour, tho' some may be contain'd in that large Expression, that he went about _Galilee_ healing all manner of Sickness, and all manner of Diseases. Amulets, Spells, Sigils and Incantations, practised in other Diseases, are seldom pretended in this; and we find no Sigil in the Archidoxis of _Paracelsus_ to cure an extreme Consumption or _Marasmus_, which if other Diseases fail, will put a period unto long Livers, and at last makes Dust of all. And therefore the _Stoicks_ could not but think that the fiery Principle would wear out all the rest, and at last make an end of the World, which notwithstanding without such a lingring period the Creator may effect at his Pleasure: and to make an end of all things on Earth, and our Planetical System of the World, he need but put out the Sun.

[286] _Monstra contingunt in Medicina Hippoc._

[287] Strange and rare Escapes there happen sometimes in Physick. _Angeli Victorii Consultationes._ Matth. iv. 25.

I was not so curious to entitle the Stars unto any Concern of his Death, yet could not but take notice that he died when the Moon was in motion from the Meridian; at which time, an old _Italian_ long ago would perswade me that the greatest Part of Men died: but herein I confess I could never satisfie my Curiosity; altho' from the time of Tides in Places upon or near the Sea, there may be considerable Deductions; and _Pliny_[288] hath an odd and remarkable Passage concerning the Death of Men and Animals upon the Recess or Ebb of the Sea. However, certain it is he died in the dead and deep part of the Night, when _Nox_ might be most apprehensibly said to be the Daughter of _Chaos_, the Mother of Sleep and Death, according to old Genealogy; and so went out of this World about that hour when our blessed Saviour entred it, and about what time many conceive he will return again unto it. _Cardan_[289] hath a peculiar and no hard Observation from a Man's Hand to know whether he was born in the Day or Night, which I confess holdeth in my own. And _Scaliger_ to that purpose hath another from the tip of the Ear: Most Men are begotten in the Night, Animals in the Day; but whether more Persons have been born in the Night or the Day, were a Curiosity undecidable, tho' more have perished by violent Deaths in the Day; yet in natural Dissolutions both Times may hold an Indifferency, at least but contingent Inequality. The whole Course of Time runs out in the Nativity and Death of Things; which whether they happen by Succession or Coincidence, are best computed by the natural not artificial Day.

[288] _Aristoteles nullum animal nisi æstu recedente expirare affirmat: observatum id multum in Gallico Oceano et duntaxat in Homine comertum_, lib. 2. cap. 101.

[289] _Auris pars pendula Lobus dicitur, non omnibus ea pars est auribus; non enim iis qui noctu nati sunt, sed qui interdiu, maxima ex parte. Com. in Aristot. de Animal._ lib. 1.

That _Charles_ the Vth was crown'd upon the Day of his Nativity, it being in his own Power so to order it, makes no singular Animadversion; but that he should also take King _Francis_ Prisoner upon that Day, was an unexpected Coincidence, which made the same remarkable. _Antipater_ who had an Anniversary Fever every Year upon his Birth-day, needed no Astrological Revolution to know what Day he should dye on. When the fixed Stars have made a Revolution unto the Points from whence they first set out, some of the Ancients thought the World would have an end; which was a kind of dying upon the Day of its Nativity. Now the Disease prevailing and swiftly advancing about the time of his Nativity, some were of Opinion that he would leave the World on the Day he entred into it: but this being a lingring Disease, and creeping softly on, nothing critical was found or expected, and he died not before fifteen Days after. Nothing is more common with Infants than to die on the Day of their Nativity, to behold the worldly Hours, and but the Fractions thereof; and even to perish before their Nativity in the hidden World of the Womb, and before their good Angel is conceived to undertake them. But in Persons who out-live many Years, and when there are no less than three hundred sixty five days to determine their Lives in every Year; that the first day should make the last, that the Tail of the Snake should return into its Mouth precisely at that time, and they should wind up upon the day of their Nativity,[290] is indeed a remarkable Coincidence, which, tho' Astrology hath taken witty Pains to salve, yet hath it been very wary in making Predictions of it.

[290] According to the _Egyptian_ Hieroglyphick.

In this consumptive Condition and remarkable Extenuation he came to be almost half himself, and left a great Part behind him which he carried not to the Grave. And tho' that Story of Duke _John Ernestus Mansfield_[291] be not so easily swallow'd, that at his Death his Heart was found not to be so big as a Nut; yet if the Bones of a good Skeleton weigh little more than twenty Pounds, his Inwards and Flesh remaining could make no Bouffage, but a light Bit for the Grave. I never more lively beheld the starved Characters of _Dante_[292] in any living Face; an _Aruspex_ might have read a Lecture upon him without Exenteration, his Flesh being so consumed, that he might, in a manner, have discerned his Bowels without opening of him: so that to be carried _sextâ cervice_, to the Grave, was but a civil Unnecessity; and the Complements of the Coffin might out-weigh the Subject of it.

[291] _Turkish_ History.

[292] In the Poet _Dante_ his Discription.

_Omnibonus Ferrarius_[293] in mortal Dysenteries of Children looks for a Spot behind the Ear; in consumptive Diseases some eye the Complexion of Moles; _Cardan_ eagerly views the Nails, some the Lines of the Hand, the Thenar or Muscle of the Thumb; some are so curious as to observe the depth of the Throat-pit, how the Proportion varieth of the Small of the Legs unto the Calf, or the compass of the Neck unto the Circumference of the Head: but all these, with many more, were so drown'd in a mortal Visage, and last Face of _Hippocrates_, that a weak Physiognomist might say at first Eye, This was a Face of Earth, and that _Morta_[294] had set her hard Seal upon his Temples, easily perceiving what _Caricatura_[295] Draughts Death makes upon pined Faces, and unto what an unknown degree a Man may live backward.

[293] _De Morbis Puerorum._

[294] _Morta_, the Deity of Death or Fate.

[295] When Men's Faces are drawn with Resemblance to some other Animals, the _Italians_ call it, to be drawn in _Caricatura_.

Tho' the Beard be only made a Distinction of Sex, and Sign of masculine Heat by _Ulmus_, yet the Precocity and early Growth thereof in him, was not to be liked in reference unto long Life. _Lewis_, that virtuous but unfortunate King of _Hungary_, who lost his Life at the Battle of _Mohacz_, was said to be born without a Skin, to have bearded at fifteen,[296] and to have shewn some grey Hairs about twenty; from whence the Diviners conjectur'd, that he would be spoiled of his Kingdom, and have but a short Life: But Hairs make fallible Predictions, and many Temples early grey have out-liv'd the Psalmist's Period.[297] Hairs which have most amused me have not been in the Face or Head, but on the Back, and not in Men but Children, as I long ago observed in that Endemial Distemper of little Children in _Languedock_, call'd the _Morgellons_,[298] wherein they critically break out with harsh Hairs on their Backs, which takes off the unquiet Symptoms of the Disease, and delivers them from Coughs and Convulsions.

[296] _Ulmus de usu barbæ humanæ._

[297] The Life of a Man is threescore and ten.

[298] See _Picotus de Rheumatismo_.

The _Egyptian_ Mummies that I have seen, have had their Mouths open, and somewhat gaping, which affordeth a good Opportunity to view and observe their Teeth, wherein 'tis not easie to find any wanting or decay'd; and therefore in _Egypt_, where one Man practised but one Operation, or the Diseases but of single Parts, it must needs be a barren Profession to confine unto that of drawing of Teeth, and little better than to have been Tooth-drawer unto King _Pyrrhus_,[299] who had but two in his Head. How the _Bannyans_ of _India_ maintain the Integrity of those Parts, I find not particularly observed; who notwithstanding have an Advantage of their Preservation by abstaining from all Flesh, and employing their Teeth in such Food unto which they may seem at first framed, from their Figure and Conformation: but sharp and corroding Rheums had so early mouldred those Rocks and hardest parts of his Fabrick, that a Man might well conceive that his Years were never like to double or twice tell over his Teeth.[300] Corruption had dealt more severely with them than sepulchral Fires and smart Flames with those of burnt Bodies of old; for in the burnt Fragments of Urnes which I have enquired into, altho' I seem to find few Incisors or Shearers, yet the Dog Teeth and Grinders do notably resist those Fires.

[299] His upper and lower Jaw being solid, and without distinct Rows of Teeth.

[300] Twice tell over his Teeth, never live to threescore Years.

In the Years of his Childhood he had languish'd under the Disease of his Country, the Rickets; after which notwithstanding many have been become strong and active Men; but whether any have attain'd unto very great Years, the Disease is scarce so old as to afford good Observation. Whether the Children of the _English_ Plantations be subject unto the same Infirmity, may be worth the Observing. Whether Lameness and Halting do still encrease among the Inhabitants of _Rovigno_ in _Istria_, I know not; yet scarce twenty Years ago Monsieur _du Loyr_ observed, that a third part of that People halted: but too certain it is, that the Rickets encreaseth among us; the Small-Pox grows more pernicious than the Great: the King's Purse knows that the King's Evil grows more common. _Quartan_ Agues are become no Strangers in _Ireland_; more common and mortal in _England_: and tho' the Ancients gave that Disease[301] very good Words, yet now that Bell makes no strange sound which rings out for the Effects thereof.

[301] +Asphalestatos kai rhêistos+, _securissima et facillima_. Hippoc. Pro Febre quartana raro sonat campana.

Some think there were few Consumptions in the Old World, when Men lived much upon Milk; and that the ancient Inhabitants of this Island were less troubled with Coughs when they went naked, and slept in Caves and Woods, than Men now in Chambers and Feather-beds. _Plato_ will tell us, that there was no such Disease as a Catarrh in _Homer's_ time, and that it was but new in _Greece_ in his Age. _Polydore Virgil_ delivereth that Pleurisies were rare in _England_, who lived but in the Days of _Henry_ the Eighth. Some will allow no Diseases to be new, others think that many old ones are ceased and that such which are esteem'd new, will have but their time: However, the Mercy of God hath scatter'd the Great Heap of Diseases, and not loaded any one Country with all: some may be new in one Country which have been old in another. New Discoveries of the Earth discover new Diseases: for besides the common Swarm, there are endemial and local Infirmities proper unto certain Regions, which in the whole Earth make no small Number: and if _Asia_, _Africa_, and _America_ should bring in their List, _Pandora's_ Box would swell, and there must be a strange Pathology.

Most Men expected to find a consumed Kell, empty and bladder-like Guts, livid and marbled Lungs, and a wither'd _Pericardium_ in this exuccous Corps: but some seemed too much to wonder that two Lobes of his Lungs adher'd unto his Side; for the like I had often found in Bodies of no suspected Consumptions or difficulty of Respiration. And the same more often happeneth in Men than other Animals; and some think in Women than in Men; but the most remarkable I have met with, was in a Man, after a Cough of almost fifty Years, in whom all the Lobes adhered unto the Pleura,[302] and each Lobe unto another; who having also been much troubled with the Gout, brake the Rule of _Cardan_,[303] and died of the Stone in the Bladder. _Aristotle_ makes a Query, Why some Animals cough, as Man; some not, as Oxen. If Coughing be taken as it consisteth of a natural and voluntary motion, including Expectoration and spitting out, it may be as proper unto Man as bleeding at the Nose; otherwise we find that _Vegetius_ and rural Writers have not left so many Medicines in vain against the Coughs of Cattel; and Men who perish by Coughs die the Death of Sheep, Cats and Lions: and tho' Birds have no Midriff, yet we meet with divers Remedies in _Arrianus_ against the Coughs of Hawks. And tho' it might be thought that all Animals who have Lungs do cough; yet in cetaceous Fishes, who have large and strong Lungs, the same is not observed; nor yet in oviparous Quadrupeds: and in the greatest thereof, the Crocodile, altho' we read much of their Tears, we find nothing of that Motion.

[302] So _A. F._

[303] _Cardan_ in his _Encomium Podagræ_ reckoneth this among the _Dona Podagræ_, that they are deliver'd thereby from the Phthysis and Stone in the Bladder.

From the Thoughts of Sleep, when the Soul was conceived nearest unto Divinity, the Ancients erected an Art of Divination, wherein while they too widely expatiated in loose and inconsequent Conjectures, _Hippocrates_[304] wisely considered Dreams as they presaged Alterations in the Body, and so afforded hints toward the Preservation of Health, and prevention of Diseases; and therein was so serious as to advise Alteration of Diet, Exercise, Sweating, Bathing and Vomiting; and also so religious, as to order Prayers and Supplications unto respective Deities, in good Dreams unto _Sol_, _Jupiter coelestis_, _Jupiter opulentus_, _Minerva_, _Mercurius_ and _Apollo_; in bad unto _Tellus_ and the Heroes.

[304] _Hippoc. de Insomniis._

And therefore I could not but take notice how his Female Friends were irrationally curious so strictly to examine his Dreams, and in this low State to hope for the Fantasms of Health. He was now past the healthful Dreams of the Sun, Moon and Stars, in their Clarity and proper Courses. 'Twas too late to dream of Flying, of Limpid Fountains, smooth Waters, white Vestments, and fruitful green Trees, which are the Visions of healthful Sleeps, and at good Distance from the Grave.

And they were also too deeply dejected that he should dream of his dead Friends, inconsequently divining, that he would not be long from them; for strange it was not that he should sometimes dream of the dead, whose Thoughts run always upon Death; beside, to dream of the dead, so they appear not in dark Habits, and take nothing away from us, in _Hippocrates_ his Sense was of good Signification: for we live by the dead, and every thing is or must be so before it becomes our Nourishment. And _Cardan_, who dream'd that he discoursed with his dead Father in the Moon, made thereof no mortal Interpretation: and even to dream that we are dead, was no condemnable Fantasm in old _Oneirocriticism_, as having a Signification of Liberty, vacuity from Cares, Exemption and Freedom from Troubles unknown unto the dead.

Some Dreams I confess may admit of easie and feminine Exposition; he who dream'd that he could not see his right Shoulder, might easily fear to lose the Sight of his right Eye; he that before a Journey dream'd that his Feet were cut off, had a plain Warning not to undertake his intended Journey. But why to dream of Lettuce should presage some ensuing Disease, why to eat Figs should signifie foolish Talk, why to eat Eggs great Trouble, and to dream of Blindness should be so highly commended, according to the _Oneirocritical_ Verses of _Astrampsychus_ and _Nicephorus_, I shall leave unto your Divination.

He was willing to quit the World alone and altogether, leaving no Earnest behind him for Corruption or After-grave, having small content in that common Satisfaction to survive or live in another, but amply satisfied that his Disease should die with himself, nor revive in a Posterity to puzzle Physick, and make sad _Memento's_ of their Parent hereditary. Leprosie awakes not sometimes before forty, the Gout and Stone often later; but consumptive and tabid[305] Roots sprout more early, and at the fairest make seventeen Years of our Life doubtful before that Age. They that enter the World with original Diseases as well as Sin, have not only common Mortality but sick Traductions to destroy them, make commonly short Courses, and live not at length but in Figures; so that a sound _Cæsarean_[306] nativity may out-last a Natural Birth, and a Knife may sometimes make Way for a more lasting Fruit than a Midwife; which makes so few Infants now able to endure the old Test of the River,[307] and many to have feeble Children who could scarce have been married at _Sparta_, and those provident States who studied strong and healthful Generations; which happen but contingently in mere _pecuniary_ Matches, or Marriages made by the Candle, wherein notwithstanding there is little redress to be hoped from an Astrologer or a Lawyer, and a good discerning Physician were like to prove the most successful Counsellor.

[305] _Tabes maxime contingunt ab anno decimo octavo ad trigesimum quintum_, Hippoc.

[306] A sound Child cut out of the Body of the Mother.

[307] _Natos ad flumina primum deserimus sævoque gelu duramus et undis._

_Julius Scaliger_, who in a sleepless Fit of the Gout could make two hundred Verses in a Night, would have but five[308] plain Words upon his Tomb. And this serious Person, tho' no _minor_ Wit, left the Poetry of his Epitaph unto others; either unwilling to commend himself, or to be judg'd by a Distich, and perhaps considering how unhappy great Poets have been in versifying their own Epitaphs: wherein _Petrarcha_, _Dante_, and _Ariosto_, have so unhappily failed, that if their Tombs should outlast their Works, Posterity would find so little of _Apollo_ on them, as to mistake them for _Ciceronian_ Poets.

[308] _Julii Cæsaris Scaligeri, quod fuit._ Joseph. Scaliger in vita patris.

In this deliberate and creeping Progress unto the Grave, he was somewhat too young, and of too noble a Mind, to fall upon that stupid Symptom observable in divers Persons near their Journey's End, and which may be reckoned among the mortal Symptoms of their last Disease; that is, to become more narrow minded, miserable and tenacious, unready to part with any thing, when they are ready to part with all, and afraid to want when they have no Time to spend; mean while Physicians, who know that many are mad but in a single depraved Imagination, and one prevalent Decipiency; and that beside and out of such single Deliriums a Man may meet with sober Actions and good Sense in _Bedlam_; cannot but smile to see the Heirs and concern'd Relations, gratulating themselves in the sober Departure of their Friends; and tho' they behold such mad covetous Passages, content to think they die in good Understanding, and in their sober Senses.

Avarice, which is not only Infidelity but Idolatry, either from covetous Progeny or questuary Education, had no Root in his Breast, who made good Works the Expression of his Faith, and was big with Desires unto publick and lasting Charities; and surely where good Wishes and charitable Intentions exceed Abilities, Theorical Beneficency may be more than a Dream. They build not Castles in the Air who would build Churches on Earth; and tho' they leave no such Structures here, may lay good Foundations in Heaven. In brief, his Life and Death were such, that I could not blame them who wished the like, and almost to have been himself; almost, I say; for tho' we may wish the prosperous Appurtenances of others, or to be an other in his happy Accidents; yet so intrinsecal is every Man unto himself, that some doubt may be made, whether any would exchange his Being, or substantially become another Man.

He had wisely seen the World at home and abroad, and thereby observed under what variety Men are deluded in the pursuit of that which is not here to be found. And altho' he had no Opinion of reputed Felicities below, and apprehended Men widely out in the Estimate of such Happiness; yet his sober Contempt of the World wrought no _Democratism_ or _Cynicism_, no laughing or snarling at it, as well understanding there are not Felicities in this World to satisfy a serious Mind; and therefore to soften the Stream of our Lives, we are fain to take in the reputed Contentations of this World, to unite with the Crowd in their Beatitudes, and to make ourselves happy by Consortion, Opinion, or Co-existimation: for strictly to separate from received and customary Felicities, and to confine unto the Rigor of Realities, were to contract the Consolation of our Beings unto too uncomfortable Circumscriptions.

Not to fear Death,[309] nor Desire it, was short of his Resolution: to be dissolved, and be with Christ, was his dying Ditty. He conceived his Thred long, in no long course of Years, and when he had scarce out-liv'd the second Life of _Lazarus_;[310] esteeming it enough to approach the Years of his Saviour, who so order'd his own human State, as not to be old upon Earth.

[309] _Summum nec metuas diem nec optes._

[310] Who upon some Accounts, and Tradition, is said to have lived 30 Years after he was raised by our Saviour. _Baronius._

But to be content with Death may be better than to desire it: a miserable Life may make us wish for Death, but a virtuous one to rest in it; which is the Advantage of those resolved Christians, who looking on Death not only as the Sting, but the Period and End of Sin, the Horizon and Isthmus between this Life and a better, and the Death of this World but as Nativity of another, do contentedly submit unto the common Necessity, and envy not _Enoch_ or _Elias_.

Not to be content with Life is the unsatisfactory State of those which destroy themselves;[311] who being afraid to live, run blindly upon their own Death, which no Man fears by Experience: And the Stoicks had a notable Doctrine to take away the Fear thereof; that is, in such Extremities, to desire that which is not to be avoided, and wish what might be feared; and so made Evils voluntary, and to suit with their own Desires, which took off the Terror of them.

[311] In the Speech of _Vulteius in Lucan_, animating his Souldiers in a great Struggle to kill one another. _Decernite Lethum et metus omnis abest, cupias quodcunque necesse est._ All Fear is over, do but resolve to die, and make your Desires meet Necessity.

But the ancient Martyrs were not encouraged by such Fallacies; who, tho' they feared not Death, were afraid to be their own Executioners; and therefore thought it more Wisdom to crucify their Lusts than their Bodies, to circumcise than stab their Hearts, and to mortify than kill themselves.

His Willingness to leave this World about that Age, when most men think they may best enjoy it, tho' paradoxical unto worldly Ears, was not strange unto mine, who have so often observed, that many, tho' old, oft stick fast unto the World, and seem to be drawn like _Cacus's_ Oxen, backward, with great Struggling and Reluctancy unto the Grave. The long Habit of Living makes meer men more hardly to part with Life, and All to be Nothing, but what is to come. To live at the rate of the old World, when some could scarce remember themselves young, may afford no better digested Death than a more moderate Period. Many would have thought it an Happiness to have had their Lot of Life in some notable Conjunctures of Ages past; but the Uncertainty of future Times hath tempted few to make a Part in Ages to come. And surely, he that hath taken the true Altitude of things, and rightly calculated the degenerate State of this Age, is not like to envy those that shall live in the next, much less three or four hundred Years hence, when no Man can comfortably imagine what Face this World will carry: And therefore since every Age makes a Step unto the End of all things, and the Scripture affords so hard a Character of the last Times; quiet Minds will be content with their Generations, and rather bless Ages past, than be ambitious of those to come.

Tho' Age had set no Seal upon his Face, yet a dim Eye might clearly discover Fifty in his Actions; and therefore since Wisdom is the grey Hair, and an unspotted Life old Age; altho' his Years came short he might have been said to have held up with longer Livers, and to have been _Solomon's_[312] Old Man. And surely if we deduct all those Days of our Life which we might wish unliv'd, and which abate the Comfort of those we now live; if we reckon up only those Days which God hath accepted of our Lives, a Life of good Years will hardly be a Span long: the Son in this Sense may out-live the Father, and none be climacterically old. He that early arriveth unto the Parts and Prudence of Age, is happily old without the uncomfortable Attendants of it; and 'tis superfluous to live unto grey Hairs, when in a precocious Temper we anticipate the Virtues of them. In brief, he cannot be accounted young who out-liveth the old Man. He that hath early arrived unto the measure of a perfect Stature in Christ, hath already fulfilled the prime and longest Intention of his Being: and one Day lived after the perfect Rule of Piety, is to be preferr'd before sinning Immortality.

[312] _Wisdom_, cap. iv.

Altho' he attain'd not unto the Years of his Predecessors, yet he wanted not those preserving Virtues which confirm the Thread of weaker Constitutions. Cautelous Chastity and crafty Sobriety were far from him; those Jewels were Paragon, without Flaw, Hair, Ice, or Cloud in him: which affords me an Hint to proceed in these good Wishes, and few _Memento's_ unto you.

Tread softly and circumspectly in this funambulous Track, and narrow Path of Goodness: pursue Virtue virtuously; be sober and temperate, not to preserve your Body in a sufficiency to wanton Ends; not to spare your Purse; not to be free from the Infamy of common Transgressors that way, and thereby to ballance or palliate obscure and closer Vices; nor simply to enjoy Health: By all which you may leaven good Actions, and render Virtues disputable: but in one Word, that you may truly serve God; which every Sickness will tell you, you cannot well do without health. The sick Man's Sacrifice is but a lame Oblation. Pious Treasures laid up in healthful Days, excuse the Defect of sick Non-performances; without which we must needs look back with Anxiety upon the lost Opportunities of Health; and may have cause rather to envy than pity the Ends of penitent Malefactors, who go with clear Parts unto the last Act of their Lives; and in the Integrity of their Faculties return their Spirit unto God that gave it.

Consider whereabout thou art in _Cebes_ his Table, or that old philosophical Pinax of the Life of Man; whether thou art still in the Road of Uncertainties; whether thou hast yet entred the narrow Gate, got up the Hill and asperous Way which leadeth unto the House of Sanity, or taken that purifying Potion from the Hand of sincere Erudition, which may send the clear and pure away unto a virtuous and happy Life.

In this virtuous voyage let not Disappointment cause Despondency, nor Difficulty Despair: Think not that you are sailing from _Lima_[313] to _Manillia_, wherein thou may'st tye up the Rudder, and sleep before the Wind; but expect rough Seas, Flaws, and contrary Blasts; and 'tis well if by many cross Tacks and Veerings thou arrivest at thy Port. Sit not down in the popular Seats, and common Level of Virtues, but endeavour to make them Heroical. Offer not only Peace-Offerings but Holocausts unto God. To serve him singly to serve our selves, were too partial a Piece of Piety, nor likely to place us in the highest Mansions of Glory.

[313] Through the Pacifick Sea, with a constant Gale from the East.

He that is chaste and continent, not to impair his Strength, or terrified by Contagion, will hardly be heroically virtuous. Adjourn not that Virtue unto those Years when _Cato_ could lend out his Wife, and impotent _Satyrs_ write Satyrs against Lust: but be chaste in thy flaming Days, when _Alexander_ dared not trust his Eyes upon the fair Daughters of _Darius_, and when so many Men think there is no other Way but _Origen's_.[314]

[314] Who is said to have castrated himself.

Be charitable before Wealth makes thee covetous, and lose not the Glory of the Mitre. If Riches increase, let thy Mind hold Pace with them; and think it not enough to be liberal, but munificent. Tho' a Cup of cold Water from some hand may not be without its Reward; yet stick not thou for Wine and Oyl for the Wounds of the distressed: and treat the poor as our Saviour did the Multitude, to the Relicks of some Baskets.

Trust not to the Omnipotency of Gold, or say unto it, Thou art my Confidence: kiss not thy Hand when thou beholdest that terrestrial Sun, nor bore thy Ear unto its Servitude. A Slave unto Mammon makes no Servant unto God: Covetousness cracks the Sinews of Faith, numbs the Apprehension of any thing above Sense, and only affected with the Certainty of Things present, makes a Peradventure of things to come; lives but unto one World, nor hopes but fears another; makes our own Death sweet unto others, bitter unto our selves; gives a dry Funeral, Scenical Mourning, and no wet Eyes at the Grave.

If Avarice be thy Vice, yet make it not thy Punishment: Miserable Men commiserate not themselves, bowelless unto themselves, and merciless unto their own Bowels. Let the Fruition of things bless the Possession of them, and take no Satisfaction in dying but living rich: for since thy good Works, not thy Goods, will follow thee; since Riches are an Appurtenance of Life, and no dead Man is rich, to famish in Plenty, and live poorly to die rich, were a multiplying Improvement in Madness, and Use upon Use in Folly.

Persons lightly dip'd, not grain'd in generous Honesty, are but pale in Goodness, and faint hued in Sincerity: but be thou what thou virtuously art, and let not the Ocean wash away thy Tincture: stand magnetically upon that Axis where prudent Simplicity hath fix'd thee, and let no Temptation invert the Poles of thy Honesty: and that Vice may be uneasie, and even monstrous unto thee, let iterated good Acts, and long confirm'd Habits make Vertue natural, or a second Nature in thee. And since few or none prove eminently vertuous but from some advantageous Foundations in their Temper, and natural Inclinations; study thy self betimes, and early find what Nature bids thee to be, or tells thee what thou may'st be. They who thus timely descend into themselves, cultivating the good Seeds which Nature hath set in them, and improving their prevalent Inclinations to Perfection, become not Shrubs, but Cedars in their Generation; and to be in the form of the best of the Bad, or the worst of the Good, will be no Satisfaction unto them.

Let not the Law of thy Country be the _non ultra_ of thy Honesty, nor think that always good enough which the Law will make good. Narrow not the Law of Charity, Equity, Mercy; joyn Gospel Righteousness with Legal Right; be not a meer _Gamaliel_ in the Faith; but let the Sermon in the Mount be thy _Targum_ unto the Law of _Sinai_.

Make not the Consequences of Vertue the Ends thereof: be not beneficent for a Name or Cymbal of Applause, nor exact and punctual in Commerce, for the Advantages of Trust and Credit which attend the Reputation of just and true Dealing; for such Rewards, tho' unsought for, plain Vertue will bring with her, whom all Men honour, tho' they pursue not. To have other bye Ends in good Actions, sowers laudable Performances, which must have deeper Roots, Motions, and Instigations, to give them the Stamp of Vertues.

Tho' human Infirmity may betray thy heedless Days into the popular Ways of Extravagancy, yet let not thine own Depravity, or the Torrent of vicious Times, carry thee into desperate Enormities in Opinions, Manners, or Actions: if thou hast dip'd thy Foot in the River, yet venture not over _Rubicon_; run not into Extremities from whence there is no Regression, nor be ever so closely shut up within the Holds of Vice and Iniquity, as not to find some Escape by a Postern of Resipiscency.

Owe not thy Humility unto Humiliation by Adversity, but look humbly down in that State when others look upward upon thee: be patient in the Age of Pride and Days of Will and Impatiency, when Men live but by Intervals of Reason, under the Sovereignty of Humor and Passion, when 'tis in the Power of every one to transform thee out of thy self, and put thee into the short Madness. If you cannot imitate _Job_, yet come not short of _Socrates_,[315] and those patient Pagans, who tir'd the Tongues of their Enemies while they perceiv'd they spet their Malice at brazen Walls and Statues.

[315] _Ira furor brevis est._

Let Age, not Envy, draw Wrinkles on thy Cheeks: be content to be envied, but envy not. Emulation may be plausible, and Indignation allowable; but admit no Treaty with that Passion which no Circumstance can make good. A Displacency at the Good of others, because they enjoy it, altho' we do not want it, is an absurd Depravity, sticking fast unto human Nature from its primitive Corruption; which he that can well subdue, were a Christian of the first Magnitude, and for ought I know, may have one Foot already in Heaven.

While thou so hotly disclaim'st the Devil, be not guilty of Diabolism; fall not into one Name with that unclean Spirit, nor act his Nature whom thou so much abhorrest; that is, to accuse, calumniate, backbite, whisper, detract, or sinistrously interpret others; degenerous Depravities and narrow-minded Vices, not only below S. _Paul's_ noble Christian, but _Aristotle's_[316] true Gentleman. Trust not with some, that the Epistle of S. _James_ is Apocryphal, and so read with less Fear that Stabbing Truth, that in company with this Vice thy Religion is in vain. _Moses_ broke the Tables without breaking of the Law; but where Charity is broke the Law it self is shatter'd, which cannot be whole without Love, that is the fulfilling of it. Look humbly upon thy Vertues, and tho' thou art rich in some, yet think thy self poor and naked, without that crowning Grace, which thinketh no Evil, which envieth not, which beareth, believeth, hopeth, endureth all things. With these sure Graces, while busie Tongues are crying out for a Drop of cold Water, Mutes may be in Happiness, and sing the _Trisagium_[317] in Heaven.

[316] See _Arist. Ethicks_ Chapt. of Magnanimity.

[317] Holy, Holy, Holy.

Let not the Sun in _Capricorn_ go down upon thy Wrath, but Write thy Wrongs in Water: draw the Curtain of Night upon Injuries; shut them up in the Tower of Oblivion,[318] and let them be as tho' they had not been. Forgive thine Enemies totally, and without any Reserve of Hope, that however, God will revenge thee.

[318] Even when the Days are shortest; alluding to the Tower of _Oblivion_ mentioned by _Procopius_, which was the Name of a Tower of Imprisonment among the _Persians_: whosoever was put therein he was as it were buried alive, and it was Death for any but to name it.

Be substantially great in thy self, and more than thou appearest unto others; and let the World be deceived in thee, as they are in the Lights of Heaven. Hang early Plummets upon the Heels of Pride, and let Ambition have but an Epicyche or narrow Circuit in thee. Measure not thy self by thy Morning Shadow, but by the Extent of thy Grave; and reckon thy self above the Earth by the Line thou must be contented with under it. Spread not into boundless Expansions either to Designs or Desires. Think not that Mankind liveth but for a few, and that the rest are born but to serve the Ambition of those, who make but Flies of Men, and Wildernesses of whole Nations. Swell not into Actions which embroil and confound the Earth; but be one of those violent ones which _force the Kingdom of Heaven_.[319] If thou must needs reign, be _Zeno_, King, and enjoy that Empire which every Man gives himself. Certainly, the iterated Injunctions of Christ unto Humility, Meekness, Patience, and that despised Train of Vertues, cannot but make pathetical Impressions upon those who have well consider'd the Affairs of all Ages, wherein Pride, Ambition, and Vain glory, have led up the worst of Actions, and whereunto Confusion, Tragedies, and Acts denying all Religion, do owe their Originals.

[319] _Matthew_ xi.

Rest not in an Ovation,[320] but a Triumph over thy Passions; chain up the unruly Legion of thy Breast; behold thy Trophies within thee, not without thee: Lead thine own Captivity captive, and be _Cæsar_ unto thy self.

[320] _Ovation_, a petty and minor kind of Triumph.

Give no quarter unto those Vices which are of thine inward Family; and having a Root in thy Temper, plead a Right and Property in thee. Examine well thy complexional Inclinations. Raise early Batteries against those strong Holds built upon the Rock of Nature, and make this a great Part of the Militia of thy Life. The politick Nature of Vice must be oppos'd by Policy, and therefore wiser Honesties project and plot against Sin; wherein notwithstanding we are not to rest in Generals, or the trite Stratagems of Art: that may succeed with one Temper which may prove successless with another. There is no Community or Common-wealth of Virtue; every Man must study his own Oeconomy, and erect these Rules unto the Figure of himself.

Lastly, If Length of Days be thy Portion, make it not thy Expectation: Reckon not upon long Life, but live always beyond thy Account. He that so often surviveth his Expectation, lives many Lives, and will hardly complain of the Shortness of his Days. Time past is gone like a Shadow; make Times to come present; conceive that near which may be far off; approximate thy last Times by present Apprehensions of them: Live like a Neighbour unto Death, and think there is but little to come. And since there is something in us that must still live on, join both Lives together; unite them in thy Thoughts and Actions, and live in one but for the other. He who thus ordereth the Purposes of this Life, will never be far from the next, and is in some manner already in it, by an happy Conformity, and close Apprehension of it.

_FINIS_

POSTHUMOUS WORKS

1712

REPERTORIUM:

Or, some Account of the Tombs and Monuments in the Cathedral Church of Norwich, in 1680.

In the Time of the late Civil Wars, there were about an hundred Brass Inscriptions stol'n and taken away from Grave-Stones, and Tombs, in the Cathedral Church of _Norwich_; as I was inform'd by _John Wright_, one of the Clerks, above Eighty Years old, and Mr. _John Sandlin_, one of the Choir, who lived Eighty nine Years; and, as I remember, told me that he was a Chorister in the Reign of Queen _Elizabeth_.

Hereby the distinct Places of the Burials of many noble and considerable Persons become unknown; and, lest they should be quite buried in Oblivion, I shall, of so many, set down only these following that are most noted to Passengers, with some that have been erected since those unhappy Times.

First, in the Body of the Church, between the Pillars of the South Isle, stands a Tomb, cover'd with a kind of Touch-stone; which is the Monument of MILES SPENCER, LL.D. and Chancellor of _Norwich_, who lived unto Ninety Years. The Top Stone was entire, but now quite broken, split, and depress'd by Blows: There was more special Notice taken of this Stone, because Men used to try their Money upon it; and that the Chapter demanded certain Rents to be paid on it. He was Lord of the Mannor of _Bowthorp_ and _Colney_, which came unto the _Yaxley's_ from him; also Owner of _Chappel_, in the Field.

The next Monument is that of Bishop RICHARD NICKS, _alias_ Nix, or the Blind Bishop, being quite dark many Years before he died. He sat in this _See_ Thirty Six Years, in the Reigns of King _Henry_ VII. and _Henry_ VIII. The Arches are beautified above and beside it, where are to be seen the Arms of the _See_ of _Norwich_, _impaling_ his own, _viz._ a _Chevron_ between three _Leopards_ Heads. The same Coat of Arms is on the Roof of the _North_ and _South Cross Isle_; which Roofs he either rebuilt, or repair'd. The Tomb is low, and broad, and 'tis said there was an Altar at the bottom of the Eastern Pillar: The Iron-work, whereon the Bell hung, is yet visible on the Side of the Western Pillar.

Then the Tomb of Bishop JOHN PARKHURST, with a legible Inscription on the Pillar, set up by Dean _Gardiner_, running thus.

Johannes Parkhurst, _Theol. Professor_, Guilfordiæ _natus_, Oxoniæ _educatus, temporibus_ Mariæ _Reginæ pro Nitida conscientia tuenda_ Tigurinæ _vixit exul Voluntarius: Postea presul factus, sanctissime Hanc rexit Ecclesiam per 16 an. Obiit secundo die_ Febr. 1574.

A Person he was of great Esteem and Veneration in the Reign of Queen _Elizabeth_. His Coat of Arms is on the Pillars, visible, at the going out of the Bishop's Hall.

Between the two uppermost Pillars, on the same Side, stood a handsom Monument of Bishop EDMUND SCAMLER, thus.

_Natus apud_ Gressingham, _in Com._ Lanc. SS. _Theol. Prof. apud_ Cantabrigienses. _Obiit Ætat._ 85. _an._ 1594 _nonis_ Maii.

He was Houshold Chaplain to the Archbishop of _Canterbury_, and died 1594. The Monument was above a yard and half high, with his Effigies in Alabaster, and all enclosed with a high Iron Grate. In the late Times the Grate was taken away, the Statue broken, and the Free-stone pulled down as far as the inward Brick-work; which being unsightly, was afterwards taken away, and the Space between the Pillars left void, as it now remaineth.

In the South-side of this Isle, according as the Inscription denoteth, was buried GEORGE GARDINER, sometime Dean.

Georgius Gardiner Barvici _natus_, Cantabrigiæ _educatus, Primo minor Canonicus, secundo Præbendarius, tertio Archidiaconus_. Nordovici, _et demum_ 28 Nov. _An._ 1573. _factus est Sacellanus Dominæ Reginæ, et Decanus hujus Ecclesiæ, in quo loco per 16 Annos rexit_.

Somewhat higher is a Monument for Dr. EDMUND PORTER, a learned Prebendary, sometime of this Church.

Between two Pillars of the North Isle in the Body of the Church, stands the Monument of Sir JAMES HOBART, Attorney-General to King _Henry_ VII. and VIII. He built _Loddon_ Church, St. _Olave's_ Bridge, and made the Causeway adjoining upon the South-side. On the upper Part is the Atchievement of the _Hobarts_, and below are their Arms; as also of the _Nantons_, _viz._ (_three Martlets_) his second Lady being of that Family. It is a close Monument, made up of handsom Stone-work: And this Enclosure might have been employ'd as an Oratory. Some of the Family of the _Hobarts_ have been buried near this Monument; as Mr. _James Hobart_ of _Holt_. On the South-side, two young Sons, and a Daughter of Dean _Herbert Astley_, who married _Barbara_, Daughter of _John_, only Son of Sir _John Hobart_ of _Hales_.

In the Middle Isle, under a very large Stone, almost over which a Branch for Lights hangeth, was buried Sir FRANCIS SOUTHWELL, descended from those of great Name and Estate in _Norfolk_, who formerly possessed _Woodrising_.

Under a fair Stone, by Bishop _Parkhurst's_ Tomb, was buried Dr. MASTERS, Chancellor.

Gul. Maister, _LL. Doctor Curiæ Cons. Ep==atus_ Norwicen. _Officialis principalis. Obiit 2 Feb. 1589._

At the upper End of the Middle Isle, under a large Stone, was buried Bishop WALTER _de_ HART, _alias le_ HART, or LYGHARD. He was Bishop 26 Years, in the Times of _Henry_ VI. and _Edward_ IV. He built the Transverse Stone Partition, or Rood Loft, on which the great Crucifix was placed, beautified the Roof of the Body of the Church, and paved it. Towards the North-side of the Partition-Wall are his Arms the _Bull_ and towards the South-side, _a Hart in Water_, as a _Rebus_ of his Name, _Walter Hart_. Upon the Door, under the Rood Loft, was a Plate of Brass, containing these Verses.

_Hic jacet absconsus sub marmore presul honestus Anno milleno C quater cum septuageno Annexis binis instabat ei prope finis Septima cum decima lux Maij sit numerata Ipsius est anima de corpore tunc separata._

Between this Partition and the Choir on the North-side, is the Monument of Dame ELIZABETH CALTHORPE, Wife of Sir _Francis Calthorpe_, and afterwards Wife of _John Colepepper_, Esq.

In the same Partition, behind the Dean's Stall, was buried JOHN CROFTS, lately Dean, Son of Sir _Henry Crofts_ of _Suffolk_, and Brother to the Lord _William Crofts_. He was sometime Fellow of _All-Souls_ College in _Oxford_, and the first Dean after the Restauration of his Majesty King _Charles_ II. whose Predecessor, Dr. _John Hassal_, who was Dean many Years, was not buried in this Church, but in that of _Creek_. He was of _New_ College in _Oxford_, and Chaplain to the Lady _Elizabeth_, Queen of _Bohemia_, who obtain'd this Deanry for him.

On the South-side of the Choir, between two Pillars, stands the Monument of Bishop JAMES GOLDWELL, Dean of Salisbury, and Secretary to King _Edward_ IV. who sat in this _See_ Twenty five Years. His Effigies is in Stone, with a _Lion_ at his Feet, which was his Arms, as appears on his Coat above the Tomb. On the Choir Side, his Arms are also to be seen in the sixth Escocheon, in the West-side over the Choir; as also in S. _Andrew's_ Church, at the Deanry in a Window; at _Trowes_, _Newton-Hall_, and at _Charta-magna_ in _Kent_, the Place of his Nativity; where he also built, or repair'd the Chappel. He is said to have much repair'd the East End of this Church; did many good Works, lived in great Esteem, and died _Ann._ 1498 or 1499.

Next above Bishop _Goldwell_, where the Iron Grates yet stand, Bishop JOHN WAKERING is said to have been buried. He was Bishop in the Reign of King _Henry_ V. and was sent to the Council of _Constance_: He is said also to have built the Cloister in the Bishop's Palace, which led into it from the Church Door, which was cover'd with a handsom Roof, before the late Civil War. Also reported to have built the Chapter-house, which being ruinous, is now demolish'd, and the decay'd Parts above and about it handsomly repair'd, or new built. The Arms of the _See_ impaling his own Coat, the Three _Fleur des Lys_, are yet visible upon the Wall by the Door. He lived in great Reputation, and died 1426, and is said to have been buried before S. _George's_ Altar.

On the North-side of the Choir, between the two Arches, next to Queen _Elizabeth's_ Seat, were buried Sir THOMAS ERPINGHAM, and his Wives the Lady JOAN, _etc._ whose Pictures were in the Painted-Glass Windows, next unto this Place, with the Arms of the _Erpingham's_. The Insides of both the Pillars were painted in red Colours, with divers Figures and Inscriptions, from the top almost to the bottom, which are now washed out by the late whiting of the Pillars. He was a Knight of the Garter in the Time of _Hen._ IV. and some Part of _Hen._ V. and I find his Name in the List of the Lord Wardens of the Cinque-Ports. He is said to have built the _Black Friars_ Church, or Steeple, or both, now called _New-Hall Steeple_. His Arms are often on the Steeple, which are an Escocheon within an _Orle of Martlets_, and also upon the out-side of the Gate, next the School-House. There was a long Brass Inscription about the Tomb-stone, which was torn away in the late Times, and the Name of _Erpingham_ only remaining. _Johannes Dominus de Erpingham Miles_, was buried in the Parish Church of _Erpingham_, as the Inscription still declareth.

In the North Isle, near to the Door, leading towards _Jesus Chappel_, was buried Sir WILLIAM DENNY, Recorder of _Norwich_, and one of the Counsellors at Law to King _Charles_ I.

In _Jesus Chappel_ stands a large Tomb (which is said to have been translated from our Ladies Chappel, when that grew ruinous, and was taken down) whereof the Brass Inscription about it is taken away; but old Mr. _Spendlow_, who was a Prebendary 50 Years, and Mr. _Sandlin_, used to say, that it was the Tombstone of the _Windham's_; and in all Probability, might have belonged to Sir _Thomas Windham_, one of King _Henry_ VIII.'s Counsellors, of his Guard, and Vice-Admiral; for I find that there hath been such an Inscription upon the Tomb of a _Windham_ in this Church.

_Orate pro a==a_ Thome Windham, _militis_, Elianore, _et Domine_ Elizabethe, _uxorum ejus, etc. qui quidem_ Thomas _fuit unus consiliariorum_

_Regis_ Henrici VIII. _et unus militum pro corpore, ejusdem Domini, nec non Vice-Admirallus_.

And according to the Number of the Three Persons in the Inscription, there are Three Figures upon the Tomb.

On the North Wall of _Jesus Chappel_ there is a legible Brass Inscription in Latin Verses; and at the last Line _Pater Noster_. This was the Monument of _Randulfus Pulvertoft custos caronelle_. Above the Inscription was his Coat of Arms, _viz. Six Ears of Wheat with a Border of Cinque-foils_; but now washed out, since the Wall was whiten'd.

At the Entrance of St. _Luke's Chappel_, on the Left Hand, is an arched Monument, said to belong to one of the Family of the _Bosvile's_ or _Boswill_, sometime Prior of the Convent. At the East End of the Monument are the Arms of the Church (_the Cross_) and on the West End another (_three Bolt Arrows_,) which is supposed to be his Paternal Coat. The same Coat is to be seen in the sixth Escocheon of the South-side, under the Belfry. Some Inscriptions upon this Monument were washed out when the Church was lately whiten'd; as among the rest, _O morieris! O morieris! O morieris!_ The _three Bolts_ are the known Arms of the _Bosomes_, an ancient Family in _Norfolk_; but whether of the _Bosviles_, or no, I am uncertain.

Next unto it is the Monument of RICHARD BROME, Esq. whose Arms thereon are _Ermyns_; and for the Crest, _a Bunch or Branch of Broom with Golden Flowers_. This might be _Richard Brome_, Esq. whose Daughter married the Heir of the _Yaxley's of Yaxley_, in the Time of _Henry_ VII. And one of the same Name founded a Chappel in the Field in _Norwich_.

There are also in St. _Luke's Chappel_, amongst the Seats on the South-side, two substantial Marble and cross'd Tombs, very ancient, said to be two Priors of this Convent.

At the Entrance into the Cloister, by the upper Door on the Right Hand, next the Stairs, was a handsom Monument on the Wall, which was pulled down in the late Times, and a Void Place still remaineth. Upon this Stone were the Figures of two Persons in a praying Posture, on their Knees. I was told by Mr. _Sandlin_, that it was said to be the Monument for one of the _Bigots_, who built or beautified that Arch by it, which leadeth into the Church.

In the Choir towards the high Altar, and below the Ascents, there is an old Tomb, which hath been generally said to have been the Monument of Bishop WILLIAM HERBERT, Founder of the Church, and commonly known by the Name of the Founder's Tomb. This was above an Ell high; but when the Pulpit, in the late Confusion, was placed at the Pillar, where Bishop _Overall's_ Monument now is, and the Aldermen's Seats were at the East End, and the Mayor's Seat in the middle at the high Altar, the height of the Tomb being a Hindrance unto the People, it was taken down to such a Lowness as it now remains in. He was born at _Oxford_, in good Favour with King _William Rufus_, and King _Henry_ I. removed the Episcopal _See_ from _Thetford_ to _Norwich_, built the Priory for 60 Monks, the Cathedral Church, the Bishop's Palace, the Church of S. _Leonard_, whose Ruins still remain upon the Brow of _Mushold-Hill_; the Church of S. _Nicolas_ at _Yarmouth_, of S. _Margaret_ at _Lynn_, of S. _Mary_ at _Elmham_, and instituted the _Cluniack_ Monks at _Thetford_. _Malmsbury_ saith he was, _Vir pecuniosus_, which his great Works declare, and had always this good Saying of S. _Hierom_ in his Mouth, _Erravimus juvenes, emendemus senes_.

Many Bishops of old might be buried about, or not far from the Founder, as _William Turbus_, a _Norman_, the third Bishop of _Norwich_, and _John_ of _Oxford_ the fourth, accounted among the learned Men of his Time, who built _Trinity_ Church in _Ipswich_, and died in the Reign of King _John_; and it is deliver'd, that these two Bishops were buried near to Bishop _Herbert_, the Founder.

In the same Row, or not far off, was buried Bishop HENRY _le_ SPENCER, as lost Brass Inscriptions have declar'd. And Mr. _Sandlin_ told me, that he had seen an Inscription on a Gravestone thereabouts, with the Name of _Henricus de_, or _le Spencer_: He came young unto the _See_, and sat longer in it than any before or after him: But his Time might have been shorter, if he had not escaped in the Fray at _Lennam_, (a Town of which he was Lord) where forcing the Magistrate's Tipstaff to be carried before him, the People with Staves, Stones, and Arrows, wounded, and put his Servants to Flight. He was also wounded, and left alone, as _John Fox_ hath set it down out of the Chronicle of S. _Albans_.

In the same Row, of late Times, was buried Bishop RICHARD MONTAGUE, as the Inscription, _Depositum Montacutii Episcopi_, doth declare.

For his eminent Knowledge in the _Greek_ Language, he was much countenanc'd by Sir _Henry Savile_, Provost of _Eaton_ College, and settled in a Fellowship thereof: Afterwards made Bishop of _Chichester_; thence translated unto _Norwich_, where he lived about three Years. He came unto _Norwich_ with the evil Effects of a quartan Ague, which he had about a Year before, and which accompany'd him to his Grave; yet he studied, and writ very much, had an excellent Library of Books, and Heaps of Papers, fairly written with his own Hand, concerning the Ecclesiastical History. His Books were sent to _London_; and, as it was said, his Papers against _Baronius_, and others transmitted to _Rome_; from whence they were never return'd.

On the other Side was buried Bishop JOHN OVERALL, Fellow of _Trinity_ College in _Cambridge_, Master of _Katherine_ Hall, _Regius_ Professor, and Dean of St. _Pauls_; and had the Honour to be nominated one of the first Governours of _Sutton_ Hospital, by the Founder himself, a Person highly reverenc'd and belov'd; who being buried without any Inscription, had a Monument lately erected for him by Dr. _Cosin_, Lord Bishop of _Durham_, upon the next Pillar.

Under the large Sandy-colour'd Stone was buried Bishop RICHARD CORBET, a Person of singular Wit, and an eloquent Preacher, who lived Bishop of this _See_ but three Years, being before Dean of _Christ_ Church, then Bishop of _Oxford_. The Inscription is as follows:

Richardus Corbet _Theologiæ Doctor, Ecclesiæ Cathedralis Christi Oxoniensis Primum alumnus inde Decanus, exinde Episcopus, illinc huc translatus, et Hinc in coelum_, Jul. 28. _Ann._ 1635.

The Arms on it, are the _See_ of _Norwich_, impaling, _Or a Raven sab._ Corbet.

Towards the upper End of the Choir, and on the South-side, under a fair large Stone, was interred Sir WILLIAM BOLEYN, or BULLEN, Great Grandfather to Queen _Elizabeth_. The Inscription hath been long lost, which was this:

_Hic jacet corpus_ Willelmi Boleyn, _militis, Qui obiit_ x _Octobris, Ann. Dom._ MCCCCCV.

And I find in a good Manuscript of the Ancient Gentry of _Norfolk_ and _Suffolk_ these Words. _Sir_ William Boleyn, _Heir unto Sir_ Tho. Boleyn, _who married_ Margaret, _Daughter and Heir of_ Tho. Butler, _Earl of_ Ormond, _died in the Year_ 1505, _and was buried on the South-side of the Chancel of Christ Church in_ Norwich. And surely the Arms of few Families have been more often found in any Church, than those of the _Boleyn's_, on the Walls, and in the Windows of the East Part of this Church. Many others of this noble Family were buried in _Bleckling_ Church.

Many other Bishops might be buried in this Church, as we find it so asserted by some Historical Accounts; but no History or Tradition remaining of the Place of their Interment, in vain we endeavour to design and point out the same.

As of Bishop JOHANNES _de_ GRAY, who, as it is delivered, was interr'd in this Church, was a Favourite of King _John_, and sent by him to the Pope: He was also Lord Deputy of _Ireland_, and a Person of great Reputation, and built _Gaywood Hall_ by _Lynn_.

As also of Bishop ROGER SKEREWYNG, in whose Time happened that bloody Contention between the Monks and Citizens, begun at a Fair kept before the Gate, when the Church was fir'd: To compose which King _Henry_ III. came to _Norwich_, and _William de Brunham_, Prior, was much to blame. See _Holingshead, etc._

Or, of Bishop WILLIAM MIDDLETON, who succeeded him, and was buried in this Church; in whose Time the Church that was burnt while _Skerewyng_ sat was repair'd and consecrated, in the Presence of King _Edward_ I.

Or, of Bishop JOHN SALMON, sometime Lord Chancellor of _England_, who died 1325, and was here interr'd, his Works were noble. He built the great Hall in the Bishop's Palace; the Bishop's long Chappel on the East-side of the Palace, which was no ordinary Fabrick; and a strong handsom Chappel at the West End of the Church, and appointed four Priests for the daily Service therein: Unto which great Works he was the better enabled, by obtaining a Grant of the first Fruits from Pope _Clement_.

Or, of Bishop THOMAS PERCY, Brother to the Earl of _Northumberland_, in the reign of _Richard_ II. who gave unto a Chantry the Lands about _Carlton_, _Kimberly_, and _Wicklewood_; in whose Time the Steeple and Belfry were blown down, and rebuilt by him, and a Contribution from the Clergy.

Or, of Bishop ANTHONY _de_ BECK, a Person of an unquiet Spirit, very much hated, and poison'd by his Servants.

Or likewise, of Bishop THOMAS BROWNE, who being Bishop of _Rochester_, was chosen Bishop of _Norwich_, while he was at the Council of _Basil_, in the reign of King _Henry_ VI. was a strenuous Assertor of the Rights of the Church against the Citizens.

Or, of Bishop WILLIAM RUGGE, in whose last Year happen'd _Kett's_ Rebellion, in the Reign of _Edward_ VI. I find his Name, _Guil. Norwicensis_, among the Bishops, who subscribed unto a Declaration against the Pope's Supremacy, in the Time of _Henry_ VIII.

Or, of Bishop JOHN HOPTON, who was Bishop in the Time of Queen _Mary_, and died the same Year with her. He is often mentioned, together with his Chancellor _Dunning_, by _John Fox_ in his Martyrology.

Or lastly, of Bishop WILLIAM REDMAN, of _Trinity College_ in _Cambridge_, who was Archdeacon of _Canterbury_. His Arms are upon a Board on the North-side of the Choir, near to the Pulpit.

Of the four Bishops in Queen _Elizabeth's_ Reign, _Parkhurst_, _Freake_, _Scamler_ and _Redman_, Sir _John Harrington_, in his _History of the Bishops_ in her Time, writeth thus; _For the four Bishops in the Queen's Days, they liv'd as Bishops should do, and were not Warriours like Bishop_ Spencer, _their Predecessor_.

Some Bishops were buried neither in the Body of the Church, nor in the Choir; but in our Ladies Chappel, at the East End of the Church, built by Bishop WALTER _de_ SUTHFEILD, (in the Reign of _Henry_ III.) wherein he was buried, and Miracles said to be wrought at his Tomb, he being a Person of great Charity and Piety.

Wherein also was buried Bishop SIMON _de_ WANTON, _vel_ WALTON, and Bishop _Alexander_, who had been Prior of the Convent; and also, as some think, Bishop _Roger Skerewyng_, and probably other Bishops, and Persons of Quality, whose Tombs and Monuments we now in vain enquire after in the Church.

This was a handsom Chappel; and there was a fair Entrance into it out of the Church, of a considerable Height also, as may be seen by the out-side, where it adjoined unto the Wall of the Church. But being ruinous, it was, as I have heard, demolished in the Time of Dean _Gardiner_: But what became of the Tombs, Monuments, and Grave-stones, we have no Account: In this Chappel, the Bishop's Consistory, or Court, might be kept in old Time, for we find in _Fox's Martyrology_, that divers Persons accused of Heresy were examined by the Bishop, or his Chancellor, in St. _Mary's_ Chappel. This famous Bishop, _Walter de Suthfeild_, who built this Chappel, is also said to have built the Hospital not far off.

Again, divers Bishops sat in this _See_, who left not their Bones in this Church; for some died not here, but at distant Places; some were translated to other Bishopricks; and some, tho' they lived and died here, were not buried in this Church.

Some died at distant Places; as Bishop Richard Courtney, Chancellor of _Oxford_, and in great Favour with King _Henry_ V. by whom he was sent unto the King of _France_, to challenge his Right unto that Crown; but he dying in _France_, his Body was brought into _England_, and interr'd in _Westminster-Abbey_ among the Kings.

Bishop WILLIAM BATEMAN, LL.D. born in _Norwich_, who founded _Trinity-Hall_, in _Cambridge_, and persuaded _Gonvil_ to build _Gonvil-College_, died at _Avignon_ in _France_, being sent by the King to _Rome_, and was buried in that City.

Bishop WILLIAM AYERMIN died near _London_.

Bishop THOMAS THIRLBY, Doctor of Law, died in Archbishop _Matthew Parker's_ House, and was buried at _Lambeth_, with this inscription:

[_Hic jacet_ Thomas Thirlby, _olim Episcopus Eliensis, qui obiit 26 die Augusti, Anno Domini, 1570_.]

Bishop THOMAS JANN, who was Prior of _Ely_, died at _Folkston-Abbey_, near _Dover_ in _Kent_.

Some were translated unto other Bishopricks; as Bishop WILLIAM RALEGH was remov'd unto _Winchester_, by King _Henry_ III.

Bishop RALPH _de_ WALPOLE was translated to _Ely_, in the time of _Edward_ I. He is said to have begun the building of the Cloister, which is esteemed the fairest in _England_.

Bishop WILLIAM ALNWICK built the Church Gates at the West End of the Church, and the great Window, and was translated to _Lincoln_, in the Reign of _Henry_ VI.

And of later time, Bishop EDMUND FREAKE, who succeeded Bishop _Parkhurst_, was removed unto _Worcester_, and there lieth entomb'd.

Bishop SAMUEL HARSNET, Master of _Pembroke-Hall_, in _Cambridge_, and Bishop of _Chichester_, was thence translated to _York_.

Bishop FRANCIS WHITE, Almoner unto the King, formerly Bishop of _Carlisle_, translated unto _Ely_.

Bishop MATTHEW WREN, Dean of the Chappel, translated also to _Ely_, and was not buried here.

Bishop JOHN JEGON, who died 1617, was buried at _Aylesham_, near _Norwich_. He was Master of _Bennet College_, and Dean of _Norwich_, whose Arms, _Two Chevrons with an Eagle on a Canton_, are yet to be seen on the West Side of the Bishop's Throne.

My honour'd Friend Bishop JOSEPH HALL, Dean of _Worcester_, and Bishop of _Exon_, translated to _Norwich_, was buried at _Heigham_, near _Norwich_, where he hath a Monument. When the Revenues of the Church were alienated, he retired unto that Suburbian Parish, and there ended his Days, being above 80 Years of Age. A Person of singular Humility, Patience, and Piety; his own Works are the best Monument and Character of himself, which was also very lively drawn in his excellent Funeral Sermon, preach'd by my learned and faithful old Friend, _John Whitefoot_, Rector of _Heigham_, a very deserving Clerk of the Convocation of _Norwich_. His Arms in the Register Office of _Norwich_ are, _Sable three Talbots Heads erased Argent_.

My honour'd Friend also, Bishop EDWARD REYNOLDS, was not buried in the Church but in the Bishop's Chappel; which was built by himself. He was born at _Southampton_, brought up at _Merton Colledge_ in _Oxford_, and the first Bishop of _Norwich_ after the King's Restauration: A Person much of the Temper of his Predecessor, Dr. _Joseph Hall_, of singular Affability, Meekness and Humility; of great Learning; a frequent Preacher, and constant Resident: He sat in this _See_ about 17 Years; and though buried in his private Chappel, yet his Funeral Sermon was preached in the Cathedral, by Mr. _Benedict Rively_, now Minister of S. _Andrews_: He was succeeded by Dr. _Anthony Sparrow_, our worthy and honoured Diocesan.

It is thought that some Bishops were buried in the old Bishops Chappel, said to be built by Bishop _John Salmon_ [demolish'd in the Time of the late War] for therein were many Gravestones, and some plain Monuments. This old Chappel was higher, broader, and much larger than the said new Chappel built by Bishop _Reynolds_; but being covered with Lead, the Lead was sold, and taken away in the late rebellious Times; and the Fabrick growing ruinous and useless, it was taken down, and some of the Stones partly made use of in the building of the new Chappel.

Now, whereas there have been so many noble and ancient Families in these Parts, yet we find not more of them to have been buried in this the Mother Church. It may be consider'd, that no small numbers of them were interred in the Churches and Chappels of the Monasteries and religious Houses of this City, especially in three thereof; the _Austin-Fryars_, the _Black-Fryars_, the _Carmelite,_ or _White Fryars_; for therein were buried many Persons of both Sexes, of great and good Families, whereof there are few or no Memorials in the Cathedral. And in the best preserved Registers of such Interments of old, from Monuments and Inscriptions, we find the Names of Men and Women of many ancient Families; as of _Ufford_, _Hastings_, _Radcliffe_, _Morley_, _Windham_, _Geney_, _Clifton_, _Pigot_, _Hengrave_, _Garney_, _Howell_, _Ferris_, _Bacon_, _Boys_, _Wichingham_, _Soterley_; of _Falstolph_, _Ingham_, _Felbrigge_, _Talbot_, _Harsick_, _Pagrave_, _Berney_, _Woodhowse_, _Howldich_; of _Argenton_, _Somerton_, _Gros_, _Benhall_, _Banyard_, _Paston_, _Crunthorpe_, _Withe_, _Colet_, _Gerbrigge_, _Berry_, _Calthorpe_, _Everard_, _Hetherset_, _Wachesham_: All Lords, Knights, and Esquires, with divers others. Beside the great and noble Families of the _Bigots_, _Mowbrays_, _Howards_, were the most part interr'd at _Thetford_, in the Religious Houses of which they were Founders, or Benefactors. The _Mortimers_ were buried at _Attleburgh_; the _Aubeneys_ at _Windham_, in the Priory or Abbey founded by them. And _Camden_ says, _That a great part of the Nobility and Gentry of those Parts were buried at Pentney_ Abbey: Many others were buried dispersedly in Churches, or Religious Houses, founded or endowed by themselves; and therefore it is the less to be wonder'd at, that so many great and considerable Persons of this Country were not interr'd in this Church.

There are Twenty-four Escocheons, _viz._ six on a Side on the inside of the Steeple over the Choir, with several Coats of Arms, most whereof are Memorials of Things, Persons, and Families, Well-wishers, Patrons, Benefactors, or such as were in special Veneration, Honour, and Respect, from the Church. As particularly the Arms of _England_, of _Edward_ the Confessor; an Hieroglyphical Escocheon of the Trinity, unto which this Church was dedicated. _Three Cups within a Wreath of Thorns_, the Arms of _Ely_, the Arms of the _See_ of _Canterbury_, quartered with the Coat of the famous and magnified _John Morton_, Archbishop of _Canterbury_, who was Bishop of _Ely_ before; of Bishop _James Goldwell_, that honoured Bishop of _Norwich_. _The three Lions of_ England, S. _George's_ Cross, the Arms of the Church impaled with Prior _Bosviles_ Coat, the Arms of the Church impaled with the private Coats of three Priors, the Arms of the City of _Norwich_.

There are here likewise the Coats of some great and worthy Families; as of _Vere_, _Stanley_, _De la Pole_, _Wingfield_, _Heyden_, _Townshend_, _Bedingfield_, _Bruce_, _Clere_; which being little taken notice of, and Time being still like to obscure, and make them past Knowledge, I would not omit to have a Draught thereof set down, which I keep by me.

There are also many Coats of Arms on the Walls, and in the Windows of the East End of the Church; but none so often as those of the _Boleyns_, _viz._ in a Field _Arg. a Chev. Gul. between three Bulls Heads couped sab. armed or_; whereof some are quartered with the Arms of noble Families. As also about the Church, the Arms of _Hastings_, _De la Pole_, _Heyden_, _Stapleton_, _Windham_, _Wichingham_, _Clifton_, _Heveningham_, _Bokenham_, _Inglos_.

In the North Window of _Jesus_ Chappel are the Arms of _Radcliff_ and _Cecil_; and in the East Window of the same Chappel the Coats of _Branch_, and of _Beale_.

There are several Escocheon Boards fastened to the upper Seats of the Choir: Upon the three lowest on the South-side are the Arms of Bishop _Jegon_, of the _Pastons_, and of the _Hobarts_; and in one above the Arms of the _Howards_. On the Board on the North-side are the Arms of Bishop _Redmayn_; and of the _Howards_.

Upon the outside of the Gate, next to the School, are the Escocheons and Arms of _Erpingham_, being an Escocheon within an _Orle of Martlets_; impaled with the Coats of _Clopton_ and _Bavent_, or such Families who married with the _Erpinghams_ who built the Gates. The Word, _Poena_, often upon the Gates, shews it to have been built upon Pennance.

At the West End of the Church are chiefly observable the Figure of King _William Rufus_, or King _Henry_ I. and a Bishop on his Knees receiving the Charter from him: Or else of King _Henry_ VI. in whose Reign this Gate and fair Window was built. Also the maimed Statues of Bishops, whose Copes are garnished and charged with a Cross _Moline_: And at their Feet, Escocheons, with the Arms of the Church; and also Escocheons with Crosses _Molines_. That these, or some of them, were the Statues of Bishop _William Alnwyck_, seems more than probable; for he built the three Gates, and the great Window at the West End of the Church; and where the Arms of the _See_ are in a Roundele, are these Words,--_Orate pro anima Domini Willelmi Alnwyk_.--Also in another Escocheon, charged with Cross _Molines_, there is the same Motto round about it.

Upon the wooden Door on the outside, there are also the _Three Miters_, which are the Arms of the _See_ upon one Leaf, and a Cross _Moline_ on the other.

Upon the outside of the End of the North Cross Isle, there is a Statue of an old Person; which, being formerly covered and obscured by Plaister and Mortar over it, was discovered upon the late Reparation, or whitening of that End of the Isle. This may probably be the Statue of Bishop _Richard Nicks_, or the blind Bishop; for he built the Isle, or that Part thereof; and also the Roof, where his Arms are to be seen, _A Chevron_ between _three Leopards Heads Gules_.

The Roof of the Church is noble, and adorn'd with Figures. In the Roof of the Body of the Church there are no Coats of Arms, but Representations from Scripture Story, as the Story of _Pharaoh_; of _Sampson_ towards the East End. Figures of the last Supper, and of our Saviour on the Cross, towards the West End; besides others of Foliage, and the like ornamental Figures.

The North Wall of the Cloister was handsomly beautified, with the Arms of some of the Nobility in their proper Colours, with their Crests, _Mantlings_, _Supporters_, and the whole Atchivement quartered with the several Coats of their Matches, drawn very large from the upper Part of the Wall, and took up about half of the Wall. They are Eleven in Number; particularly these. 1. An empty Escocheon. 2. The Atchievement of _Howard_, Duke of _Norfolk_. 3. Of _Clinton_. 4. _Russel._ 5. _Cheyney._ 6. The Queen's Atchievement. 7. _Hastings._ 8. _Dudley._ 9. _Cecill._ 10. _Carey._ 11. _Hatton._

They were made soon after Queen _Elizabeth_ came to _Norwich_, _Ann. 1578_, where she remained a Week, and lodged at the Bishop's Palace in the Time of Bishop _Freake_, attended by many of the Nobility; and particularly by those, whose Arms are here set down.

They made a very handsome Show, especially at that Time, when the Cloister Windows were painted unto the Cross-Bars. The Figures of those Coats, in their distinguishable and discernable Colours, are not beyond my Remembrance. But in the late Times, when the Lead was faulty, and the Stone-work decayed, the Rain falling upon the Wall, washed them away.

The Pavement also of the Cloister on the same Side was broken, and the Stones taken away, a Floor of Dust remaining: But that Side is now handsomly paved by the Beneficence of my worthy Friend _William Burleigh_, Esq.

At the Stone Cistern in the Cloister, there yet perceivable _a Lyon Rampant, Argent, in a field Sable_, which Coat is now quartered in the Arms of the _Howards_.

In the Painted Glass in the Cloister, which hath been above the Cross-Bars, there are several Coats. And I find by an Account taken thereof, and set down in their proper Colours, that here were these following, _viz._ the Arms of _Morley_, _Shelton_, _Scales_, _Erpingham_, _Gournay_, _Mowbray_, _Savage_, now _Rivers_, three Coats of _Thorpe's_, and one of _a Lyon Rampant, Gules in a Field Or_, not well known to what Family it belongeth.

Between the lately demolish'd Chapter-House and S. _Luke's_ Chappel, there is an handsom Chappel, wherein the Consistory, or Bishop's Court is kept, with a noble Gilded Roof. This goeth under no Name, but may well be call'd _Beauchampe's_ Chappel, or the Chappel of our _Lady_ and _All-Saints_, as being built by _William Beauchampe_, according to this Inscription. _In honore Beate Marie Virginis, et omnium sanctorum_ Willelmus Beauchampe _capellam hanc ordinavit, et ex propriis sumptibus construxit_. This Inscription is in old Letters on the outside of the Wall, at the South-side of the Chappel, and almost obliterated; He was buried under an Arch in the Wall, which was richly gilded; and some part of the Gilding is yet to be perceived, tho' obscured and blinded by the Bench on the inside. I have heard there is a Vault below gilded like the Roof of the Chappel. The Founder of this Chappel, _William Beauchampe_, or _de Bello Campo_, might be one of the _Beauchampe's_, who were Lords of _Abergevenny_; for _William_ Lord _Abergevenny_ had Lands and Mannors in this Country. And in the Register of Institutions it is to be seen, that _William Beauchampe_, Lord of _Abergevenny_ was Lord Patron of _Berg cum Apton_, five Miles distant from _Norwich_, and presented Clerks to that Living, 1406, and afterward: So that, if he lived a few Years after, he might be buried in the latter End of _Henry_ IV. or in the Reign of _Henry_ V. or in the Beginning of _Henry_ VI. Where to find _Heydon's_ Chappel is more obscure, if not altogether unknown; for such a Place there was, and known by the Name of _Heydon's_ Chappel, as I find in a Manuscript concerning some ancient Families of _Norfolk_, in these Words, _John Heydon of Baconsthorpe, Esq.; died in the Reign of_ Edward IV. _Ann. 1479. He built a Chappel on the South side of the Cathedral Church of_ Norwich, _where he was buried. He was in great Favour with King_ Henry VI. _and took part with the House of_ Lancaster _against that of_ York.

HEN. HEYDON, Kt. his Heir, built the Church of _Salthouse_, and made the Causey between _Thursford_ and _Walsingham_ at his own Charge: He died in the Time of _Henry_ VII. and was buried in _Heydon's_ Chappel, joining to the Cathedral aforesaid. The Arms of the _Heydon's_ are Quarterly _Argent_, and _Gules a Cross engrailed counter-changed_, make the third Escocheon in the North-Row over the Choir, and are in several Places in the Glass-Windows, especially on the South-side, and once in the Deanry.

There was a Chappel to the South-side of the Goal, or Prison, into which there is one Door out of the Entry of the Cloister; and there was another out of the Cloister itself, which is now made up of Brickwork: The Stone-work which remaineth on the inside is strong and handsom. This seems to have been a much frequented Chappel of the Priory by the wearing of the Steppings unto it, which are on the Cloister Side.

Many other Chappels there were within the Walls and Circuit of the Priory; as of S. _Mary_ of the _Marsh_; of S. _Ethelbert_, and others. But a strong and handsom Fabrick of one is still remaining, which is the Chappel of St. _John_ the Evangelist, said to have been founded by Bishop _John Salmon_, who died _Ann._ 1325, and four Priests were entertained for the daily Service therein: That which was properly the Chappel, is now the Free-School: The adjoining Buildings made up the Refectory, Chambers, and Offices of the Society.

Under the Chappel, there was a Charnell-House, which was a remarkable one in former Times, and the Name is still retained. In an old Manuscript of a Sacrist of the Church, communicated to me by my worthy Friend Mr. _John Burton_, the Learned, and very deserving Master of the Free-School, I find that the Priests had a Provisional Allowance from the Rectory of _Westhall_ in _Suffolk_. And of the Charnell-House it is delivered, that with the Leave of the Sacrist, the Bones of such as were buried in _Norwich_ might be brought into it. _In carnario subtus dictam capellam sancti Johannis constituto, ossa humana in civitate_ Norwici _humata, de licentia sacristæ, qui dicti carnarii clavem et custodiam habebit specialem utusque ad resurrectionem generalem honeste conserventur a carnibus integre demulata reponi volumus et obsignari._ Probably the Bones were piled in good Order, the Sculls, Arms, and Leg-Bones, in their distinct Rows and Courses, as in many Charnell-Houses. How these Bones were afterwards disposed of, we have no Account; or whether they had not the like Removal with those in the Charnell-House of S. _Paul_ kept under a Chappel on the North-side of S. _Paul's_ Church-yard: For when the Chappel was demolish'd, the Bones which lay in the Vault, amounting to more than a Thousand Cart-Loads, were conveyed into _Finnesbury_ Fields, and there laid in a moorish Place, with so much Soil to cover them, as raised the Ground for three Wind-mills to stand on, which have since been built there, according as _John Stow_ hath delivered, in his Survey of _London_.

There was formerly a fair and large, but plain Organ in the Church, and in the same Place with this at present. (It was agreed in a Chapter by the Dean and Prebends, that a new Organ be made, and Timber fitted to make a Loft for it, _June 6. Ann. 1607_. repaired 1626. and 10_l._ which _Abel Colls_ gave to the Church, was bestowed upon it.) That in the late tumultuous Time was pulled down, broken, sold, and made away. But since his Majesty's Restauration, another fair, well-tuned, plain Organ, was set up by Dean _Crofts_ and the Chapter, and afterwards painted, and beautifully adorned, by the Care and Cost of my honoured Friend Dr. _Herbert Astley_, the present worthy Dean. There were also five or six Copes belonging to the Church; which, tho' they look'd somewhat old, were richly embroider'd. These were formerly carried into the Market-Place; some blowing the Organ-pipes before them, and were cast into a Fire provided for that purpose, with shouting and rejoicing: So that, at present, there is but one Cope belonging to the Church, which was presented thereunto by _Philip Harbord_, Esq. the present High Sheriff of _Norfolk_, my honoured Friend.

Before the late Times, the Combination Sermons were preached in the Summer Time at the Cross in the Green-Yard, where there was a good Accommodation for the Auditors. The Mayor, Aldermen, with their Wives and Officers, had a well-contriv'd Place built against the Wall of the Bishop's Palace, cover'd with Lead; so that they were not offended by Rain. Upon the North-side of the Church, Places were built Gallery-wise, one above another; where the Dean, Prebends, and their Wives, Gentlemen, and the better Sort, very well heard the Sermon: The rest either stood, or sat in the Green, upon long Forms provided for them, paying a Penny, or Halfpenny apiece, as they did at S. _Paul's_ Cross in _London_. The Bishop and Chancellor heard the Sermons at the Windows of the Bishop's Palace: The Pulpit had a large Covering of Lead over it, and a Cross upon it; and there were eight or ten Stairs of Stone about it, upon which the Hospital-Boys and others stood. The Preacher had his Face to the South, and there was a painted Board, of a Foot and a half broad, and about a Yard and a half long, hanging over his Head before, upon which were painted the Arms of the Benefactors towards the Combination Sermon, which he particularly commemorated in his Prayer, and they were these; Sir _John Suckling_, Sir _John Pettus_, _Edward Nuttel_, _Henry Fasset_, _John Myngay_. But when the Church was sequester'd, and the Service put down, this Pulpit was taken down, and placed in _New-Hall_ Green, which had been the Artillery-Yard, and the Public Sermon was there preached. But the Heirs of the Benefactors denying to pay the wonted Beneficence for any Sermon out of _Christ_-Church, (the Cathedral being now commonly so call'd) some other Ways were found to provide a Minister, at a yearly Sallary, to preach every Sunday, either in that Pulpit in the Summer, or elsewhere in the Winter.

I must not omit to say something of the Shaft, or Spire of this Church, commonly called the Pinacle, as being a handsom and well proportioned Fabrick, and one of the highest in _England_, higher than the noted Spires of _Litchfield_, _Chichester_, or _Grantham_, but lower than that at _Salisbury_, [at a general Chapter, holden _June 4. 1633_, it was agreed that the Steeple should be mended] for that Spire being raised upon a very high Tower, becomes higher from the Ground; but this Spire, considered by itself, seems, at least, to equal that. It is an Hundred and five Yards and two Foot from the Top of the Pinacle unto the Pavement of the Choir under it. The Spire is very strongly built, tho' the Inside be of Brick. The upper Aperture, or Window, is the highest Ascent inwardly; out of which, sometimes a long Streamer hath been hanged, upon the Guild, or Mayor's Day. But at His Majesty's Restauration, when the Top was to be mended, and a new gilded Weather-Cock was to be placed upon it, there were Stayings made at the upper Window, and divers Persons went up to the Top of the Pinacle. They first went up into the Belfry, and then by eight Ladders, on the Inside of the Spire, till they came to the upper Hole, or Window; then went out unto the Outside, where a Staying was set, and so ascended up unto the Top-Stone, on which the Weather-Cock standeth.

The Cock is three quarters of a Yard high, and one Yard and two Inches long; as is also the Cross-Bar, and Top-Stone of the Spire, which is not flat, but consists of a half Globe, and Channel about it; and from thence are eight Leaves of Stone spreading outward, under which begin the eight Rows of Crockets, which go down the Spire at five Foot distance.

From the Top there is a Prospect all about the Country. _Mourshold-Hill_ seems low, and flat Ground. The _Castle-Hill_, and high Buildings, do very much diminish. The River looks like a Ditch. The City, with the Streets, make a pleasant Show, like a Garden with several Walks in it.

Tho' this Church, for its Spire, may compare, in a manner, with any in _England_, yet in its Tombs and Monuments it is exceeded by many.

No Kings have honour'd the same with their Ashes, and but few with their Presence. And it is not without some Wonder, that _Norwich_ having been for a long Time so considerable a Place, so few Kings have visited it: Of which Number, among so many Monarchs since the Conquest, we find but Four, _viz._ King _Henry_ III. _Edward_ I. Queen _Elizabeth_, and our Gracious Sovereign now reigning; King _Charles_ II. of which I had particular Reason to take Notice.[321]

[321] Sir _Thomas_ being then Knighted.

The Castle was taken by the Forces of King _William_ the Conqueror; but we find not, that he was here. King _Henry_ VII. by the Way of _Cambridge_, made a Pilgrimage unto _Walsingham_; but Records tell us not, that he was at _Norwich_. King _James_ I. came sometimes to _Thetford_ for his Hunting Recreation, but never vouchsafed to advance twenty Miles farther.

Not long after the writing of these Papers, Dean _Herbert Astley_ died, a civil, generous, and public-minded Person, who had travell'd in _France_, _Italy_, and _Turkey_, and was interr'd near the Monument of Sir _James Hobart_: Unto whom succeeded my honoured Friend Dr. _John Sharpe_, a Prebend of this Church, and Rector of St. _Giles's_ in the Fields, _London_; a Person of singular Worth, and deserv'd Estimation, the Honour and Love of all Men; in the first Year of whose Deanery, 1681, the Prebends were these:

Mr. _Joseph Loveland_, } { Dr. _William Smith_, Dr. _Hezekiah Burton_, } { Mr. _Nathaniel Hodges_, Dr. _William Hawkins_, } { Mr. _Humphrey Prideaux_.

(But Dr. _Burton_ dying in that Year, Mr. _Richard Kidder_ succeeded,) worthy Persons, learned Men, and very good Preachers.

_ADDENDA_

I have by me the Picture of Chancellor SPENCER, drawn when he was Ninety Years old, as the Inscription doth declare, which was sent unto me from _Colney_.

Tho' Bishop NIX sat long in the _See_ of _Norwich_, yet is not there much deliver'd of him: _Fox_ in his _Martyrology_ hath said something of him in the Story of THOMAS BILNEY, who was burnt in _Lollard's_ Pit without _Bishopgate_, in his Time.

Bishop SPENCER lived in the Reign of RICHARD II. and HENRY IV. sat in the _See_ of _Norwich_ 37 Years: Of a Soldier made a Bishop, and sometimes exercising the Life of a Soldier in his Episcopacy; for he led an Army into _Flanders_ on the Behalf of Pope _Urban_ VI. in Opposition to _Clement_ the Anti-Pope; and also over-came the Rebellious Forces of _Litster_ the _Dyer_, in _Norfolk_, by _North-Walsham_, in the Reign of King RICHARD II.

Those that would know the Names of the Citizens who were chief Actors in the Tumult in Bishop SKEREWYNG'S Time, may find 'em set down in the Bull of Pope _Gregory_ XI.

Some Bishops, tho' they liv'd and died here, might not be buried in this Church, as some Bishops probably of old, more certainly of later Time.

* * * * *

HERE CONCLUDES SIR Thomas Browne's _MS._

MISCELLANIES

An Account of Island, alias Ice-land, In the Year 1662.

Great Store of Drift-wood, or Float-wood, is every Year cast up on their Shores, brought down by the Northern Winds, which serveth them for Fewel, and other Uses, the greatest Part whereof is _Firr_.

Of _Bears_ there are none in the Country, but sometimes they are brought down from the North upon Ice, while they follow _Seales_, and so are carried away. Two in this Manner came over, and landed in the North of _Island_ this last Year, 1662.

No _Conies_, or _Hares_, but of _Foxes_ great Plenty, whose White Skins are much desired, and brought over into this Country.

The last Winter, 1662, so cold, and lasting with us in _England_, was the mildest they have had for many Years in _Island_.

Two new Eruptions with Slime and Smoak, were observed the last Year in some Mountains about Mount _Hecla_.[322]

[322] _A Burning Mountain in_ Island.

Some hot Mineral Springs they have, and very effectual, but they make but rude Use thereof.

The Rivers are large, swift, and rapid, but have many Falls, which render them less Commodious; they chiefly abound with _Salmons_.

They sow no Corn, but receive it from Abroad.

They have a kind of large _Lichen_, which dried, becometh hard and sticky, growing very plentifully in many Places; whereof they make use for Food, either in Decoction, or Powder, some whereof I have by me, different from any with us.

In one Part of the Country, and not near the Sea, there is a large black Rock, which Polished, resembleth Touchstone, as I have seen in Pieces thereof, of various Figures.

There is also a Rock, whereof I received one Fragment, which seems to make it one kind of _Pisolithes_, or rather _Orobites_, as made up of small Pebbles, in the Bigness and Shape of the Seeds of _Eruum_, or _Orobus_.

They have some large Well-grained White Pebbles, and some kind of White _Cornelian_, or _Agath_ Pebbles, on the Shore, which Polish well. Old Sir _Edmund Bacon_, of these Parts, made Use thereof in his peculiar Art of Tinging and Colouring of Stones.

For Shells found on the Sea-shore, such as have been brought unto me are but coarse, nor of many Kinds, as ordinary _Turbines_, _Chamas_, _Aspers_, _Laves_, _etc._

I have received divers Kinds of Teeth, and Bones of Cetaceous Fishes, unto which they could assign no Name.

An exceeding fine Russet Downe is sometimes brought unto us, which their great Number of Fowls afford, and sometimes store of Feathers, consisting of the Feathers of small Birds.

Beside _Shocks_, and little Hairy _Dogs_, they bring another sort over, Headed like a _Fox_, which they say are bred betwixt _Dogs_ and _Foxes_; these are desired by the Shepherds of this Country.

Green _Plovers_, which are Plentiful here in the Winter, are found to breed there in the beginning of Summer.

Some _Sheep_ have been brought over, but of coarse Wooll, and some _Horses_ of mean Stature, but strong and Hardy: one whereof kept in the Pastures by _Yarmouth_, in the Summer, would often take the Sea, swimming a great Way, a Mile or Two, and return the same, when its Provision fail'd in the Ship wherein it was brought, for many Days fed upon Hoops and Cask; nor at the Land would, for many Months, be brought to feed upon Oats.

These Accounts I received from a Native of _Island_, who comes Yearly into _England_; and by Reason of my long Acquaintance, and Directions I send unto some of his Friends against the _Elephantiasis_, (_Leprosie_,) constantly visits me before his Return; and is ready to perform for me what I shall desire in his Country; wherein, as in other Ways, I shall be very Ambitious to serve the Noble Society, whose most Honouring Servant I am,

THOMAS BROWNE. _Norwich, Jan. 15, 1663._

Concerning some Urnes found in Brampton-Field, in Norfolk, Ann. 1667.

I thought I had taken Leave of URNES, when I had some Years past given a short Account of those found at _Walsingham_,[323] but a New Discovery being made, I readily obey your Commands in a brief Description thereof.

[323] _See_ Hydriotaphia, _Urne-Burial: or, A Discourse of the Sepulchral Urnes lately found in_ Norfolk, _8vo._ Lond. _printed_ 1658.

In a large Arable Field, lying between _Buxton_ and _Brampton_, but belonging to _Brampton_, and not much more than a Furlong from _Oxnead Park_, divers _Urnes_ were found. A Part of the Field being designed to be inclosed, while the Workmen made several Ditches, they fell upon divers _Urnes_, but earnestly, and carelesly digging, they broke all they met with, and finding nothing but Ashes, or burnt Cinders, they scattered what they found. Upon Notice given unto me, I went unto the Place, and though I used all Care with the Workmen, yet they were broken in the taking out, but many, without doubt, are still remaining in that Ground.

Of these Pots none were found above Three Quarters of a Yard in the Ground, whereby it appeareth, that in all this Time the Earth hath little varied its Surface, though this Ground hath been Plowed to the utmost Memory of Man. Whereby it may be also conjectured, that this hath not been a _Wood-Land_, as some conceive all this Part to have been; for in such Lands they usually made no common Burying-places, except for some special Persons in Graves, and likewise that there hath been an Ancient Habitation about these Parts; for at _Buxton_ also, not a Mile off, _Urnes_ have been found in my Memory, but in their Magnitude, Figure, Colour, Posture, _etc._ there was no small Variety, some were large and capacious, able to contain above Two Gallons, some of a middle, others of a smaller Size; the great ones probably belonging to greater Persons, or might be Family _Urnes_, fit to receive the Ashes successively of their Kindred and Relations, and therefore of these, some had Coverings of the same Matter, either fitted to them, or a thin flat Stone, like a Grave Slate, laid over them; and therefore also great Ones were but thinly found, but others in good Number; some were of large wide Mouths, and Bellies proportionable, with short Necks, and bottoms of Three Inches _Diameter_, and near an Inch thick; some small, with Necks like Juggs, and about that Bigness; the Mouths of some few were not round, but after the Figure of a Circle compressed; though some had small, yet none had pointed Bottoms, according to the Figures of those which are to be seen in _Roma Soteranea_, _Viginerus_, or _Mascardus_.

In the Colours also there was great Variety, some were Whitish, some Blackish, and inclining to a Blue, others Yellowish, or dark Red, arguing the Variety of their Materials. Some Fragments, and especially Bottoms of Vessels, which seem'd to be handsome neat Pans, were also found of a fine _Coral_-like Red, somewhat like _Portugal_ Vessels, as tho' they had been made out of some fine _Bolary_ Earth, and very smooth; but the like had been found in divers Places, as Dr. _Casaubon_ hath observed about the Pots found at _Newington_ in _Kent_, and as other Pieces do yet testifie, which are to be found at _Burrow_ Castle, an Old _Roman_ Station, not far from _Yarmouth_.

Of the _Urnes_, those of the larger Sort, such as had Coverings, were found with their Mouths placed upwards, but great Numbers of the others were, as they informed me, (and One I saw my self,) placed with their Mouths downward, which were probably such as were not to be opened again, or receive the Ashes of any other Person; though some wonder'd at this Position, yet I saw no Inconveniency in it; for the Earth being closely pressed, and especially in _Minor_ Mouth'd Pots, they stand in a Posture as like to continue as the other, as being less subject to have the Earth fall in, or the Rain to soak into them; and the same Posture has been observed in some found in other Places, as _Holingshead_ delivers, of divers found in _Anglesea_.

Some had Inscriptions, the greatest Part none; those with Inscriptions were of the largest Sort, which were upon the reverted Verges thereof; the greatest part of those which I could obtain were somewhat obliterated; yet some of the Letters to be made out: The Letters were between Lines, either Single or Double, and the Letters of some few after a fair _Roman_ Stroke, others more rudely and illegibly drawn, wherein there seemed no great Variety. _NUON_ being upon very many of them; only upon the inside of the bottom of a small Red Pan-like Vessel, were legibly set down in embossed Letters, _CRACUNA. F._ which might imply _Cracuna figuli_, or the Name of the Manufactor, for Inscriptions commonly signified the Name of the Person interr'd, the Names of Servants Official to such Provisions, or the Name of the Artificer, or Manufactor of such Vessels; all which are particularly exemplified by the Learned _Licetus_,[324] where the same inscription is often found, it is probably, of the Artificer, or where the Name also is in the _Genitive_ Case, as he also observeth.

[324] Vid. _Licet._ de Lucernis.

Out of one was brought unto me a Silver _Denarius_, with the Head of _Diva Faustina_ on the Obverse side, on the Reverse the Figures of the Emperor and Empress joining their Right Hands, with this Inscription, _Concordia_; the same is to be seen in _Augustino_; I also received from some Men and Women then present Coins of _Posthumus_, and _Tetricus_, Two of the Thirty Tyrants in the Reign of _Gallienus_, which being of much later Date, begat an Inference, that _Urne-Burial_ lasted longer, at least in this Country, than is commonly supposed. Good Authors conceive, that this Custom ended with the Reigns of the _Antonini_, whereof the last was _Antoninus Heliogabalus_, yet these Coins extend about Fourscore Years lower; and since the Head of _Tetricus_ is made with a radiated Crown, it must be conceived to have been made after his Death, and not before his Consecration, which as the Learned _Tristan_ Conjectures, was most probably in the Reign of the Emperor _Tacitus_, and the Coin not made, or at least not issued Abroad, before the Time of the Emperor _Probus_, for _Tacitus_ Reigned but Six Months and an Half, his Brother _Florianus_ but Two Months, unto whom _Probus_ succeeding, Reigned Five Years.

There were also found some pieces of Glass, and finer Vessels, which might contain such Liquors as they often Buried in, or by, the _Urnes_; divers Pieces of Brass, of several Figures; and in one _Urne_ was found a Nail Two Inches long; whither to declare the Trade or Occupation of the Person, is uncertain. But upon the Monuments of _Smiths_ in _Gruter_, we meet with the Figures of _Hammers_, _Pincers_, and the like; and we find the Figure of a _Cobler's_ Awl on the Tomb of one of that Trade, which was in the Custody of _Berini_, as _Argulus_ hath set it down in his Notes upon ONUPHRIUS, _Of the Antiquities of_ VERONA.

Now, though _Urnes_ have been often discovered in former Ages, many think it strange there should be many still found, yet assuredly there may be great Numbers still concealed. For tho' we should not reckon upon any who were thus buried before the Time of the _Romans_, [altho' that the _Druids_ were thus buried, it may be probable, and we read of the _Urne of Chindonactes_, a _Druid_, found near _Dijon_ in _Burgundy_, largely discoursed of by _Licetus_,] and tho, I say, we take not in any Infant which was _Minor igne rogi_, before Seven Months, or Appearance of Teeth, nor should account this Practice of burning among the _Britains_ higher than _Vespasian_, when it is said by Tacitus, that they conformed unto the Manners and Customs of the _Romans_, and so both Nations might have one Way of Burial: yet from his Days, to the Dates of these _Urnes_, were about Two Hundred Years. And therefore if we fall so low, as to conceive there were buried in this Nation but Twenty Thousand Persons, the Account of the buried Persons would amount unto Four Millions, and consequently so great a Number of _Urnes_ dispersed through the Land, as may still satisfy the Curiosity of succeeding Times, and arise unto all Ages.

The Bodies, whose Reliques these _Urnes_ contained, seemed thoroughly burned; for beside pieces of Teeth, there were found few Fragments of Bones, but rather Ashes in hard Lumps, and pieces of Coals, which were often so fresh, that one sufficed to make a good Draught of its _Urne_, which still remaineth with me.

Some Persons digging at a little Distance from the _Urne_ Places, in hopes to find something of Value, after they had digged about Three Quarters of a Yard deep, fell upon an observable Piece of Work, whose Description this Figure affordeth. The Work was Square, about Two Yards and a Quarter on each Side. The Wall, or outward Part, a Foot thick, in Colour Red, and looked like Brick; but it was solid, without any Mortar or Cement, or figur'd Brick in it, but of an whole Piece, so that it seemed to be Framed and Burnt in the same Place where it was found. In this kind of Brick-work were Thirty-two Holes, of about Two Inches and an Half _Diameter_, and Two above a Quarter of a Circle in the East and West Sides. Upon Two of these Holes, on the East Side, were placed Two Pots, with their Mouths downward; putting in their Arms they found the Work hollow below, and the Earth being clear'd off, much Water was found below them, to the Quantity of a Barrel, which was conceived to have been the Rain-water which soaked in through the Earth above them.

The upper Part of the Work being broke, and opened, they found a Floor about Two Foot below, and then digging onward, Three Floors successively under one another, at the Distance of a Foot and Half, the Stones being of a Slatty, not Bricky, substance; in these Partitions some Pots were found, but broke by the Workmen, being necessitated to use hard Blows for the breaking of the Stones; and in the last Partition but one, a large Pot was found of a very narrow Mouth, short Ears, of the Capacity of Fourteen Pints, which lay in an enclining Posture, close by, and somewhat under a kind of Arch in the solid Wall, and by the great Care of my worthy Friend, Mr. _William Masham_, who employed the Workmen, was taken up whole, almost full of Water, clean, and without Smell, and insipid, which being poured out, there still remains in the Pot a great Lump of an heavy crusty Substance. What Work this was we must as yet reserve unto better Conjecture. Mean while we find in _Gruter_ that some Monuments of the Dead had divers Holes successively to let in the Ashes of their Relations, but Holes in such a great Number to that Intent, we have not anywhere met with.

About Three Months after, my Noble and Honoured Friend, Sir _Robert Paston_, had the Curiosity to open a Piece of Ground in his Park at _Oxnead_, which adjoined unto the former Field, where Fragments of Pots were found, and upon one the Figure of a well-made Face; but probably this Ground had been opened and digged before, though out of the Memory of Man, for we found divers small Pieces of Pots, _Sheeps_ Bones, sometimes an _Oyster_-shell a Yard deep in the Earth, an unusual _Coin_ of the Emperor _Volusianus_, having on the Obverse the Head of the Emperor, with a Radiated Crown, and this Inscription, _Imp. Cæs. C. Volusiano Aug._ that is, _Imperatori Cæsari Caio Vibio Volusiano Augusto_. On the Reverse an Human Figure, with the Arms somewhat extended, and at the Right Foot an Altar, with the Inscription, _Pietas_. This Emperor was Son unto _Caius Vibius Tribonianus Gallus_, with whom he jointly reigned after the _Decii_, about the Year 254; both he, himself, and his Father, were slain by the Emperor _Æmilianus_. By the Radiated Crown this Piece should be Coined after his Death and Consecration, but in whose Time it is not clear in History.

Concerning the too nice Curiosity of censuring the Present, or judging into Future Dispensations.

We have enough to do rightly to apprehend and consider things as they are, or have been, without amusing our selves how they might have been otherwise, or what Variations, Consequences and Differences might have otherwise arose upon a different Face of things, if they had otherwise fallen out in the State or Actions of the World.

If SCANDERBERG had joined his Forces with HUNNIADES, as might have been expected before the Battel in the Plains of _Cossoan_, in good probability they might have ruin'd MAHOMET, if not the _Turkish_ Empire.

If ALEXANDER had march'd Westward, and warr'd with the _Romans_, whether he had been able to subdue that little but valiant People, is an uncertainty: We are sure he overcame _Persia_; Histories attest, and Prophecies foretel the same. It was decreed that the _Persians_ should be conquered by ALEXANDER, and his Successors by the _Romans_, in whom Providence had determin'd to settle the fourth Monarchy, which neither PYRRHUS nor HANNIBAL must prevent; tho' HANNIBAL came so near it, that he seem'd to miss it by fatal Infatuation: which if he had effected, there had been such a traverse and confusion of Affairs, as no Oracle could have predicted. But the _Romans_ must reign, and the Course of Things was then moving towards the Advent of CHRIST, and blessed Discovery of the Gospel: Our Saviour must suffer at _Jerusalem_, and be sentenc'd by a _Roman_ Judge; St. PAUL, a _Roman_ Citizen, must preach in the _Roman_ Provinces, and St. PETER be Bishop of _Rome_, and not of _Carthage_.

Upon Reading Hudibras.

The way of _Burlesque_ POEMS is very Ancient, for there was a ludicrous mock way of transferring Verses of Famous Poets into a Jocose Sense and Argument, and they were call'd +Ôdeai+ or _Parodiæ_; divers Examples of which are to be found in ATHENÆUS.

The first Inventer hereof was HIPPONACTES, but HEGEMON SOPATER and many more pursu'd the same Vein; so that the _Parodies_ of OVID'S _Buffoon Metamorphoses Burlesques, Le Eneiade Travastito_, are no new Inventions, but old Fancies reviv'd.

An Excellent _Parodie_ there is of both the SCALIGERS upon an Epigram of CATULLUS, which STEPHENS hath set down in his _Discourse of Parodies_: a remarkable one among the _Greeks_ is that of MATRON, in the Words and Epithites of HOMER describing the Feast of XENOCLES the _Athenian_ Rhetorician, to be found in the fourth Book of _Athenæus_, pag. 134. Edit. _Casaub._

CHRISTIAN

MORALS,

BY

S^R THOMAS BROWN,

OF NORWICH, _M.D._

And AUTHOR of RELIGIO MEDICI

Published from the Original and Correct Manuscript of the Author; by _JOHN JEFFERY_, D.D. ARCH-DEACON of NORWICH.

_CAMBRIDGE_

Printed at the UNIVERSITY-PRESS, For _Cornelius Crownfield_, Printer to the UNIVERSITY; And are to be sold by Mr. _Knapton_ at the Crown in St. _Paul's_ Churchyard; and Mr. _Morphew_ near Stationers-Hall, _LONDON_, 1716.

_TO THE RIGHT_ HONOURABLE

DAVID EARL OF BUCHAN.

VISCOUNT AUCHTERHOUSE, LORD CARDROSS AND GLENDOVACHIE, ONE OF THE LORDS COMMISSIONERS OF POLICE, AND LORD LIEUTENANT OF THE COUNTIES OF STIRLING AND CLACKMANNAN IN NORTH-BRITTAIN.

MY LORD,

The Honour you have done our Family Obligeth us to make all just Acknowledgments of it: and there is no Form of Acknowledgment in our power, more worthy of Your Lordship's Acceptance, than this Dedication of the last Work of our Honoured and Learned Father. Encouraged hereunto by the Knowledge we have of Your Lordship's Judicious Relish of universal Learning, and sublime Virtue, we beg the Favour of Your Acceptance of it, which will very much Oblige our Family in general, and Her in particular, who is,

MY LORD,

_Your Lordship's_

_most humble Servant_,

ELIZABETH LITTELTON.

THE PREFACE

_If any One, after he has read_ Religio Medici, _and the ensuing Discourse, can make Doubt, whether the same Person was the Author of them both, he may be Assured by the Testimony of Mrs._ LITTELTON, _Sr._ THOMAS BROWN'S _Daughter, who Lived with her Father when it was composed by Him; and who, at the time, read it written by his own Hand: and also by the Testimony of Others (of whom I am One), who read the MS. of the Author, immediately after his Death, and who have since Read the Same; from which it hath been faithfully and exactly Transcribed for the Press. The Reason why it was not Printed sooner is, because it was unhappily Lost, by being Mislay'd among Other MSS. for which Search was lately made in the Presence of the Lord Arch-bishop of Canterbury, of which his Grace, by Letter, Informed M^{rs.}_ LITTELTON, _when he sent the MS to Her. There is nothing printed in the Discourse, or in the short notes, but what is found in the original MS of the Author, except only where an Oversight had made the Addition or transposition of some words necessary._

JOHN JEFFERY Arch-Deacon of Norwich.

CHRISTIAN MORALS