The Major Works (English Library) (27 page)

Certainly of all men that suffered from the confusion of Babel, the Ægyptians found the best evasion; for, though words were confounded, they invented a language of things, and spake unto each other by common notions in Nature. Whereby they discoursed in silence; and were intuitively understood from the theory of their Expresses. For they assumed the shapes of animals common unto all eies; and by their conjunctions and compositions were able to communicate their conceptions, unto any that coapprehended the Syntaxis
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of their natures. This many conceive to have been the primitive way of writing, and of greater antiquity then letters; and this indeed might Adam well have spoken, who understanding the nature
of things, had the advantage of naturall expressions; which the Ægyptians but taking upon trust, upon their own or common opinion; from conceded mistakes they authentically promoted errors; describing in their Hieroglyphicks creatures of their own invention; or from known and conceded animals, erecting significations not inferrible from their natures.

And first, Although there were more things in Nature then words which did expresse them; yet even in these mute and silent discourses, to expresse complexed significations, they took a liberty to compound and piece together creatures of allowable formes into mixtures inexistent. Thus began the descriptions of Griphins, Basilisks, Phenix, and many more; which Emblematists and Heralds have entertained with significations answering their institutions; Hieroglyphically adding Martegres, Wivernes, Lion-fishes, with divers others. Pieces of good and allowable invention unto the prudent Spectator, but are lookt on by vulgar eyes as literall truths, or absurd impossibilities; whereas, indeed they are commendable inventions, and of laudable significations.

Again, Beside these pieces fictitiously set down, and having no copy in Nature; they had many unquestionably drawn, of inconsequent signification, nor naturally verifying their intention. We shall instance but in few, as they stand recorded by Orus. The male sex they expressed by a Vulture, because of Vultures all are females, and impregnated by the winde; which authentically transmitted hath passed many pens, and became the assertion of Aelian, Ambrose, Basil, Isidore, Tzetzes, Philes, and others. Wherein notwithstanding what injury is offered unto the Creation in this confinement of sex, and what disturbance unto Philosophy in the concession of windy conceptions, we shall not here declare. By two dragmes they thought it sufficient to signifie an heart; because the heart at one year weigheth two dragmes, that is, a quarter of an ounce, and unto fifty years annually encreaseth the weight of one dragme; after which in the same proportion it yearly decreaseth; so that the life of a man doth not naturally extend above an hundred; and this was not only a popular conceit, but consentaneous
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unto their Physicall principles, as Heurnius hath accounted it.

A woman that hath but one childe, they expresse by a Lionesse; for that conceiveth but once. Fecundity they set forth by a Goat, because but seven daies old, it beginneth to use coition. The abortion of a woman they describe by an Horse kicking a Wolfe; because a Mare will cast her fole if she tread in the track of that animall. Deformity they signifie by a Bear; and an unstable man by an Hyæna, because that animall yearly exchangeth its sex. A woman delivered of a female childe, they imply by a Bull looking over his left shoulder; because if in coition a Bull part from a Cow on that side, the Calf will prove a female.

All which with many more, how farre they consent with truth, we shall not disparage our Reader to dispute; and though some way allowable unto wiser conceits, who could distinctly receive their significations; yet carrying the majesty of Hieroglyphicks, and so transmitted by Authors, they crept into a belief with many, and favourable doubt with most. And thus, I fear, it hath fared with the Hieroglyphicall symboles of Scripture; which excellently intended in the species of things sacrificed, in the prohibited meats, in the dreams of Pharaoh, Joseph, and many other passages; are oft times wrackt beyond their symbolizations, and inlarg’d into constructions disparaging their true intentions.

16. We shall not, I hope, disparage the Resurrection of our Redeemer, if we say the Sun doth not dance on Easter day. And though we would willingly assent unto any sympatheticall exultation, yet cannot conceive therein any more than a Tropicall
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expression. Whether any such notion there were in that day wherein Christ arised, Scripture hath not revealed, which hath been punctually in other records concerning solary miracles: and the Areopagite that was amazed at the Eclipse, took no notice of this. And if metaphoricall expressions go
farre, we may be bold to affirm, not only that one Sunne danced, but two arose that day: That light appeared at his nativity, and darknesse at his death, and yet a light at both; for even that darknesse was a light unto the Gentiles illuminated by that obscurity. That’twas the first time the Sunne set above the Horizon; that although there were darknesse above the earth there was light beneath it, nor dare we say that hell was dark if he were in it….

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

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

It is evident not only in the generall frame of Nature, that things most manifest unto sense, have proved obscure unto the understanding: But even in proper and appropriate objects, wherein we affirm the sense cannot erre, the faculties of reason most often fail us. Thus of colours in generall, under whose glosse and vernish all things are seen, no man hath yet beheld
the true nature; or positively set down their incontroulable causes…. Their generall or first natures being thus obscure, there will be greater difficulties in their particular discoveries; for being farther removed from their simplicities they fall into more complexed considerations; and so require a subtiler act of reason to distinguish and call forth their natures. Thus although a man understood the generall nature of colours, yet were it no easie probleme to resolve, Why Grasse is green? Why Garlick, Molyes, and Porrets
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have white roots, deep green leaves, and black seeds? Why severall docks, and sorts of Rhubarb with yellow roots, send forth purple flowers? Why also from Lactary or milky plants which have a white and lacteous juice dispersed through every part, there arise flowers blue and yellow? Moreover beside the specificall and first digressions ordained from the Creation, which might be urged to salve
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the variety in every species; Why shall the Marvaile of Peru produce its flowers of different colours, and that not once, or constantly, but every day and variously? Why Tulips of one colour produce some of another, and running through almost all, should still escape a blue? And lastly, Why some men, yea and they a mighty and considerable part of mankinde, should first acquire and still retain the glosse and tincture of blacknesse? which whoever strictly enquires, shall finde no lesse of darknesse in the cause, then blacknesse in the effect it self; there arising unto examination no such satisfactory and unquarrellable reasons, as may confirm the causes generally received; which are but two in number: The heat and scorch of the Sunne; or the curse of God on Cham and his posterity….

If the fervor of the Sunne, or intemperate heat of clime did solely occasion this complexion, surely a migration or change thereof might cause a sensible, if not a totall mutation; which notwithstanding experience will not admit. For Negroes transplanted although into cold and flegmatick habitations, continue their hue both in themselves, and also their generations; except they mix with different complexions; whereby notwithstanding there only succeeds a remission of their
tinctures; there remaining unto many descents a full shadow of their originals; and if they preserve their copulations entire they still maintain their complexions; as is very remarkable in the dominions of the Grand Signior,
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and most observable in the Moores in Brasilia, which transplanted about an hundred years past, continue the tinctures of their fathers unto this day. And so likewise fair or white people translated into hotter Countries receive not impressions amounting to this complexion, as hath been observed in many Europeans who have lived in the land of Negroes: and as Edvardus Lopes testifieth of the Spanish plantations, that they retained their native complexions unto his daies….

Thus having evinced, at least made dubious, the Sunne is not the Authour of this blacknesse; how, and when this tincture first began is yet a riddle, and positively to determine it surpasseth my presumption…. However therefore this complexion was first acquired, it is evidently maintained by generation, and by the tincture of the skin as a spermaticall part traduced from father unto son: so that they which are strangers contract it not, and the Natives which transmigrate omit it not without commixture, and that after divers generations. And this affection (if the story were true) might wonderfully be confirmed, by what Maginus and others relate of the Emperour of Æthiopia, or Prester John, who derived from Solomon is not yet descended into the hue of his Countrey, but remains a Mulatto, that is, of a Mongrill complexion unto this day. Now although we conceive this blacknesse to be seminall, yet are we not of Herodotus conceit, that their seed is black. An opinion long ago rejected by Aristotle, and since by sence and enquiry. His assertion against the Historian was probable, that all seed was white; that is without great controversie in viviparous Animals, and such as have Testicles, or preparing vessels wherein it receives a manifest dealbation.
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And not only in them, but (for ought I know) in Fishes, not abating the seed of Plants; whereof though the skin and covering be black, yet is the seed and fructifying part not so: as may be observed in the
seeds of Onyons, Pyonie, and Basill. Most controvertible it seems in the spawn of Frogs, and Lobsters, whereof notwithstanding at the very first the spawn is white, contracting by degrees a blacknesse, answerable in the one unto the colour of the shell, in the other unto the Porwigle or Tadpole; that is, that Animall which first proceedeth from it. And thus may it also be in the generation and sperm of Negroes; that being first and in its naturals white, but upon separation of parts, accidents before invisible become apparent; there arising a shadow or dark efflorescence in the outside; whereby not only their legitimate and timely births, but their abortions are also duskie, before they have felt the scorch and fervor of the Sunne.