CHAP. I. Of the Causes of Common Errors.

THE first and Father-cause of Com­mon Error, is the common Infir­mity of humane Nature; which may well be excused in us, by the depravi­ty of those Parts, whose Traductions were pure in our first Parents, who committed the first and greatest Error.

Yea, his Error is so much the greater, in that he is supposed by some, to have been the wisest Man that ever was; and as o­thers have conceived, he was not ignorant of the Fall of the Angels, and had thereby Example and Punishment to deter him.

[Page 133] But Man was not only deceivable in his Integrity, but the Angels of Light in all their Clarity. He that said, he would be like the Highest, did err, if in some way he conceived himself so already; whereby vainly attempting not only Insolencies, but Impossibilities, he deceived himself as low as Hell. In brief, there is nothing infalli­ble but God, who cannot possibly err.

CHAP. II. A further Illustration of the same.

BEing thus deluded before the Fall, it is no wonder if their Conceptions were deceitful, and could scarce speak without an Error after: For what is very remarka­ble, (and what few have as yet observed) in the Relations of Scripture before the Flood, there is but one Speech delivered by Man, wherein there is not an erroneous Conception; the Pen of Moses having re­corded but six: The first that of Adam, when upon the Expostulation of God he replied, I heard thy Voice in the Garden, and because I was naked, I hid my self. In which Reply there is a capital Error, in infring­ing the Omnisciency and essential Ubiqui­ty of his Maker, who as he created all things, so is he beyond, and in them all.

[Page 134] The second is that Speech of Adam unto God: The Woman whom thou gavest me to be with me, she gave me of the Tree, and I did eat. Wherein there is involved a very im­pious Error, in accusing his Maker of his Transgression; as if he had said, If thou hadst not given me a Woman, I had not been deceived.

The third was that of Eve: The Serpent beguiled me, and I did eat. In which Re­ply, there is an erroneous translating her Offence upon another, to excuse the Fact; much more upon the suggestion of a Beast, which was before in the strictest terms pro­hibited by her God.

The fourth was that Speech of Cain, up­on the demand of God, Where is thy Bro­ther? and he said, I know not. In which Negation, beside the open Impudence, there was implied a notable Error, for re­turning a Lye unto his Maker, and deny­ing the Omnisciency of God. The An­swer of Satan, in the case of Job, had more of Truth, Wisdom, and Reverence, than this: Whence comest thou Satan? and he said, From compass [...]g the Earth.

The fifth is another Reply of Cain, upon the denouncement of his Curse: My Iniqi­ry is greater than can be forgiven. The As­sertion was not only desperate, but the Conceit erroneous, overthrowing that glo­rious Attribute of God, his Mercy, and conceiving the sin of Murder impardona­ble.

[Page 135] The last Speech was that of Lamech: I have slain a man to my wounding, and a young man to my hurt: If Cain he avenged seven­fold, truly Lamech seventy and seven-fold. Now herein there seems to be a very erro­neous Illation, concluding a regular Prote­ction from a single example: he despaired of God's mercy in the same Fact, where this presumed it; though the sin was less, the error was as great.

Thus may we perceive, how weakly our Fathers did err before the Flood; how con­tinually and upon common discourse they fell upon Errors after; it is therefore no wonder we have been erroneous ever since.

CHAP. III. Of the second Cause of popular Errors; the erroneous disposition of the Peo­ple.

HAving thus declared the infallible Na­ture of Man, even from his first Pro­duction, we have beheld the general Cause of Error. But as for popular Errors, they are more nearly founded upon an errone­ous Inclination of the People; the sensitive quality most prevailing upon vulgar Capa­cities. Thus they conceive the Earth to be far bigger than the Sun; the fixed Stars les­ser [Page 136] than the Moon, their Figures plain, and their Spaces from the Earth equi-distant; for thus their Sense informeth them.

And their individual Imperfections be­ing great, they are moreover enlarged by their Aggregation; and being erroneous in their single Numbers, once hudled toge­ther, they will be Error it self. By this means, Thudas an Impostor was able to lead away 4000 in the Wilderness, and the Delusions of Mahomet almost a fourth part of Mankind.

Now how far they may be kept in Igno­rance, there is a great example in the Peo­ple of Rome, who never knew the true and proper Name of their own City; for be­side that common Appellation received by the Citizens, it had a proper and secret Name concealed from them; lest the Name thereof being discovered unto their Ene­mies, their Penates and patronal Gods might be called forth by Charms and In­cantations: For according to the Traditi­on of Magicians, the tutelary Spirits will not remove at common Appellations, but at the proper Names of things, whereunto they are Protectors.

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

THE first is a Mistake, or a Mis-con­ception of things, either in their first Apprehensions, or secondary Relations. So Eve mistook the Commandment, either from the immediate Injunction of God, or the secondary Relation of her Husband. Thus began the Conceit of Centaurs, in the mistake of first Beholders, as is declared by Servius: When some young Thessalians on Horse-back were beheld afar off, while their Horses watered, they were conceived by the first Spectators to be but one Ani­mal; and answerable hereunto have their Pictures been drawn ever since.

Next there is the Fallacy of Equivocati­on and Amphibology, which conclude from the ambiguity of one Word, or the ambiguous Syntaxis of many put together. By this way, many Errors crept in, and perverted the Doctrine of Pythagoras, whilst men received his Precepts in a different [Page 138] sence from his intention, converting Meta­phors into Proprieties, and receiving as li­beral Expressions, obscure and involved Truths: So he commands to deface the print of a Cauldron in the Ashes, after it hath boyled; which strictly to observe, were condemnable Superstition. But here­by he covertly adviseth us, not to perse­vere in Anger, but after our Choler hath boyled, to retain no impression thereof; and the like in several others.

CHAP. V. Of Credulity and Supinity.

A Third Cause of Common Errors, is the Credulity of men; that is, an easie Assent to what is obtruded, whereby men often swallow Falsities for Truths, without examination assenting unto things, which from their Natures and Causes do carry no Perswasion. Thus many wise A­thenians so far forgot their Philosophy, that they descended to a Belief, that the Origi­nal of their Nation was from their great Mother, Earth.

The fourth is a Supinity, or Neglect of Enquiry, even of Matters whereof we doubt, rather doubting with ease, than be­lieving with difficulty. Had our Forefa­thers sat down in these Resolutions, the face of Truth had been obscure to us, [Page 139] whose lustre in some part their Industries have revealed.

CHAP. VI. Of Adherence unto Antiquity.

BUT the mortalest Enemy unto Know­ledge, hath been a peremptory Adhe­sion unto Authority; and more especially, the establishing our Belief upon the Dictates of Antiquity, whereby many times we ma­nifestly Some remar­kable Mistakes among the Ancients. delude our selves, and widely walk out of the Track ofTruth. For how many Falsities do we find in Antiquity? As their conceiving the Torrid Zone to be inhabitable; St. Austin. their denying the Antipodes: Both which the Experience of our enlarged Navigations, can now assert beyond all Dubitation. And the so fam'd Aristotle in his Problems enquireth, Why a Man doth cough, and not an Ox or Cow? whereas the contrary is often observed by Husband­men; so he hath the like in several others: So that surely it is unreasonable to adhere to them in all things, as if they were infal­lible, or could not err in any.

CHAP. VII. Of Authority.

TO speak generally an Argument from Authority to wiser Examinations, is but a weaker kind of proof, it being but [...] topical Probation, depending upon a na­ked Asseveration, not carrying with [...] any reasonable Inducements of Knowledge; without which, our advanced Beliefs are not to be built upon Dictates, but upon the surer Base of Reason. So though Pto­lomy affirm, That the Sun is bigger than the Earth, yet Astronomers will not assent thereto, without convincing Arguments, or a demonstrative Proof thereof. What wise man will rely upon the Antidote deli­vered by Pierius in his Hieroglyphicks, a­gainst the Sting of a Scorpion? That is, to sit upon an Ass with ones Face towards the Tail; for so the Pain leaveth the Man, and passeth into the Beast. As likewise that which is delivered in Riranides; That the left Stone of a Weasel, wrapt up in the Skin of a she-Mule, is able to secure Incon­tinency from Conception.

Such as these, with Swarms of others, have men delivered in their Writings, whose Verities are only supported by their Authorities; but being neither consonant to Reason, nor correspondent unto Experi­ment, [Page 141] their Affirmations are no Axioms, and are accounted but in the List of No­thing.

CHAP. VIII. A brief Enumeration of Authors.

THE first in order, is Herodotus of Ha­licarnassus, an excellent and very ele­gant Historian, termed by Cicero, Historia­rum Parens; yet he received from some, the style of Mendaciorum Pater: And truly he hath delivered many things fabulously, and not to be accepted as Truths; whereby nevertheless if any man be deceived, the Author is not so culpable as the Believer; for he confesseth he writeth many things by Hear-say.

2. In the second place is Ctaesias the Cni­dian, who wrote the History of Persia, and many Narrations of India; whose Writings were many of them [...] by our Coun­try-man Sir John Mandevil Knight, and Do­ctor in Physick, but surely to be read with great suspicion.

3. There is a Book, De [...], ascribed to [...]: Another, De mirabilibus narrationibus, to Antigonus: Ano­ther of the same Title, by Plegon Trallianus, translated by [...] All which may be read with Caution.

[Page 142] 4. Dioscorides Anaxarbeus, wrote many Books in Physick; an Author of good An­tiquity and use, yet all he delivereth is not to be conceived Oraculous. It were a strange effect, and Whores would forsake the Experiment of Savin, if that were a Truth which he delivereth of Brake, or fe­male Fern, That only treading over it, it causeth a sudden Abortion.

5. Plinius Secundus of Verona; a Man of great Eloquence, and Industry indefatiga­ble, who collected his Natural History out of 2000 several Authors: There is scarce a popular Error passant in our days, which is not either directly express'd, or diductive­ly contained in this Work.

6. Claudius Aetienus, an elegant and mis­cellaneous Author; he left two Books, His History of Animals, and his Varia Histo­ria.

7. Athenaeus, a delectable Author, and of excellent use.

8. Julius Solinus.

9. Nicander, a Poet of good Antiqui­ty.

10. Philes, who in Greek Iambicks deli­vered the Proprieties of Animals.

11. Basil and Ambrose.

12. Albertus, Bishop of Ratisbone; for his Learning, sirnamed Magnus. Likewise Jeronimus Cardanus, a famous Physician. All which Authors, though of excellent advantage, yet in the perusing thereof we must use very great Caution.

CHAP. IX. Of the same.

THERE are besides these Authors, and such as have positively promoted Errors, divers others which are in some way accessory; in which account are many ho­ly Writers, Preachers, Moralists, Rhetorici­ans, and Poets; wherein although their In­tention be sincere, and that course not much condemnable, yet doth it notoriously strengthen common Errors, and authorize Opinions injurious to Truth.

Thus have Divines drawn into Argu­ment the Fable of the Phoenix; made use of that of the Salamander, Pelican, and Ba­silisk, and divers Relations of Pliny, dedu­cing from thence most worthy Morals; and even upon our Saviour, which is often oc­casion of Error to vulgar Heads.

CHAP. X. Of the last and common Promoter of false Opinions, the Endeavours of Satan.

BUT beside the Infirmities of humane Nature, there is an invisible Agent, whose Actions are undiscerned, the profes­sed Opposer of Truth, the Devil; whose En­deavours cease not to perswade Man, there is no God at all; introducing into mens Minds the Notions of Fate, Destiny, For­tune, Chance, and Necessity, with a thou­sand more Delusions; the Examples where­of are so common to all sorts of People, that it is not worth while in this place to proceed to Particularities.

CHAP. I. Of Chrystal.

HEreof the common Opinion hath been, That Chrystal is nothing else but Ice, by duration of Time congealed beyond Liquation; of which, if the numerosity of Assertors were a sufficient Demonstration, it would pass for an unquestionable Truth; Pliny, Seneca, Basil, and Austin, being posi­tive in this Opinion.

Nevertheless it is with much more Rea­son denied, than is as yet affirmed, and [Page 146] that likewise by very learned Authors; as Diodorus, who saith, Crystallum esse lapidem ex aqua pura concretum, non tamen frigore, sed divini caloris vi. Solinus, who transcribed Pliny, hath in this Point dissented from him, with several others.

Now besides Authority, there are very strong Reasons to the contrary: For if it be a Stone, as it is confessedly received, it must have lapidifical Principles of its own; therefore whilst in a fluid Body, 'twas very unfit for Conglaciation; for mineral Spi­rits do generally resist, and scarce submit thereto.

But whether this Congelation be simply made of Cold, or by the operation of any nitrous Coagulum, or Spirit of Salt; (where­by we observe, that Ice may be made with How to make Ice at any time of the year. Salt and Snow by the Fire-side, as is also observable from Ice made of Salt-peter and Water, duely mixed and strongly agitated at any time of the year;) were a considera­ble Enquiry.

But as Ice is several ways dissolvable, this is only one, and that with very great difficulty; which is by reducing it by Art to a subtil Powder, and then with a vitre­ous Commixture, it will be dissolved by a violent dry Heat.

Again, It differs from Ice, in that Ice will swim in the thinnest Water that can be, and this will sink, be it never so thick; which shews that there is in it a greater Ponderosity.

[Page 147] Ice is likewise of a homogeneous Creati­on, whose Material is properly Water, and but accidentally exceeding the simplicity of that Element: But the body of Chrystal is mixed, and its Ingredients many; for be­sides the Spirit and Mercurial Principle, it containeth a sulphureous, or inflamable part, and that in no small quantity, and upon Collision with Steel will actively send forth its Sparks, not much inferiourly unto a Flint.

It containeth also a Salt, and that in some plenty, which may occasion its Fra­gility; as is also observable in Coral. Brief­ly, it consisteth of Parts so far from an icy Dissolution, that powerful Menstruums are made for its Emollition. As for its Co­lour, when reduced to powder, it hath a vail and shadow of Blue.

They have also contrary Qualities ele­mental; for Ice is cold and moist, and Chrystal cold and dry, according to the condition of Earth.

Having thus declared what Chrystal is WhatChrystal is. not, it may afford some satisfaction to ma­nifest what it is. To deliver therefore what with the Judgment of approved Au­thors, and best Reason consisteth: It is a mineral Body in the difference of Stones; transparent, and resembling Glass or Ice, made of a lentous Percolation of the Earth, drawn from the most pure and liquid Juyce thereof, owing to the coldness of the Earth some Concurrence or Co-adjuvancy, but not immediate Determination and Effici­ency; [Page 148] which are wrought by the hand of its concretive Spirit, the seeds of Petrifa­ction and Gorgon of its self: As sensible Philosophers conceive of the Generation of Diamonds, Iris, and Beryls.

CHAP. II. Concerning the Loadstone.

AND first the Earth is conceived to be a magnetical Body, having not only a Power attractive, but naturally dis­posing its self to an invariable and fixed Sci­tuation. And such is the magnetical ver­tue o [...] the Globe of the Earth, that if it were violently removed, yet would it not forgo its natural Points, nor pitch in the East or West, but return to its polary Posi­tion again.

But to leave this: It is observable that Steel and good Iron, though not excited by the Loadstone, have a polary Faculty, whereby being conveniently placed, they do septentrionate at one Extream, and au­stralize at another. And a Needle un­touch'd, being hanged above a Loadstone, will convert into a parallel Position there­to. Likewise Iron being heated in the Fire red hot, and cooled in the Meridian from North to South, will presently contract a polary Power; and being poised in Air or Water, convert that part unto the North, [Page 149] which respected that Point in its Refrigera­tion.

Likewise if a Loadstone be made r [...]d hot, it loseth its former magnetical Vigor, and acquires another from the Earth in its Re­frigeration.

It is observed, that Attraction is recipro­cal between a Loadstone and Iron, by se­veral Experiments. For if a piece of Iron be fastned in the side of a Bowl or Bason of Water, a Loadstone swimming freely in a Boat of Cork, will presently make unto it, as a Needle doth to a Loadstone. Again, if a Loadstone be finely filed, the attoms or dust thereof will adhere to Iron that was never touched, even as the filings of Iron doth also to a Loadstone.

CHAP. III. Of Bodies Electrical.

BY Electrical Bodies, we understand all such, as being rightly prepared, and conveniently placed unto their Objects, at­tract all Bodies palpable whatsoever, so they be not too ponderous; only excluding Fire, which consumes its Effluctions by which it should attract. In which number we place Diamonds, Sapphires, Carbuncles, Iris, Opals, Amethysts, Beryl, Chrystal, Bri­stol-stones, Sulphur, Mastick, hard Wax, hard Rosin, Arsenick, Sal-Gem, Roach-Al­lum, [Page 150] common Glass, Stibium, or Glass of Antimony, white Wax, Gum-Elemi, Gum Guaica, Pix Hispanica, and Gipsum; al­so Gum-Anime, Benjamin, Talcum, China­dishes, Sandaraca, Turpentine, Styrax-li­quida. All which discover a sufficient power to stir the Needle, setled freely upon a well-pointed Pin, and so as the Electrick may be applied unto it without all disad­vantage.

But their Attraction is very different; for refinous or unctuous Bodies, and such as will flame, attract most vigorously, as Anime, Benjamin, and most powerfully good hard Wax, which will convert the Needle almost as actively as the Loadstone, but most of the other but very weakly.

The manner hereof Cabeus wittily at­tempteth, affirming, That this Effluvium attenuateth and impelleth the neighbour Air, which returning home in a Gyration, carrieth with it the obvious Bodies unto the Electrick.

CHAP. IV. Of sundry Tenents concerning Vegeta­bles or Plants, which examined, prove either false or dubious.

MANY Molas and false Concepti­ons there are of Mandrakes: The first from great Antiquity, conceiving the Root thereof resembleth the shape of a Man; which is a Conceit not to be made out by ordinary inspection, any more than what accidentally happens to Carrots, Pars­nips, &c.

But the main Axis which supported this Opinion, was daily Experience, and visi­ble Testimony of Sense; there being many who carry about Roots, which handsom­ly make out the shape of a Man or Wo­man. But these are not Productions of Nature, but Contrivances of Art, as Ma­thiolus plainly detected, and learnt the way to make them of one of those Cheaters; which is thus: They take the Roots of Canes, Briony, and other Plants, and in these, yet fresh and virent, they carve out the Figures of Men and Women, sticking Grains of Barley or Millet, where they in­tend the Hair should grow; then bury them in Sand, till the Grains shoot forth their Roots. All which, like other Impo­stures [Page 152] once discovered, is easily effected, and in the Root of white Briony may be practised every Spring.

Some assert, That it naturally groweth under Gallows, and Places of Execution, arising from Fat or Urine that drops from the Body of the Dead.

Another affirmeth, That Roots of Man­drakes do make a noise, or give a Shriek, upon Eradication. Both which are indeed ridiculous, and false, below Confute.

The last was, That some evil Fate pur­sues those that pull it up, and they live not long after; which were to introduce a se­cond forbidden Fruit.

2. That Cinamon, Ginger, Clove, Mace, and Nutmeg, are but the several Parts and Fruits of the same Tree, is the common belief of those which daily use them; whereof to speak distinctly, Ginger is the Root of no Tree, but of an herbaseous Plant, resembling the Water-flower De­luce, very common in many Parts of In­dia.

Cinamon is the inward Bark of a Cina­mon-tree; whereof the best is brought from Zeilan.

Clove is likewise the Fruit it self grow­ing upon a Clove-tree, found but in few Countreys; the best in the Isles of Mo­lucca.

Nutmeg is the Fruit of a Tree differing from all these, growing in divers Places, but fructifying in the Isle of Banda, the co­vering whereof is that we call Mace. Now [Page 153] because they are all from the East-Indies, they are all precipitately supposed to be but one Plant.

CHAP. V. Of some Insects, and the Properties of several Plants.

FEW Ears have escaped the noise of the Dead-watch; that is, a little clicking Sound heard often in many Rooms; and this is conceived to be of an evil Omen, or Prediction of some Person's Death. Now this noise is only made by a little sheath­winged grey Insect, found often in Wains­coat, Benches, and Wood-work, in the Summer, which knocketh against the Wood with a little Trunk, (like a Wood­pecker against a Tree) and striketh 10 or 11 strokes at a time.

He that hath a desire to see farther into the Properties of Plants, and all these things, more at large, may view Sir Tho. Brown's Vulgar Errors.

CHAP. I. Of the Elephant.

OF the Elephant, there generally pas­seth an Opinion, that it hath [...] Joynts; being a very ancient Error, as bein [...] related by Aristotle, and several other learn­ed Men: But we have had sure eviden to the contrary, even by our own sight.

But otherwise it stands contrary to al [...] Reason, that so large an Animal could move without Joynts; though every day we see some small Animals, which have their Progression only by their Trunk, [...] [Page 155] Serpents, Worms, and Leeches; but these are of a contrary form. They forget what is delivered by Xiphilinus and Suetonius, in the Lives of Nero and Galba, That Ele­phants have been instructed to walk on Ropes: And also that memorable Show of Germanicus, wherein 12 Elephants danced unto the sound of Musick, and after laid them down in the Tricliniums, or Places of festival Recumbency.

CHAP. II. Of the Horse.

THE second Assertion is, That an Horse hath no Gall, and that very general, and received by good Veterinari­ans. It is also very ancient, being plainly set down by Aristotle and Pliny, and yet re­pugnant to Experience and Reason: First calling in question the provision of Nature; also Experience, in that we have found it placed in the Liver, but not so large as usu­ally in other Beasts; which causes the Horse to dung more often than many o­ther Creatures; the overflowing of the Gall being a strong Purgation, and a natural Glyster.

CHAP. III. Of the Dove.

THE third Assertion is, That a Dove or Pigeon also hath no Gall; which hath its Antiquity from Pierius, and aver­red by many holy Writers: But the con­trary is averred by Aristotle, Pliny, and Galen.

This is also contrary to Experience; for Anatomical Enquiry discovereth them to have a Gall, and that adhering unto the Guts.

The ground of this Conceit, is partly like the former; the obscure situation of the Gall, and out of the Liver; wherein it is commonly enquired. But this is a very un­just Illation, not well considering, with what variety this Part is seated in Birds.

CHAP. IV. Of the Bever.

THAT a Bever to escape the Hunter, bites off his Testicles or Stones, is a Tenent very ancient: For 'tis found in the Hieroglyphicks of the Aegyptians, touched by Aristotle in his Ethicks, and seriously de­livered by Aetian, Pliny, and Solinus. Yet many wise Men have deserted this opinion; and it is also refuted by Sestius a Physician, (recorded by Pliny;) also by Dioscorides, who plainly affirms the Tradition is false.

But otherwise it is impossible to eunuchate or castrate themselves; their Testicles, pro­perly so called, being of a small magnitude, and seated inwardly upon the Loins; but he hath a Bag called Castorcum hanging lower, which may well be taken for the Stones. But Logick will not permit this Illation, that is, from things alike, to con­clude a thing the same.

CHAP. V. Of the Badger.

THAT a Brock or Badger, hath the Legs on one side shorter than on the other, is a very general Opinion; which notwithstanding upon enquiry is sound re­pugnant unto the three Determinators of Truth, Authority, Sense, and Reason: For first Aldrovandus affirmeth, there can be no such Inequality observed; likewise upon our Observation we can discover no diffe­rence.

CHAP. VI. Of the Bear.

THAT a Bear brings forth her Young informous, which she fashioneth after, by licking them over, is a very ancient O­pinion, and was an Hieroglyphick with the Aegyptians; Solinus, Aetian, and Pliny, affirm it: Which is not only repugnant to the sense of Enquirers into it, but the exact and deliberate Experiment of three [...] Philosophers; 1. Mathiolus. 2. us Scaliger; And lastly, Aldrovandus. All which affirm it from their own sight, [...] [Page 159] young ones ta [...]en out of old Bears that were kill'd, being perfectly shapen, and compleat in every part.

Some give this Reason for it, That the slender time of the Bears Gestation, or go­ing with her Young, being but a Month, the Exclusion becomes precipitous, and the young ones consequently informous.

CHAP. VII. Of the Basilisk.

MANY Opinions are passant con­cerning the Basilisk, or little King of Serpents, commonly called, the Cocka­trice. It cannot be denied, but there is such an Animal; but certainly that which we vulgarly call a Cockatrice, is not the Basilisk of the Ancients, of which such Wonders are delivered. For this of ours is A description of a Cocka­trice. generally described with Legs, Wings, a serpentine and winding Tail, and a Crist or Comb somewhat like a Cock; but the The descripti­on of a Basi­lisk. Basilisk of elder Times was a proper kind of Serpent, not above three Palms long, as some account; and differenced from other Serpents, by advancing his Head, and some white Marks or coronary Spots upon the Crown, as all authentick Writers have delivered.

Nor is the Cockatrice only unlike the Basilisk, but of no real shape in Nature, but a meer Hieroglyphical Fancy.

[Page 160] The Existency only of a Basilisk is not considerable, but many things delivered thereof, particularly its Poyson and Gene­ration. Concerning the first, it is affirm­ed, That it killeth at a distance, and by priority of Vision; of which there is no high improbability in the Relation, no more than that of the Torpedo's delivering their Opium at a distance, and stupifying beyond themselves.

But as for the Generation of the Basilisk, that it proceedeth from a Cock's Egg, hatch'd under a Toad or Serpent, it is a Conceit as monstrous as the Brood it self.

CHAP. VIII. Of the Wolf.

SUCH a Story as the Basilisk, is that of the Wolf, That a Man becomes hoarse or dumb, if a Wolf have the advan­tage first to eye him; which Pliny affirm­eth. Thus the Proverb is to be understood, When during a Discourse, there ensueth a sudden Silence, it is usually said, Lupus est in Fabula. Which Conceit being already convicted, not only by Scaliger, Riolanus, and others, but daily confutable almost every where out of England, we shall not further refute.

[Page 161] The Original hereof, was probably the Amazement, the unexpected appearance of Wolves, do often put upon Travellers, not by a venomous Emanation, but a ve­hement Fear, which naturally proceedeth from Obmutescence.

CHAP. IX. Of the Deer.

THE common Opinion is, That the Deer may live hundreds of Years; which we crave liberty to doubt, from these ensuing Reasons.

The first is that of Aristotle, drawn from the Increment and Gestation of the Ani­mal; that is, its sudden arrivance to Growth and Maturity, and the small time of remainder in the Womb: Neither of which afford an Argument of long Life.

And as Scaliger saith, Of Animals vivi­parous, such as live long, go long with Young, and attain but slowly to maturity of Stature. So the Elephant, that liveth an 100 years, beareth its Young above a year, and arriveth unto perfection at 20. On the contrary, a Sheep or Goat, which live but 8 or 10 years, go but five months, and attain to their perfection at two years. And so the Deer that endureth the Womb but 8 months, and is compleat at 6 years, [Page 162] cannot in a proportionable allowance live much more than 30.

The next Reason is, its unparallel'd ex­cess of Venery, which is supposed to shor­ten the Lives of Cocks, Partridges, and Sparrows; certainly an undeniable Enemy unto Longaevity. Hence it is observable, that castrated Animals in every species, are longer liv'd than they which retain their Virilities.

A third Reason is, the Marks of Age, of which betwixt 20 and 30 years of Age they have several; as is observed here in England in losing their Teeth, and their Horns growing less branched, with several other Marks of Age.

The Ground and Authority of this Con­ceit was first Hieroglyphical, the Aegypti­ans expressing Longaevity by this Ani­mal.

Another Ground might be that Poetical passage of Hesiod:

[Page 163] A Conceit so hard to be made out, that many have deserted the common and lite­rate Construction. So Theon in Aratus would have the number of Nine not taken strictly, but for many years.

Another Reason was, the defect of a Gall: Which Assertion is defective in the verity concerning the Animal alledged; for though it hath no Gall in the Liver like other Beasts, yet hath it that Part in the Guts.

CHAP. X. Of the King-fisher.

THAT a King-fisher hanged by the Bill, sheweth in what Quarter the Wind is, by an occult and secret Proprie­ty, is a received Opinion, and very strange, but not made out by Reason, or Experi­ence.

Unto Reason it seemeth very repugnant, that a Body disanimated should be so [...] with every Wind; though in sundry Animals there is a natural Meteorology, or innate presention both of Wind and Wea­ther; yet that proceedeth from Sense, cei [...]ing Impressions from the first mutation of the Air.

CHAP. XI. Of Griffins.

THAT there are Griffins in Nature, that is, a mixt and dubious Animal, in the fore-part resembling an Eagle, and behind the shape of a Lion, with erected Ears, four Feet, and a long Tail, many af­firm, and most, I perceive, deny it not. The same is averred by Aetian, Solinus, Me­la, and Herodotus, and was an Hierogly­phick of the Aegyptians.

Nevertheless by diligent Enquiry we find a contrary Assertion, by Albertus, Pliny, and the learned Aldrovandus. Matthias Michovius, who writ of those Northern Parts, wherein men place these Griffins, hath positively concluded against it.

Now for the word [...] or Gryps, some­times mentioned in Scripture, properly understood, it signifies some kind of Eagle or Vulture.

CHAP. XII. Of the Phoenix.

THAT there is but one Phoenix in the World, which after many hundred years burneth it self, and from the Ashes thereof ariseth up another, is a Conceit of great Antiquity, and frequently expressed by holy Writers; by Cyril, Epiphanius, Am­brose, and Tertullian. All which notwith­standing, we dare not affirm there is any Phoenix in Nature; for though many Wri­ters have much enlarged hereon, yet is there not any ocular Describer; and pri­mitive Authors herein deliver themselves very dubiously. So Herodotus in his Euter­pe, delivering the Story hereof, presently interposes, (which account seems to me improbable;) and much after the same manner conclude several others.

As for that in the Book of Psalms, Vir justus ut Phoenix florebit, it was only a mi­stake upon the Homonymy of the Greek word Poenix, which signifies also a Palm­tree.

But were the Existence of this Animal granted, yet many things are questionable which are ascribed thereto; its Unity, long Life, and Generation. As for its Unity, it is repugnant to holy Scripture; which plainly affirms, There went two of every [Page 166] sort into the Ark of Noah; and other Places.

CHAP. XIII. Of Frogs, Toads, and Toad-stone.

THAT the Toad by pissing diffuseth his Venom, is generally received in all Parts. So Scaliger observes, and Mathi­olus, That it communicates its Venom not only by Urine, but by the Slaver of its Mouth. As for pissing, we may as well ascribe that action to Crows and Kites, which have but one Vent, and common Place of Exclusion.

As for the Stone, commonly called the Toad stone, there is no substantial Reason, why in a Toad there may not be found such lapideous Concretions; for the like is observed in Cods, Carps, and Pearches.

Though a thing not impossible, yet a Rarity, that by our Enquiry may be doubt­ed, Whether there be really such a Stone in the Head of a Toad at all; for Writers of Minerals conceive the Stones that bear this Name, to be of a mineral Concretion. When Brassavolus after a long search had discovered one, he affirms, it was rather the Forehead-bone petrified, than a Stone within the Crany; and of this belief was Gesner, and several others. But to con­clude, some of these Stones may be mine­ral, [Page 167] and few animal, to be met with in Toads, and in substance not unlike the Stones in Crabs Heads.

Concerning the Generation of Frogs, he tells us nothing but what is vulgarly known.

CHAP. XIV. Of the Salamander.

THAT a Salamander is able to live in Flames, is an ancient Assertion, and confirmed by frequent, and not contempti­ble Testimony; affirmed by very famous Authors: All which notwithstanding, there is on the negative, Authority and Experi­ence. Sextius and Dioscorides affirmed it a point of folly to believe it. Galen saith, That it endureth the Fire a while, but in continuance is consumed therein. Mathio­lus affirmeth, That he saw a Salamander burnt in a very short time; and several others that have experienced it.

The ground might be, Some sensible Re­sistance of Fire, observed in the Salaman­der; being cold in the fourth, and moist in the third degree, may thereby a while endure the Flame.

Nor is this Salamander's Wooll, so cal­led, desumed from any Animal, but a mi­neral Substance, metaphorically so called, from this received Opinion; though it is [Page 168] very remarkable what the Ancients called Asbeston, whereof were weaved Napkins, Shirts, and Coats, inconsumable by Fire.

CHAP. XV. Of the Amphisboena.

THAT the Amphisboena, being a smal­ler kind of Serpent, which moveth forward and backward, hath two Heads, was affirmed first by Nicander; and after­wards by Galen, Pliny; and most confident­ly by Aetian.

But were there really such a natural kind of Animal, it would be hard to make good those six Positions of Body, which accord­ing to the three Dimensions, are ascribed unto every Animal; that is, infra, supra, ante, retro, dextrosum, sinistrosum: For the Senses being placed at both Extreams, doth make both ends anterior, which is impossi­ble; and the Poets Geryon or Cerberus, would be less monstrous than the Amphis­boena.

And therefore we must crave leave to doubt of this double-headed Serpent, until we have the advantage to behold, or have an iterated ocular Testimony concerning it.

CHAP. XVI. Of the Viper.

THAT the young Vipers force their way through the Bowels of their Dam, or that the female Viper, in the act of Ge­neration, bites off the Head of the male, is a very ancient Tradition; affirmed by He­rodotus, Plutarch, Jerom, Basil, and several others: Notwithstanding which Authori­ties, upon enquiry we find the same repug­nant unto Experience and Reason.

And first this seems not only injurious unto the Providence of Nature, but it fru­strates the great Benediction of God: God Gen. 1. blessed them, saying, Be fruitful and multiply. Now if these be the Fruits of fructifying in the Viper, it cannot be said that God did bless, but curse this Animal. Again, it overthrows the paternal provision of Na­ture, whereby the young ones newly ex­cluded, are sustained by the Dam.

For the Experiment, it is found other­wise by worthy Enquirers, as Apollonius, Sca­liger, and several others.

It is here observed, That a Viper con­taineth no Humour or Part, which either eat or drank is able to kill any: That the Remorsores, or Dog-teeth, are two; and though they bite or prick therewith, yet are they not venomous, but only open a [Page 170] way and entrance unto the Poyson, which notwithstanding is not poysonous, except it attain unto the Blood.

CHAP. XVII. Of Hares.

THAT every Hare was both male and female, was the affirmative of Arche­laus, Plutarch, Philostratus, and many more.

As for the mutation of Sexes, or transiti­on into one another, we cannot deny it in Hares, it being observable in Man; but that it is natural in all Hares, Experience shews the contrary.

Here Sir Tho. Brown makes a very large and learned Discourse of Hermophrodites, in several Creatures.

CHAP. XVIII. Of Moles, or Molls.

THAT Moles are blind, and have no Eyes, is an Opinion received with much variety. Some affirm, That they have Eyes and no Sight; some, neither Eyes nor Sight; as Albertus, Pliny, and the vulgar Opinion; some, both Eyes and Sight, as Scaliger, Aldrovandus, and some others. Of which, the last with some restriction is most consonant to Truth: For that they have Eyes in their Head, is manifest to any, that wants them not in his own; but that they be comparatively incompleat, we need not to deny, being they are not perfectly blind, nor yet distinctly see.

CHAP. XIX. Of Lampries.

WHether Lampries have nine Eyes, as is received, we durst refer it unto Polyphemus, who had but one to judge it. An Error concerning Eyes, occasioned by the Error of Eyes, de­duced from the appearance of divers Cavities or Holes on either side, not only refutable by Experience, but also repugnant unto Reason. It were a thing superfluous, for the two Extreams might behold as much as all the rest together.

Again, They are placed from the Head, and have no Communication with the Brain; without which they are useless.

CHAP. XX. Of Snails.

WHether Snails have Eyes, some learn­ed Men have doubted: For Scali­ger terms them, but Imitations of Eyes; and Aristotle denieth them. But this now seems sufficiently asserted by the help of ex­quisite Glasses, which discover those black and atramentous Spots to be their Eyes.

That they have two Eyes, is the com­mon Opinion: But if they have two Eyes, we may grant them to have no less than four, that is, two in the longer Extensions above, and two in the shorter Horns be­low. And this number may be allowed in these inferior and exanguious Animals, since we observe the articulate and latticed Eyes in Flies, and nine in some Spiders; and in the great Phalangium Spider of A­merica, we plainly number eight.

But in sanguineous Animals, quadrupe­des, bipedes, or Man, no such number can be regularly verified.

CHAP. XXI. Of the Chamelion.

COncerning the Chamelion, there gene­rally paffeth an Opinion, That it li­veth only upon Air, and is sustained by no other Aliment; which is affirmed by Solinus, and Pliny, and others: Yet upon enquiry I find the Assertion controverta­ble.

And first for its Verity; some have po­sitively denied it, as Augustinus, Niphus, with very many more. Others have expe­rimentally refuted it, as namely Johannes Landius, who observed a Chamelion to lick up a Fly from his Breast; and Belionius, upon Exenteration, found these Animals in their Bellies: And the Experiments of the worthy Peireschius, and learned Emanuel Vizzanius, in that Chamelion, which had been often observed to drink Water, and delight to feed on Meal-worms.

Likewise this Animal hath all Parts offi­cial unto Nutrition; which were its Ali­ment the empty reception of Air, their Provisions had been superfluous.

It hath likewise a Tongue; for which there is two Ends, Either the formation of Voice, or for Taste. It cannot be used for the first, it being a mute Animal. As for Taste, if their Nutriment be Air, nei­ther [Page 175] can it be an instrument thereof, for the body of that Element is ingustible. His Tongue also seemeth contrived for Prey, for in so little a Creature it is at least a Palm long; and it hath in this Part a very great Agility, and hath in the Tongue a mucous and slimy Extremity, whereby up­on a sudden Emission, it inviscates and tangleth those Insects.

CHAP. XXII. Of the Ostrich.

THE common Opinion of the Ostrich, Struthiocamelus, or Sparrow-camel, con­ceives that it digests Iron; which is confir­med by the Affirmations of many learned Authors: Yet the Negative pleads with more Reason; for Pliny, Aetian, and Leo Africanus, who lived in those Countreys wherein they most abound, only say, The Digestion is wonderful in this Animal; and Riolanus in his Comment thereof, posi­tively denies it. Some have experimental­ly refuted it, as Albertus magnus; and most plainly Ulysses Aldrovandus, who observed an Ostrich to swallow Iron, but yet to ex­clude it undigested again: and beside Ex­periment, it is in vain to attempt against it by Philosophical Argument.

The ground of this Conceit is, its swal­lowing down fragments of Iron, which [Page 176] men observing, have therefore conceived, it digested them. Just as men swallow Cherry-stones, which conceive a durable and strong Heat in the Stomach, and so help Digestion, and prevent the Crudities of the Fruit; but they themselves came out undigested. And to the same purpose do other Animals swallow small Stones; and thus may the Ostrich swallow Iron.

CHAP. XXIII. Of Unicorns-horn.

GREAT account and much profit is made of that which beareth the Name of Unicorns-horn; wherein many suspect an Imposture: For that which is used un­der that Name is white, whereas all agree, that have had a sight of that Animal, that his Horn is red. Briefly, many of those commonly received, and whereof there be so many Fragments preserved in England, are not only no Horn, but a Substance harder than a Bone, that is, parts of the Tooth of a More or Sea-horse; in the midst of the solider part contained a curled grain, which is not to be found in Ivory.

CHAP. XXIV That all Animals of the Land, are in their Kind in the Sea.

THIS, though received as a Princ [...] ­ple, is a Tenent very questiona­ble, and will admit of Restraint. For some in the Sea are not to be match­ed by any Enquiry by Land, and hold those Shapes which terrestrious Forms approach not; as may be observed in the Moon-fish, or Orthrageriscus, the se­veral sorts of Raia's, Torpeda's, Oysters, and many more. And some there are in the Land, which were never main­tained to be in the Sea, as Panthers, Hyaena's, Camels, Sheep, Molls, and o­thers, which carry no Name in Icthyo­logy, nor are to be found in the exact Descriptions of Rondoletius, Gesner, or Al­drovandus.

CHAP. XXV. Concerning the common course of Diet, in making choice of some Animals, and abstaining from eating others.

WHY we confine our Food unto cer­tain Animals, and totally reject some others: Whether this Practice be built upon solid Reason, or chiefly sup­ported by Custom or Opinion, may admit Consideration.

And first, there is no absolute necessity of eating any: For before the Flood, our Fathers from vegetable Animals, preserved themselves unto longer Lives; and it was after the Deluge, when for the present the nature of Vegetables was destroyed or in­firmed. It is delivered, Every moving thing Gen. 9. 3. that liveth, shall be Meat for you.

But when ever it be acknowledged, that men began to feed on Flesh; yet how they betook themselves after to particular Kinds thereof, is a Point not clearly determined. Whether Moses's distinction before the Flood, were not only in regard of Sacrifi­ces, as that after was in regard of Food, is not yet resolved.

If we will give credit to Authors, we shall understand, that there is no kind of Animal, but one time or other hath been [Page 179] used for Food in some Parts; and many refuse not to eat of that, which is more im­pure than what they reject.

But to conclude, Without doubt there is an ample sufficiency, without all Flesh, in the food of Honey, Oyl, and several sorts of Milk; and also in Vegetables, which would be very beneficial unto Health, and much prolong our days.

CHAP. XXVI. Of Sperma Ceti, and the Sperma Ceti Whale.

WHAT Sperma Ceti is, and that it was not the Spawn of a Whale, Phi­losophers have always doubted. That it proceedeth from a Whale, it is indubitably determined, by a Sperma Ceti Whale cast on our Coast of Norfolk; which contained A description of a Whale. no less than 60 Foot in length; the Head somewhat peculiar, with a large Promi­nency over the Mouth; Teeth only in the lower Jaw, received into fleshly Sockets in the upper, the weight of the largest about two pound; the Eyes but small; the Pizel large and prominent; out of the Head of this Whale, flowed streams of Oyl, and Sperma Ceti. This many conceive was the Fish which swallow'd up Jonas.

CHAP. XXVII. Compendiously of sundry Tenents con­cerning other Animals, which exa­mined, prove either false or dubi­ous.

1. AND first; From great Antiquity, and The Melody of Swans. before the Melody of Syrens, the musical Notes of Swans have been com­mended, and that they sing sweetly before their death; for thus we read in Plato: Thus was it the Bird of Apollo; and hath never wanted Assertors.

All which notwithstanding, it is doubt­fully received by famous Authors, and some expresly have refuted it.

That which probably confirmeth this, is the strange and unusual length of the Wind­pipe, or conformation of the vocal Organ in this Animal. But this is thought only to be contrived, to contain a larger stock of Air, that they might the longer space detain their Heads under Water.

2. That there is a special property in Of the Pea­cock. the Flesh of Peacocks, roast or boyled, to preserve a long time incorrupted, hath been the Assertion of many: and the same by Experiment we can confirm our selves, if so hanged up by a Thread, that they touch no place whereby to contract a moisture.

[Page 181] 3. That Storks will only live in free Of the Stork. States, is a petty Conceit, and a vulgar Error; the contrary being known in many Parts of the World.

4. The Antipathy between a Toad and Of an a Spider; and that they poisonously destroy each other, is very famous; and solemn Stories have been written of their Combats, wherein most commonly the Victory is gi­ven to the Spider: But we having included a Toad in a Glass with several Spiders, ob­served him to swallow them down to the number of seven.

5. Whether a Lion be afraid of a Cock, Os a Lion and a Cock. is related and believed by most: although how far they stand in fear of that Animal, we may sufficiently understand, from what is delivered by Camerarius, whose words are these: In our Time, in the Court of the Prince of Bavaria, one of the Lions leaped down into a Neighbour's Yard, where nothing regarding the crowing of the Cocks, he eat them up, with many other Hens.

6. That Snakes and Vipers do sting, or Of Snakes. transmit their Mischief by the Tail, is a common expression, not easily to be justifi­ed; and a determination of their Venoms into a Part, wherein we could never find [...], the Poison lying about the Teeth, and communicated by Bite, in such as are de­structive.

CHAP. I. Of the Erectness of Man.

THAT only Man hath an erect Fi­gure, and for to behold and look up towards Heaven, according to that of the Poet,

Is a double Assertion; whose first Part may be true, if we take Erectness strictly, and so as Galen hath defined it: For they only, saith he, have an erect Figure, whose Spine [Page 183] and Thigh-bone are carried in right Lines: and so indeed of any Animal, yet known, Man only is erect.

But for the end of this Erection to look up to Heaven, is not so readily to be admitted. It was anciently rejected by Galen, who determines, That Man was erect, because he was made with Hands, and was therewith to exercise all Arts, which in any other Figure he could not have performed.

And as to looking up to Heaven, Man hath a notable advantage in his Eye-lid; whereof the upper is far great­er than the lower, which abridgeth the sight upwards; contrary to those of Birds, who herein have the advantage of Man: Insomuch that the learned Plempius is bold to affirm, That if he had had the formation of the Eye-lid, he would have contrived it quite other­wise.

CHAP. II. Of the Heart.

THAT the Heart of a Man is seated in the left side, is an Assertion, which strictly taken, is refutable by Inspection; whereby it appears, the Base and Center thereof is in the midst of the Chest, though the Mucro or Point inclineth toward the left: Nevertheless we cannot properly say, 'tis placed in the left.

That Assertion also, That Man hath the largest Brain, is a thing much doubted; but upon tryal is found very true; the Brains of a Man weighing 4, and some­times 5 pound: If therefore a Man weigh 140 pound, and his Brains 5, his weight is 27 times as much as his Brain. Now in a Snipe, which weighed 4 ounces 2 drachms, the Brains weigh but half a drachm; so that the weight of the Body exceeded the weight of the Brain 67 times and / m?/. A Sparrow in the total we found to weigh 7 drachms and 24 grains, whereof the Head a drachm, but the Brain not 15 grains; which answereth not fully the pro­portion of the Brain of Man.

CHAP. III. Of Plurisies.

THAT they are only on the left side, is an absurd and dangerous Tenent. The Membrane, which is inflamed, and causes the Pain, is properly called the Plura, (whence the Disease hath its Name) and investeth not only one side, but overspread­eth the whole Cavity of the Chest.

CHAP. IV. Of the Ring-finger.

A Common Opinion there is, that pre­sumeth therein a cordial Relation; but it is a common Error, men only ma­king use of that, as most convenient for that purpose.

CHAP. V. Of the right and left Hand.

THAT men naturally make use of the right, and that the use of the other is a digression or aberration from that way, which Nature generally intendeth; though it is preferred before the other in almost all Parts of the World, yet in submission to future Information, we are unsatisfied to great dubitation.

For did it arise from a constant Root in Nature, we might expect the same in other Animals, wherein we can discover no com­plying account.

Again, Were it so, why have they not the same difference in their Senses, which we find equal on both sides? As for their dextral Activity, it proceeds only from the more use.

And likewise that a Woman upon a mas­culine Conception advanceth her right Leg, will not be found to answer strict Ob­servation and that Males are conceived in the right side of the Womb, Females on the left, (though supported by ancient Testimo­ny) will make no infallible account. It is also suspicious what is delivered concern­ing the right and left Testicle, That Males are begotten from one, and Females from the other: and therefore that way which [Page 187] is delivered for masculine Generation, to make a strait Ligature about the left Testi­cle, thereby to intercept the Evacuation of that Part, deserveth Consideration.

CHAP. VI. Of Swimming and Floating.

THAT Men swim naturally, if not di­sturbed by Fear; that Men being drowned and sunk, do float the ninth day when their Gall breaketh; that Women drowned, swim prone, but Men supine; are popular Affirmations, whereto we can­not assent. And first, That Men swim na­turally, as other Animals, we are not for­ward to conclude; for other Animals swim in the same manner as they go, without alteration in the stroke of their Legs, or po­sition of their Bodies.

But Man alters his natural Posture, and swimmeth prone, whereas he walketh erect. Likewise to support and advance the Body, is a point of Art, and such, that some in their young and docile years could never attain; though it hath somewhat more of Nature than other Arts, for being once ob­tained, there is not any who from disuse did ever yet forget it.

Secondly, That Persons drowned, arise and float the ninth day, when their Gall break­eth, is questionable both in the Time and [Page 188] Cause. For the time of Floating is un­certain, and according to the time of Putrefaction; which is soonest in fat Bodies, and not to be imputed to the breaking of the Gall; of which Experi­ment hath informed us.

CHAP. VII. Concerning Weight.

THAT Men weigh heavier dead than alive, if Experiment hath not failed us, we [...] reasonably grant. A Man will weigh lighter when he sleepeth, than when he waketh; as also he is by many pounds lighter by Trans­piration, in Summer, than in Winter. Likewise we have convicted that Opi­nio [...] by Experiment, of Men being light­er after Meals than before; but a Man in the Morning is lighter in the Scale, because in Sleep some pounds have per­spired.

And to speak strictly, a Man that holds his Breath, is weightier while his Lungs are full, than upon Expiration.

CHAP. VIII. Of the Passages of Meat and Drink.

THAT there are different Passages for Meat and Drink, is a popular Tenent in our days, and the Assertion of learned Men of old: For the same was affirmed by Plato, Eustathius, and Eratosthenes, and seve­ral others. But here they contradict Ex­perience, not well understanding Anato­my; for it is an Error to think, that Drink should descend by the Weason, it being only inservient to the Voice and Re­spiration.

Besides we have an Epiglottis, or Flap, on the opening of the Larinx, or Throttle, which openeth for the admission of Air, but always closeth when we swallow; and when either Meat or Drink get in thereat, it occasioneth a Cough, until it be ejected: and this is the Reason why a Man cannot breath and drink at the same time.

CHAP. IX. Of Sneezing.

THE Custom of blessing People upon their Sneezing, is generally believed to have its Original from a Disease, where­in such as sneezed died: But though it hath been much used both amongst the Graecians and Romans, yet is it no Argu­ment that this was the first Rise of it.

Now the Reason of this might be, be­cause Sternutation is taken as a very good sign: For Sneezing being properly a moti­on of the Brain, suddenly expelling through the Nostrils what is offensive unto it, it can­not but afford some evidence of its Vigor; and therefore, saith Aristotle, Those that hear it, honour it, as a sign of Sanity in the diviner Part. And this he illustrates from the Practice of Physicians, who in Persons near their Death, do use such Me­dicines as provoke unto Sneezing; and if that Faculty awaketh, they conceive hopes of Life, and with Gratulation receive the signs of Safety.

CHAP. X. Of the Jews.

THAT the Jews stink naturally, that is, that in their Race and Nation there is an evil Savour, is a received Opinion we know not how to admit: Though we will acknowledge, that cer­tain Odours attend on Animals, no less than certain Colours and pleasant Smells are found in divers Animals; and in some more richly than in Plants, as the Parde, the Civet-cat, Gazela, and many sorts of Monkeys.

Upon the Consult of Reason, there will be found no easie assurance to fa­sten a material or temperamental Pro­priety upon any Nation; much more will it be difficult to make out this Assertion in the Jews, whose Race however pretended to be pure, must needs have suffered inseparated Com­mixtures with Nations of all sorts.

But should we concede, there were such a National Unsavouriness in any People, yet should we find the Jews less subject hereto than any; for they observe a spare and simple Diet, where­by they prevent the generation of Cru­dities, [Page 192] which should be the chief Cause of it.

Likewise they avoid all Copulation, either in the Uncleanness of themselves, or Impurity of their Women; which not so much being observed amongst us, many times causes the Off-spring to be weak and sickly: From which like­wise learned Men derive the Cause of Pox and Meazles.

Lastly, It is not in the least observa­ble by those that traffick with them, or have been amongst great Assemblies of them.

CHAP. XI. Of Pigmies.

THAT there is a dwarfish sort of People, called Pigmies, whose Sta­ture is comprehended in one Cubit, or as some will have it, two Foot, or three Spans, not singly, but nationally considering them; though hereof Affir­mations be many, and Testimonies fre­quent; yet that there ever was such a Race or Nation, upon exact and con­firmed Testimonies, o [...] strictest Enqui­ry receives no satisfaction.

For though many learned Men speak hereof, yet were they [...] Rela­tors, and the primitive Author [...] Ho­mer, who made this, [...] Fancies, for Similies to delight the Ear.

Again, Many professed Enquirers have rejected it, as Strabo, Julius Scaliger, Eu­stathius, and several others: All which conclude the Story fabulous, and a po­etical Account of Homer.

CHAP. I. Of the Picture of the Pelican.

THE Pelican is in every place pictu­red, opening her Breast with her Bill, and feeding her young ones with Blood di­stilled from her; as likewise it is set forth in the Crest and Escutcheon of many noble Families.

Notwithstanding upon Enquiry we find no mention hereof in ancient Zodiogra­phers, and such as have particularly dis­coursed upon Animals, as Aristotle, Aelian, Pliny, Solinus, and many more, who never leave out Proprieties of such a nature.

They also much differ in the Picture, by an erroneous Representation; for in its proper Colour it is inclining to white; [Page 195] about the bigness of a Swan, with a A description of a Pelican. long flat Bill, palmipedous like a Swan; lastly, it hath under its Bill, a Chowl, or Bag, of Capacity almost beyond credit, wherein it receiveth Oysters, Cockles, Scollops, and other testaceous Animals; which being not able to break, it retains until they open, and vomiting them up, takes out the Meat contain­ed.

CHAP. II. Of the Picture of Dolphins.

THAT they are crooked, is a com­mon conceived Tenent, to be their natural and proper Figure.

But to speak strictly: In their natu­ral Figure they are straight, as Scaliger plainly affirmeth, and ocular Enquiry informeth.

CHAP. III. Of the Picture of the Serpent tempt­ing Eve.

HErein the Serpent is often described with humane Visage, as it is deliver­ed by Beda, and others: But nevertheless it is a Conceit not to be admitted, and the plain and received Figure is that, which better Reason embraced.

And whereas it is thought, she would be amazed to hear a Serpent speak; some conceive, she might not yet be certain, that only Man was priviledged with Speech.

CHAP. IV.

ANother Mistake there might be, in the delineating our first Parents; as their Posterity with Navels: Which is ob­served in many old Draughts; which can­not be allowed, except the Creator affected Superfluities, or ordained Parts without Use or Office.

For the use of the Navel is, to continue the Infant unto the Mother, and by the Vessels thereof, to convey its Aliment and [Page 197] Sustention, which after Birth, the Mid­wife cutteth off, from whence ensueth that complicated Nodosity we usually call the Navel: So that it cannot be well imagined, at the Creation of Adam, who immediate­ly issued from the Artifice of God.

CHAP. V. Of the Pictures of Eastern Nations, and the Jews at their Feasts, espe­cially our Saviour at the Passover.

COncerning the Pictures of the Jews, and Eastern Nations, at their Feasts; concerning the Gesture of our Saviour at the Passover, who is usually described sit­ting upon a Stool or Bench, at a square Table, in the midst of the Twelve, may make great doubt; (and though they con­cede a Table-gesture) will hardly allow this usual way of Session.

It is very certain, that many Nations used the way of Accubation at Meals; as the Persians, and Parthians, with several others; and likewise formerly the Ro­mans.

As for their Gesture or Position: The The ancient Position of the Body at Feasts. Men lay down, leaning on their left El­bow, their Back being advanced by some Pillow; the second lay so, with his Back towards the first, that his Head attained [Page 196] [...] [Page 197] [...] [Page 198] about his Bosom; and the rest in the same order. For Women, they sat sometimes distinctly with their Sex, sometimes pro­miscuously with the Men, according to Af­fection or Favour, as is delivered by Ju­venal,

That this Discumbency at Meals was in use in the days of our Saviour, is probable from several Speeches of his expressed in that phrase, as Luke 14. Cum invitatus fue­ris ad huptias, non discumbas in primo loco; and beside many more.

CHAP. I. Concerning the beginning of the World, that the time thereof is not precisely to be known, as men generally sup­pose.

COncerning the World, and its tempo­ral Circumscriptions, who ever shall strictly examine both Extreams, will easily perceive, there is not only Obscurity in its end, but its beginning; that as its Period is inscrutable, so is its Nativity indetermi­nable.

For first: The Histories of the Gentiles afford us slender Satisfaction; for some thereof (and those the wisest amongst them) are so far from determining its be­ginning, [Page 200] that they opine and maintain it never had any at all, as Epicurus and Ari­stotle declare.

Thus the Heathens afford us no satisfacti­on herein; for the Account of their anci­entest Records, arise no higher than 95 years after the Flood.

Now what is delivered in holy Scripture, is most likely to manifest the truth; and what is set down in the sacred Chronology of Moses, who distinctly sets down this Ac­count. But amongst the Christians, this Account hath received many Interpretati­ons, and many have differed much herein: But that which agreeth to most learned Men, and most inquisitive herein is; wherein ours was 1645, it is from the year of the World, 7154; which Account they reckon by at Constantinople, and by the Mus­covite, and many more. Thus seeing the wide Dissent of mens Opinions; the He­brews not only dissenting from the Samari­tans, the Latins from the Greeks, but every one from another: Insomuch that all can be in the right, it is impossible; that any one is so, not with assurance determina­ble.

CHAP. I. Of the forbidden Fruit.

THAT the forbidden Fruit of Paradise was an Apple, is commonly believed and confirmed by Tradition; and some from thence have derived the Latin word Malum, because that Fruit was the first oc­casion of Evil; wherein notwithstanding Determinations are presumptuous, and ma­ny are of another belief; for some have conceived it a Vine, others a Fig. Again, Some Fruits pass under the Name of Adam's Apples, which in common acceptation ad­mit [Page] not that Appellation; described by Mathiolus to be a very fair Fruit, and not unlike a Citron, but somewhat rougher, chopt and cranied, vulgarly conceived the Marks of Adam's Teeth. But yet we can­not from hence infer, they were this Fruit in question; no more than Arbor Vitae, so called, to obtain its Name from the Tree of Life in Paradise, or Arbor Judae, to be the fame which supplied the Gibbet unto Ju­das.

Again, There is no Determination in the Text; wherein is only particularized, that it was the Fruit of a Tree good for Food, and pleasant unto the Eye, in which regards, many excel the Apple; and there­fore learned Men do wisely conceive it in­explicable; and Philo puts Determination unto Despair, when he affirmeth, the same kind of Fruit was never produced since.

Now the Ground or Reason that occasi­oned this expression by an Apple, might be the Community of this Fruit, and which is often taken for any other: And to speak strictly, in this Appellation, they placed it more safely than any other; for beside the great variety of Apples, the word in Greek comprehendeth Oranges, Lemmons, Citrons, Quinces; and as Ruellius defineth, [...] Fruits as have no Stone within, and a soft Covering without.

Since therefore after this Fruit, Curiosity [...] enquireth, we shall surcease our Inquisition; rather troubled that it was tasted, than troubling our selves in its De­cision. [Page 203] Here many likewise strive to [...] the species of the Serpent that decei­ved, but to the same purpose.

CHAP. II. That a Man hath one Rib less than a Woman.

THAT a Man hath one Rib less than a Woman, is a common Conceit, de­rived from Genesis, wherein it stands deli­vered, that Eve was framed out of the Rib of Adam.

But this will not consist with Reason or Inspection; for if we survey the Skeleton of both Sexes, and therein the Compage of Bones, we shall readily discover, that Men and Women have 24 Ribs, that is, 12 on each side, 7 greater annexed unto the Sternon, and [...] lesser, which come short thereof.

CHAP. III. Of the Death of Aristotle.

THAT Aristotle drowned himself in Euripus, as despairing to resolve the cause of its Reciprocation, or Ebb and Flow 7 times a day, with this Determina­tion, Si quidem ego non capio te, tu capies me, was the Assertion of learned Authors, and is generally believed among us. Now an Euripus is any Strait, Fret, or Channel of the Sea, running between two Shores.

But to pass this over: Diogenes Laertius tells us, That being accused of Impiety, he withdrew into Chalcis, where drinking Poyson, he died: And Apollodorus, That he died there of a natural Death, in his 63d.or great Climacterical year.

It is likewise false what is said of this Eu­ripus, of its Ebb and Flow 7 times a day; for as we have it from very good Evidence, it ebbeth and floweth by 6 hours; as it doth at Venice.

Primus sapientiae gradus est, falsa intelligere.