And as Credulity is the cause of Error, so Incredulity oftentimes of not enjoying truth; and that not only an obstinate incredulity, whereby we will not acknowledge assent unto what is reasonably inferred, but any Academical reservation in matters of easie truth, or rather sceptical infidelity against the evidence of reason and sense. For these are conceptions befalling wise men, as absurd as the apprehensions of fools, and the credulity of the people which promiscuously swallow any thing. For this is not only derogatory unto the wisdom of God, who hath proposed the World unto our knowledge, and thereby the notion of Himself; but also detractory unto the intellect, and sense of man expressly disposed for that inquisition. And therefore, hoc tantum scio, quod nihil scio, is not to be received in an absolute sense, but is comparatively expressed unto the number of things whereof our knowledge is ignorant. Nor will it acquit the insatisfaction of those which quarrel with all things, or dispute of matters, concerning whose verities we have conviction from reason, or decision from the inerrable and requisite conditions of sense. And therefore if any affirm, the earth doth move, and will not believe with us, it standeth still; because he hath probable reasons for it, and I no infallible sense, nor reason against it, I will not quarrel with his assertion. But if, like Zeno, he shall walk about, and yet deny there is any motion in Nature, surely that man was constituted for Anticera, and were a fit companion for those, who having a conceit they are dead, cannot be convicted into the society of the living.
The fourth is a Supinity, or neglect of Enquiry, even of matters whereof we doubt; rather believing, than going to see; or doubting with ease and gratis, than believing with difficulty or purchase. Whereby, either from a temperamental inactivity, we are unready to put in execution the suggestions or dictates of reason; or by a content and acquiescence in every species of truth, we embrace the shadow thereof, or so much as may palliate its just and substantial acquirements. Had our fore-Fathers sat down in these resolutions, or had their curiosities been sedentary, who pursued the knowledge of things through all the corners of nature, the face of truth had been obscure unto us, whose lustre in some part their industries have revealed.
Certainly the sweat of their labours was not salt unto them, and they took delight in the dust of their endeavours. For questionless, in Knowledge there is no slender difficulty; and Truth, which wise men say doth lye in a Well, is not recoverable by exantlation. It were some extenuation of the Curse, if in sudore vultus tui were confinable unto corporal exercitations, and there still remained a Paradise, or unthorny place of knowledge. But now our understandings being eclipsed, as well as our tempers infirmed, we must betake our selves to wayes of reparation, and depend upon the illumination of our endeavours. For, thus we may in some measure repair our primary ruines, and build our selves Men again. And though the attempts of some have been precipitous, and their Enquiries so audacious, as to come within command of the flaming swords, and lost themselves in attempts above humanity; yet have the Enquiries of most defected by the way, and tired within the sober circumference of Knowledge.
And this is the reason, why some have transcribed any thing; and although they cannot but doubt thereof, yet neither make Experiment by sense, or Enquiry by reason; but live in doubts of things, whose satisfaction is in their own power; which is indeed the inexcusable part of our ignorance, and may perhaps fill up the charge of the last day. For, not obeying the dictates of Reason, and neglecting the cries of Truth, we fail not only in the trust of our undertakings, but in the intention of man it self. Which although more venial in ordinary constitutions, and such as are not framed beyond the capacity of beaten notions, yet will inexcusably condemn some men, who having received excellent endowments, have yet sate down by the way, and frustrated the intention of their liabilities. For certainly, as some men have sinned in the principles of humanity, and must answer, for not being men, so others offend, if they be not more. Magis extra vitia, quam cum virtutibus, would commend those: These are not excusable without an Excellency. For, great constitutions, and such as are constellated unto knowledge, do nothing till they out-do all; they come short of themselves, if they go not beyond others; and must not sit down under the degree of Worthies. God expects no lustre from the minor Stars; but if the Sun should not illuminate all, it were a sin in Nature. Ultimus bonoram, will not excuse every man, nor is it sufficient for all to hold the common level: Mens names should not only distinguish them: A man should be something, that men are not, and individual in somewhat beside his proper Name. Thus while it exceeds not the bounds of reason and modesty, we cannot condemn singularity, Nos numerus sumus, is the Motto of the multitude, and for that reason are they Fools. For things as they recede from unity, the more they approach to imperfection, and Deformity; for they hold their perfection in their Simplicities, and as they nearest approach unto God.
Now as there are many great Wits to be condemned, who have neglected the increment of Arts, and the sedulous pursuit of knowledge; so are there not a few very much to be pitied, whose industry being not attended with natural parts, they have sweat to little purpose, and rolled the stone in vain. Which chiefly proceedeth from natural incapacity, and genial indisposition, at least, to those particulars whereunto they apply their endeavours. And this is one reason why, though Universities be full of men, they are oftentimes empty of learning: Why, as there are some men do much without learning, so others but little with it, and few that attain to any measure of it. For many heads that undertake it, were never squared, nor timber'd for it. There are not only particular men, but whole Nations indisposed for learning; whereunto is required, not only education, but a pregnant Minerva, and teeming Constitution. For the Wisdom of God hath divided the Genius of men according to the different affairs of the World: and varied their inclination according to the variety of Actions to be performed therein. Which they who consider not, rudely rushing upon professions and ways of life, unequal to their natures; dishonour, not only themselves and their Functions, but pervert the harmony of the whole World. For, if the World went on as God hath ordained it, and were every one imployed in points concordant to their Natures, Professions; Arts and Commonwealths would rise up of themselves; nor needed we a Lanthorn to find a man in Athens.
But the mortallest enemy unto Knowledge, and that which hath done the greatest execution upon truth, hath been a peremptory adhesion unto Authority, and more especially, the establishing of our belief upon the dictates of Antiquity. For (as every capacity may observe) most men of Ages present, so superstitiously do look on Ages past, that the Authorities of the one, exceed the reasons of the other: Whose persons indeed being far removed from our times, their works, which seldom with us pass uncontrouled, either by contemporaries, or immediate successors, are now become out of the distance of Envies: and the farther removed from present times, are conceived to approach the nearer unto truth it self. Now hereby methinks we manifestly delude our selves, and widely walk out of the track of Truth.
For first, Men hereby impose a Thraldom on their Times, which the ingenuity of no Age should endure, or indeed, the presumption of any did ever yet enjoyn. Thus Hippocrates about 2000 years ago, conceived it no injustice, either to examine or refute the Doctrines of his Predecessors: Galen the like, and Aristotle the most of any. Yet did not any of these conceive themselves infallible, or set down their dictates as verities irrefragable, but when they deliver their own Inventions, or reject other mens Opinions, they proceed with Judgment and Ingenuity; establishing their assertion, not only with great solidity, but submitting them also unto the correction of future discovery.
Secondly, Men that adore times past, consider not that those times were once present; that is, as our own are at this instant, and we our selves unto those to come, as they unto us at present, as we relye on them, even so will those on us, and magnifie us hereafter, who at present condemn our selves. Which very absurdity is daily committed amongst us, even in the esteem and censure of our own times. And to speak impartially, old Men, from whom we should expect the greatest example of Wisdom, do most exceed in this point of folly; commending the days of their youth, which they scarce remember, at least well understood not; extolling those times their younger years have heard their Fathers condemn, and condemning those times the gray heads of their posterity shall commend. And thus is it the humour of many heads, to extol the days of their Fore-fathers, and declaim against the wickedness of times present. Which notwithstanding they cannot handsomly do, without the borrowed help and Satyrs of times past; condemning the vices of their own times, by the expressions of vices in times which they commend; which cannot but argue the community of vice in both. Horace therefore, Juvenal, and Persius were no Prophets, although their lines did seem to indigitate and point at our times. There is a certain list of vices committed in all Ages, and declaimed against by all Authors, which will last as long as humane nature; which digested into common places, may serve for any Theme, and never be out of date until Dooms-day.
Thirdly, The Testimonies of Antiquity and such as pass oraculously amongst us, were not, if we consider them, always so exact, as to examine the doctrine they delivered. For some, and those the acutest of them, have left unto us many things of falsity; controlable, not only by critical and collective reason, but common and Country observation.
Hereof there want not many examples in Aristotle, through all his Book of Animals; we shall instance onely in three of his Problems, and all contained under one Section. The first enquireth, why a Man doth cough, but not an Oxe or Cow; whereas, notwithstanding the contrary is often observed by Husbandmen, and stands confirmed by those who have expressly treated De Re Rustica, and have also delivered divers remedies for it. Why Juments, as Horses, Oxen, and Asses, have no eructation or belching, whereas indeed the contrary is often observed, and also delivered by Columella. And thirdly, Why Man alone hath gray hairs? whereas it cannot escape the eyes, and ordinary observation of all men, as Horses, Dogs, and Foxes, wax gray with age in our Countries; and in the colder Regions, many other Animals without it. And though favourable constructions may somewhat extenuate the rigour of these concessions, yet will scarce any palliate that in the fourth of his Meteors, that Salt is easiest dissolvable in cold water: Nor that of Diascorides, that Quicksilver is best preserved in Vessels of Tin and Lead.
Other Authors write often dubiously even in matters wherein is expected a strict and definite truth; extenuating their affirmations, with aiunt, ferunt, fortasse: as Diascorides, Galen, Aristotle, and many more. Others by hear-say; taking upon trust most they have delivered, whose Volumes are nicer Collections, drawn from the mouths or leaves of other Authors; as may be observed in Plinie, Elian, Athenæus, and many more. Not a few transcriptively, subscribing their Names unto other mens endeavours, and meerly transcribing almost all they have written. The Latines transcribing the Greeks, the Greeks and Latines, each other.
Thus hath Justine borrowed all from Trogus Pompeius, and Julius Solinus, in a manner transcribed Plinie. Thus have Lucian and Apuleius served Lucius Pratensis: men both living in the same time, and both transcribing the same Author, in those famous Books, entituled Lucius by the one, and Aureus Asinus by the other. In the same measure hath Simocrates in his Tract De Nilo, dealt with Diodorus Siculus, as may be observed in that work annexed unto Herodotus, and translated by Jungermannus. Thus Eratosthenes wholly translated Timotheus de Insulis, not reserving the very Preface. The same doth Strabo report of Eudorus, and Ariston, in a Treatise entituled De Nilo. Clemens Alexandrinus hath observed many examples hereof among the Greeks; and Pliny speaketh very plainly in his Preface, that conferring his Authors, and comparing their works together, he generally found those that went before verbatim transcribed, by those that followed after, and their Originals never so much as mentioned. His Metamorphosis. To omit how much the wittiest piece of Ovid is beholden unto Parthenius Chius; even the magnified Virgil hath borrowed, almost in all his Works; his Eclogues from Theocritus, his Georgicks from Hesiod and Aratus, his Æneads from Homer, the second Book whereof containing the exploit of Sinon and the Trojan Horse (as Macrobius observeth) he hath verbatim derived from Pisander. Our own Profession is not excusable herein. Thus Oribasius, Ætius, and Ægineta, have in a manner transcribed Galen. But Marcellus Empericus, who hath left a famous Work De Medicamentis, hath word for word transcribed all Scribonius Largus, De Compositione Medicamentorum, and not left out his very Peroration. Thus may we perceive the Ancients were but men, even like our selves. The practice of transcription in our days, was no Monster in theirs: Plagiarie had not its Nativity with Printing, but began in times when thefts were difficult, and the paucity of Books scarce wanted that Invention.
Nor did they only make large use of other Authors, but often without mention of their names. Aristotle, who seems to have borrowed many things from Hippocrates, in the most favourable construction, makes mention but once of him, and that by the by, and without reference unto his present Doctrine. In his Politicks. Virgil, so much beholding unto Homer, hath not his name in all his Works: and Plinie, who seems to borrow many Authors out of Dioscorides, hath taken no notice of him. I wish men were not still content to plume themselves with others Feathers. Fear of discovery, not single ingenuity affords Quotations rather than Transcriptions; wherein notwithstanding the Plagiarisme of many makes little consideration, whereof though great Authors may complain, small ones cannot but take notice.
Fourthly, While we so eagerly adhere unto Antiquity, and the accounts of elder times, we are to consider the fabulous condition thereof. An ancient Author who writ Περὶ ἀπίστων, sive de incredibilibus, whereof some part is yet extant. And that we shall not deny, if we call to mind the Mendacity of Greece, from whom we have received most relations, and that a considerable part of ancient Times, was by the Greeks themselves termed μυθικόν, that is, made up or stuffed out with Fables. And surely the fabulous inclination of those days, was greater then any since; which swarmed so with Fables, and from such slender grounds, took hints for fictions, poysoning the World ever after; wherein how far they exceeded, may be exemplified from Palephatus, in his Book of Fabulous Narrations. The Fable of Orpheus his Harp, etc. whence occasioned. That Fable of Orpheus who by the melody of his Musick, made Woods and Trees to follow him, was raised upon a slender foundation; for there were a crew of mad women, retired unto a Mountain from whence being pacified by his Musick, they descended with boughs in their hands, which unto the fabulosity of those times proved a sufficient ground to celebrate unto all posterity the Magick of Orpheus Harp, and its power to attract the senseless Trees about it. That Medea the famous Sorceress could renew youth, and make old men young again, was nothing else, but that from the knowledge of Simples she had a Receit to make white hair black, and reduce old heads, into the tincture of youth again. The Fable of Gerion and Cerberus with three heads, was this: Gerion was of the City Tricarinia, that is, of three heads, and Cerberus of the same place was one of his Dogs, which running into a Cave upon pursuit of his Masters Oxen, Hercules perforce drew him out of that place, from whence the conceits of those days affirmed no less, then that Hercules descended into Hell, and brought up Cerberus into the habitation of the living. Upon the like grounds was raised the figment of Briareus, who dwelling in a City called Hecatonchiria, the fansies of those times assigned him an hundred hands. 'Twas ground enough to fansie wings unto Dædalus, in that he stole out of a Window from Minos, and sailed away with his son Icarus: who steering his course wisely, escaped; but his son carrying too high a sail was drowned. That Niobe weeping over her children, was turned into a Stone, was nothing else, but that during her life she erected over their Sepultures a Marble Tomb of her own. When Acteon had undone himself with Dogs, and the prodigal attendants of hunting, they made a solemn story how he was devoured by his Hounds. And upon the like grounds was raised the Anthropophagie of Diomedes his horses. Eating of Mans flesh. Upon as slender foundation was built the Fable of the Minotaure; for one Taurus a servant of Minos gat his Mistris Pasiphae with child, from whence the Infant was named Minotaurus. Now this unto the fabulosity of those times was thought sufficient to accuse Pasiphae of Beastiality, or admitting conjunction with a Bull; and in succeeding ages gave a hint of depravity unto Domitian to act the Fable into reality. In like manner, as Diodorus plainly delivereth, the famous Fable of Charon had its Nativity; who being no other but the common Ferry-man of Egypt, that wafted over the dead bodies from Memphis, was made by the Greeks to be the Ferry-man of Hell, and solemn stories raised after of him. Lastly, we shall not need to enlarge, if that be true which grounded the generation of Castor and Helen out of an Egg, because they were born and brought up in an upper room, according unto the Word ὦον, which with the Lacœdemonians had also that signification.
Fifthly, We applaud many things delivered by the Ancients, which are in themselves but ordinary, and come short of our own Conceptions. Thus we usually extol, and our Orations cannot escape the sayings of the wise men of Greece. Nosce teipsum, of Thales: Nosce tempus, of Pittacus: Nihil nimis, of Cleobulus; which notwithstanding to speak indifferently, are but vulgar precepts in Morality, carrying with them nothing above the line, or beyond the extemporary sententiosity of common conceits with us. Thus we magnifie the Apothegms or reputed replies of Wisdom, whereof many are to be seen in Laertius, more in Lycosthenes, not a few in the second Book of Macrobius, in the salts of Cicero, Augustus, and the Comical wits of those times: in most whereof there is not much to admire, and are methinks exceeded, not only in the replies of wise men, but the passages of society, and urbanities of our times. And thus we extol their Adages, or Proverbs; and Erasmus hath taken great pains to make collections of them, whereof notwithstanding, the greater part will, I believe, unto indifferent Judges be esteemd no extraordinaries: and may be parallel'd, if not exceeded, by those of more unlearned Nations, and many of our own.
Sixthly, We urge Authorities in points that need not, and introduce the testimony of ancient Writers, to confirm things evidently believed, and whereto no reasonable hearer but would assent without them; such as are, Nemo mortalium omnibus horis sapit. Virtute nil præastantius, nil pulchrius. Omnia vincit amor. Prœclarum quiddam veritas. All which, although things known and vulgar, are frequently urged by many men, and though trivial verities in our mouths, yet, noted from Plato, Ovid, or Cicero, they become reputed elegancies. For many hundred to instance but in one we meet with while we are writing. Antonius Guevara that elegant Spaniard, in his Book entituled, The Dial of Princes, beginneth his Epistle thus. Apolonius Thyancus, disputing with the Scholars of Hiarchas, said, that among all the affections of nature, nothing was more natural, then the desire all have to preserve life. Which being a confessed Truth, and a verity acknowledged by all, it was a superfluous affectation to derive its Authority from Apolonius, or seek a confirmation thereof as far as India, and the learned Scholars of Hiarchas. Which whether it be not all one to strengthen common Dignities and Principles known by themselves, with the Authority of Mathematicians; or think a man should believe, the whole is greater then its parts, rather upon the Authority of Euclide, then if it were propounded alone; I leave unto the second and wiser cogitations of all men. 'Tis sure a Practice that savours much of Pedantry; a reserve of Puerility we have not shaken off from School; where being seasoned with Minor sentences, by a neglect of higher Enquiries, they prescribe upon our riper ears, and are never worn out but with our Memories.
Lastly, While we so devoutly adhere unto Antiquity in some things, we do not consider we have deserted them in several others. For they indeed have not onely been imperfect, in the conceit of some things, but either ignorant or erroneous in many more. They understood not the motion of the eighth sphear from West to East, and so conceived the longitude of the Stars invariable. They conceived the torrid Zone unhabitable, and so made frustrate the goodliest part of the Earth. But we now know 'tis very well empeopled, and the habitation thereof esteemed so happy, that some have made it the proper seat of Paradise; and been so far from judging it unhabitable, that they have made it the first habitation of all. Many of the Ancients denied the Antipodes, and some unto the penalty of contrary affirmations; but the experience of our enlarged navigations, can now assert them beyond all dubitation. Having thus totally relinquisht them in some things, it may not be presumptuous, to examine them in others; but surely most unreasonable to adhere to them in all, as though they were infallible, or could not err in any way.
Nor is onely a resolved prostration unto Antiquity a powerful enemy unto knowledge, but any confident adherence unto Authority, or resignation of our judgements upon the testimony of Age or Author whatsoever.
For first, to speak generally an argument from Authority to wiser examinations, is but a weaker kind of proof; it being but a topical probation, and as we term it, an inartificial argument, depending upon a naked asseveration: wherein neither declaring the causes, affections or adjuncts of what we believe, it carrieth not with it the reasonable inducements of knowledge. And therefore, Contra negantem principia, Ipse dixit, or Oportet discentem credere, although Postulates very accommodable unto Junior indoctrinations; yet are their Authorities but temporary, and not to be imbraced beyond the minority of our intellectuals. For our advanced beliefs are not to be built upon dictates, but having received the probable inducements of truth, we become emancipated from testimonial engagements, and are to erect upon the surer base of reason.
Secondly, Unto reasonable perpensions it hath no place in some Sciences, small in others, and suffereth many restrictions, even where it is most admitted. In the Mathematicks. It is of no validity in the Mathematicks, especially the mother part thereof, Arithmetick and Geometry. For these Sciences concluding from dignities and principles known by themselves: receive not satisfaction from probable reasons, much less from bare and peremptory asseverations. And therefore if all Athens should decree, that in every Triangle, two sides, which soever be taken, are greater then the side remaining, or that in rectangle triangles the square which is made of the side that subtendeth the right angle, is equal to the squares which are made of the sides containing the right angle: although there be a certain truth therein, Geometricians notwithstanding would not receive satisfaction without demonstration thereof. 'Tis true, by the vulgarity of Philosophers, there are many points believed without probation; nor if a man affirm from Ptolomy, that the Sun is bigger then the Earth, shall he probably meet with any contradiction: whereunto notwithstanding Astronomers will not assent without some convincing argument or demonstrative proof thereof. And therefore certainly of all men a Philosopher should be no swearer; for an oath which is the end of controversies in Law, cannot determine any here; nor are the deepest Sacraments or desperate imprecations of any force to perswade, where reason only, and necessary mediums must induce.
In Natural Philosophy more generally pursued amongst us, it carrieth but slender consideration; And Physick.for that also proceeding from setled Principles, therein is expected a satisfaction from scientifical progressions, and such as beget a sure rational belief. For if Authority might have made out the assertions of Philosophy, we might have held that Snow was black, that the Sea was but the sweat of the Earth, and many of the like absurdities. Then was Aristotle injurious to fall upon Melissus, to reject the assertions of Anaxagoras, Anaximander, and Empedocles; then were we also ungrateful unto himself; from whom our Junior endeavours embracing many things on his authority, our mature and secondary enquiries, are forced to quit those receptions, and to adhere unto the nearer account of Reason. And although it be not unusual, even in Philosophical Tractates to make enumeration of Authors, yet are there reasons usually introduced, and to ingenious Readers do carry the stroke in the perswasion. And surely if we account it reasonable among our selves, and not injurious unto rational Authors, no farther to abet their Opinions then as they are supported by solid Reasons: certainly with more excusable reservation may we shrink at their bare testimonies; whose argument is but precarious, and subsists upon the charity of our assentments.
In Morality, Rhetorick, Law and History, there is I confess a frequent and allowable use of testimony; and yet herein I perceive, it is not unlimitable, but admitteth many restrictions. Thus in Law both Civil and Divine: that is onely esteemed a legal testimony, which receives comprobation from the mouths of at least two witnesses; and that not only for prevention of calumny, but assurance against mistake; whereas notwithstanding the solid reason of one man, is as sufficient as the clamor of a whole Nation; and with imprejudicate apprehensions begets as firm a belief as the authority or aggregated testimony of many hundreds. For reason being the very root of our natures, and the principles thereof common unto all, what is against the Laws of true reason, or the unerring understanding of any one, if rightly apprehended; must be disclaimed by all Nations, and rejected even by mankind.
Again, A testimony is of small validity if deduced from men out of their own profession; so if Lactantius affirm the Figure of the Earth is plain, or Austin deny there are Antipodes; though venerable Fathers of the Church, and ever to be honoured, yet will not their Authorities prove sufficient to ground a belief thereon. Whereas notwithstanding the solid reason or confirmed experience of any man, is very approvable in what profession soever. So Raymund Sebund a Physitian of Tholouze, besides his learned Dialogues De Natura Humana, hath written a natural Theologie; demonstrating therein the Attributes of God, and attempting the like in most points of Religion. So Hugo Grotius a Civilian, did write an excellent Tract of the verity of Christian Religion. Wherein most rationally delivering themselves, their works will be embraced by most that understand them, and their reasons enforce belief even from prejudicate Readers. Neither indeed have the Authorities of men been ever so awful; but that by some they have been rejected, even in their own professions. Thus Aristotle affirming the birth of the Infant or time of its gestation, extendeth sometimes unto the eleventh Month, but Hippocrates, averring that it exceedeth not the tenth: Adrian the Emperour in a solemn process, determined for Aristotle; but Justinian many years after, took in with Hippocrates and reversed the Decree of the other. Thus have Councils, not only condemned private men, but the Decrees and Acts of one another. So Galen after all his veneration of Hippocrates, in some things hath fallen from him. Avicen in many from Galen; and others succeeding from him. And although the singularity of Paracelsus be intolerable, who sparing onely Hippocrates, hath reviled not onely the Authors, but almost all the learning that went before him; yet is it not much less injurious unto knowledge obstinately and inconvincibly to side with any one. Which humour unhappily possessing many, they have by prejudice withdrawn themselves into parties, and contemning the soveraignty of truth, seditiously abetted the private divisions of error.
Moreover a testimony in points Historical, and where it is of unavoidable use, is of no illation in the negative, nor is it of consequence that Herodotus writing nothing of Rome, there was therefore no such City in his time; or because Dioscorides hath made no mention of Unicorns horn, there is therefore no such thing in Nature. Indeed, intending an accurate enumeration of Medical materials, the omission hereof affords some probability, it was not used by the Ancients, but will not conclude the non-existence thereof. For so may we annihilate many Simples unknown to his enquiries, as Senna, Rhubarb, Bezoar, Ambregris, and divers others. Whereas indeed the reason of man hath not such restraint; concluding not onely affirmatively but negatively; not onely affirming there is no magnitude beyond the last heavens, but also denying there is any vacuity within them. Although it be confessed, the affirmative hath the prerogative illation, and Barbara engrosseth the powerful demonstration.
Lastly, The strange relations made by Authors, may sufficiently discourage our adherence unto Authority; and which if we believe we must be apt to swallow any thing. Thus Basil will tell us, the Serpent went erect like Man, and that that Beast could speak before the Fall. Tostatus would make us believe that Nilus encreaseth every new Moon. Leonardo Fioravanti an Italian Physitian, beside many other secrets, assumeth unto himself the discovery of one concerning Pellitory of the Wall; that is, that it never groweth in the sight of the North star. Doue si possa vedere la stella Tramontana, wherein how wide he is from truth, is easily discoverable unto every one, who hath but Astronomy enough to know that Star. Franciscus Sanctius in a laudable Comment upon Alciats Emblems, affirmeth, and that from experience, a Nightingale hath no tongue. Avem Philomelam lingua carere pro certo affirmare possum, nisi me oculi fallunt. Which if any man for a while shall believe upon his experience, he may at his leisure refute it by his own. What fool almost would believe, at least, what wise man would relie upon that Antidote delivered by Pierius in his Hieroglyphicks against the sting of a Scorpion? that is, to sit upon an Ass with ones face toward his tail; for so the pain leaveth the Man, and passeth into the Beast. It were methinks but an uncomfortable receit for a Quartane Ague (and yet as good perhaps as many others used) to have recourse unto the Recipe of Sammonicus; that is, to lay the fourth Book of Homers Iliads under ones head, according to the precept of that Physitian and Poet, Mæoniæ Iliados quartum suppone trementi. An eye medicine. There are surely few that have belief to swallow, or hope enough to experiment the Collyrium of Albertus; which promiseth a strange effect, and such as Thieves would count inestimable, that is, to make one see in the dark: yet thus much, according unto his receit, will the right eye of an Hedge-hog boiled in oyl, and preserved in a brazen vessel effect. As strange it is, and unto vicious inclinations were worth a nights lodging with Lais, what is delivered in Kiranides;Ten thousand drachms. that the left stone of a Weesel, wrapt up in the skin of a she Mule, is able to secure incontinency from conception.
These with swarms of others have men delivered in their Writings, whose verities are onely supported by their authorities: But being neither consonant unto reason, nor correspondent unto experiment, their affirmations are unto us no axioms: We esteem thereof as things unsaid, and account them but in the list of nothing. I wish herein the Chymists had been more sparing: who over-magnifying their preparations, inveigle the curiosity of many, and delude the security of most. For if experiments would answer their encomiums, the Stone and Quartane Agues were not opprobrious unto Physitians: we might contemn that first and most uncomfortable Aphorism of Hippocrates, Ars longa vita brevis. for surely that Art were soon attained, that hath so general remedies; and life could not be short, were there such to prolong it.
Now for as much as we have discoursed of Authority, and there is scarce any tradition or popular error but stands also delivered by some good Author; we shall endeavour a short discovery of such, as for the major part have given authority hereto: who though excellent and useful Authors, yet being either transcriptive, or following common relations, their accounts are not to be swallowed at large, or entertained without all circumspection. In whom the ipse dixit, although it be no powerful argument in any, is yet less authentick then in many other, because they deliver not their own experiences, but others affirmations, and write from others, as later pens from them.
1. The first in order, as also in time shall be Herodotus of Halicarnassus, an excellent and very elegant Historian; whose Books of History were so well received in his own days, and at their rehearsal in the Olympick games, they obtained the names of the nine Muses; and continued in such esteem unto descending Ages, that Cicero termed him, Historiarum parens. And Dionysius his Countryman, in an Epistle to Pompey, after an express comparison, affords him the better of Thucydides; all which notwithstanding, he hath received from some, the stile of Mendaciorum pater. His Authority was much infringed by Plutarch, who being offended with him, as Polybius had been with Philarcus for speaking too coldly of his Countrymen, hath left a particular Tract, De malignitate Herodoti. But in this latter Century, Camerarius and Stephanus have stepped in, and by their witty Apologies, effectually endeavoured to frustrate the Arguments of Plutarch, or any other. Now in this Author, as may be observed in our ensuing discourse, and is better discernable in the perusal of himself, there are many things fabulously delivered, 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 indeed imitating the Father Poet, whose life he hath also written, and as Thucydides observeth, as well intending the delight as benefit of his Reader, hath besprinkled his work with many fabulosities; whereby if any man be led into error, he mistaketh the intention of the Author, who plainly confesseth he writeth many things by hear-say, and forgetteth a very considerable caution of his; that is, Ego quæ fando cognovi, exponere narratione mea debeo omnia: credere autem esse vera omnia, non debeo.
2. In the second place is Ctesias: the Cnidian, Physitian unto Artaxerxes King of Persia, his Books are often recited by ancient Writers, and by the industry of Stephanus and Rhodomanus, there are extant some fragments thereof in our days; he wrote the History of Persia, and many narrations of India. In the first, as having a fair opportunity to know the truth, and as Diodorus affirmeth the perusal of Persian Records, his testimony is acceptable. In his Indian Relations, wherein are contained strange and incredible accounts, he is surely to be read with suspension. These were they which weakned his authority with former ages; for as we may observe, he is seldom mentioned, without a derogatory Parenthesis in any Author. Aristotle besides the frequent undervaluing of his authority, in his Books of Animals gives him the lie no less then twice, concerning the seed of Elephants. Strabo in his eleventh Book hath left a harder censure of him. Equidem facilius Hesiodo & Homero, aliquis fidem adhibuerit, itémque Tragicis Poetis, quam Ctesiæ, Herodoto, Hellanico & eorum similibus. But Lucian hath spoken more plainer then any. Scripsit Ctesias de Indorum regione, deque iis quæ apud illos sunt, ea quæ nec ipse vidit, neque ex ullius sermone audivit. Yet were his relations taken up by some succeeding Writers, and many thereof revived by our Countryman, Sir John Mandevil, Knight, and Doctor in Physick; who after thirty years peregrination died at Liege, and was there honourably interred. He left a Book of his Travels, which hath been honoured with the translation of many Languages, and now continued above three hundred years; herein he often attesteth the fabulous relations of Ctesias, and seems to confirm the refuted accounts of Antiquity. All which may still be received in some acceptions of morality, and to a pregnant invention, may afford commendable mythologie; but in a natural and proper exposition, it containeth impossibilities, and things inconsistent with truth.
3. There is a Book De mirandis auditionibus, ascribed unto Aristotle; another De mirabilibus narrationibus, written long after by Antigonus, another also of the same title by Plegon Trallianus, translated by Xilander, and with the Annotations of Meursius, all whereof make good the promise of their titles, and may be read with caution. Which if any man shall likewise observe in the Lecture of Philostratus, concerning the life of Apollonius, and even in some passages of the sober and learned Plutarchus; or not only in ancient Writers, but shall carry a wary eye on Paulus Venetus, Jovius, Olaus Magnus, Nierembergius, and many other: I think his circumspection is laudable, and he may thereby decline occasion of Error.
4. Dioscorides Anazarbeus, he wrote many Books in Physick, but six thereof De Materia Medica, have found the greatest esteem: he is an Author of good antiquity and use, preferred by Galen before Cratevas, Pamphilus, and all that attempted the like description before him; yet all he delivereth therein is not to be conceived Oraculous. For beside that, following the wars under Anthony, the course of his life would not permit a punctual Examen in all; there are many things concerning the nature of Simples, traditionally delivered, and to which I believe he gave no assent himself. It had been an excellent Receit, and in his time when Saddles were scarce in fashion of very great use, if that were true which he delivers, that Vitex, or Agnus Castus held only in the hand, preserveth the rider from galling. It were a strange effect, and Whores would forsake the experiment of Savine, if that were a truth which he delivereth of Brake or female Fearn, that onely treading over it, it causeth a sudden abortion. It were to be wished true, and women would idolize him, could that be made out which he recordeth of Phyllon, Mercury, and other vegetables, that the juice of the male Plant drunk, or the leaves but applied unto the genitals, determines their conceptions unto males. In these relations although he be more sparing, his predecessors were very numerous; and Galen hereof most sharply accuseth Pamphilus. Many of the like nature we meet sometimes in Oribasius, Ætius, Trallianus, Serapion, Evax, and Marcellus, whereof some containing no colour of verity, we may at first sight reject them; others which seem to carry some face of truth, we may reduce unto experiment. And herein we shall rather perform good offices unto truth, then any disservice unto their relators, who have well deserved of succeeding Ages; from whom having received the conceptions of former Times, we have the readier hint of their conformity with ours, and may accordingly explore and sift their verities.
5. Plinius Secundus of Verona; a man of great Eloquence, and industry indefatigable, as may appear by his writings, especially those now extant, and which are never like to perish, but even with learning it self; that is, his Natural History. He was the greatest Collector or Rhapsodist of the Latines, and as Suetonius observeth, he collected this piece out of two thousand Latine and Greek Authors. Now what is very strange, there is scarce a popular error passant in our days, which is not either directly expressed, or diductively contained in this Work; which being in the hands of most men, hath proved a powerful occasion of their propagation. Wherein notwithstanding the credulity of the Reader, is more condemnable than the curiosity of the Author: for commonly he nameth the Authors from whom he received those accounts, and writes but as he reads, as in his Preface to Vespasian he acknowledgeth.
6. Claudius Ælianus, who flourished not long after in the reign of Trajan, unto whom he dedicated his Tacticks; an elegant and miscellaneous Author, he hath left two Books which are in the hands of every one, his History of Animals, and his Varia Historia. Wherein are contained many things suspicious, not a few false, some impossible; he is much beholding unto Ctesias, and in many uncertainties writes more confidently then Pliny.
7. Julius Solinus, who lived also about his time: He left a Work entituled Polyhistor, containing great variety of matter, and is with most in good request at this day. But to speak freely what cannot be concealed, it is but Pliny varied, or a transcription of his Natural History: nor is it without all wonder it hath continued so long, but is now likely, and deserves indeed to live for ever; not onely for the elegancy of the Text, but the excellency of the Comment, lately performed by Salmasius, under the name of Plinian Exercitations.
8. Athenæs, a delectable Author, very various, and justly stiled by Casaubon, Græcorum Plinius. There is extant of his, a famous Piece, under the name of Deipnosophista, or Cœna Sapientum, containing the Discourse of many learned men, at a Feast provided by Laurentius. It is a laborious Collection out of many Authors, and some whereof are mentioned no where else. It containeth strange and singular relations, not without some spice or sprinkling of all Learning. The Author was probably a better Grammarian then Philosopher, dealing but hardly with Aristotle and Plato, and betrayeth himself much in his Chapter De Curiositate Aristotelis. In brief, he is an Author of excellent use, and may with discretion be read unto great advantage: and hath therefore well deserved the Comments of Casaubon and Dalecampius. But being miscellaneous in many things, he is to be received with suspition; for such as amass all relations, must erre in some, and may without offence be unbelieved in many.