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, in revenge whereof the young ones eat through the womb and belly of the female, is a very ancient tradition. In this sense entertained in the Hieroglyphicks of the Egyptians; affirmed by Herodotus, Nicander, Pliny, Plutarch, Ælian, Jerome, Basil, Isidore, seems countenanced by Aristotle, and his Scholar Theophrastus: from hence is commonly assigned the reason why the Romans punished Parricides by drowning them in a Sack with a Viper. And so perhaps upon the same opinion the men of Melita when they saw a Viper upon the hand of Paul, said presently without conceit of any other sin, No doubt this man is a murderer, who though he have escaped the Sea, yet vengeance suffereth him not to live: that is, he is now paid in his own way, the parricidous Animal and punishment of murderers is upon him. And though the tradition were currant among the Greeks, to confirm the same the Latine name is introduced, Vipera quasi vi pariat; That passage also in the Gospel, O ye generation of Vipers! hath found expositions which countenance this conceit. Notwithstanding which authorities, transcribed relations and conjectures, upon enquiry we find the same repugnant unto experience and reason.
And first, it seems not only injurious unto the providence of Nature, to ordain a way of production which should destroy the producer, or contrive the continuation of the species by the destruction of the Continuator; but it overthrows and frustrates the great Benediction of God, Gen. 1. God blessed them, saying, Be fruitful and multiply. Now if it be so ordained that some must regularly perish by multiplication, and these be the fruits of fructifying in the Viper; it cannot be said that God did bless, but curse this Animal: Upon thy belly shalt thou go, and dust shalt thou eat all thy life, was not so great a punishment unto the Serpent after the fall, as encrease, be fruitful and multiply, was before. This were to confound the Maledictions of God, and translate the curse of the Woman upon the Serpent: that is, in dolore paries, in sorrow shalt thou bring forth; which being proper unto the Woman, is verified best in the Viper, whose delivery is not only accompanied with pain, but also with death it self. And lastly, it overthrows the careful course, and parental provision of Nature, whereby the young ones newly excluded are sustained by the Dam, and protected until they grow up to a sufficiency for themselves. All which is perverted in this eruptive generation: for the Dam being destroyed, the younglings are left to their own protection: which is not conceivable they can at all perform, and whereof they afford us a remarkable continuance many days after birth. For the young one supposed to break through the belly of the Dam, will upon any fright for protection run into it; for then the old one receives them in at her mouth, which way the fright being past, they will return again, which is a peculiar way of refuge; and although it seem strange, is avowed by frequent experience and undeniable testimony.
As for the experiment, although we have thrice attempted it, it hath not well succeeded; for though we fed them with Milk, Bran, Cheese, etc., the females always died before the young ones were mature for this eruption; but rest sufficiently confirmed in the experiments of worthy enquirers. Wherein to omit the ancient conviction of Apollonius, we shall set down some few of Modern Writers. That Vipers exclude their young ones by an ordinary passage, as other viviparous creatures. The first, of Amatus Lusitanus in his Comment upon Dioscorides, Vidimus nos viperas prægnantes inclusas pixidibus parere, quæ inde ex partu nec mortuæ, nec visceribus perforatæ manserunt. The second is that of Scaliger, Viperas ab impatientibus moræ fœtibus numerosissimis rumpi atque interire falsum esse scimus, qui in Vincentii Camerini circulatoris lignea theca vidimus, enatas viperellas, parente salva. The last and most plain of Franciscus Bustamantinus, a Spanish Physitian of Alcala de Henares, whose words in his third de Animantibus Scripturæ, are these: Cum vero per me et per alios hæc ipsa disquisissem servata Viperina progenie, etc.: that is, when by my self and others I had enquired the truth hereof, including Vipers in a glass, and feeding them with Cheese and Bran, I undoubtedly found that the Viper was not delivered by the tearing of her bowels; but I beheld the young ones excluded by the passage of generation, near the orifice of the seidge. Whereto we might also add the ocular confirmation of Lacuna upon Dioscorides, Ferdinandus Imperatus, and that learned Physician of Naples, Aurelius Severinus.
Now although the Tradition be untrue, there wanted not many grounds which made it plausibly received. The first was a favourable indulgence and special contrivance of Nature; which was the conceit of Herodotus, who thus delivereth himself. Fearful Animals, and such as serve for food, Nature hath made more fruitful; but upon the offensive and noxious kind, she hath not conferred fertility. So the Hare that becometh a prey unto Man, unto Beasts, and Fowls of the air, is fruitful even to superfætation; but the Lion, a fierce and ferocious Animal hath young ones but seldom, and also but one at a time; Vipers indeed although destructive are fruitful; but lest their number should increase, Providence hath contrived another way to abate it: for in copulation the female bites off the head of the male, and the young ones destroy the mother. But this will not consist with reason, as we have declared before. And if we more nearly consider the condition of Vipers and noxious Animals we shall discover an higher provision of Nature: how although in their paucity she hath not abridged their malignity, yet hath she notoriously effected it by their secession or latitancy. For not only offensive insects, as Hornets, Wasps, and the like; but sanguineous corticated Animals, as Serpents, Toads and Lizzards, do lie hid and betake themselves to coverts in the Winter. Whereby most Countries enjoying the immunity of Ireland and Candie, there ariseth a temporal security from their venoms; and an intermission of their mischiefs, mercifully requiting the time of their activities.
A second ground of this effect, was conceived the justice of Nature, whereby she compensates the death of the father by the matricide or murder of the mother: and this was the expression of Nicander. But the cause hereof is as improbable as the effect; and were indeed an improvident revenge in the young ones, whereby in consequence, and upon defect of provision they must destroy themselves. And whereas he expresseth this decollation of the male by so full a term as ἀποκόπτειν, that is, to cut or lop off, the act is hardly conceiveable; for the Viper hath but two considerable teeth, and those so disposed, so slender and needle-pointed, that they are apter for puncture then any act of incision. And if any like action there be, it may be only some fast retention or sudden compression in the Orgasmus or fury of their lust; according as that expression of Horace is construed concerning Lydia and Telephus.
Others ascribe this effect unto the numerous conception of the Viper; and this was the opinion of Theophrastus. Who though he denieth the exesion or forcing through the belly, conceiveth nevertheless that upon a full and plentiful impletion there may perhaps succeed a disruption of the matrix, as it happeneth sometimes in the long and slender fish Acus. Needle-fish, found sometimes upon the Sea-shore, consisting of four lines unto the vent, and six from thence unto the head. Now although in hot Countries, and very numerous conceptions, in the Viper or other Animals, there may sometimes ensue a dilaceration of the genital parts; yet is this a rare and contingent effect, and not a natural and constant way of exclusion. For the wise Creator hath formed the organs of Animals unto their operations, and in whom he ordaineth a numerous conception, in them he hath prepared convenient receptacles, and a sutable way of exclusion.
Others do ground this disruption upon their continued or protracted time of delivery, presumed to last twenty days; whereat excluding but one a day, the latter brood impatient, by a forcible proruption anticipate their period of exclusion; and this was the assertion of Pliny, Cæteri tarditatis impatientes prorumpunt latera, occisâ parente; which was occasioned upon a mistake of the Greek Text in Aristotle, τίκτει δὲ ἐν μία ἠμέρα καθʼ ἐν, τίκτει δὲ πλείω ἢε εἴκοσιν, which are literally thus translated, Parit autem una die secundum unum, parit autem plures quam viginti, and may be thus Englished, She bringeth forth in one day, one by one, and sometimes more than twenty: and so hath Scaliger rendered it, Sigillatim parit absolvit, una die, interdum plures quam viginti: But Pliny, whom Gaza followeth, hath differently translated it, Singulos diebus singulis parit, numero ferè viginti; whereby he extends the exclusion unto twenty days, which in the textuary sense is fully accomplished in one.
But what hath most advanced it, is a mistake in another text of Aristotle, which seemeth directly to determine this disruption, τίκτει μικρὰ ἐχίδια ἐν ὑμέσιν, ἁι περιρρήγνυνται τριταῖοι, ἐνίοτε δὲ καὶ ἔσωθεν διαφαγόντα αὐτὰ ἐξέρχεται, which Gaza hath thus translated, Purit catulos abvolutos membranis quæ tertio die rumpuntur, evenit interdum ut qui in utero adhuc sunt abrosis membranis prorumpant. Now herein probably Pliny, and many since have been mistaken; for the disruption of the membranes or skins, which include the young ones, conceiving a dilaceration of the matrix and belly of the Viper: and concluding from a casual dilaceration, a regular and constant disruption.
As for the Latine word Vipera, which in the Etymologie of Isidore promoteth this conceit; more properly it may imply vivipera. For whereas other Serpents lay Eggs, the Viper excludeth living Animals; and though the Cerastes be also viviparous, and we have found formed Snakes in the belly of the Cicilia or Slow-worm; yet may the Viper emphatically bear the name. For the notation or Etymology is not of necessity adequate unto the name; and therefore though animal be deduced from anima, yet are there many animations beside, and Plants will challenge a right therein as well as sensible Creatures.
As touching the Text of Scripture, and compellation of the Pharisees, by Generation of Vipers, although constructions be made hereof conformable to this Tradition; and it may be plausibly expounded, that out of a viperous condition, they conspired against their Prophets, and destroyed their spiritual parents; yet (as Jansenius observeth) Gregory and Jerome, do make another construction; apprehending thereby what is usually implied by that Proverb, Mali corvi, malum ovum; that is, of evil parents, an evil generation, a posterity not unlike their majority; of mischievous progenitors, a venomous and destructive progeny.
And lastly, Concerning the Hieroglyphical account, according to the Vulgar conception set down by Orus Apollo, the Authority thereof is only Emblematical; for were the conception true or false, to their apprehensions, it expressed filial impiety. Which strictly taken, and totally received for truth, might perhaps begin, but surely promote this conception.
More doubtful assertions have been raised of no Animal then the Viper, as we have dispersedly noted: and Francisco Redi hath amply discovered in his noble observations of Vipers; from good reasons and iterated experiments affirming, that a Viper containeth no humour, excrement, or part which either dranke or eat, is able to kill any: that the remorsores or dog-teeth, are not more than two in either sex: that these teeth are hollow, and though they bite and prick therewith, yet are they not venomous, but only open a way and entrance unto the poyson, which notwithstanding is not poysonous except it touch or attain unto the bloud. And that there is no other poison in this Animal, but only that almost insipid liquor like oyl of Almonds, which stagnates in the sheaths and cases that cover the teeth; and that this proceeds not from the bladder of gall, but is rather generated in the head, and perhaps demitted and sent from thence into these cases by salival conducts and passages, which the head communicateth unto them.
The double sex of single Hares, or that every Hare is both male and female, beside the vulgar opinion, was the affirmative of Archelaus, of Plutarch, Philostratus, and many more. Of the same belief have been the Jewish Rabbins; The same is likewise confirmed from the Hebrew word;Arnabeth. which, as though there were no single males of that kind, hath only obtained a name of the feminine gender. As also from the symbolical foundation of its prohibition in the law, Levit. 11. and what vices therein are figured; that is, not only pusillanimity and timidity from its temper, feneration or usury from its fœcundity and superfetation; but from this mixture of sexes, unnatural venery and degenerous effemination. Nor are there hardly any who either treat of mutation or mixtion of sexes, who have not left some mention of this point; some speaking positively, others dubiously, and most resigning it unto the enquiry of the Reader. Now hereof to speak distinctly, they must be male and female by mutation and succession of sexes; or else by composition, mixture or union thereof.
As for the mutation of sexes, or transition into one another, we cannot deny it in Hares, it being observable in Man. For hereof beside Empedocles or Tiresias, there are not a few examples: and though very few, or rather none which have emasculated or turned women, yet very many who from an esteem or reality of being Women have infallibly proved Men. Some at the first point of their menstruous eruptions, some in the day of their marriage, others many years after: which occasioned disputes at Law, and contestations concerning a restore of the dowry. And that not only mankind, but many other Animals may suffer this transexion, we will not deny, or hold it at all impossible: although I confess by reason of the postick and backward position of the feminine parts in quadrupedes, they can hardly admit the substitution of a protrusion, effectual unto masculine generation; except it be in Retromingents, and such as couple backward.
Nor shall we only concede the succession of sexes in some, but shall not dispute the transition of reputed species in others; that is, a transmutation, or (as Paracelsians term it) Transplantation of one into another. Hereof in perfect Animals of a congenerous seed, or near affinity of natures, examples are not unfrequent, as in Horses, Asses, Dogs, Foxes, Pheasants, Cocks, etc. but in imperfect kinds, and such where the discrimination of sexes is obscure, these transformations are more common; and in some within themselves without commixtion, as particularly in Caterpillars or Silkworms, wherein there is a visible and triple transfiguration. But in Plants, wherein there is no distinction of sex, these transplantations are conceived more obvious then any; as that of Barley into Oats, of Wheat into Darnel; and those grains which generally arise among Corn, as Cockle, Aracus, Ægilops, and other degenerations; which come up in unexpected shapes, when they want the support and maintenance of the primary and master-forms. And the same do some affirm concerning other Plants in less analogy of figures; as the mutation of Mint into Cresses, Basil into Serpoile, and Turneps into Radishes. In all which, as Severinus conceiveth,In Idea Medicinæ Philosophicæ. there may be equivocal seeds and Hermaphroditical principles, which contain the radicality and power of different forms; thus in the seed of Wheat there lieth obscurely the seminality of Darnel, although in a secondary or inferiour way, and at some distance of production; which nevertheless if it meet with convenient promotion, or a conflux and conspiration of causes more powerful then the other, it then beginneth to edifie in chief, and contemning the superintendent form, produceth the signatures of its self.
Now therefore although we deny not these several mutations, and do allow that Hares may exchange their sex, yet this we conceive doth come to pass but sometimes, and not in that vicissitude or annual alteration as is presumed. That is, from imperfection to perfection, from perfection to imperfection; from female unto male, from male to female again, and so in a circle to both without a permansion in either. For beside the inconceivable mutation of temper, which should yearly alternate the sex, this is injurious unto the order of nature, whose operations do rest in the perfection of their intents; which having once attained, they maintain their accomplished ends, and relapse not again into their progressional imperfections. So if in the minority of natural vigor, the parts of seminality take place; when upon the encrease or growth thereof the masculine appear, the first design of nature is atchieved, and those parts are after maintained.
But surely it much impeacheth this iterated transexion of Hares, if that be true which Cardan and other Physicians affirm, that Transmutation of sex is only so in opinion; and that these transfeminated persons were really men at first; although succeeding years produced the manifesto or evidence of their virilities. Which although intended and formed, was not at first excluded: and that the examples hereof have undergone no real or new transexion, but were Androgynally born, and under some kind of Hermaphrodites. For though Galen do favour the opinion, that the distinctive parts of sexes are only different in Position, that is, inversion or protrusion; yet will this hardly be made out from the Anatomy of those parts. The testicles being so seated in the female, that they admit not of protrusion; and the neck of the matrix wanting those parts which are discoverable in the organ of virility.
The second and most received acception, is, that Hares are male and female by conjunction of both sexes; and such as are found in mankind, Poetically called Hermaphrodites; supposed to be formed from the equality, or non victorie of either seed; carrying about them the parts of Man and Woman; although with great variety in perfection, site and ability; not only as Aristotle conceived, with a constant impotency in one; but as later observers affirm, sometimes with ability of either venery. And therefore the providence of some Laws have thought good, that at the years of maturity they should elect one sex, and the errors in the other should suffer a severer punishment. Whereby endeavouring to prevent incontinency, they unawares enjoyned perpetual chastity; for being executive in both parts, and confined unto one, they restrained a natural power, and ordained a partial virginity. Plato and some of the Rabbins proceeded higher; who conceived the first Man an Hermaphrodite; and Marcus Leo the learned Jew, in some sense hath allowed it; affirming that Adam in one suppositum without division, contained both Male and Female. And therefore whereas it is said in the text, That God created man in his own Image, in the Image of God created he him, male and female created he them: applying the singular and plural unto Adam, it might denote, that in one substance, and in himself he included both sexes, which was after divided, and the female called Woman. The opinion of Aristotle extendeth farther, from whose assertion all men should be Hermaphrodites; for affirming that Women do not spermatize, and confer a place or receptacle rather then essential principles of generation, he deductively includes both sexes in mankind; for from the father proceed not only males and females, but from him also must Hermaphroditical and masculo-feminine generations be derived, and a commixtion of both sexes arise from the seed of one. But the Schoolmen have dealt with that sex more hardly then any other; who though they have not much disputed their generation, yet have they controverted their Resurrection, and raisen a querie, whether any at the last day should arise in the sex of Women; as may be observed in the supplement of Aquinas.
Now as we must acknowledge this Androgynal condition in Man, Consisting of man and woman. so can we not deny the like doth happen in beasts. Thus do we read in Pliny, that Neroes Chariot was drawn by four Hermaphroditical Mares, and Cardan affirms he also beheld one at Antwerp. And thus may we also concede, that Hares have been of both sexes, and some have ocularly confirmed it; but that the whole species or kind should be bisexous or double-sexed, we cannot affirm, who have found the parts of male and female respectively distinct and single in any wherein we have enquired: And the like success had BacchinusBacch. De Hermaphroditis. in such as he dissected. And whereas it is conceived, that being an harmless Animal and delectable food unto man, nature hath made them with double sexes, that actively and passively performing they might more numerously increase; we forget an higher providence of nature whereby she especially promotes the multiplication of Hares, which is by superfetation; that is, a conception upon a conception, or an improvement of a second fruit before the first be excluded; preventing hereby the usual intermission and vacant time of generation; which is very common and frequently observable in Hares, mentioned long ago by Aristotle, Herodotus, and Pliny; and we have often observed, that after the first cast, there remain successive conceptions, and other younglings very immature, and far from their term of exclusion.
Nor need any man to question this in Hares, for the same we observe doth sometime happen in Women; for although it be true, that upon conception the inward orifice of the matrix exactly closeth, so that it commonly admitteth nothing after; yet falleth it out sometime, that in the act of coition, the avidity of that part dilateth it self, and receiveth a second burden; which if it happen to be near in time unto the first, they do commonly both proceed unto perfection, and have legitimate exclusions, periodically succeeding each other. But if the superfetation be made with considerable intermission, the latter most commonly proves abortive; for the first being confirmed, engrosseth the aliment from the other. However therefore the project of Julia seem very plausible, and that way infallible, when she received not her passengers, before she had taken in her lading, yet was there a fallibility therein: nor indeed any absolute security in the policy of adultery after conception. For the Matrix (which some have called another Animal within us, and which is not subjected unto the law of our will) after reception of its proper Tenant, may yet receive a strange and spurious inmate. As is confirmable by many examples in Pliny; by Larissæa in Hippocrates and that merry one in Plautus urged also by Aristotle: that is, of Iphicles and Hercules, the one begat by Jupiter, the other by Amphitryon upon Alemæna as also in those super-conceptions, where one child was like the father, the other like the adulterer, the one favoured the servant, the other resembled the master.
Now the grounds that begat, or much promoted the opinion of a double sex in Hares, might be some little bags or tumours, at first glance representing stones or Testicles, to be found in both sexes about the parts of generation; which men observing in either sex, were induced to believe a masculine sex in both. But to speak properly, these are no Testicles or parts official unto generation, but glandulous substances that seem to hold the nature of Emunctories. For herein may be perceived slender perforations, at which may be expressed a black and fæculent matter. If therefore from these we shall conceive a mixtion of sexes in Hares, with fairer reason we may conclude it in Bevers; whereof both sexes contain a double bag or Tumour in the groin, commonly called the Cod of Castor, as we have delivered before.
Another ground were certain holes or cavities observable about the siedge; which being perceived in Males, made some conceive there might be also a fœminine nature in them. And upon this very ground, the same opinion hath passed upon the Hyæna, and is declared by Aristotle, and thus translated by Scaliger; Quod autem aiunt utriusque sexus habere genitalia, falsum est, quod videtur esse fœmineum sub cauda est simile figura fœminino, verum pervium non est; and thus is it also in Hares, in whom these holes, although they seem to make a deep cavity, yet do they not perforate the skin, nor hold a community with any part of generation: but were (as Pliny delivereth) esteemed the marks of their age, the number of those deciding their number of years. In which opinion what truth there is we shall not contend; for if in other Animals there be authentick notations, if the characters of years be found in the horns of Cows, or in the Antlers of Deer; if we conjecture the age of Horses from joints in their docks, and undeniably presume it from their teeth; we cannot affirm, there is in this conceit, any affront unto nature; although who ever enquireth shall find no assurance therein.
The last foundation was Retromingency or pissing backward; for men observing both sexes to urine backward, or aversly between their legs, they might conceive there was a fœminine part in both; wherein they are deceived by the ignorance of the just and proper site of the Pizzel, or part designed unto the Excretion of urine; which in the Hare holds not the common position, but is aversly seated, and in its distention enclines unto the Coccix or Scut. Now from the nature of this position, there ensueth a necessity of Retrocopulation, which also promoteth the conceit: for some observing them to couple without ascension, have not been able to judge of male or female, or to determine the proper sex in either. And to speak generally, this way of copulation is not appropriate unto Hares, nor is there one, but many ways of coition: according to divers shapes and different conformations. For some couple laterally or sidewise, as Worms: some circularly or by complication, as Serpents: some pronely, that is, by contaction of the ventral parts in both, as Apes, Porcupines, Hedgehogs, and such as are termed Mollia, as the Cuttle-fish and the Purple; some mixtly, that is, the male ascending the female, or by application of the ventral parts of the one, unto the postick parts of the other, as most Quadrupeds: Some aversly, as all Crustaceous Animals, Lobsters, Shrimps, and Crevises, and also Retromingents, as Panthers, Tygers, and Hares. This is the constant Law of their Coition, this they observe and transgress not: onely the vitiosity of man hath acted the varieties hereof; nor content with a digression from sex or species, hath in his own kind run thorow the Anomalies of venery; and been so bold, not only to act, but represent to view, the irregular ways of Lust.
That Moles are blind and have no eyes, though a common opinion, is received with much variety; some affirming only they have no sight, as Oppianus, the Proverb Talpa Cæcior, and the word σπαλαχία, or Talpitas, which in Hesychius is made the same with Cæcitas: some that they have eyes, but no sight, as the text of Aristotle seems to imply; 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 opinions the last with some restriction, is most consonant unto truth: for that they have eyes in their head is manifest unto any, that wants them not in his own: and are discoverable, not only in old ones, but as we have observed in young and naked conceptions, taken out of the belly of the Dam. And he that exactly enquires into the cavity of their cranies, may perhaps discover some propagation of nerves communicated unto these parts. But that the humours together with their coats are also distinct (though Galen seem to affirm it) transcendeth our discovery; for separating these little Orbs, and including them in magnifying Glasses, we discerned no more then Aristotle mentions, τῶν ὀφθαλμῶν μέλαινα, that is, a black humour, nor any more if they be broken. That therefore they have eyes we must of necessity affirm; but that they be comparatively incomplete we need not to deny: So Galen affirms the parts of generation in women are imperfect, in respect of those of men, as the eyes of Moles in regard of other Animals; So Aristotle terms them πηρουμένους, which Gaza translates Oblæsos, and Scaliger by a word of imperfection inchoatos.
Now as that they have eyes is manifest unto sense, so that they have sight not incongruous unto reason; if we call not in question the providence of this provision, that is, to assign the Organs, and yet deny the Office, to grant them eyes and withhold all manner of vision. For as the inference is fair, affirmatively deduced from the action to the Organ, that they have eyes because they see; so is it also from the organ to the action, that they have eyes, therefore some sight designed, if we take the intention of Nature in every species, and except the casual impediments, or morbosities in individuals. But as their eyes are more imperfect then others, so do we conceive of their sight or act of vision, for they will run against things, and hudling forwards fall from high places. So that they are not blind, nor yet distinctly see; there is in them no Cecity, yet more then a Cecutiency; they have sight enough to discern the light, though not perhaps to distinguish of objects or colours; so are they not exactly blind, for light is one object of vision. And this (as Scaliger observeth) might be as full a sight as Nature first intended, for living in darkness under the earth, they had no further need of eyes then to avoid the light; and to be sensible when ever they lost that darkness of earth, which was their natural confinement. And therefore however Translators do render the word of Aristotle or Galen, that is, imperfectos oblæsos or inchoatos, it is not much considerable; for their eyes are sufficiently begun to finish this action, and competently perfect for this imperfect Vision.
And lastly, although they had neither eyes nor sight, yet could they not be termed blind. For blindness being a privative term unto sight, this appellation is not admittible in propriety of speech, and will overthrow the doctrine of privations; which presuppose positive forms or habits, and are not indefinite negations, denying in all subjects, but such alone wherein the positive habits are in their proper Nature, and placed without repugnancy. So do we improperly say a Mole is blind, if we deny it the Organs or a capacity of vision from its created Nature; so when the text of John had said, that person was blind from his nativity, whose cecity our Saviour cured, it was not warrantable in Nonnus to say he had no eyes at all, as in the judgment of Heinsius, he describeth in his paraphrase; and as some ancient Fathers affirm, that by this miracle they were created in him. And so though the sense may be accepted, that Proverb must be candidly interpreted, which maketh fishes Mute; and calls them silent which have no voice in Nature.
Now this conceit is erected upon a misapprehension or mistake in the symtomes of vision; men confounding abolishment, diminution and depravement, and naming that an abolition of sight, which indeed is but an abatement. For if vision be abolished, it is called cæcitas, or blindness; if depraved and receive its objects erroneously, Hallucination; if diminished, hebetudo visus, caligatio, or dimness. Now instead of a diminution or imperfect vision in the Mole, we affirm an abolition or total privation; instead of a caligation or dimness, we conclude a cecity or blindness. Which hath been frequently inferred concerning other Animals; so some affirm the Water-Rat is blind, so Sammonicus and Nicander do call the Mus-Araneus the shrew or Ranny, blind: And because darkness was before light, the Ægyptians worshipped the same. So are Cæciliæ or Slow-worms accounted blind, and the like we affirm proverbially of the Beetle; although their eyes be evident, and they will flye against lights, like many other Insects, and though also Aristotle determines, that the eyes are apparent in all flying Insects, though other senses be obscure, and not perceptible at all. And if from a diminution we may infer a total privation, or affirm that other Animals are blind which do not acutely see, or comparatively unto others, we shall condemn unto blindness many not so esteemed; for such as have corneous or horney eyes, as Lobsters and crustaceous Animals, are generally dim-sighted; all Insects that have antennæ, or long horns to feel out their way, as Butterflyes and Locusts; or their forelegs so disposed, that they much advance before their heads, as may be observed in Spiders; and if the Eagle were judge, we might be blind our selves. The expression therefore of Scripture in the story of Jacob is surely with circumspection: And it came to pass when Jacob was old, and his eyes were dim, quando caligarunt oculi, saith Jerome and Tremellius, which are expressions of diminution, and not of absolute privation.
Other concerns there are of Molls, which though not commonly opinioned are not commonly enough considered: As the peculiar formation of their feet, the slender ossa Iugalia, and Dogteeth, and how hard it is to keep them alive out of the Earth: As also the ferity and voracity of these animals; for though they be contented with Roots, and stringy parts of Plants, or Wormes under ground, yet when they are above it will sometimes tear and eat one another, and in a large glass wherein a Moll, a Toad, and a Viper were inclosed, we have known the Moll to dispatch them and to devour a good part of them both.
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 diverse cavities or holes on either side, which some call eyes that carelessly behold them; and is not only refutable by experience, but also repugnant unto Reason. For beside the monstrosity they fasten unto Nature, in contriving many eyes, who hath made but two unto any Animal, that is, one of each side, according to the division of the brain; it were a superfluous inartificial act to place and settle so many in one plane; for the two extreams would sufficiently perform the office of sight without the help of the intermediate eyes, and behold as much as all seven joyned together. For the visible base of the object would be defined by these two; and the middle eyes, although they behold the same thing, yet could they not behold so much thereof as these; so were it no advantage unto man to have a third eye between those two he hath already; and the fiction of Argus seems more reasonable then this; for though he had many eyes, yet were they placed in circumference and positions of advantage, and so are they placed in several lines in Spiders.
Again, These cavities which men call eyes are seated out of the head, and where the Gils of other fish are placed; containing no Organs of sight, nor having any Communication with the brain. All sense is from the brain. Now all sense proceeding from the brain, and that being placed (as Galen observeth) in the upper part of the body, for the fitter situation of the eyes, and conveniency required unto sight; it is not reasonable to imagine that they are any where else, or deserve that name which are seated in other parts. And therefore we relinquish as fabulous what is delivered of Sternopthalmi, or men with eyes in their breast, and when it is said by Solomon, A wise mans eyes are in his head, it is to be taken in a second sense, and affordeth no objection. True it is that the eyes of Animals are seated with some difference, but in sanguineous animals in the head, and that more forward then the ear or hole of hearing. In quadrupedes, in regard of the figure of their heads, they are placed at some distance; in latirostrous and flat-bill’d birds they are more laterally seated, and therefore when they look intently they turn one eye upon the object, and can convert their heads to see before and behind, and to behold two opposite points at once. But at a more easie distance are they situated in man, and in the same circumference with the ear; for if one foot of the compass be placed upon the Crown, a circle described thereby will intersect, or pass over both the ears.
The error in this conceit consists in the ignorance of these cavities, and their proper use in nature; for this is a particular disposure of parts, and a peculiar conformation whereby these holes and sluces supply the defect of Gils, and are assisted by the conduit in the head; for like cetaceous Animals and Whales, the Lamprie hath a fistula, spout or pipe at the back part of the head, whereat it spurts out water. Nor is it only singular in this formation, but also in many other; as in defect of bones, whereof it hath not one; and for the spine or backbone, a cartilaginous substance without any spondyles, processes or protuberance whatsoever. As also in the provision which Nature hath made for the heart; which in this Animal is very strangely secured, and lies immured in a cartilage or gristly substance. And lastly, in the colour of the liver: which is in the Male of an excellent grass-green: but of a deeper colour in the Female, and will communicate a fresh and durable verdure.
Whether Snayls have eyes some Learned men have doubted. For Scaliger terms them but imitations of eyes; and Aristotle upon consequence denyeth them, when he affirms that Testaceous Animals have no eyes. But this now seems sufficiently asserted by the help of exquisite Glasses, which discover those black and atramentous spots or globales 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 larger extensions above, and two in the shorter and lesser horns below, and this number may be allowed in these inferiour and exanguious animals; since we may 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, quadrupeds, bipeds, or man, no such number can be regularly verified, or multiplicity of eyes confirmed. And therefore what hath been under this kind delivered, concerning the plurality, paucity or anomalous situation of eyes, is either monstrous, fabulous, or under things never seen includes good sense or meaning. And so may we receive the figment of Argus, who was an Hieroglyphick of heaven, in those centuries of eyes expressing the stars; and their alternate wakings, the vicissitude of day and night. Which strictly taken cannot be admitted; for the subject of sleep is not the eye, but the common sense, which once asleep, all eyes must be at rest. And therefore what is delivered as an Embleme of vigilancy, that the Hare and Lion do sleep with one eye open, doth not evince they are any more awake then if they were both closed. For the open eye beholds in sleep no more then that which is closed; and no more one eye in them then two in other Animals that sleep with both open; as some by disease, and others naturally which have no eye-lids at all.
As for Polyphemus, although the story be fabulous, the monstrosity is not impossible. For the act of Vision may be performed with one eye; and in the deception and fallacy of sight, hath this advantage of two, that it beholds not objects double, or sees two things for one. For this doth happen when the axis of the visive cones, diffused from the object, fall not upon the same plane; but that which is conveyed into one eye, is more depressed or elevated then that which enters the other. So if beholding a Candle, we protrude either upward or downward the pupill of one eye, the object will appear double; but if we shut the other eye, and behold it with one, it will their appear but single; and if we abduce the eye unto either corner, the object will not duplicate: for in that position the axis of the cones remain in the same plane, as is demonstrated in the opticks, and delivered by Galen, in his tenth De usu partium.
Relations also there are of men that could make themselves invisible, which belongs not to this discourse: but may serve as notable expressions of wise and prudent men, who so contrive their affairs, that although their actions be manifest, their designs are not discoverable. In this acception there is nothing left of doubt, and Giges Ring remaineth still amongst us: for vulgar eyes behold no more of wise men then doth the Sun: they may discover their exteriour and outward ways, but their interiour and inward pieces he only sees, that sees into their beings.
Concerning the Chameleon there generally passeth an opinion that it liveth only upon air, and is sustained by no other aliment: Thus much is in plain terms affirmed by Solinus, Pliny, and others, and by this periphrasis is the same described by Ovid. All which notwithstanding, upon enquiry I find the assertion mainly controvertible, and very much to fail in the three inducements of belief.
And first for its verity, although asserted by some, and traditionally delivered by others, yet is it very questionable. For beside Ælian, who is seldom defective in these accounts; Aristotle distinctly treating hereof, hath made no mention of this remarkable propriety: which either suspecting its verity, or presuming its falsity, he surely omitted: for that he remained ignorant of this account it is not easily conceiveable: it being the common opinion, and generally received by all men. Some have positively denied it, as Augustinus, Niphus, Stobæus, Dalechampius, Fortunius Licetus, with many more; others have experimentally refuted it, as namely Johannes Landius, who in the relation of Scaliger, observed a Chameleon to lick up a fly from his breast: But Bellonius Comment. in Ocell. Lucan. hath been more satisfactorily experimental, not only affirming they feed on Flies, Caterpillars, Beetles and other Insects, but upon exenteration he found these Animals in their bellies: whereto we might also add the experimental decisions of the worthy Peireschius and learned Emanuel Vizzanius, in that Chameleon which had been often observed to drink water, and delight to feed on Meal-worms. And although we have not had the advantage of our own observation, yet have we received the like confirmation from many ocular spectators.
As touching the verisimility or probable truth of this relation, several reasons there are which seem to overthrow it. For first, there are found in this Animal, the guts, the stomack, and other parts official unto nutrition; which were its aliment the empty reception of air, their provisions had been superfluous. Now the wisdom of nature abhorring superfluities, and effecting nothing in vain, unto the intention of these operations, respectively contriveth the Organs; and therefore where we find such Instruments, we may with strictness expect their actions; and where we discover them not, we may with safety conclude the non-intention of their operations. So when we perceive that Bats have teats, it is not unreasonable to infer they suckle their younglings with milk; but whereas no other flying Animal hath these parts, we cannot from them expect a viviparous exclusion; but either a generation of eggs, or some vermiparous separation, whose navel is within it self at first, and its nutrition after not connexedly depending of its original.
Again, Nature is so far from leaving any one part without its proper action, that she oft-times imposeth two or three labours upon one, so the Pizel in Animals is both official unto Urine and to generation, but the first and primary use is generation; for some creatures enjoy that part which urine not. So the nostrils are useful both for respiration and smelling, but the principal use is smelling; for many have nostrils which have no lungs, as fishes, but none have lungs or respiration, which have not some shew, or some analogy of nostrils. Nature provides no part without its proper function or office. Thus we perceive the providence of Nature, that is, the wisdom of God, which disposeth of no part in vain, and some parts unto two or three uses, will not provide any without the execution of its proper office, nor where there is no digestion to be made, make any parts inservient to that intention.
Beside the remarkable teeth, the tongue of this animal is a second argument to overthrow this airy nutrication: and that not only in its proper nature, but also its peculiar figure. For of this part properly taken there are two ends; that is, the formation of the voice, and the execution of tast; for the voice, it can have no office in Chameleons, for they are mute Animals; as beside fishes, are most other sorts of Lizards. As for their tast, if their nutriment be air, neither can it be an Instrument thereof; for the body of that element is ingustible, void of all sapidity, and without any action of the tongue, is by the rough artery or wezon conducted into the lungs. And therefore Pliny much forgets the strictness of his assertion, when he alloweth excrements unto that Animal, that feedeth only upon Air; which notwithstanding with the urine of an Ass, he commends as a magicall Medicine upon our enemies.
The figure of the tongue seems also to overthrow the presumption of this aliment, which according to exact delineation, is in this Animal peculiar, and seemeth contrived for prey. For in so little a creature it is at the least a palm long, and being it self very slow in motion, hath in this part a very great agility; withall its food being flies and such as suddenly escape, it hath in the tongue a mucous and slimy extremity, whereby upon a sudden emission it inviscates and tangleth those Insects. And therefore some have thought its name not unsuitable unto its nature; the nomination in Greek is a little Lion;χαιμαιλέων. not so much for the resemblance of shape, as affinity of condition; that is for vigilancy in its prey, and sudden rapacity thereof, which it performeth not like the Lion with its teeth, but a sudden and unexpected ejaculation of the tongue. This exposition is favoured by some, especially the old gloss upon Leviticus, whereby in the Translation of Jerome and the Septuagint, this Animal is forbidden; what ever it be, it seems as reasonable as that of Isidore, who derives this name à Camelo et Leone, as presuming herein resemblance with a Camell.
As for the possibility hereof, it is not also unquestionable; and wise men are of opinion, the bodies of Animals cannot receive a proper aliment from air; for beside that tast being (as Aristotle terms it) a kind of touch; it is required the aliment should be tangible, and fall under the palpable affections of touch; beside also that there is some sapor in all aliments, as being to be distinguished and judged by the gust; which cannot be admitted in air: Beside these, I say, if we consider the nature of aliment, and the proper use of air in respiration, it will very hardly fall under the name hereof, or properly attain the act of nutrication.