Thus having evinced, at least made dubious, the Sun is not the Author of this Blackness, how, and when this tincture first began is yet a Riddle, and positively to determine, it surpasseth my presumption. Seeing therefore we cannot discover what did effect it, it may afford some piece of satisfaction to know what might procure it. It may be therefore considered, whether the inward use of certain waters or fountains of peculiar operations, might not at first produce the effect in question. For, of the like we have records in Aristotle, Strabo and Pliny, who hath made a collection hereof, as of two fountains in Bœotia, the one making Sheep white, the other black; of the water of Siberis which made Oxen black, and the like effect it had also upon men, dying not only the skin, but making their hairs black and curled. This was the conceit of Aristobulus, who received so little satisfaction from the other, or that it might be caused by heat, or any kind of fire, that he conceived it as reasonable to impute the effect unto water.
Secondly, It may be perpended whether it might not fall out the same way that Jacobs cattle became speckled, spotted and ring-straked, that is, by the Power and Efficacy of Imagination; which produceth effects in the conception correspondent unto the phancy of the Agents in generation; and sometimes assimilates the Idea of the Generator into a reality in the thing ingendred. For, hereof there pass for current many indisputed examples; so in Hippocrates we read of one, that from an intent view of a Picture conceived a Negro; And in the History of Heliodore of a Moorish Queen, who upon aspection of the Picture of Andromeda, conceived and brought forth a fair one. Vide plura apud Tho. Fienum, de viribus imaginationis. And thus perhaps might some say was the beginning of this complexion: induced first by Imagination, which having once impregnated the seed, found afterward concurrent co-operation, which were continued by Climes, whose constitution advantaged the first impression. Why Beares etc. white in some places. Thus Plotinus conceiveth white Peacocks first came in. Thus many opinion that from aspection of the Snow, which lieth long in Northern Regions, and high mountains. Hawks, Kites, Beares, and other creatures become white; and by this way Austin conceiveth the devil provided, they never wanted a white spotted Ox in Egypt; for such an one they worshipped, and called Apis.
Thirdly, It is not indisputable whether it might not proceed from such a cause and the like foundation of Tincture, as doth the black Jaundise, which meeting with congenerous causes might settle durable inclinations, and advance their generations unto that hue, which were naturally before but a degree or two below it. And this transmission we shall the easier admit in colour, if we remember the like hath been effected in organical parts and figures; the Symmetry whereof being casually or purposely perverted; their morbosities have vigorously descended to their posterities, and that in durable deformities. This was the beginning of Macrocephali, or people with long heads, whereof HippocratesDe Aere, Aquis, et Locis. hath clearly delivered himself: Cum primum editus est Infans, caput ejus tenellum manibus effingunt, et in logitudine adolescere cogunt; hoc institutum primum hujusmodi, naturæ dedit vitium, successu vero temporis in naturam abiit, ut proinde instituto nihil amplius opus esset; semen enim genitale ex omnibus corporis partibus provenit, ex sanis quidem sanum, ex morbosis morbosum. Si igitur ex calvis calvi, ex cæciis cæcii, et ex distortis, ut plurimum, distorti gignuntur, eademque in cæteris formis valet ratio, quid prohibet cur non ex macrocephalis macrocephali gignantur? Thus as Aristotle observeth, the Deers of Arginusa had their ears divided; occasioned at first by slitting the ears of Deers. Thus have the Chineses little feet, most Negroes great Lips and flat Noses; And thus many Spaniards, and Mediterranean Inhabitants, which are of the Race of Barbary Moors (although after frequent commixture) have not worn out the Camoys NoseFlat Nose. unto this day.
Artificial Negroes, or Gypsies acquire their complexion by anointing their bodies with Bacon and fat substances, and so exposing them to the Sun. In Guiny Moors and others, it hath been observed, that they frequently moisten their skins with fat and oyly materials, to temper the irksom driness thereof from the parching rayes of the Sun. Whether this practise at first had not some efficacy toward this complexion, may also be considered.
Lastly, If we still be urged to particularities, and such as declare how, and when the seed of Adam did first receive this tincture; we may say that men became black in the same manner that some Foxes, Squirrels, Lions, first turned of this complexion, whereof there are a constant sort in divers Countries; that some Chaughs came to have red Legs and Bils, that Crows became pyed: All which mutations however they began, depend on durable foundations; and such as may continue for ever. And if as yet we must farther define the cause and manner of this mutation, we must confess, in matters of Antiquity, and such as are decided by History, if their Originals and first beginnings escape a due relation, they fall into great obscurities, and such as future Ages seldom reduce unto a resolution. Thus if you deduct the administration of Angels, and that they dispersed the creatures into all parts after the flood, as they had congregated them into Noahs Ark before; it will be no easie question to resolve, how several sorts of animals were first dispersed into Islands, and almost how any into America: How the venereal Contagion began in that part of the earth, since history is silent, is not easily resolved by Philosophy. For whereas it is imputed unto Anthropophagy, or the eating of mans flesh; that cause hath been common unto many other Countries, and there have been Canibals or men eaters in the three other parts of the world, if we credit the relations of Ptolomy, Strabo and Pliny. And thus if the favourable pen of Moses had not revealed the confusion of tongues, and positively declared their division at Babel, our disputes concerning their beginning had been without end; Elias cum venerit solvet dubium.and I fear we must have left the hopes of that decision unto Elias.
And if any will yet insist, and urge the question farther still upon me, I shall be enforced unto divers of the like nature, wherein perhaps I shall receive no greater satisfaction. I shall demand how the Camels of Bactria came to have two bunches on their backs, whereas the Camels of Arabia in all relations have but one? How Oxen in some Countries began and continue gibbous or bunch-back’d? what way those many different shapes, colours, hairs, and natures of Dogs came in? how they of some Countries became depilous, and without any hair at all, whereas some sorts in excess abound therewith? How the Indian Hare came to have a long tail, whereas that part in others attains no higher than a scut? How the hogs of Illyria which Aristotle speaks of, became solipedes or whole-hoofed, whereas in other parts they are bisulcous, and described cloven-hoofed by God himself? All which with many others must needs seem strange unto those that hold there were but two of the unclean sort in the ark; and are forced to reduce these varieties to unknown originals.
However therefore this complexion was first acquired, it is evidently maintained by generation, and by the tincture of the skin as a spermatical part traduced from father unto Son; so that they which are strangers contract it not, and the Natives which transmigrate, omit it not without commixture, and that after divers generations. And this affection (if the story were true) might wonderfully be confirmed, by what Maginus and others relate of the Emperour of Æthiopia, or Prester John, who derived from Solomon is not yet descended into the hue of his Country, but remains a Mulatto, that is, of a Mongril complexion unto this day. Now although we conceive this blackness to be seminal, yet are we not of Herodotus conceit, that their seed is black. An opinion long ago rejected by Aristotle, and since by sense and enquiry. His assertion against the Historian was probable, that all seed was white; that is without great controversie in viviparous Animals, and such as have Testicles, or preparing vessels wherein it receives a manifest dealbation. And not only in them, but (for ought I know) in Fishes not abating the seed of Plants; whereof at least in most though the skin and covering be black, yet is the seed and fructifying part not so; as may be observed in the seeds of Onyons, Pyonie and Basil. Most controvertible it seems in the spawn of Frogs, and Lobsters, whereof notwithstanding at the very first the spawn is white, contracting by degrees a blackness, answerable in the one unto the colour of the shell, in the other unto the Porwigle or Tadpole; that is that Animall which first proceedeth from it. And thus may it also be in the generation and sperm of Negroes; that being first and in its naturals white, but upon separation of parts, accidents before invisible become apparent; there arising a shadow or dark efflorescence in the outside; whereby not only their legitimate and timely births, but their abortions are also dusky, before they have felt the scorch and fervor of the Sun.
A Second opinion there is, that this complexion was first a curse of God derived unto them from Cham, upon whom it was inflicted for discovering the nakedness of Noah. Which notwithstanding is sooner affirmed then proved, and carrieth with it sundry improbabilities. For first, if we derive the curse on Cham, or in general upon his posterity, we shall denigrate a greater part of the earth then was ever so conceived; and not only paint the Æthiopians and reputed sons of Cush, but the people also of Egypt, Arabia, Assyria and Chaldea; for by this race were these Countries also peopled. And if concordantly unto Berosus, the fragment of Cato de Originibus, some things of Halicarnasseus, Macrobius, and out of them of Leandro and Annius, we shall conceive of the travels of Camese or Cham; we may introduce a generation of Negroes as high as Italy; which part was never culpable of deformity, but hath produced the magnified examples of beauty.
Secondly, The curse mentioned in Scripture was not denounced upon Cham, but Canaan his youngest son, and the reasons thereof are divers. The first, from the Jewish Tradition, whereby it is conceived that Canaan made the discovery of the nakedness of Noah, and notified it unto Cham. Secondly, to have cursed Cham had been to curse all his posterity, whereof but one was guilty of the fact. And lastly, he spared Cham, because he had blessed him before. Cap. 9. Now if we confine this curse unto Canaan, and think the same fulfilled in his posterity; then do we induce this complexion on the Sidonians, then was the promised land a tract of Negroes; For from Canaan were descended the Canaanites, Jebusites, Amorites, Gergazites and Hivites, which were possessed of that land.
Thirdly, Although we should place the original of this curse upon one of the sons of Cham, yet were it not known from which of them to derive it. For the particularity of their descents is imperfectly set down by accountants, nor is it distinctly determinable from whom thereof the Æthiopians are proceeded. For whereas these of Africa are generally esteemed to be the Issue of Chus, the elder son of Cham, it is not so easily made out. For the land of Chus, which the Septuagint translates Æthiopia, makes no part of Africa, nor is it the habitation of Blackmores, but the Country of Arabia, especially the Happy and Stony possessions and Colonies of all the sons of Chus, excepting Nimrod and Havilah: possessed and planted wholly by the children of Chus, that is, by Sabtah and Raamah, Sabtacha, and the sons of Raamah, Dedan, and Sheba, according unto whose names the Nations of those parts have received their denominations, as may be collected from Pliny and Ptolemy; and as we are informed by credible Authors, they hold a fair Analogy in their names, even unto our days. So the wife of Moses translated in Scripture an Æthiopian, and so confirmed by the fabulous relation of Josephus, was none of the daughters of Africa, nor any Negroe of Æthiopia, but the daughter of Jethro, Prince and Priest of Madian, which was a part of Arabia the stony, bordering upon the Red Sea. So the Queen of Sheba came not unto Solomon out of Æthiopia, but from Arabia, and that part thereof which bore the name of the first planter, the son of Chus. So whether the Eunuch which Philip the Deacon baptised, were servant unto Candace Queen of the African Æthiopia (although Damianus a Goes, Codignus, and the Æthiopick relations averr) is yet by many, and with strong suspitions doubted. So that Army of a million, which Zerah King of Æthiopia is said to bring against Asa, was drawn out of Arabia, and the plantations of Chus; not out of Æthiopia, and the remote habitations of the Moors. For it is said that Asa pursuing his victory, took from him the City Gerar; now Gerar was no City in or near Æthiopia, but a place between Cadesh and Zur, where Abraham formerly sojourned. Since thereof these African Æthiopians are not convinced by the common acception to be the sons of Chus, whether they be not the posterity of Phut or Mizraim, or both, it is not assuredly determined. For Mizraim, he possessed Egypt, and the East parts of Africa. From Lubym his son came the Lybians, and perhaps from them the Æthiopians. Phut possessed Mauritania, and the Western parts of Africa, and from these perhaps descended the Moors of the West, of Mandinga, Meleguette and Guinie. But from Canaan, upon whom the curse was pronounced, none of these had their originall; for he was restrained unto Canaan and Syria; although in after Ages many Colonies dispersed, and some thereof upon the coasts of Africa, and prepossessions of his elder brothers.
Fourthly, To take away all doubt or any probable divarication, the curse is plainly specified in the Text, nor need we dispute it, like the mark of Cain; Servus servorum erit fratribus suis, Cursed be Canaan, a servant of servants shall he be unto his brethren; which was after fulfilled in the conquest of Canaan, subdued by the Israelites, the posterity of Sem. Which Prophecy Abraham well understanding, took an oath of his servant not to take a wife for his son Isaac out of the daughters of the Canaanites; and the like was performed by Isaac in the behalf of his Son Jacob. As for Cham and his other sons, this curse attained them not; for Nimrod the son of Chus set up his kingdom in Babylon, and erected the first great Empire; Mizraim and his posterity grew mighty Monarchs in Egypt; and the Empire of the Æthiopians hath been as large as either. Nor did the curse descend in generall upon the posterity of Canaan: for the Sidonians, Arkites, Hamathites, Sinites, Arvadites, and Zemerites seem exempted. But why there being eleven Sons, five only were condemned and six escaped the malediction, is a secret beyond discovery.
Lastly, Whereas men affirm this colour was a Curse, I cannot make out the propriety of that name, it neither seeming so to them, nor reasonably unto us; for they take so much content therein, that they esteem deformity by other colours, describing the Devil, and terrible objects, white. And if we seriously consult the definitions of beauty, and exactly perpend what wise men determine thereof, we shall not apprehend a curse, or any deformity therein. For first, some place the essence thereof in the proportion of parts, conceiving it to consist in a comely commensurability of the whole unto the parts, and the parts between themselves: which is the determination of the best and learned Writers. Now hereby the Moors are not excluded from beauty: there being in this description no consideration of colours, but an apt connexion and frame of parts and the whole. Others there be, and those most in number, which place it not only in proportion of parts, but also in grace of colour. But to make Colour essential unto Beauty, there will arise no slender difficulty: For Aristotle in two definitions of pulchritude, and Galen in one, have made no mention of colour. Neither will it agree unto the Beauty of Animals: wherein notwithstanding there is an approved pulchritude. Thus horses are handsome under any colour, and the symmetry of parts obscures the consideration of complexions. Thus in concolour animals and such as are confined unto one colour, we measure not their Beauty thereby: For if a Crow or Black-bird grow white, we generally account it more pretty; and in almost a monstrosity descend not to opinion of deformity. By this way likewise the Moors escape the curse of deformity: there concurring no stationary colour, and sometimes not any unto Beauty.
The Platonick contemplators reject both these descriptions founded upon parts and colours, or either: as M. Leo the Jew hath excellently discoursed in his Genealogy of Love, defining beauty a formal grace, which delights and moves them to love which comprehend it. This grace say they, discoverable outwardly, is the resplendor and Ray of some interiour and invisible Beauty, and proceedeth from the forms of compositions amiable. Whose faculties if they can aptly contrive their matter, they beget in the subject an agreeable and pleasing beauty; if over-ruled thereby, they evidence not their perfections, but run into deformity. For seeing that out of the same materials, Thersites and Paris, Beauty and monstrosity may be contrived; the forms and operative faculties introduce and determine their perfections. Which in natural bodies receive exactness in every kind, according to the first Idea of the Creator, and in contrived bodies the phancy of the Artificer. And by this consideration of Beauty, the Moors also are not excluded, but hold a common share therein with all mankind.
Lastly, In whatsoever its Theory consisteth, or if in the general, we allow the common conceit of symmetry and of colour, yet to descend unto singularities, or determine in what symmetry or colour it consisted, were a slippery designation. For Beauty is determined by opinion, and seems to have no essence that holds one notion with all; that seeming beauteous unto one, which hath no favour with another; and that unto every one, according as custome hath made it natural, or sympathy and conformity of minds shall make it seem agreeable. Thus flat noses seem comely unto the Moor, an Aquiline or hawked one unto the Persian, a large and prominent nose unto the Romane; but none of all these are acceptable in our opinion. Thus some think it most ornamental to wear their Bracelets on their Wrests, others say it is better to have them about their Ancles; some think it most comely to wear their Rings and Jewels in the Ear, others will have them about their Privities; a third will not think they are compleat except they hang them in their lips, cheeks, or noses. Thus Homer to set off Minerva, calleth her γλαυκῶπις, that is, gray or light-blew eyed: now this unto us seems far less amiable then the black. Thus we that are of contrary complexions accuse the blackness of the Moors as ugly: But the Spouse in the Canticles excuseth this conceit, in that description of hers, I am black, but comely. And howsoever Cerberus, and the furies of hell be described by the Poets under this complexion, yet in the beauty of our Saviour blackness is commended, when it is said, his locks are bushie and black as a Raven. So that to inferr this as a curse, or to reason it as a deformity, is no way reasonable; the two foundations of beauty, Symmetry and complexion receiving such various apprehensions, that no deviation will be expounded so high as a curse or undeniable deformity, without a manifest and confessed degree of monstrosity.
Lastly, It is a very injurious method unto Philosophy, and a perpetual promotion of ignorance, in points of obscurity; nor open unto easie considerations, to fall upon a present refuge unto Miracles; or recurr unto immediate contrivance, from the insearchable hands of God. Thus in the conceit of the evil odor of the Jews, Christians without a further research into the verity of the thing, or inquiry into the cause, draw up a judgement upon them from the passion of their Saviour. Thus in the wondrous effects of the clime of Ireland, and the freedom from all venemous creatures, the credulity of common conceit imputes this immunity unto the benediction of S. Patrick, as Beda and Gyraldus have left recorded. Thus the Ass having a peculiar mark of a cross made by a black list down his back, and another athwart, or at right angles down his shoulders; common opinion ascribes this figure unto a peculiar signation; since that beast had the honour to bear our Saviour on his back. Certainly this is a course more desperate then Antipathies, Sympathies, or occult qualities; wherein by a final and satisfactive discernment of faith, we lay the last and particular effects upon the first and general cause of all things; whereas in the other, we do but palliate our determinations, untill our advanced endeavours do totally reject, or partially salve their evasions.
There being therefore two opinions repugnant unto each other, it may not be presumptive or skeptical to doubt of both. And because we remain imperfect in the general Theory of colours, we shall deliver at present a short discovery of blackness; wherein although perhaps we afford no greater satisfaction then others, yet shall we Emperically and sensibly discourse hereof; deducing the causes of Blackness from such Originals in nature, as we do generally observe things are denigrated by Art. And herein I hope our progression will not be thought unreasonable, for Art being the imitation of Nature, or Nature at the second hand, it is but a sensible expression of effects dependant on the same, though more removed causes: and therefore the works of the one may serve to discover the other. And though colours of bodies may arise according to the receptions, refraction, or modification of Light; yet are there certain materialls which may dispose them unto such qualities.
And first, Things become black by a sooty and fuliginous matter proceeding from the Sulphur of bodies torrified; not taking fuligo strictly, but in opposition unto ἀτμὸς, that is any kind of vaporous or madefying excretion; and comprehending ἀναθυμίασις, that is as Aristotle defines it, a separation of moist and dry parts made by the action of heat or fire, and colouring bodies objected. Hereof in his Meteors, from the qualities of the subject he raiseth three kinds; the exhalations from ligneous and lean bodies, as bones, hair, and the like he calleth κάπνος, fumus, from fat bodies, and such as have not their fatness conspicuous or separated he termeth λίγνυς, fuligo, as wax, rosin, pitch, or turpentine; that from unctuous bodies, and such whose oyliness is evident, he named κνίση or nidor. Now everyone of these do black bodies objected unto them, and are to be conceived in the sooty and fuliginous matter expressed.
I say, proceeding from the sulphur of bodies torrified, that is the oylie fat, and unctuous parts wherein consist the principles of flammability. Not pure and refined sulphur, as in the Spirits of wine often rectified; but containing terrestrious parts, and carrying with it the volatile salt of the body, and such as is distinguishable by taste in soot; nor vulgar and usual sulphur, for that leaves none or very little blackness, except a metalline body receive the exhalation.
I say, torrified, sindged, or suffering some impression from fire; thus are bodies casually or artificially denigrated, which in their naturals are of another complexion; thus are Charcoals made black by an infection of their own suffitus, so is it true what is affirmed of combustible bodies. Adusta nigra, perusta alba; black at first from the fuliginous tincture, which being exhaled they become white, as is perceptible in ashes. And so doth fire cleanse and purifie bodies, because it consumes the sulphureous parts, which before did make them foul: and therefore refines those bodies which will never be mundified by water. Thus Camphire of a white substance, by its fuligo affordeth a deep black. So is pitch black, although it proceed from the same tree with Rosin, the one distilling forth, the other forced by fire. So of the suffitus of a torch, do Painters make a velvet black: so is lamp-black made: so of burnt Harts-horn a sable; so is Bacon denigrated in chimnies: so in Feavers and hot distempers from choler adust is caused a blackness in our tongues, teeth and excretions: so are ustilago, brant corn and trees black by blasting; so parts cauterized, gangrenated, siderated and mortified, become black, the radical moisture, or vital sulphur suffering an extinction, and smothered in the part effected. So not only actual but potential fire: not burning fire, but also corroding water will induce a blackness. Why the smoak of pure Sulphur blacks not. So are Chimnies and Furnaces generally black, except they receive a clear and manifest sulphur: for the smoak of sulphur will not black a paper, and is commonly used by women to whiten Tiffinies, which it performeth by an acide vitriolous, and penetrating spirit ascending from it, by reason whereof it is not apt to kindle any thing nor will it easily light a Candle, untill that spirit be spent, and the flame approacheth the match. This is that acide and piercing spirit which with such activity and compunction invadeth the brains and nostrils of those that receive it. And thus when Bellonius affirmeth that Charcoals made out of the wood of Oxycedar are white, Dr. Jordan in his judicious Discourse of mineral waters yeeldeth the reason, because their vapors are rather sulphureous then of any other combustible substance. So we see that Tinby coals will not black linnen being hanged in the smoak thereof, but rather whiten it, by reason of the drying and penetrating quality of sulphur, which will make Red roses white. And therefore to conceive a general blackness in Hell, and yet therein the pure and refined flames of sulphur, is no Philosophical conception, nor will it well consist with the real effects of its nature.
These are the advenient and artificial wayes of denigration, answerably whereto may be the natural progress. These are the wayes whereby culinary and common fires do operate, and correspondent hereunto may be the effects of fire elemental. So may Bitumen, Coals, Jet, Black-lead, and divers mineral earths become black; being either fuliginous concretions in the earth, or suffering a scorch from denigrating Principles in their formation. So men and other animals receive different tinctures from constitution and complexional efflorescences, and descend still lower, as they partake of the fuliginous and denigrating humour. And so may the Æthiopians or Negroes become coal-black, from fuliginous efflorescences and complexional tinctures arising from such probabilities, as we have declared before.
The second way whereby bodies become black, is an Atramentous condition or mixture, that is a vitriolate or copperose quality conjoyning with a terrestrious and astringent humidity; for so is Atramentum Scriptorium, or writing Ink commonly made by copperose cast upon a decoction or infusion of galls. I say a vitriolous or copperous quality; for vitriol is the active or chief ingredient in Ink, and no other salt that I know will strike the colour with galls; neither Alom, Sal-gem, Nitre, nor Armoniack. What the common Copperose is. Now artificial copperose, and such as we commonly use, is a rough and acrimonious kind of salt drawn out of ferreous and eruginous earths, partaking chiefly of Iron and Copper; the blew of Copper, the green most of Iron: Nor is it unusual to dissolve fragments of Iron in the liquor thereof, for advantage in the concretion. I say, a terrestrious or astringent humidity; for without this there will ensue no tincture; for Copperose in a decoction of Lettuce or Mallows affords no black, which with an astringent mixture it will do, though it be made up with oyl, as in printing and painting Ink. But whereas in this composition we use only Nut-gals, that is an excrescence from the Oak, therein we follow and beat upon the old receit; for any plant of austere and stiptick parts will suffice, as I have experimented in Bistorte, Myrobolans, Myrtus Brabantica, Balaustium and Red Roses. And indeed, most decoctions of astringent plants, of what colour soever, do leave in the Liquor a deep and Muscadine red: which by addition of vitriol descends into a black: and so Dioscorides in his receit of Ink, leaves out gall, and with copperose makes use of soot.
Now if we enquire in what part of vitriol this Atramental and denigrating condition lodgeth, it will seem especially to lie in the more fixed salt thereof; for the phlegm or aqueous evaporation will not denigrate; nor yet spirits of vitriol, which carry with them volatile and nimbler Salt: For if upon a decoction of Copperose and gall, be poured the spirits or oyl of vitriol, the liquor will relinquish his blackness; the gall and parts of the copperose precipitate unto the bottom, and the Ink grow clear again; which it will not so easily do in common Ink, because that gum is dissolved therein which hindereth the separation. But Colcothar or vitriol burnt, though unto a redness containing the fixed salt, will make good Ink; and so will the Lixivium, or Lye made thereof with warm water; but the Terra or Insipid earth remaining, affords no black at all, but serves in many things for a gross and useful red. And though Spirits of vitriol, projected upon a decoction of gals, will not raise a black, yet if these spirits be any way fixed, or return into vitriol again, the same will act their former parts and denigrate as before.
And if we yet make a more exact enquiry, by what this salt of vitriol more peculiarly gives this colour, we shall find it to be from a metalline condition, and especially an Iron Property or ferreous participation. For blew Copperose which deeply partakes of the copper will do it but weakly, Verdigrise which is made of Copper will not do it at all, but the filings of Iron infused in vinegar, will with a decoction of gals make good Ink, without any Copperose at all; and so will infusion of Load-stone; which is of affinity with Iron. And though more conspicuously in iron, yet such a Calcanthous or Atramentous quality, we will not wholly reject in other mettals; whereby we often observe black tinctures in their solutions. Thus a Lemmon, Quince or sharp Apple cut with a knife becomes immediately black: And from the like cause, Artichokes; so sublimate beat up with whites of eggs, if touched with a knife, becomes incontinently black. So Aqua fortis, whose ingredient is vitriol, will make white bodies black. So leather dressed with the bark of Oak, is easily made black by a bare solution of Copperose. So divers Mineral waters and such as participate of Iron, upon an infusion of gals, become of a dark colour, and entering upon black. So steel infused, makes not only the liquor duskie, but in bodies wherein it concurs with proportionable tinctures makes also the excretions black. And so also from this vitriolous quality Mercurius dulcis, and vitriol vomitive occasion black ejections. But whether this denigrating quality in Copperose proceedeth from an Iron participation, or rather in Iron from a vitriolous communication; or whether black tinctures from metallical bodies be not from vitriolous parts contained in their sulphur, since common sulphur containeth also much vitriol, may admit consideration. However in this way of tincture, it seemeth plain, that Iron and Vitriol are the powerful Denigrators.
Such a condition there is naturally in some living creatures. Thus that black humour by Aristotle named θόλos, and commonly translated Atramentum, may be occasioned in the Cuttle-fish. Such a condition there is naturally in some Plants, as Black-berries, Walnut-rinds, Black-cherries; whereby they extinguish inflammations, corroborate the stomack, and are esteemed specifical in the Epilepsie. Such an atramentous condition there is to be found sometime in the blood, when that which some call Acetum, others Vitriolum, concurs with parts prepared for this tincture. And so from these conditions the Moors might possibly become Negroes, receiving Atramentous impressions in some of those wayes, whose possibility is by us declared.
Nor is it strange that we affirm there are vitriolous parts, qualities, and even at some distance Vitriol it self in living bodies; for there is a sower stiptick salt diffused through the Earth, which passing a concoction in plants, becometh milder and more agreeable unto the sense, and this is that vegetable vitriol, whereby divers plants contain a gratefull sharpness, as Lemmons, Pomegranats, Cherries, or an austere and inconcocted roughness, as Sloes, Medlars and Quinces. And that not only vitriol is a cause of blackness, but that the salts of natural bodies do carry a powerfull stroke in the tincture and vernish of all things, we shall not deny, if we contradict not experience, and the visible art of Dyars; who advance and graduate their colours with Salts. For the decoctions of simples which bear the visible colours of bodies decocted, are dead and evanid, without the commixtion of Alum, Argol, and the like. And this is also apparent in Chymical preparations. So Cinaber becomes red by the acide exhalation of sulphur, which otherwise presents a pure and niveous white. So spirits of Salt upon a blew paper make an orient red. So Tartar or vitriol upon an infusion of violets affords a delightfull crimson. Whence the colours of Plants, etc. may arise. Thus it is wonderful what variety of colours the spirits of Saltpeter, and especially, if they be kept in a glass while they pierce the sides thereof; I say, what Orient greens they will project: from the like spirits in the earth the plants thereof perhaps acquire their verdure. And from such salary irradiations may those wondrous varieties arise, which are observable in Animals, as Mallards heads, and Peacocks feathers, receiving intention or alteration according as they are presented unto the light. Thus Saltpeter, Ammoniack and Mineral spirits emit delectable and various colours; and common Aqua fortis will in some green and narrow mouthed glasses, about the verges thereof, send forth a deep and Gentianella blew.
Thus have we at last drawn our conjectures unto a period; wherein if our contemplations afford no satisfaction unto others, I hope our attempts will bring no condemnation on our selves (for besides that adventures in knowledge are laudable, and the assayes of weaker heads afford oftentimes improveable hints unto better) although in this long journey we miss the intended end; yet are there many things of truth disclosed by the way; and the collaterall verity may unto reasonable speculations some what requite the capital indiscovery.
Great wonder it is not we are to seek in the original of Æthiopians and natural Negroes, being also at a loss concerning the Original of Gypsies and counterfeit Moors, observable in many parts of Europe, Asia, and Africa.
Common opinion deriveth them from Egypt, and from thence they derive themselves, according to their own account hereof, as Munster discovered in the letters and pass which they obtained from Sigismund the Emperour; that they first came out of lesser Egypt, that having defected from the Christian rule, and relapsed unto Pagan rites, some of every family were enjoyned this penance to wander about the world; or as Aventinus delivereth, they pretend for this vagabond course, a judgement of God upon their fore- fathers, who refused to entertain the Virgin Mary and Jesus, when she fled into their Country.
Which account notwithstanding is of little probability: for the generall stream of writers, who enquire into their originall, insist not upon this; and are so little satisfied in their descent from Egypt, that they deduce them from several other nations: Fernand. de Cordua didascal. multipl. Polydore Virgil accounting them originally Syrians, Philippus Bergomas fetcheth them from Chaldæa, Æneas Sylvius from some part of Tartary, Bellonius no further then Walachia and Bulgaria, nor Aventinus then the confines of Hungaria.
That they are no Egyptians, BelloniusObservat. l. 2. maketh evident: who met great droves of Gypsies in Egypt, about Gran Cairo, Matærea, and the villages on the banks of Nilus, who notwithstanding were accounted strangers unto that Nation, and wanderers from foreign parts, even as they are esteemed with us.
That they came not out of Egypt is also probable, because their first appearance was in Germany, since the year 1400, nor were they observed before in other parts of Europe, as is deducible from Munster, Genebrard, Crantsius and Ortilius.
But that they first set out not far from Germany, is also probable from their language, which was the Sclavonian tongue; and when they wandred afterward into France, they were commonly called Bohemians, which name is still retained for Gypsies. And therefore when Crantsius delivereth, they first appeared about the Baltick Sea, when Bellonius deriveth them from Bulgaria and Walachia, and others from about Hungaria, they speak not repugnantly hereto: for the language of those Nations was Sclavonian, at least some dialect thereof.
But of what nation soever they were at first, they are now almost of all; associating unto them some of every country where they wander: when they will be lost, or whether at all again, is not without some doubt: for unsetled nations have out-lasted others of fixed habitations: and though Gypsies have been banished by most Christian Princes, yet have they found some countenance from the great Turk, who suffereth them to live and maintain publick Stews near the Imperial City in Pera, Bellon. observat. l. 2. of whom he often maketh a politick advantage, imploying them as spies into other nations, under which title they were banished by Charles the fift.
We commonly accuse the phancies of elder times in the improper figures of heaven assigned unto Constellations, which do not seem to answer them, either in Greek or Barbarick Spheres: yet equall incongruities have been commonly committed by Geographers and Historians, in the figurall resemblances of several regions on earth; While by Livy and Julius, Rusticus the Island of Britain is made to resemble a long dish or two-edged ax; Italy by Numatianus to be like an Oak-leaf: and Spain an Ox-hide; while the phancy of Strabo makes the habitated earth like a cloak, and Dionysius Afer will have it like a sling: with many others observable in good writers Tacit. de vita Jul. Agric., yet not made out from the letter or signification; acquitting Astronomy in their figures of the Zodiack: wherein they are not justified unto strict resemblances, but rather made out from the effects of Sun or Moon in these several portions of heaven, or from peculiar influences of those constellations, which some way make good their names. Junctin. in Sph. l. de Sacro bosco cap. 2.
Which notwithstanding being now authentick by prescription, may be retained in their naked acceptions, and names translated from substances known on earth. And therefore the learned Hevelius in his accurate Selenography, or description of the Moon, hath well translated the known appellations of Regions, Seas and Mountains, unto the parts of that Luminary: and rather then use invented names or humane denominations, with witty congruity hath placed Mount Sinai, Taurus, Mæotis Palus, the Mediterranean Sea, Mauritania, Sicily and Asia Minor in the Moon.
More hardly can we find the Hebrew letters in the heavens, made out of the greater and lesser Stars which put together do make up words, wherein Cabalisticall Speculators conceive they read the events of future things;The Cabala of the Stars. and how from the Stars in the head of Medusa, to make out the word Charab; and thereby desolation presignified unto Greece or Javan, numerally characterized in that word, requireth no rigid reader. Greffarel out of R. Chomer.
It is not easie to reconcile the different accounts of longitude, while in modern tables the hundred and eighty degree is more then thirty degrees beyond that part, where Ptolomy placeth an 180. Nor will the wider and more Western term of Longitude, from whence the Moderns begin their commensuration, sufficiently salve the difference. Athan. Kircher. in proœmio. The ancients began the measure of Longitude from the fortunate Islands or Canaries, the Moderns from the Azores or Islands of S. Michael; but since the Azores are but fifteen degrees more West, why the Moderns should reckon 180, where Ptolomy accounteth above 220, or though they take in 15 degrees at the West, why they should reckon 30 at the East, beyond the same measure, is yet to be determined; nor would it be much advantaged, if we should conceive that the compute of Ptolomy were not so agreeable unto the Canaries, as the Hesperides or Islands of Cabo Verde. Robertus Hues de globis.
Whether the compute of moneths from the first appearance of the Moon, which divers nations have followed, be not a more perturbed way, then that which accounts from the conjunction, may seem of reasonable doubt Hevel. Selenog. cap. 9.; not only from the uncertainty of its appearance in foul and cloudy weather, but unequal time in any; When the Moon will be seen on the first day of the change. that is sooner or later, according as the Moon shall be in the signs of long descention, as Pisces, Aries, Taurus, in the Perigeum or swiftest motion, and in the Northern Latitude: whereby sometimes it may be seen the very day of the change, as will observably happen 1654, in the moneths of April and May? or whether also the compute of the day be exactly made, from the visible arising or setting of the Sun, because the Sun is sometimes naturally set, and under the Horizon, when visibly it is above it; Why the Sun is seen after it is set, or naturally under the Horizon. from the causes of refraction, and such as make us behold a piece of silver in a basin, when water is put upon it, which we could not discover before, as under the verge thereof.
Whether the globe of the earth be but a point, in respect of the Stars and Firmament, or how if the rayes thereof do fall upon a point, they are received in such variety of Angles, appearing greater or lesser from differences of refraction?