So Julius Pollux adviseth to teach horses to incline, dimit, and bow down their bodies, that their riders may with better ease ascend them. And thus may it more causally be made out, what Hippocrates affirmeth of the Scythians, that using continual riding, they were generally molested with the Sciatica or hip-gout. Or what Suetonius delivereth of Germanicus, that he had slender legs, but encreased them by riding after meals; that is, the humours descending upon their pendulosity, they having no support or suppedaneous stability.
Now if any shall say that these are petty errors and minor lapses, not considerably injurious unto truth, yet is it neither reasonable nor fair to contemn inferiour falsities; but rather as between falshood and truth there is no medium, so should they be maintained in their distances: nor the contagion of the one, approach the sincerity of the other.
The hand of the Painter confidently setteth forth the Picture of Jephthah in the posture of Abraham, sacrificing his only daughter: Thus is it commonly received, and hath had the attest of many worthy Writers. Notwithstanding upon enquiry we find the matter doubtful, and many upon probable grounds to have been of another opinion: conceiving in this oblation not a natural but a civil kind of death, and a separation only unto the Lord. Judg. 11.39For that he pursued not his vow unto a literal oblation, there want not arguments both from the Text and reason.
For first, It is evident that she deplored her Virginity, and not her death; Let me go up and down the mountains, and bewail my Virginity, I and my fellows.
Secondly, When it is said, that Jephthah did unto her according unto his vow, it is immediately subjoyned, Et non cognovit virum, and she knew no man; which as immediate in words, was probably most near in sense unto the vow.
Thirdly, It is said in the Text, that the daughters of Israel went yearly to talk with the daughter of Jephthah four dayes in the year; which had she been sacrificed, they could not have done: For whereas the word is sometime translated to lament, yet doth it also signifie to talk or have conference with one, and by Tremellius, who was well able to Judge of the Original, it is in this sense translated: Ibant filii Israelitarum, ad confabulandum cum filia Jephthaci, quatuor diebus quotannis: And so it is also set down in the marginal notes of our Translation. And from this annual concourse of the daughters of Israel, it is not improbable in future Ages, the daughter of Jephthah came to be worshipped as a Deity; and had by the Samaritans an annual festivity observed unto her honour, as Epiphanius hath left recorded in the Heresie of the Melchidecians.
It is also repugnant unto reason; for the offering of mankind was against the Law of God, who so abhorred humane sacrifice, that he omitted not the oblation of unclean beasts, and confined his Altars but unto few kinds of Animals, the Ox, the Goat, the Sheep, the Pigeon and its kinds: In the cleansing of the Leper, there is I confess, mention made of the Sparrow; but great dispute may be made whether it be properly rendered. And therefore the Scripture with indignation oft-times makes mention of humane sacrifice among the Gentiles; whose oblations scarce made scruple of any Animal, sacrificing not only Man, but Horses, Lions, Ægles; and though they come not into holocausts, yet do we read the Syrians did make oblations of fishes unto the goddess Derceto. It being therefore a sacrifice so abominable unto God, although he had pursued it, it is not probable the Priests and Wisdom of Israel would have permitted it; and that not only in regard of the subject or sacrifice it self, but also the sacrificator, which the Picture makes to be Jephthah; who was neither Priest, nor capable of that Office: for he was a Gileadite, and as the Text affirmeth, the son also of an harlot. And how hardly the Priesthood would endure encroachment upon their function, a notable example there is in the story of Ozias.
Secondly, The offering up of his daughter was not only unlawful, and entrenched upon his Religion, but had been a course that had much condemned his discretion; that is, to have punished himself in the strictest observance of his vow, when as the Law of God had allowed an evasion; that is, by way of commutation or redemption, according as is determined, Levit. 27. Whereby if she were between the age of five and twenty, she was to be estimated but at ten shekels, and if between twenty and sixty, not above thirty. A sum that could never discourage an indulgent Parent; it being but the value of servant slain; the inconsiderable Salary of Judas; and will make no greater noise than three pound fifteen shillings with us. And therefore their conceit is not to be exploded, who say that from the story of Jephthah sacrificing his own daughter, might spring the fable of Agamemnon, delivering unto sacrifice his daughter Iphigenia, who was also contemporary unto Jephthah: wherein to answer the ground that hinted it, Iphigenia was not sacrificed her self, but redeemed with an Hart, which Diana accepted for her.
Lastly, Although his vow run generally for the words, Whatsoever shall come forth, etc. Yet might it be restrained in the sense, for whatsoever was sacrificable, and justly subject to lawful immolation: and so would not have sacrificed either Horse or Dog, if they had come out upon him. Nor was he obliged by oath unto a strict observation of that which promissorily was unlawful; or could he be qualified by vow to commit a fact which naturally was abominable. Which doctrine had Herod understood, it might have saved John Baptists head; when he promised by oath to give unto Herodias whatsoever she would ask; that is, if it were in the compass of things, which he could lawfully grant. For his oath made not that lawful which was illegal before: and if it were unjust to murther John, the supervenient Oath did not extenuate the fact, or oblige the Juror unto it.
Now the ground at least which much promoted the opinion, might be the dubious words of the text, which contain the sense of his vow; most men adhering unto their common and obvious acception. Whatsoever shall come forth of the doors of my house shall surely be the Lords, and I will offer it up for a burnt offering. Now whereas it is said, Erit Jehovæ, et offeram illud holocaustum, the word signifying both et and aut, it may be taken disjunctively; aut offeram, that is, it shall either be the Lords by separation, or else, an holocaust by common oblation; even as our marginal translation advertiseth; and as Tremellius rendreth it, Erit inquam Jehovæ, aut offeram illud holocaustum: and for the vulgar translation, it useth often et, where aut must be presumed, as Exod. 21. Si quis percusserit patrem et matrem, that is, not both, but either. There being therefore two waies to dispose of her, either to separate her unto the Lord, or offer her as a sacrifice, it is of no necessity the later should be necessary; and surely less derogatory unto the sacred text and history of the people of God, must be the former.
The Picture of John the Baptist, in a Camels skin is very questionable, and many I perceive have condemned it. The ground or occasion of this description are the words of the holy Scripture, especially of Matthew and Mark, for Luke and John are silent herein; by them it is delivered, his garment was of Camels hair, and had a leather girdle about his loins. Now here it seems the Camels hair is taken by Painters for the skin or pelt with the hair upon it. But this Exposition will not so well consist with the strict acceptation of the words; for Mark 1. It is said, he was, ἐνδεδυμένος τρίχας καμήλου, and Matthew 3. εἶχε τὸ ἔνδυμα ἀπὸ τριχῶν καμήλου, that is, as the vulgar translation, that of Beza, that of Sixtus Quintus, and Clement the eight hath rendred it, vestimentum habebat è pilis camelinis; which is as ours translateth it, a garment of Camels hair; that is, made of some texture of that hair, a course garment; a cilicious or sackcloth habit; sutable to the austerity of his life; the severity of his Doctrine, Repentance; and the place thereof, the wilderness, his food and diet, locusts and wild hony. 2 Kings 3. 18. Agreeable unto the example of Elias, who is said to be vir pilosus, that is, as Tremellius interprets, Veste villosa[5] cinctus, answerable unto the habit of the ancient Prophets, according to that of Zachary. Zach. 13. In that day the Prophets shall be ashamed, neither shall they wear a rough garment to deceive; and sutable to the Cilicious and hairy Vests of the strictest Orders of Fryers, who derive the institution of their Monastick life from the example of John and Elias.
As for the wearing of skins, where that is properly intended, the expression of the Scripture is plain; so it is said, Heb. 11. They wandered about ἐν αἰγείοις δέρμασιν, that is, in Goats skins; and so it is said of our first Parents, Gen. 3. That God made them χιτῶνας δερματίνους, Vestes pelliceas, or coats of skins; which though a natural habit unto all, before the invention of Texture, was something more unto Adam, who had newly learned to die; for unto him a garment from the dead, was but a dictate of death, and an habit of mortality.
Now if any man will say this habit of John was neither of Camels skin, nor any course Texture of its hair, but rather some finer Weave of Camelot, Grograin or the like, in as much as these stuffs are supposed to be made of the hair of that Animal, or because that Ælian affirmeth, that Camels hair of Persia, is as fine as Milesian wool, wherewith the great ones of that place were cloathed; they have discovered an habit, not only unsutable unto his leathern cincture, and the coarseness of his life; but not consistent with the words of our Saviour, when reasoning with the people concerning John, he saith, What went you out into the wilderness to see? a man clothed in soft raiment? Behold, they that wear soft raiment, are in Kings houses.
Footnotes
[5] villoso, 1646, 1650, 1658, 1669, 1672.
The Picture of St. Christopher, that is, a man of a Giantlike stature, bearing upon his shoulders our Saviour Christ, and with a staff in his hand, wading thorow the water, is known unto Children, common over all Europe, not only as a sign unto houses, but is described in many Churches, and stands Colossus like in the entrance of Nostre Dame in Paris.
Now from hence, common eyes conceive an history sutable unto this description, that he carried our Saviour in his Minority over some river or water: which notwithstanding we cannot at all make out. For we read not thus much in any good Author, nor of any remarkable Christopher, before the reign of Decius: who lived 250 years after Christ. This man indeed according unto History suffered as a Martyr in the second year of that Emperour, and in the Roman Calendar takes up the 21 of July.
The ground that begat or promoted this opinion, was, first the fabulous adjections of succeeding ages unto the veritable acts of this Martyr, who in the most probable accounts was remarkable for his staff, and a man of a goodly stature.
The second might be a mistake or misapprehension of the Picture, most men conceiving that an History which was contrived at first but as an Emblem or Symbolical fancy: as from the Annotations of Baronius upon the Roman Martyrologie, LipellousLip. De vitis Sanctorum. in the life of St. Christopher hath observed in these words; Acta S. Christopheri à multis depravata inveniuntur: quod quidem non aliunde originem sumpsisse certum est, quam quod symbolicas figuras imperiti ad veritatem successu temporis transtulerint: itaque cuncta illa de Sancto Christophero pingi consueta, symbola potius, quam historiæ alicujus existimandum est esse expressam imaginem; that is, The Acts of St. Christopher are depraved by many: which surely began from no other ground, then, that in process of time, unskilful men translated symbolical figures unto real verities: and therefore what is usually described in the Picture of St. Christopher, is rather to be received as an Emblem, or Symbolical description, then any real History. Now what Emblem this was, or what its signification, conjectures are many; Pierius hath set down one, that is, of the Disciple of Christ; for he that will carry Christ upon his shoulders, must rely upon the staff of his direction, whereon if he firmeth himself, he may be able to overcome the billows of resistance, and in the vertue of this staff, like that of Jacob, pass over the waters of Jordan. Or otherwise thus; He that will submit shoulders unto Christ, shall by the concurrence of his power encrease into the strength of a Giant; and being supported by the staff of his holy Spirit, shall not be overwhelmed by the waves of the world, but wade through all resistance.
Add also the mystical reasons of this pourtract alleadged by Vida and Xerisanus: and the recorded story of Christopher, that before his Martyrdom he requested of God, that where ever his body were, the places should be freed from pestilence and mischiefs, from infection. Anton. Castellionæi antiquitates Mediolanenses.And therefore his picture or pourtract, was usually placed in publick wayes, and at the entrance of Towns and Churches, according to the received Distich
Christophorum videas, postea tutus eris.
The Picture of St. George killing the Dragon, and, as most ancient draughts do run, with the daughter of a King standing by, is famous amongst Christians. And upon this description dependeth a solemn story, how by this atchievement he redeemed a Kings daughter: which is more especially believed by the English, whose Protector he is: and in which form and history, according to his description in the English Colledge at Rome, he is set forth in the Icons or Cuts of Martyrs by Cevalerius: and all this according to the Historia Lombardica, or golden legend of Jacobus de Voragine. Now of what authority soever this piece be amongst us, it is I perceive received with different beliefs: for some believe the person and the story; some the person, but not the story; and others deny both.
That such a person there was, we shall not contend: for besides others, Dr. Heilin hath clearly asserted it in his History of St. George. The indistinction of many in the community of name, or the misapplication of the acts of one unto another, hath made some doubt thereof. For of this name we meet with more then one in History, and no less then two conceived of Cappadocia. The one an Arrian, who was slain by the Alexandrians in the time of Julian; the other a valiant Souldier and Christian Martyr, beheaded in the reign of Dioclesian. This is the George conceived in this Picture, who hath his day in the Roman Calender, on whom so many fables are delivered, whose story is set forth by Metaphrastes, and his miracles by Turonensis.
As for the story depending hereon, some conceive as lightly thereof, as of that of Persius and Andromeda; conjecturing the one to be the father of the other; and some too highly assert it. Others with better moderation, do either entertain the same as a fabulous addition unto the true and authentick story of St. George; or else conceive the literal acception to be a misconstruction of the symbolical expression; apprehending a veritable History, in an Emblem or piece of Christian Poesie. And this Emblematical construction hath been received by men not forward to extenuate the acts of Saints: as from Baronius, Lipellous the Carthusian hath delivered in the life of St. George; Picturam illam St. Georgii quâ effingitur eques armatus, qui hastæ cuspide hostem interficit, juxta quam etiam virgo posita manus supplices tendens ejus explorat auxilium, Symboli potius quam historiæ alicujus censenda expressa imago. Consuevit quidem ut equestris militiæ miles equestri imagine referri: that is, The Picture of St. George, wherein he is described like a Curassier or horseman compleatly armed, etc. Is rather a symbolical image, then any proper figure.
Now in the Picture of this Saint and Souldier, might be implied the Christian Souldier and true Champion of Christ. A horseman armed Cap a pe, intimating the Panoplia or compleat armour of a Christian; combating with the Dragon, that is, with the Devil; in defence of the Kings daughter, that is, the Church of God. And therefore although the history be not made out, it doth not disparage the Knights and Noble order of St. George: whose cognisance is honourable in the Emblem of the Souldier of Christ, and is a worthy memorial to conform unto its mystery. Nor, were there no such person at all, had they more reason to be ashamed, then the Noble order of Burgundy, and Knights of the Golden Fleece; whose badge is a confessed fable.
The Picture of Jerom usually described at his study, with a Clock hanging by, is not to be omitted; for though the meaning be allowable, and probable it is that industrious Father did not let slip his time without account; yet must not perhaps that Clock be set down to have been his measure thereof. For Clocks or Automatous organs, whereby we now distinguish of time, have found no mention in any ancient Writers but are of late invention, as Pancirollus observeth. And Polydore Virgil discoursing of new inventions whereof the authors are not known, makes instance in Clocks and Guns. Now Jerom is no late Writer, but one of the ancient Fathers, and lived in the fourth Century, in the reign of Theodosius the first.
It is not to be denied that before the daies of Jerom there were Horologies, and several accounts of time; for they measured the hours not only by drops of water in glasses called Clepsydræ, but also by sand in glasses called Clepsammia. There were also from great antiquity, Scioterical or Sun Dials, by the shadow of a stile or gnomon denoting the hours of the day: an invention ascribed unto Anaximines by Pliny. Hereof a memorable one there was in Campus Martius, from an obelisk erected, and golden figures placed horozontally about it; which was brought out of Egypt by Augustus, and described by Jacobus Laurus. And another of great antiquity we meet with in the story of Ezechias; for so it is delivered in King. 2. 20. That the Lord brought the shadow backward ten degrees by which it had gone down in the dial of Ahaz. A peculiar description and particular construction hereof out of R. Chomer, is set down, Curios de Caffarel. chap. 9. That is, say some, ten degrees, not lines; for the hours were denoted by certain divisions or steps in the Dial, which others distinguished by lines, according to that of Persius
That is, the line next the Meridian, or within an hour of noon.
Of later years there succeeded new inventions, and horologies composed by Trochilick or the artifice of wheels; whereof some are kept in motion by weight, others perform without it. Now as one age instructs another, and time that brings all things to ruin, perfects also every thing; so are these indeed of more general and ready use then any that went before them. By the Water-glasses the account was not regular: for from attenuation and condensation, whereby that Element is altered, the hours were shorter in hot weather then in cold, and in Summer then in Winter. As for Scioterical Dials, whether of the Sun or Moon, they are only of use in the actual radiation of those Luminaries, and are of little advantage unto those inhabitants, which for many months enjoy not the Lustre of the Sun.
It is I confess no easie wonder how the horometry of Antiquity discovered not this Artifice, how Architas that contrived the moving Dove, or rather the Helicosophie of Archimedes, fell not upon this way. Surely as in many things, so in this particular, the present age hath far surpassed Antiquity; whose ingenuity hath been so bold not only to proceed below the account of minutes, but to attempt perpetual motions, and engines whose revolutions (could their substance answer the design) might out-last the exemplary mobility, and out measure time it self. For such a one is that mentioned by John Dee, whose words are these in his learned Preface unto Euclide: By Wheels strange works and incredible are done: A wondrous example was seen in my time in a certain Instrument, which by the Inventer and Artificer was sold for twenty talents of gold; and then by chance had received some injury, and one Janellus of Cremona did mend the same, and presented it unto the Emperor Charles the fift. Jeronimus Cardanus can be my witness, that therein was one Wheel that moved at such a rate, that in seven thousand years his own period should be finished; a thing almost incredible, but how far I keep within my bounds, many men yet alive can tell.
Few eyes have escaped the Picture of Mermaids: that is, according to Horace his Monster, with womans head above, and fishy extremity below; and these are conceived to answer the shape of the ancient Syrens that attempted upon Ulysses. Which notwithstanding were of another description, containing no fishy composure, but made up of Man and Bird; the humane mediety variously placed not only above, but below; according unto Ælian, Suidas, Servius, Boccatius, and Aldrovandus, who hath referred their description unto the story of fabulous Birds; according to the description of Ovid, and the account thereof in Hyginus, that they were the daughters of Melpomene, and metamorphosed into the shape of man and bird by Ceres.
And therefore these pieces so common among us, do rather derive their original, or are indeed the very description of Dagon;Dagon the Idol, of what form. which was made with human figure above, and fishy shape below; whose stump, or as Tremellius and our margin renders it, whose fishy part only remained, when the hands and upper part fell before the Ark.1 Sam. 5. Of the shape of Artergates, or Derceto with the Phœnitians; in whose fishy and feminine mixture, as some conceive, were implied the Moon and the Sea, or the Deity of the waters; and therefore, in their sacrifices, they made oblations of fishes. From whence were probably occasioned the Pictures of Nereides and Tritons among the Grecians, and such as we read in Macrobius, to have been placed on the top of the Temple of Saturn.
We are unwilling to question the Royal Supporters of England, that is, the approved descriptions of the Lion and the Unicorn. Although, if in the Lion, the position of the pizel be proper, and that the natural situation; it will be hard to make out their retro-copulation, or their coupling and pissing backward, according to the determination of Aristotle; All that urine backward do copulate πυγηδὸν clunatim, or aversly, as Lions, Hares, Linxes.
As for the Unicorn, if it have the head of a Deer, and the tail of a Boar, as Vartomannus describeth it, how agreeable it is to this picture every eye may discern. If it be made bisulcous or cloven footed, it agreeth unto the description of Vartommanus, but scarce of any other; and Aristotle supposeth that such as divide the hoof, do also double the horn; they being both of the same nature, and admitting division together. And lastly if the horn have this situation and be so forwardly affixed, as is described, it will not be easily conceived, how it can feed from the ground; and therefore we observe, that Nature in other cornigerous animals, hath placed the horns higher and reclining, as in Bucks; in some inverted upwards, as in the Rhinoceros, the Indian Ass, and Unicornous Beetles; and thus have some affirmed it is seated in this animal.
We cannot but observe that in the Picture of Jonah and others, Whales are described with two prominent spouts on their heads; whereas indeed they have but one in the forehead, and terminating over the wind-pipe. Nor can we overlook the Picture of Elephants with Castles on their backs, made in the form of land Castles, or stationary fortifications, and answerable unto the Arms of Castile, or Sir John Old Castle; whereas the towers they bore were made of wood, and girt unto their bodies; as is delivered in the books of Maccabees, and as they were appointed in the Army of Antiochus.
We will not dispute the Pictures of Retiary Spiders, and their position in the web, which is commonly made lateral, and regarding the Horizon; although, if observed, we shall commonly find it downward, and their heads respecting the Center. Where the seven Stars be situated. We will not controvert the Picture of the seven Stars; although if thereby be meant the Pleiades, or subconstellation upon the back of Taurus, with what congruity they are described, either in site or magnitude, in a clear night an ordinary eye may discover, from July unto April. We will not question the tongues of Adders and Vipers, described like an Anchor; nor the Picture of the Flower de Luce: though how far they agree unto their natural draughts, let every spectator determine.
Whether the Cherubims about the Ark be rightly described in the common Picture, that is, only in humane heads, with two wings; or rather in the shape of Angels or young men, or somewhat at least with feet, as the Scripture seems to imply. 2 Chron. 3. 13. Whether the Cross seen in the air by Constantine, were of that figure wherein we represent it; or rather made out of Χ and Ρ, the two first letters of χριστός. Whether the Cross of Christ did answer the common figure; whether so far advanced above his head; whether the feet were so disposed, that is, one upon another, or separately nailed, as some with reason describe it: we shall not at all contend. Much less whether the house of Diogenes were a Tub framed of wood, and after the manner of ours, or rather made of earth, as learned men conceive, and so more clearly make out that expression of Juvenal.——Dolia nudi non ardent Cynici, etc. We should be too critical to question the letter Y, or bicornous element of Pythagoras, that is, the making of the horns equal: or the left less then the right, and so destroying the Symbolical intent of the figure; confounding the narrow line of Vertue, with the larger road of Vice; answerable unto the narrow door of Heaven, and the ample gates of Hell, expressed by our Saviour, and not forgotten by Homer, in that Epithete of Pluto’s house.Εὐρυπυλής.
Many more there are whereof our pen shall take no notice, nor shall we urge their enquiry; we shall not enlarge with what incongruity, and how dissenting from the pieces of Antiquity, the Pictures of their gods and goddesses are described, and how hereby their symbolical sense is lost; although herein it were not hard to be informed from Phornutus, Phornut. De natura deorum. Fulgentius,Fulg. mytho. Logia and Albricus Albric. De deorum imaginibus. Whether Hercules be more properly described strangling than tearing the Lion, as Victorius hath disputed; nor how the characters and figures of the Signs and Planets be now perverted, as Salmasius hath learnedly declared. We will dispence with Bears with long tails, such as are described in the figures of heaven; We shall tolerate flying Horses, black Swans, Hydra’s, Centaur’s, Harpies and Satyrs; for these are monstrosities, rarities, or else Poetical fancies, whose shadowed moralities requite their substantial falsities. Wherein indeed we must not deny a liberty; nor is the hand of the Painter more restrainable than the Poet. But where the real works of Nature, or veritable acts of storie are to be described, digressions are aberrations; and Art being but the imitator or secondary representor, it must not vary from the verity of the example; or describe things otherwise than they truly are or have been. For hereby introducing false Idea’s of things it perverts and deforms the face and symmetry of truth.
Certainly of all men that suffered from the confusion of Babel, the Ægyptians found the best evasion; for, though words were confounded, they invented a language of things, and spake unto each other by common notions in Nature. Whereby they discoursed in silence, and were intuitively understood from the theory of their Expresses. For they assumed the shapes of animals common unto all eyes; and by their conjunctions and compositions were able to communicate their conceptions, unto any that co-apprehended the Syntaxis of their Natures. This many conceive to have been the primitive way of writing, and of greater antiquity than letters; and this indeed might Adam well have spoken, who understanding the nature of things, had the advantage of natural expressions. Which the Egyptians but taking upon trust, upon their own or common opinion; from conceded mistakes they authentically promoted errors; describing in their Hieroglyphicks creatures of their own invention; or from known and conceded animals, erecting significations not inferrible from their natures.
And first, Although there were more things in Nature than words which did express them; yet even in these mute and silent discourses, to express complexed significations, they took a liberty to compound and piece together creatures of allowable forms into mixtures inexistent. Thus began the descriptions of Griphins, Basilicks, Phœnix, and many more; which Emblematists and Heralds have entertained with significations answering their institutions; Hieroglyphically adding Martegres, Wivernes, Lion fishes, with divers others. Pieces of good and allowable invention unto the prudent Spectator, but are lookt on by vulgar eyes as literal truths, or absurd impossibilities; whereas indeed, they are commendable inventions, and of laudable significations.
Again, Beside these pieces fictitiously set down, and having no Copy in Nature; they had many unquestionable drawn, of inconsequent signification, nor naturally verifying their intention. We shall instance but in few, as they stand recorded by Orus. The male sex they expressed by a Vulture, because of Vultures all are females, and impregnated by the wind; which authentically transmitted hath passed many pens, and became the assertion of Ælian, Ambrose, Basil, Isidore, Tzetzes, Philes, and others. Wherein notwithstanding what injury is offered unto the Creation in this confinement of sex, and what disturbance unto Philosophy in the concession of windy conceptions, we shall not here declare. By two dragms they thought it sufficient to signifie an heart; because the heart at one year weigheth two dragms, that is, a quarter of an ounce, and unto fifty years annually encreaseth the weight of one dragm, after which in the same proportion it yearly decreaseth; so that the life of a man doth not naturally extend above an hundred. And this was not only a popular conceit, but consentaneous unto their Physical principles, as Heurnius hath accounted it. In his Philosophia Barbarica.
A Woman that hath but one Child, they express by a Lioness; for that conceiveth but once. Fecundity they set forth by a Goat, because but seven daies old, it beginneth to use coition. The abortion of a Woman they describe by an Horse kicking a Wolf; because a Mare will cast her foal if she tread in the track of that animal. Deformity they signifie by a Bear; and an unstable Man by an Hyæna, because that animal yearly exchangeth its sex. A Woman delivered of a female Child, they imply by a Bull looking over his left shoulder; because if in coition a Bull part from a Cow on that side, the Calf will prove a female.
All which, with many more, how far they consent with truth, we shall not disparage our Reader to dispute; and though some way allowable unto wiser conceits, who could distinctly receive their significations: yet carrying the majesty of Hieroglyphicks, and so transmitted by Authors: they crept into a belief with many, and favourable doubt with most. And thus, I fear, it hath fared with the Hieroglyphical Symboles of Scripture: which excellently intended in the species of things sacrificed, in the prohibited meats, in the dreams of Pharoah, Joseph, and many other passages: are oft-times wrackt beyond their symbolizations, and inlarg’d into constructions disparaging their true intentions.
In common draughts, Haman is hanged by the Neck upon an high Gibbet, after the usual and now practised way of suspension, but whether this description truly answereth the Original, Learned pens consent not, and good grounds there are to doubt. For it is not easily made out that this was an ancient way of Execution, in the publick punishment of Malefactors among the Persians; but we often read of Crucifixion in their Stories. So we find that Oroetes[6] a Persian Governour crucified Polycrates the Samian Tyrant. And hereof we have an example in the life of Artaxerxes King of Persia; (whom some will have to be Ahasuerus in this Story) that his Mother Parysatis flead and crucified her Eunuch. The same also seems implied in the letters patent of King Cyrus. In Ezra 6. Omnis qui hanc mutaverit jussionem, tollatur lignum de domo ejus, et erigatur et configatur in eo.
The same kind of punishment was in use among the Romans, Syrians, Egyptians, Carthaginians and Grecians. For though we find in Homer, that Ulysses in a fury hanged the strumpets of those who courted Penelope, yet is it not so easie to discover, that this was the publick practice or open course of justice among the Greeks.
And even that the Hebrews used this present way of hanging, by illaqueation or pendulous suffocation in publick justice and executions; the expressions and examples in scripture conclude not beyond good doubt.
That the King of Hai was hanged, or destroyed by the common way of suspension, is not conceded by the learned Masius in his comment upon that text; who conceiveth thereby rather some kind of crucifixion; at least some patibulary affixion after he was slain; and so represented unto the people untill toward the evening.
Though we read in our translation, that Pharaoh hanged the chief Baker, yet learned expositors understand hereby some kind of crucifixion, according to the mode of Egypt, whereby he exemplarily hanged out till the fowls of the air fed on his head or face, the first part of their prey being the eyes. And perhaps according to the signal draught hereof in a very old manuscript of Genesis, now kept in the Emperors Library at Vienna; and accordingly set down by the learned Petrus Zamberius, in the second Tome of the description of that Library.
When the Gibeonites hanged the bodies of those of the house of Saul, thereby was intended some kind of crucifying, according unto good expositors, and the vulgar translation: crucifixerunt eos in monte coram domino; many both in Scripture and humane writers might be said to be crucified, though they did not perish immediately by crucifixion: But however otherwise destroyed, their bodies might be afterward appended or fastned unto some elevated engine, as exemplary objects unto the eyes of the people: So sometimes we read of the crucifixion of only some part, as of the Heads of Julianus and Albinus, though their bodies were cast away.
That legal TextDeut. 21. which seems to countenance the common way of hanging, if a man hath committed a sin worthy of Death, and they hang him on a Tree; is not so received by Christian and Jewish expositors. And as a good Annotator of oursAinsworth. delivereth, out of Maimonides: The Hebrews understand not this of putting him to death by hanging, but of hanging of a Man after he was stoned to death; and the manner is thus described. After he is stoned to death, they fasten a piece of timber in the Earth, and out of it there commeth a piece of wood, and then they tye both his hands one to another, and hang him unto the setting of the Sun.
Beside, the original word Hakany determineth not the doubt. For that by Lexicographers or Dictionarie interpreters, is rendred suspension and crucifixion; there being no Hebrew word peculiarly and fully expressing the proper word of crucifixion, as it was used by the Romans; nor easie to prove it the custom of the Jewish Nation to nail them by distinct parts unto a Cross, after the manner of our Saviour crucified: wherein it was a special favour indulged unto Joseph to take down the Body.
Lipsius[7] lets fall a good caution to take off doubts about suspension delivered by ancient Authors, and also the ambiguous sence of κρεμάσαι among the Greeks. Tale apud Latinos ipsum suspendere, quod in crucem referendum moneo juventutem, as that also may be understood of Seneca. Latrocinium fecit aliquis, quid ergo meruit? ut suspendatur. And this way of crucifying he conceiveth to have been in general use among the Romans, until the latter daies of Constantine, who in reverence unto our Saviour abrogated that opprobrious and infamous way of crucifixion. Whereupon succeeded the common and now practised way of suspension.
But long before this abrogation of the Cross, the Jewish Nation had known the true sense of crucifixion; whereof no Nation had a sharper apprehension, while Adrian crucified five hundred of them every day, until Wood was wanting for that service. So that they which had nothing but crucifie in their mouths, were therewith paid home in their own bodies: Early suffering the reward of their imprecations, and properly in the same kind.
1. If an Hare cross the high way, there are few above threescore years that are not perplexed thereat: which notwithstanding is but an Augurial terror, according to that received expression, Inauspicatum dat iter oblatus Lepus. And the ground of the conceit was probably no greater than this, that a fearful animal passing by us, portended unto us some thing to be feared: as upon the like consideration, the meeting of a Fox presaged some future imposture; which was a superstitious observation prohibited unto the Jews, as is expressed in the Idolatry of Maimonides, and is referred unto the sin of an observer of Fortunes, or one that abuseth events unto good or bad signs; forbidden by the Law of MosesDeut. 18.; which notwithstanding sometimes succeeding, according to fears or desires, have left impressions and timerous expectations in credulous minds for ever.
2. That Owls and Ravens are ominous appearers, and pre-signifying unlucky events, as Christians yet conceit, was also an Augurial conception. Because many Ravens were seen when Alexander entred Babylon, they were thought to pre-ominate his death; and because an Owl appeared before the battle, it presaged the ruin of Crassus. Which though decrepite superstitions, and such as had their nativity in times beyond all history, are fresh in the observation of many heads, and by the credulous and feminine party still in some Majesty among us. And therefore the Emblem of Superstition was well set out by Ripa Iconologia de Cæsare Ripa., in the picture of an Owl, an Hare, and an Old Woman. And it no way confirmeth the Augurial consideration, that an Owl is a forbidden food in the Law of Moses; or that Jerusalem was threatned by the Raven and the Owl, in that expression of Esay 34. That it should be a court for Owls, that the Cormorant and the Bittern should possess it, and the Owl and the Raven dwell in it. For thereby was only implied their ensuing desolation, as is expounded in the words succeeding; He shall draw upon it the line of confusion, and the stones of emptiness.
3. The falling of Salt is an authentick presagement of ill luck, nor can every temper contemn it; from whence notwithstanding nothing can be naturally feared: nor was the same a general prognostick of future evil among the Ancients, but a particular omination concerning the breach of friendship. For Salt as incorruptible, was the Symbole of friendship, and before the other service was offered unto their guests; which if it casually fell, was accounted ominous, and their amity of no duration. But whether Salt were not only a Symbole of friendship with man, but also a figure of amity and reconciliation with God, and was therefore observed in sacrifices, is an higher speculation.
4. To break the egg shell after the meat is out, we are taught in our childhood, and practise it all our lives; which nevertheless is but a superstitious relict, according to the judgment of Pliny, Huc pertinet ovorum, ut exorbuerit quisq; calices protinus frangi, aut eosdem coclearibus perforari; and the intent hereof was to prevent witchcraft; for lest witches should draw or prick their names therein, and veneficiously mischief their persons, they broke the shell, as Dalecampius hath observed.
5. The true Lovers knot is very much magnified, and still retained in presents of Love among us; which though in all points it doth not make out, had perhaps its original from the Nodus Herculanus, or that which was called Hercules his knot, resembling the snaky complication in the caduceus or rod of Hermes; and in which form the Zone or woollen girdle of the Bride was fastned, as Turnebus observeth in his Adversaria.
6. When our cheek burneth or ear tingleth, we usually say that some body is talking of us, which is an ancient conceit, and ranked among superstitious opinions by Pliny. Absentes tinnitu aurium præsentire sermones de se receptum est, according to that distick noted by Dalecampius.