Hereby indeed he acquired much wealth and more honour, and was reputed by Crœsus as a Diety: and yet not long after, by a vulgar fallacy he deceived his favourite and greatest friend of Oracles into an irreparable overthrow by Cyrus. And surely the same success are likely all to have that rely or depend upon him. ’Twas the first play he practised on mortality; and as time hath rendred him more perfect in the Art, so hath the inveterateness of his malice more ready in the execution. ’Tis therefore the soveraign degree of folly, and a crime not only against God, but also our own reasons, to expect a favour from the devil; whose mercies are more cruel than those of Polyphemus; for he devours his favourites first, and the nearer a man approacheth, the sooner he is scorched by Moloch. In brief, his favours are deceitfull and double-headed, he doth apparent good, for real and convincing evil after it; and exalteth us up to the top of the Temple, but to humble us down from it.
That Aristotle drowned himself in Euripus, as despairing to resolve the cause of its reciprocation, or ebb and flow seven times a day, with this determination, Si quidem ego non capio te, tu capies me, was the assertion of Procopius, Nazianzen, Justin Martyr, and is generally believed amongst us. Wherein, because we perceive men have but an imperfect knowledge, some conceiving Euripus to be a River, others not knowing where or in what part to place it; we first advertise, it generally signifieth any strait, fret, or channel of the Sea, running between two shoars, as Julius Pollux hath defined it;What an Euripus is generally. as we read of Euripus Hellespontiacus, Pyrrhæus, and this whereof we treat, Euripus Euboicus or Chalcidicus, that is, a narrow passage of Sea dividing Attica, and the Island of Eubœa, now called Golfo de Negroponte, from the name of the Island and chief City thereof; famous in the wars of Antiochus, and taken from the Venetians by Mahomet the Great.
Now that in this Euripe or fret of Negropont, and upon the occasion mentioned, Aristotle drowned himself, as many affirm, and almost all believe, we have some room to doubt. For without any mention of this, we find two ways delivered of his death by Diogenes Laertius, who expresly treateth thereof; the one from Eumolus and Phavorimus, that being accused of impiety for composing an Hymn unto Hermias (upon whose Concubine he begat his son Nichomachus) he withdrew into Chalcis, where drinking poison he died; the Hymn is extant in Laertius, and the fifteenth book of Athenæus. Another by Apollodorus, that he died at Chalcis of a natural death and languishment of stomach, in his sixty third, or great Climacterical year; and answerable hereto is the account of Suidas and Censorinus. And if that were clearly made out, which Rabbi Ben Joseph affirmeth, he found in an Egyptian book of Abraham Sapiens Perizol; that Aristotle acknowledged all that was written in the Law of Moses, and became at last a Proselyte;Licetus de quæsitis, epist. it would also make improbable this received way of his death.
Again, Beside the negative of Authority, it is also deniable by reason; nor will it be easie to obtrude such desperate attempts upon Aristotle, from unsatisfaction of reason, who so often acknowledged the imbecillity thereof. Who in matters of difficulty, and such which were not without abstrusities, conceived it sufficient to deliver conjecturalities. And surely he that could sometimes sit down with high improbabilities, that could content himself, and think to satisfie others, that the variegation of Birds was from their living in the Sun, or erection made by deliberation of the Testicles; would not have been dejected unto death with this. He that was so well acquainted with ἢ ὅτι, and πότερον utrum, and An Quia, as we observe in the Queries of his Problems: with ἴσως and ἐπὶ τὸ πολὺ, fortasse and plerumque, as is observable through all his Works: had certainly rested with probabilities, and glancing conjectures in this: Nor would his resolutions have ever run into that mortal Antanaclasis, and desperate piece of Rhetorick, to be compriz’d in that he could not comprehend. Nor is it indeed to be made out that he ever endeavoured the particular of Euripus, or so much as to resolve the ebb and flow of the Sea. For, as Vicomercatus and others observe, he hath made no mention hereof in his Works, although the occasion present it self in his Meteors, wherein he disputeth the affections of the Sea: nor yet in his Problems, although in the twenty-third Section, there be no less than one and forty Queries of the Sea. Some mention there is indeed in a Work of the propriety of Elements, ascribed unto Aristotle: which notwithstanding is not reputed genuine, De placitis Philosophorum. and was perhaps the same whence this was urged by Plutarch.
Lastly, the thing it self whereon the opinion dependeth, that is, the variety of the flux and the reflux of Euripus, or whether the same do ebb and flow seven times a day, is not incontrovertible. For though Pomponius Mela, and after him Solinus and Pliny have affirmed it, yet I observe Thucydides, who speaketh often of Eubœa, hath omitted it. Pausanias an ancient Writer, who hath left an exact description of Greece, and in as particular a way as Leandro of Italy, or Cambden of great Britain, describing not only the Country Towns, and Rivers; but Hills, Springs and Houses, hath left no mention hereof. Æschines in Ctesiphon only alludeth unto it; and Strabo that accurate Geographer speaks warily of it, that is, ὡς φασὶ, and as men commonly reported. And so doth also Maginus, Velocis ac varii fluctus est mare, ubi quater in die, aut septies, ut alii dicunt, reciprocantur æstus. Botero more plainly, Il mar cresce e cala con un impeto mirabile quatra volte il di, ben che communimente si dica sette volte, etc. This Sea with wondrous impetuosity ebbeth and floweth four times a day, although it be commonly said seven times, and generally opinioned, that Aristotle despairing of the reason, drowned himself therein. In which description by four times a day, it exceeds not in number the motion of other Seas, taking the words properly, that is, twice ebbing and twice flowing in four and twenty hours. And is no more than what Thomaso Porrcacchi affirmeth in his description of famous Islands, that twice a day it hath such an impetuous flood, as is not without wonder. Livy speaks more particularly, Haud facile infestior classi statio est et fretum ipsum Euripi, non septies die (ficut fama fert) temporibus certis reciprocat, sed temere in modum venti, nunc hunc nunc illuc verso mari, velut monte præcipiti devolutus torrens rapitur. There is hardly a worse harbour, the fret or channel of Euripus not certainly ebbing or flowing seven times a day, according to common report: but being uncertainly, and in the manner of a wind carried hither and thither, is whirled away as a torrent down a hill. But the experimental testimony of Gillius is most considerable of any: who having beheld the course thereof, and made enquiry of Millers that dwelt upon its shore, received answer, that it ebbed and flowed four times a day, that is, every six hours, according to the Law of the Ocean: but that indeed sometimes it observed not that certain course. And this irregularity, though seldom happening, together with its unruly and tumultuous motion, might afford a beginning unto the common opinion. Thus may the expression in Ctesiphon be made out: And by this may Aristotle be interpreted, when in his Problems he seems to borrow a Metaphor from Euripus: while in the five and twentieth Section he enquireth, why in the upper parts of houses the air doth Euripize, that is, is whirled hither and thither.
A later and experimental testimony is to be found in the travels of Monsieur Duloir; who about twenty years ago, remained sometime at Negroponte, or old Chalcis, and also passed and repassed this Euripus; who thus expresseth himself. I wonder much at the Error concerning the flux and reflux of Euripus; and I assure you that opinion is false. I gave a Boat-man a Crown, to set me in a convenient place, where for a whole day I might observe the same. It ebbeth and floweth by six hours, even as it doth at Venice, but the course thereof is vehement.
Now that which gave life unto the assertion, might be his death at Chalcis, the chief City of Eubœa, and seated upon Euripus, where ’tis confessed by all he ended his days. That he emaciated and pined away in the too anxious enquiry of its reciprocations, although not drowned therein, as Rhodiginus relateth, some conceived, was a half confession thereof not justifiable from Antiquity. Surely the Philosophy of flux and reflux was very imperfect of old among the Greeks and Latins; nor could they hold a sufficient theory thereof, who only observed the Mediterranean, which in some places hath no ebb, and not much in any part. Nor can we affirm our knowledg is at the height, who have now the Theory of the Ocean and narrow Seas beside. While we refer it unto the Moon, we give some satisfaction for the Ocean, but no general salve for Creeks, and Seas which know no flood; nor resolve why it flows three or four foot at Venice in the bottom of the Gulf, yet scarce at all at Ancona, Durazzo, or Corcyra, which lie but by the way. And therefore old abstrusities have caused new inventions; and some from the Hypotheses of Copernicus, or the Diurnal and annual motion of the earth, endeavour to salve flows and motions of these Seas,Rog. Bac. doctis, Cabeus Met. 2. illustrating the same by water in a boal, that rising or falling to either side, according to the motion of the vessel; the conceit is ingenuous, salves some doubts, and is discovered at large by Galileo.
But whether the received principle and undeniable action of the Moon may not be still retained, although in some difference of application, is yet to be perpended; that is, not by a simple operation upon the surphace or superiour parts, but excitation of the nitro-sulphureous spirits, and parts disposed to intumescency at the bottom; not by attenuation of the upper part of the Sea, (whereby ships would draw more water at the flow than at the ebb) but inturgescencies caused first at the bottom, and carrying the upper part before them: subsiding and falling again, according to the Motion of the Moon from the Meridian, and languor of the exciting cause:Why Rivers and Lakes ebb and flow not. Why some Seas flow higher than others, and continue longer. and therefore Rivers and Lakes who want these fermenting parts at the bottom, are not excited unto æstuations; and therefore some Seas flow higher than others, according to the Plenty of these spirits, in their submarine constitutions. And therefore also the periods of flux and reflux are various, nor their increase or decrease equal: according to the temper of the terreous parts at the bottom: who as they are more hardly or easily moved, do variously begin, continue or end their intumescencies.
From the peculiar disposition of the earth at the bottom, wherein quick excitations are made, may arise those Agars and impetuous flows in some æstuaries and Rivers, as is observable about Trent and Humber in England; which may also have some effect in the boisterous tides of Euripus, not only from ebullitions at the bottom, but also from the sides and lateral parts, driving the streams from either side, which arise or fall according to the motion in those parts, and the intent or remiss operation of the first exciting causes, which maintain their activities above and below the Horizon; even as they do in the bodies of plants and animals, and in the commotion of Catarrhes.
However therefore Aristotle died, what was his end, or upon what occasion, although it be not altogether assured, yet that his memory and worthy name shall live, no man will deny, nor grateful Scholar doubt, and if according to the Elogy of Solon, a man may be only said to be happy after he is dead, and ceaseth to be in the visible capacity of beatitude, or if according unto his own Ethicks, sense is not essential unto felicity, but a man may be happy without the apprehension thereof; surely in that sense he is pyramidally happy; nor can he ever perish but in the Euripe of Ignorance, or till the Torrent or Barbarism overwhelmeth all.
A like conceit there passeth of Melisigenes, alias Homer, the Father Poet, that he pined away upon the Riddle of the fishermen. But Herodotus who wrote his life hath cleared this point; delivering, that passing from Samos unto Athens, he went sick ashore upon the Island Ios, where he died, and was solemnly interred upon the Sea side; and so decidingly concludeth, Ex hac ægritudine extremum diem clausit Homerus in Io, non, ut arbitrantur aliqui, Ænigmatis perplexitate enectus, sed morbo.
That Relation of Aristotle, and conceit generally received concerning Philoxenus, who wished the neck of a Crane, that thereby he might take more pleasure in his meat, although it pass without exception, upon enquiry I find not only doubtful in the story, but absurd in the desire or reason alledged for it. For though his Wish were such as is delivered, yet had it not perhaps that end, to delight his gust in eating; but rather to obtain advantage thereby in singing, as is declared by Mirandula. Aristotle (saith he) in his Ethicks and Problems, accuseth Philoxenus of sensuality, for the greater pleasure of gust desiring the neck of a Crane; which desire of his, assenting unto Aristotle, I have formerly condemned: But since I perceive that Aristotle for this accusation hath been accused by divers Writers. For Philoxenus was an excellent Musician, and desired the neck of a Crane, not for any pleasure at meat; but fancying thereby an advantage in singing or warbling, and dividing the notes in musick. And many Writers there are which mention a Musician of that name, as Plutarch in his book against usury, and Aristotle himself in the eighth of his Politicks, speaks of one Philoxenus a Musician, that went off from the Dorick Dithyrambicks unto the Phrygian Harmony.
Again, Be the story true or false, rightly applied or not, the intention is not reasonable, and that perhaps neither one way nor the other. For if we rightly consider the Organ of tast, we shall find the length of the neck to conduce but little unto it. For the tongue being the instrument of tast, and the tip thereof the most exact distinguisher, it will not advantage the gust to have the neck extended; Wherein the Gullet and conveying parts are only seated, which partake not of the nerves of gustation, or appertaining unto sapor, but receive them only from the sixth pair; whereas the nerves of tast descend from the third and fourth propagations, and so diffuse themselves into the tongue. And therefore Cranes, Herns and Swans have no advantage in taste beyond Hawks, Kites, and others of shorter necks.
Nor, if we consider it, had Nature respect unto the taste in the different contrivance of necks, but rather unto the parts contained, the composure of the rest of the body, and the manner whereby they feed. Thus animals of long legs, have generally long necks; that is, for the conveniency of feeding, as having a necessity to apply their mouths unto the earth. So have Horses, Camels, Dromedaries long necks, and all tall animals, except the Elephant, who in defect thereof is furnished with a Trunk, without which he could not attain the ground. So have Cranes, Herns, Storks and Shovelards long necks: and so even in Man, whose figure is erect, the length of the neck followeth the proportion of other parts: and such as have round faces or broad chests and shoulders, have very seldom long necks. For, the length of the face twice exceedeth that of the neck, and the space betwixt the throat-pit and the navell, is equall unto the circumference thereof. Again, animals are framed with long necks, according unto the course of their life or feeding: so many with short legs have long necks, because they feed in the water, as Swans, Geese, Pelicans, and other fin-footed animals. But Hawks and birds of prey have short necks and trussed leggs; for that which is long is weak and flexible, and a shorter figure is best accomodated unto that intention. Lastly, the necks of animals do vary, according to the parts that are contained in them, which are the weazon and the gullet. Such as have no weazon and breath not, have scarce any neck, as most sorts of fishes; and some none at all, as all sorts of pectinals, Soals, Thornback, Flounders; and all crustaceous animals, as Crevises, Crabs and Lobsters.
All which considered, the Wish of Philoxenus will hardly consist with reason. More excusable had it been to have wished himself an Ape, which if common conceit speak true, is exacter in taste then any. Rather some kind of granivorous bird then a Crane, for in this sense they are so exquisite that upon the first peck of their bill, they can distinguish the qualities of hard bodies; which the sense of man discerns not without mastication. Rather some ruminating animal, that he might have eat his meat twice over; or rather, as Theophilus observed in Athenæus, his desire had been more reasonable, had he wished himself an Elephant, or an Horse; for in these animals the appetite is more vehement, and they receive their viands in large and plenteous manner. And this indeed had been more sutable, if this were the same Philoxenus whereof Plutarch speaketh who was so uncivilly greedy, that to engross the mess, he would preventively deliver his nostrils in the dish.
As for the musical advantage, although it seem more reasonable, yet do we not observe that Cranes and birds of long necks have any musical, but harsh and clangous throats. But birds that are canorous, and whose notes we most commend, are of little throats and short necks, as Nightingales, Finches, Linnets, Canary birds and Larks. And truly, although the weazon, throtle and tongue be the instruments of voice, and by their agitations do chiefly concurr unto these delightfull modulations, yet cannot we distinctly and peculiarly assign the cause unto any particular formation; and I perceive the best thereof, the nightingale, hath some disadvantage in the tongue; which is not accuminate and pointed as in the rest, but seemeth as it were cut off, which perhaps might give the hint unto the fable of Philomela, and the cutting off her tongue by Tereus.
Concerning the Lake Asphaltites, the Lake of Sodom, or the dead Sea, that heavy bodies cast therein sink not, but by reason of a salt and bituminous thickness in the water float and swim above, narrations already made are of that variety, we can hardly from thence deduce a satisfactory determination; and that not only in the story it self, but in the cause alledged. As for the story, men deliver it variously: some I fear too largely, as Pliny, who affirmeth that bricks will swim therein. Mandevil goeth farther, that Iron swimmeth, and feathers sink. Munster in his Cosmography hath another relation, although perhaps derived from the Poem of Tertullian, that a candle Burning swimmeth, but if extinguished sinketh. Some more moderately, as Josephus, and many others: affirming only that living bodies float, nor peremptorily averring they cannot sink, but that indeed they do not easily descend. Most traditionally, as Galen, Pliny, Solinus and Strabo, who seems to mistake the Lake Serbonis for it. Few experimentally, most contenting themselves in the experiment of Vespasian, by whose command some captives bound were cast therein, and found to float as though they could have swimmed: divers contradictorily, or contrarily, quite overthrowing the point. Aristotle in the second of his Meteors speaks lightly thereof, ὥσπερ μυθολογοῦσι, which word is variously rendred, by some as a fabulous account, by some as a common talk. Biddulphus divideth the common accounts of Judea in three parts, the one saith he, are apparent Truths, the second apparent falshoods, the third are dubious or between both; in which form he ranketh the relation of this Lake.Biddulphi intinerarium Anglice. But Andrew Thevet in his Cosmography doth ocularly overthrow it; for he affirmeth, he saw an Ass with his Saddle cast therein and drowned. Now of these relations so different or contrary unto each other, the second is most moderate and safest to be embraced, which saith, that living bodies swim therein, that is, they do not easily sink: and this, untill exact experiment further determine, may be allowed, as best consistent with this quality, and the reasons alledged for it.
As for the cause of this effect, common opinion conceives it to be the salt and bituminous thickness of the water. This indeed is probable, and may be admitted as far as the second opinion concedeth. For certain it is that salt water will support a greater burden then fresh; and we see an egg will descend in salt water, which will swim in brine. But that Iron should float therein, from this cause is hardly granted; for heavy bodies will only swim in that liquor, wherein the weight of their bulk exceedeth not the weight of so much water as it occupieth or taketh up. But surely no water is heavy enough to answer the ponderosity of Iron, and therefore that metal will sink in any kind thereof, and it was a perfect Miracle which was wrought this way by Elisha. Thus we perceive that bodies do swim or sink in different liquors, according unto the tenuity or gravity of those liquors which are to support them. So salt water beareth that weight which will sink in vineger, vineger that which will fall in fresh water, fresh water that which will sink in spirits of Wine, and that will swim in spirits of Wine which will sink in clear oyl; as we made experiment in globes of wax pierced with light sticks to support them. So that although it be conceived an hard matter to sink in oyl, I believe a man should find it very difficult, and next to flying, to swim therein. And thus will Gold sink in Quick-silver, wherein Iron and other metals swim; for the bulk of Gold is only heavier then that space of Quick-silver which it containeth: and thus also in a solution of one ounce of Quick-silver in two of Aqua fortis, the liquor will bear Amber, Horn, and the softer kinds of stones, as we have made triall in each.
But a private opinion there is which crosseth the common conceit, maintained by some of late, and alleadged of old by Strabo, that the floating of bodies in this Lake proceeds not from the thickness of the water, but a bituminous ebullition from the bottom, whereby it wafts up bodies injected, and suffereth them not easily to sink. The verity thereof would be enquired by ocular exploration, for this way is also probable. So we observe, it is hard to wade deep in baths where springs arise; and thus sometime are bals made to play upon a spouting stream.
And therefore, until judicious and ocular experiment confirm or distinguish the assertion, that bodies do not sink herein at all, we do not yet believe; that they not easily, or with more difficulty descend in this than other water, we shall readily assent. But to conclude an impossibility from a difficulty, or affirm whereas things not easily sink, they do not drown at all; beside the fallacy, is a frequent addition in humane expression, and an amplification not unusual as well in opinions as relations; which oftentimes give indistinct accounts of proximities, and without restraint transcend from one another. Thus, forasmuch as the torrid Zone was conceived exceeding hot, and of difficult habitation, the opinions of men so advanced its constitution, as to conceive the same unhabitable, and beyond possibility for man to live therein. Thus, because there are no Wolves in England, nor have been observed for divers generations, common people have proceeded into opinions, and some wise men into affirmations, they will not live therein, although brought from other Countries. Thus most men affirm, and few here will believe the contrary, that there be no Spiders in Ireland; but we have beheld some in that Country; and though but few, some Cob-webs we behold in Irish wood in England. Thus the Crocodile from an egg growing up to an exceeding magnitude, common conceit, and divers Writers deliver, it hath no period of encrease, but groweth as long as it liveth. And thus in brief, in most apprehensions the conceits of men extend the considerations of things, and dilate their notions beyond the propriety of their natures.
In the Mapps of the dead Sea or Lake of Sodom, we meet with the destroyed Cities, and in divers the City of Sodom placed about the middle, or far from the shore of it; but that it could not be far from Segor, which was seated under the mountains neer the side of the Lake, seems inferrible from the sudden arrival of Lot, who coming from Sodom at day break, attained Segor at Sun rising; and therefore Sodom to be placed not many miles from it, and not in the middle of the Lake, which is accounted about eighteen miles over; and so will leave about nine miles to be passed in too small a space of time.
1. The relation of Averroes, and now common in every mouth, of the woman that conceived in a bath, by attracting the sperm or seminal effluxion of a man admitted to bath in some vicinity unto her, I have scarce faith to believe; and had I been of the Jury, should have hardly thought I had found the father in the person that stood by her. ’Tis a new and unseconded way in History to fornicate at a distance, and much offendeth the rules of Physick, which say, there is no generation without a joynt emission, nor only a virtual, but corporal and carnal contaction. And although Aristotle and his adherents do cut off the one, who conceive no effectual ejaculation in women, yet in defence of the other they cannot be introduced. For, if as he believeth, the inordinate longitude of the organ, though in its proper recipient, may be a means to inprolificate the seed; surely the distance of place, with the commixture of an aqueous body, must prove an effectual impediment, and utterly prevent the success of a conception. And therefore that conceit concerning the daughters of Lot, that they were impregnated by their sleeping father, or conceived by seminal pollution received at distance from him, will hardly be admitted. Generations by the Devil very improbable. And therefore what is related of devils, and the contrived delusions of spirits, that they steal the seminal emissions of man, and transmit them into their votaries in coition, is much to be suspected; and altogether to be denied, that there ensue conceptions thereupon; however husbanded by Art, and the wisest menagery of that most subtile imposter. And therefore also that our magnified Merlin was thus begotten by the devil, is a groundless conception; and as vain to think from thence to give the reason of his prophetical spirit. For if a generation could succeed, yet should not the issue inherit the faculties of the devil, who is but an auxiliary, and no univocal Actor; Nor will his nature substantially concur to such productions.
And although it seems not impossible, that impregnation may succeed from seminal spirits, and vaporous irradiations containing the active principle, without material and gross immissions; as it happeneth sometimes in imperforated persons, and rare conceptions of some much under pubertie or fourteen. As may be also conjectured in the coition of some insects, wherein the female makes intrusion into the male; and from the continued ovation in Hens, from one single tread of a cock, and little stock laid up near the vent, sufficient for durable prolification. And although also in humane generation the gross and corpulent seminal body may return again, and the great business be acted by what it caryeth with it: yet will not the same suffice to support the story in question, wherein no corpulent immission is acknowledged; answerable unto the fable of the Talmudists, in the storie of Benzira, begotten in the same manner on the daughter of the Prophet Jeremie.
2. The Relation of Lucillius, and now become common, concerning Crassus the grand-father of Marcus the wealthy Roman, that he never laughed but once in all his life, and that was at an Ass eating thistles, is something strange. For, if an indifferent and unridiculous object could draw his habitual austereness unto a smile, it will be hard to believe he could with perpetuity resist the proper motives thereof. Laughter. What kind of Passion it is. For the act of Laughter which is evidenced by a sweet contraction of the muscles of the face, and a pleasant agitation of the vocal Organs, is not meerly voluntary, or totally within the jurisdiction of our selves: but as it may be constrained by corporal contaction in any, and hath been enforced in some even in their death, so the new unusual or unexpected jucundities, which present themselves to any man in his life, at some time or other will have activity enough to excitate the earthiest soul, and raise a smile from most composed tempers. Certainly the times were dull when these things happened, and the wits of those Ages short of these of ours; when men could maintain such immutable faces, as to remain like statues under the flatteries of wit and persist unalterable at all efforts of Jocularity. The spirits in hell, and Pluto himself, whom Lucian makes to laugh at passages upon earth, will plainly condemn these Saturnines, and make ridiculous the magnified Heraclitus, who wept preposterously, and made a hell on earth; for rejecting the consolations of life, he passed his days in tears, and the uncomfortable attendments of hell.
3. The same conceit there passeth concerning our blessed Saviour, and is sometimes urged as an high example of gravity. And this is opinioned, because in holy Scripture it is recorded he sometimes wept, but never that he laughed. Which howsoever granted, it will be hard to conceive how he passed his younger years and child-hood without a smile, if as Divinity affirmeth, for the assurance of his humanity unto men, and the concealment of his Divinity from the devil, he passed this age like other children, and so proceeded untill he evidenced the same. And surely herein no danger there is to affirm the act or performance of that, whereof we acknowledge the power and essential property; and whereby indeed he most nearly convinced the doubt of his humanity. Nor need we be afraid to ascribe that unto the incarnate Son, which sometimes is attributed unto the uncarnate Father; of whom it is said, He that dwelleth in the heavens shall laugh the wicked to scorn. For a laugh there is of contempt or indignation, as well as of mirth and Jocosity; and that our Saviour was not exempted from the ground hereof, that is, the passion of anger, regulated and rightly ordered by reason, the schools do not deny: and besides the experience of the money-changers and Dove-sellers in the Temple, is testified by St. John, when he saith, the speech of DavidZelus domus tuæ comedit me. was fulfilled in our Saviour.
Now the Alogie of this opinion consisteth in the illation; it being not reasonable to conclude from Scripture negatively in points which are not matters of faith, and pertaining unto salvation. And therefore although in the description of the creation there be no mention of fire, Christian Philosophy did not think it reasonable presently to annihilate that element, or positively to decree there was no such thing at all. Thus whereas in the brief narration of Moses there is no record of wine before the flood, we cannot satisfactorily conclude that Noah was the first that ever tasted thereof. Only in the vulgar Latin. Judg. 9. 53. And thus because the word Brain is scarce mentioned once, but Heart above an hundred times in holy Scripture; Physitians that dispute the principality of parts are not from hence induced to bereave the animal Organ of its priority. Wherefore the Scriptures being serious, and commonly omitting such Parergies, it will be unreasonable from hence to condemn all Laughter, and from considerations inconsiderable to discipline a man out of his nature. For this is by a rustical severity to banish all urbanity; whose harmless and confined condition, as it stands commended by morality, so is it consistent with Religion, and doth not offend Divinity.
4. The custom it is of Popes to change their name at their creation; and the Author thereof is commonly said to be Bocca di porco, or swines face; who therefore assumed the stile of Sergius the second, as being ashamed so foul a name should dishonour the chair of Peter; wherein notwithstanding, from Montacutius and others I find there may be some mistake. For Massonius who writ the lives of Popes, acknowledgeth he was not the first that changed his name in that Sea; nor as Platina affirmeth, have all his Successors precisely continued that custom; for Adrian the sixt, and Marcellus the second, did still retain their Baptismal denomination. Nor is it proved, or probable, that Sergius changed the name of Bocca di Porco, for this was his sirname or gentilitious appellation: nor was it the custom to alter that with the other; but be commuted his Christian name Peter for Sergius, because he would seem to decline the name of Peter the second. A scruple I confess not thought considerable in other Seas, whose Originals and first Patriarchs have been less disputed; nor yet perhaps of that reality as to prevail in points of the same nature. For the names of the Apostles, Patriarchs and Prophets have been assumed even to affectation; the name of Jesus hath not been appropriate; but some in precedent ages have born that name, and many since have not refused the Christian name of Emmanuel. Thus are there few names more frequent then Moses and Abraham among the Jews; The Turks without scruple affect the name of Mahomet, and with gladness receive so honourable cognomination.
And truly in humane occurrences there ever have been many well directed intentions, whose rationalities will never bear a rigid examination, and though in some way they do commend their Authors, and such as first began them, yet have they proved insufficient to perpetuate imitation in such as have succeeded them. Thus was it a worthy resolution of Godfrey, and most Christians have applauded it, That he refused to wear a Crown of Gold where his Saviour had worn one of thorns. Yet did not his Successors durably inherit that scruple, but some were anointed, and solemnly accepted the Diadem of regality. Thus Julius, Augustus and Tiberius with great humility or popularity refused the name of Imperator, but their Successors have challenged that title, and retain the same even in its titularity. And thus to come nearer our subject, the humility of Gregory the Great would by no means admit the stile of universal Bishop; but the ambition of Boniface made no scruple thereof, nor of more queasie resolutions have been their Successors ever since.
5. That Tamerlane was a Scythian Shepherd, from Mr. Knolls and others, from Alhazen a learned Arabian who wrote his life, and was Spectator of many of his exploits, we have reasons to deny. Not only from his birth, for he was of the blood of the Tartarian Emperours, whose father Og had for his possession the Country of Sagathy; which was no slender Territory, but comprehended all that tract wherein were contained Bactriana, Sogdiana, Margiana, and the nation of the Massagetes, whose capital City was Samarcand; a place though now decaid, of great esteem and trade in former ages. But from his regal Inauguration, for it is said, that being about the age of fifteen, his old father resigned the Kingdom and men of war unto him. And also from his education, for as the storie speaks it, he was instructed in the Arabian learning, and afterward exercised himself therein. Now Arabian learning was in a manner all the liberal Sciences, especially the Mathematicks, and natural Philosophy; wherein not many ages before him there flourished Avicenna, Averroes, Avenzoar, Geber, Almanzor and Alhazen, cognominal unto him that wrote his History, whose Chronology indeed, although it be obscure, yet in the opinion of his Commentator, he was contemporary unto Avicenna, and hath left sixteen books of Opticks, of great esteem with ages past, and textuary unto our days.
Now the ground of this mistake was surely that which the Turkish Historian declareth. Some, saith he, of our Historians will needs have Tamerlane to be the Son of a Shepherd. But this they have said, not knowing at all the custom of their Country; wherein the principal revenews of the King and Nobles consisteth in cattle; who despising gold and silver, abound in all sorts thereof. And this was the occasion that some men call them Shepherds, and also affirm this Prince descended from them. Now, if it be reasonable, that great men whose possessions are chiefly in cattle, should bear the name of Shepherds, and fall upon so low denominations; then may we say that Abraham was a Shepherd, although too powerful for four Kings: that Job was of that condition, who beside Camels and Oxen had seven thousand Sheep: and yet is said to be the greatest man in the East. Thus was Mesha King of Moab a Shepherd, who annually paid unto the Crown of Israel an hundred thousand Lambs, and as many Rams. Surely it is no dishonourable course of life which Moses and Jacob have made exemplary: ’tis a profession supported upon the natural way of acquisition, and though contemned by the Egyptians, much countenanced by the Hebrews, whose sacrifices required plenty of Sheep and Lambs. And certainly they were very numerous; for, at the consecration of the Temple, beside two and twenty thousand Oxen, King Solomon sacrificed an hundred and twenty thousand Sheep: and the same is observable from the daily provision of his house: which was ten fat Oxen, twenty Oxen out of the pastures, and an hundred Sheep, beside row Buck, fallow Deer, and fatted Fowls. Description of the Turkish Seraglio, since printed. The daily provision of the Seraglio. Wherein notwithstanding (if a punctual relation thereof do rightly inform us) the grand Seignior doth exceed: the daily provision of whose Seraglio in the reign of Achmet, beside Beeves, consumed two hundred Sheep, Lambs and Kids when they were in season one hundred, Calves ten, Geese fifty, Hens two hundred, Chickens one hundred, Pigeons an hundred pair.
And therefore this mistake concerning the noble Tamerlane, was like that concerning Demosthenes, who is said to be the Son of a Black-smith, according to common conceit, and that handsome expression of Juvenal.
But Plutarch who writ his life hath cleared this conceit, plainly affirming he was most nobly descended, and that this report was raised, because his father had many slaves that wrought Smiths work, and brought the profit unto him.
1. We are sad when we read the story of Belisarius that worthy Chieftain of Justinian; who, after his Victories over Vandals, Goths, Persians, and his Trophies in three parts of the World, had at last his eyes put out by the Emperour, and was reduced to that distress, that he begged relief on the high-way, in that uncomfortable petition, Date obolum Belisario. And this we do not only hear in Discourses, Orations and Themes, but find it also in the leaves of Petrus Crinitus, Volaterranus, and other worthy Writers.
But, what may somewhat consolate all men that honour vertue, we do not discover the latter Scene of his Misery in Authors of Antiquity, or such as have expresly delivered the stories of those times. For, Suidas is silent herein, Cedrenus and Zonaras, two grave and punctual Authors, delivering only the confiscation of his goods, omit the History of his mendication. Paulus Diaconus goeth farther, not only passing over this act, but affirming his goods and dignities were restored. Agathius who lived at the same time, declareth he suffered much from the envy of the Court: but that he descended thus deep into affliction, is not to be gathered from his pen. The same is also omitted by Procopius a contemporary and professed enemy unto Justinian and Belisarius, who hath left an opprobrious book Ἀνέκδοτα, or Arcana historia. against them both.
And in this opinion and hopes we are not single, but Andreas Alciatus the Civilian in his Parerga, and Franciscus de Cordua in his Didascalia, have both declaratorily confirmed the same, which is also agreeable unto the judgment of Nicolaus Alemannus, in his notes upon the bitter History of Procopius. Certainly sad and Tragical stories are seldom drawn within the circle of their verities; but as their Relators do either intend the hatred or pitty of the persons, so are they set forth with additional amplifications. Thus have some suspected it hath happened unto the story of Oedipus; and thus do we conceive it hath fared with that of Judas, who having sinned beyond aggravation, and committed one villany which cannot be exasperated by all other: is also charged with the murther of his reputed brother, parricide of his father, and Incest with his own mother, as Florilegus or Matthew of Westminster hath at large related. And thus hath it perhaps befallen the noble Belisarius; who, upon instigation of the Empress, having contrived the exile, and very hardly treated Pope Serverius, Latin pens, as a judgment of God upon this fact, have set forth his future sufferings: and omitting nothing of amplification, they have also delivered this: which notwithstanding Johannes the Greek makes doubtful, as may appear from his Iambicks in Baronius, and might be a mistake or misapplication, translating the affliction of one man upon another, for the same befell unto Johannes Cappadox,Procop. Bell. Persic. 1. Ἀρτον ἠ ὀβολὸν αἰτεῖσθαι. contemporary unto Belisarius, and in great favour with Justinian; who being afterward banished into Egypt, was fain to beg relief on the high-way.
2. That fluctus Decumanus, or the tenth wave is greater and more dangerous than any other, some no doubt will be offended if we deny; and hereby we shall seem to contradict Antiquity; for, answerable unto the litteral and common acception, the same is averred by many Writers, and plainly described by Ovid.