Chapter V (1)

To enlarge this contemplation unto all the mysteries and secrets, accommodable unto this number, were inexcusable Pythagorisme, yet cannot omit the ancient conceit of five surnamed the number of justice[169]; as justly dividing between the digits, and hanging in the centre of Nine, described by square numeration, which angularly divided will make the decussated number; and so agreeable unto the Quincunciall Ordination, and rowes divided by Equality, and just _decorum_, in the whole complantation; And might be the Originall of that common game among us, wherein the fifth place is Soveraigne, and carrieth the chief intention. The Ancients wisely instructing youth, even in their recreations unto virtue, that is, early to drive at the middle point and Central Seat of justice.

[169] +dike+
. . .
. . .
. . .

Nor can we omit how agreeable unto this number an handsome division is made in Trees and Plants, since _Plutarch_ and the Ancients have named it the Divisive Number, justly dividing the Entities of the world, many remarkable things in it, and also comprehending the generall[170] division of Vegetables. And he that considers how most blossomes of Trees, and greatest number of Flowers, consist of five Leaves; and therein doth rest the setled rule of nature; So that in those which exceed there is often found, or easily made a variety; may readily discover how nature rests in this number, which is indeed the first rest and pause of numeration in the fingers, the natural Organs thereof. Nor in the division of the feet of perfect animals doth nature exceed this account. And even in the joynts of feet, which in birds are most multiplied, surpasseth not this number; So progressionally making them out in many, that from five in the foreclaw she descendeth unto two in the hindemost. And so in fower feet makes up the number of joynts, in the five fingers or toes of man.

[170] +Dendron, Thamnos, Phryganon, Poa+, Arbor, frutex, suffrutex,
herba, _and that fifth which comprehendeth the_ fungi _and_
tubera, _whether to be named_ +Aschion+ _or_ +gymnon+,
_comprehending also_ conserva marina salsa, _and Sea-cords, of so
many yards length_.

Not to omit the Quintuple Section of a Cone,[171] of handsome practise in Ornamentall Garden-plots, and in some way discoverable in so many works of Nature; In the leaves, fruits, and seeds of Vegetables, and scales of some Fishes, so much considerable in glasses, and the optick doctrine; wherein the learned may consider the Crystalline humour of the eye in the cuttle-fish and _Loligo_.

[171] Elleipsis, parabola, Hyperbole, Circulus, Triangulum.

He that forgets not how Antiquity named this the Conjugall or wedding Number, and made it the Embleme of the most remarkable conjunction, will conceive it duely appliable unto this handsome Oeconomy, and vegetable combination; May hence apprehend the allegoricall sence of that obscure expression of _Hesiod_,[172] and afford no improbable reason why _Plato_ admitted his Nuptiall guests by fives, in the kindred of the married[173] couple.

[172] +pemptas+ id est nuptias multas. _Rhodig._

[173] _Plato_ de leg. 6.

And though a sharper mystery might be implied in the Number of the five wise and foolish Virgins, which were to meet the Bridegroom, yet was the same agreeable unto the Conjugall Number, which ancient Numerists made out by two and three, the first parity and imparity, the active and passive digits, the materiall and formall principles in generative Societies. And not discordant even from the customes of the _Romans_, who admitted but five[174] Torches in their Nuptiall Solemnities. Whether there were any mystery or not implied, the most generative animals were created on this day, and had accordingly the largest benediction; And under a Quintuple consideration, wanton Antiquity considered the Circumstances of generation, while by this number of five they naturally divided the Nectar of the fifth Planet.

[174] Plutarch problem. Rom. 1.

The same number in the Hebrew Mysteries and Cabalistical Accounts was the Character[175] of Generation; declared by the Letter _He_, the fifth in their Alphabet; According to that Cabalisticall _Dogma_: If _Abram_ had not had this Letter added unto his Name, he had remained fruitlesse, and without the power of Generation: Not onely because hereby the number of his Name attained two hundred fourty eight, the number of the affirmative precepts, but because as in created natures there is a male and female, so in divine and intelligent productions, the mother of Life and Fountain of souls in Cabalisticall Technology is called _Binah_; whose Seal and Character was _He._ So that being sterill before, he received the power of generation from that measure and mansion in the Archetype; and was made conformable unto _Binah._ And upon such involved considerations, the ten[176] of _Sarai_ was exchanged into five. If any shall look upon this as a stable number, and fitly appropriable unto Trees, as Bodies of Rest and Station, he hath herein a great Foundation in nature, who observing much variety in legges and motive Organs of Animals, as two, four, six, eight, twelve, fourteen, and more, hath passed over five and ten, and assigned them unto none.[177] And for the stability of this Number, he shall not want the sphericity of its nature, which multiplied in it self, will return into its own denomination, and bring up the reare of the account. Which is also one of the Numbers that makes up the mysticall Name of God, which consisting of Letters denoting all the sphaericall Numbers, ten, five, and six; Emphatically sets forth the notion of _Trismegistus_, and that intelligible Sphear which is the Nature of God.

[175] Archang. dog. Cabal.

[176] Jod _into_ He.

[177] Or very few, as the _Phalangium monstrosum Brasilianum, Clusii et
Jac de Laet. Cur. poster. Americae, Descript._ If perfectly
described.

Many Expressions by this Number occurre in Holy Scripture, perhaps unjustly laden with mysticall Expositions, and little concerning our order. That the Israelites were forbidden to eat the fruit of their new planted Trees, before the fifth yeare, was very agreeable unto the naturall Rules of Husbandry; Fruits being unwholsome, and lash, before the fourth, or fifth Yeare. In the second day or Feminine part of five, there was added no approbation. For in the third or masculine day, the same is twice repeated; and a double benediction inclosed both Creations, whereof the one in some part was but an accomplishment of the other. That the Trespasser[178] was to pay a fifth part above the head or principall, makes no secret in this Number, and implied no more then one part above the principall; which being considered in four parts, the additionall forfeit must bear the Name of a fift. The five golden mice had plainly their determination from the number of the Princes; That five should put to flight an hundred might have nothing mystically implyed; considering a rank of Souldiers could scarce consist of a lesser number. Saint _Paul_ had rather speak five words in a known then ten thousand in an unknown tongue: That is as little as could well be spoken. A simple proposition consisting of three words, and a complexed one, not ordinarily short of five.

[178] Lev. 6.

More considerable there are in this mysticall account, which we must not insist on. And therefore why the radicall Letters in the Pentateuch should equall the number of the Souldiery of the Tribes; Why our Saviour in the Wildernesse fed five thousand persons with five Barley Loaves, and again, but four thousand with no lesse then seven of Wheat? Why _Joseph_ designed five changes of Rayment unto _Benjamin_? and _David_ took just five pibbles[179] out of the Brook against the Pagan Champion? We leave it unto Arithmeticall Divinity, and Theologicall explanation.

[179] +tessara en ke+ _four and one, or five_. Scalig.

Yet if any delight in new Problemes, or think it worth the enquiry, whether the Criticall Physician hath rightly hit the nominall notation of Quinque; Why the Ancients mixed five or three but not four parts of water unto their Wine: And _Hippocrates_ observed a fifth proportion in the mixture of water with milk, as in _Dysenteries_ and bloudy fluxes. Under what abstruse foundation Astrologers do figure the good or bad Fate from our Children, in good Fortune,[180] or the fifth house of their Celestial Schemes. Whether the AEgyptians described a Starre by a Figure of five points, with reference unto the five[181] Capitall aspects, whereby they transmit their Influences, or abstruser Considerations? Why the Cabalisticall Doctors, who conceive the whole _Sephiroth_, or divine Emanations to have guided the ten-stringed Harp of _David_, whereby he pacified the evil spirit of _Saul_, in strict numeration doe begin with the Perihypate Meson, or ff fa ut, and so place the Tiphereth answering C sol fa ut, upon the fifth string: Or whether this number be oftner applied unto bad things and ends, then good in holy Scripture, and why? He may meet with abstrusities of no ready resolution.

[180] +Agathe tyche+, _or_ bona fortuna _the name of the fifth house_.

[181] _Conjunct, opposite, sextile, trigonal, tetragonal._

If any shall question the rationality of that Magick, in the cure of the blinde man by _Serapis_, commanded to place five fingers on his Altar, and then his hand on his Eyes? Why since the whole Comoedy is primarily and naturally comprised in four[182] parts; and Antiquity permitted not so many persons to speak in one Scene, yet would not comprehend the same in more or lesse then five acts? Why amongst Sea-starres nature chiefly delighteth in five points? And since there are found some of no fewer then twelve, and some of seven and nine, there are few or none discovered of six or eight? If any shall enquire why the Flowers of Rue properly consist of four Leaves, The first and third Flower have five? Why since many Flowers have one leaf or none,[183] as _Scaliger_ will have it, diverse three, and the greatest number consist of five divided from their bottomes; there are yet so few of two: or why nature generally beginning or setting out with two opposite leaves at the Root, doth so seldome conclude with that order and number at the Flower? he shall not passe his hours in vulgar speculations.

[182] +Protasis, epitasis, katastasis, katastrophe+.

[183] Unifolium nullifolima.

If any shall further quaery why magneticall Philosophy excludeth decussations, and needles transversly placed do naturally distract their verticities. Why Geomancers do imitate the Quintuple Figure, in their Mother Characters of Acquisition and Amission, _etc._ somewhat answering the Figures in the Lady or speckled Beetle? With what Equity, Chiromantical conjecturers decry these decussations in the Lines and Mounts of the hand? What that decussated Figure intendeth in the medall of _Alexander_ the Great? Why the Goddesses sit commonly crosse-legged in ancient draughts, Since _Juno_ is described in the same as a venefical posture to hinder the birth of _Hercules_? If any shall doubt why at the Amphidromicall Feasts, on the fifth day after the Childe was born, presents were sent from friends, of _Polipusses_, and Cuttle fishes? Why five must be only left in that Symbolicall mutiny among the men of _Cadmus_? Why _Proteus_ in _Homer_ the Symbole of the first matter, before he setled himself in the midst of his Sea-Monsters, doth place them out by fives? Why the fifth years Oxe was acceptable Sacrifice unto _Jupiter_? Or why the Noble _Antoninus_ in some sence doth call the soul it self a Rhombus? He shall not fall on trite or triviall disquisitions. And these we invent and propose unto acuter enquirers, nauseating crambe verities and questions over-queried. Flat and flexible truths are beat out by every hammer; But _Vulcan_ and his whole forge sweat to work out _Achilles_ his armour. A large field is yet left unto sharper discerners to enlarge upon this order, to search out the _quaternio's_ and figured draughts of this nature, and moderating the study of names, and meer nomenclature of plants, to erect generalities, disclose unobserved proprieties, not only in the vegetable shop, but the whole volume of nature; affording delightfull Truths, confirmable by sense and ocular Observation, which seems to me the surest path, to trace the Labyrinth of truth. For though discursive enquiry and rationall conjecture, may leave handsome gashes and flesh-wounds; yet without conjunction of this expect no mortal or dispatching blows unto errour.

But the Quincunx[184] of Heaven runs low, and 'tis time to close the five ports of knowledge; We are unwilling to spin out our awaking thoughts into the phantasmes of sleep, which often continueth praecogitations; making Cables of Cobwebbes and Wildernesses of handsome Groves. Beside _Hippocrates_[185] hath spoke so little and the Oneirocriticall Masters,[186] have left such frigid Interpretations from plants, that there is little encouragement to dream of Paradise it self. Nor will the sweetest delight of Gardens afford much comfort in sleep; wherein the dulnesse of that sense shakes hands with delectable odours; and though in the Bed[187] of _Cleopatra_, can hardly with any delight raise up the ghost of a Rose.

[184] Hyades _near the Horizon about midnight, at that time._

[185] De insomniis.

[186] Artemodorus et Apomazar.

[187] _Strewed with roses._

Night, which Pagan Theology could make the daughter of _Chaos_, affords no advantage to the description of order: Although no lower then that Masse can we derive its Genealogy. All things began in order, so shall they end, and so shall they begin again; according to the ordainer of order and mystical Mathematicks of the City of heaven.

Though _Somnus_ in _Homer_ be sent to rowse up _Agamemnon_, I finde no such effects in the drowsy approaches of sleep. To keep our eyes open longer were but to act our _Antipodes_. The Huntsmen are up in _America_, and they are already past their first sleep in _Persia_. But who can be drowsie at that howr which freed us from everlasting sleep? or have slumbring thoughts at that time, when sleep it self must end, and as some conjecture all shall awake again?

_FINIS_

THE STATIONER TO THE READER

I cannot omit to advertise, that a Book was published not long since, Entituled, _Natures Cabinet Unlockt_, bearing the Name of this Authour: If any man have been benefited thereby this Authour is not so ambitious as to challenge the honour thereof, as having no hand in that Work. To distinguish of true and spurious Peeces was the Originall Criticisme, and some were so handsomely counterfeited, that the Entitled Authours needed not to disclaime them. But since it is so, that either he must write himself, or Others will write for him, I know no better Prevention then to act his own part with lesse intermission of his Pen.

CERTAIN

MISCELLANY

TRACTS.

Written by

_THOMAS BROWN_, K^t,
and Doctour of Physick;
late of _NORWICH_.

_LONDON_,

Printed for _Charles Mearne_, and are to be sold
by _Henry Bonwick_, at the _Red Lyon_,
in St. _Paul's_ Church-Yard,

MDCLXXXIV.

THE PUBLISHER TO THE READER

The Papers from which these _Tracts_ were printed, were, a while since, deliver'd to me by, those worthy persons, the _Lady_ and _Son_ of the excellent Authour. He himself gave no charge concerning his _Manuscripts_, either for the suppressing or the publishing of them. Yet, seeing he had procured _Transcripts_ of them, and had kept those _Copies_ by him, it seemeth probable that He designed them for publick use.

Thus much of his Intention being presumed, and many who had tasted of the fruits of his former studies being covetous of more of the like kind; Also these _Tracts_ having been perused and much approv'd of by some Judicious and Learned men; I was not unwilling to be instrumental in fitting them for the Press.

To this end, I selected them out of many disordred Papers, and dispos'd them into such a method as They seem'd capable of; beginning first with _Plants_, going on to _Animals_, proceeding farther to things relating to _Men_, and concluding with _matters_ of a _various nature_.

Concerning the _Plants_, I did, on purpose, forbear to range them (as some advised) according to their _Tribes_ and _Families_; because, by so doing, I should have represented that as a studied and formal work, which is but a Collection of _occasional Essaies_. And, indeed, both this _Tract_, and those which follow, were rather the _diversions_ than the _Labours_ of his Pen: and, because He did, as it were, drop down his Thoughts of a sudden, in those little spaces of vacancy which he snatch'd from those very many occasions which gave him hourly interruption; If there appears, here and there, any uncorrectness in the style, a small degree of Candour sufficeth to excuse it.

If there be any such errours in the words, I'm sure the Press has not made them fewer; but I do not hold my self oblig'd to answer for That which I could not perfectly govern. However, the matter is not of any great moment: such errours will not mislead a Learned Reader; and He who is not such in some competent degree, is not a fit Peruser of these LETTERS. Such these _Tracts_ are; but, for the Persons to whom they were written, I cannot well learn their _Names_ from those few obscure marks which the Authour has set at the beginning of them. And these Essaies being _Letters_, as many as take offence at some few familiar things which the Authour hath mixed with them, find fault with decence. Men are not wont to set down Oracles in every line they write to their Acquaintance.

There, still, remain other brief Discourses written by this most Learned and ingenious Authour. Those, also, may come forth, when some of his Friends shall have sufficient leisure; and at such due distance from these Tracts, that They may follow rather than stifle them.

Amongst these Manuscripts there is one which gives a brief Account of all the _Monuments_ of the _Cathedral_ of _Norwich_. It was written merely for private use: and the Relations of the Authour expect such Justice from those into whose hands some imperfect Copies of it are fallen; that, without their Consent first obtain'd, they forbear the publishing of It.

The truth is, matter equal to the skill of the Antiquary was not, there, afforded: had a fit Subject of that nature offer'd it self, He would scarce have been guilty of an oversight like to that of _Ausonius_, who, in the description of his native City of _Burdeaux_, omitted the two famous Antiquities of it, _Palais de Tutele_, and, _Palais de Galien_.

Concerning the _Authour himself_, I chuse to be silent, though I have had the happiness to have been, for some years, known to him. There is on foot a design of writing his _Life_: and there are, already, some Memorials collected by one of his ancient Friends. Till that work be perfected, the Reader may content himself with these present _Tracts_; all which commending themselves by their _Learning_, _Curiosity_ and _Brevity_, if He be not pleased with them, he seemeth to me to be distemper'd with such a niceness of Imagination as no wise man is concern'd to humour.

_THO. TENISON._

OBSERVATIONS

Upon several

PLANTS mention'd in SCRIPTURE.

TRACT I

[Sidenote: _The Introduction._]

SIR,

Though many ordinary Heads run smoothly over the Scripture, yet I must acknowledge, it is one of the hardest Books I ever met with: and therefore well deserveth those numerous Comments, Expositions and Annotations which make up a good part of our Libraries.

However so affected I am therewith, that I wish there had been more of it: and a larger Volume of that Divine Piece which leaveth such welcome impressions, and somewhat more, in the Readers, than the words and sense after it. At least, who would not be glad that many things barely hinted were at large delivered in it? The particulars of the Dispute between the Doctours and our Saviour could not but be welcome to them, who have every word in honour which proceeded from his mouth, or was otherwise delivered by him: and so would be glad to be assured what he wrote with his Finger on the ground: But especially to have a particular of that instructing Narration or Discourse which he made unto the Disciples after his resurrection, where 'tis said [SN: Luke 24. 27.]: _And beginning at Moses, and all the Prophets, he expounded unto them in all the Scriptures the things concerning himself._

But to omit Theological obscurities, you must needs observe that most Sciences do seem to have something more nearly to consider in the expressions of the Scripture.

Astronomers find therein the Names but of few Stars, scarce so many as in _Achilles_ his _Buckler_ in _Homer_, and almost the very same. But in some passages of the Old Testament they think they discover the Zodiacal course of the Sun: and they, also, conceive an Astronomical sense in that elegant expression of S. _James_[SN: Jam. 1. 17.] concerning _the father of lights, with whom there is no variableness, neither shadow of turning_: and therein an allowable allusion unto the tropical conversion of the Sun, whereby ensueth a variation of heat, light, and also of shadows from it. But whether the _Stellae erraticae_, or wandring Stars in S. _Jude_, may be referr'd to the celestial Planets, or some meteorological wandring Stars, _Ignes fatui, Stellae cadentes et erraticae_, or had any allusion unto the Impostour _Barchochebas_, or _Stellae Filius_, who afterward appeared, and wandred about in the time of _Adrianus_, they leave unto conjecture.

Chirurgions may find their whole Art in that one passage, concerning the Rib which God took out of _Adam_, that is their +diairesis+ in opening the Flesh, +exairesis+ in taking out the Rib, and +synthesis+ in closing and healing the part again.

Rhetoricians and Oratours take singular notice of very many excellent passages, stately metaphors, noble tropes and elegant expressions, not to be found or parallel'd in any other Authour.

Mineralists look earnestly into the twenty eighth of _Job_, take special notice of the early artifice in Brass and Iron under _Tubal-Cain_: And find also mention of Gold, Silver, Brass, Tin, Lead, Iron; beside Refining, Sodering, Dross, Nitre, Saltpits, and in some manner also of Antimony.[188]

[188] _Depinxit oculos stibio._ 2 Kings 9. 30. Jerem. 4. 30. Ezek. 23.
40.

Gemmarie Naturalists reade diligently the pretious Stones in the holy City of the _Apocalypse_: examine the Breast-plate of _Aaron_, and various Gemms upon it, and think the second Row the nobler of the four: they wonder to find the Art of Ingravery so ancient upon pretious Stones and Signets; together with the ancient use of Ear-rings and Bracelets. And are pleased to find Pearl, Coral, Amber and Crystal in those sacred Leaves, according to our Translation. And when they often meet with Flints and Marbles, cannot but take notice that there is no mention of the Magnet or Loadstone, which in so many similitudes, comparisons, and allusions, could hardly have been omitted in the Works of _Solomon_: if it were true that he knew either the attractive or directive power thereof, as some have believed.

Navigatours consider the Ark, which was pitched without and within, and could endure the Ocean without Mast or Sails: They take special notice of the twenty seventh of _Ezekiel_; the mighty Traffick and great Navigation of _Tyre_, with particular mention of their Sails, their Masts of Cedar, Oars of Oak, their skilfull Pilots, Mariners and Calkers; as also of the long Voyages of the Fleets of _Solomon_; of _Jehosaphat's_ Ships broken at _Ezion-Geber_; of the notable Voyage and Shipwreck of S. _Paul_, so accurately delivered in the _Acts_.

Oneirocritical Diviners apprehend some hints of their knowledge, even from Divine Dreams; while they take notice of the Dreams of _Joseph_, _Pharaoh_, _Nebuchadnezzar_, and the Angels on _Jacob's_ Ladder; and find, in _Artemidorus_ and _Achmetes_, that Ladders signifie Travels, and the Scales thereof Preferment; and that Oxen Lean and Fat naturally denote Scarcity or Plenty, and the successes of Agriculture.

Physiognomists will largely put in from very many passages of Scripture. And when they find in _Aristotle_, _quibus frons quadrangula, commensurata, fortes, referuntur ad leones_, cannot but take special notice of that expression concerning the Gadites; _mighty men of war, fit for battel, whose faces were as the faces of lyons_.

Geometrical and Architectonical Artists look narrowly upon the description of the Ark, the fabrick of the Temple, and the holy City in the _Apocalypse_.

But the Botanical Artist meets every where with Vegetables, and from the Figg Leaf in _Genesis_ to the Star Wormwood in the _Apocalypse_, are variously interspersed expressions from Plants, elegantly advantaging the significancy of the Text: Whereof many being delivered in a Language proper unto _Judaea_ and neighbour Countries are imperfectly apprehended by the common Reader, and now doubtfully made out, even by the Jewish Expositour.

And even in those which are confessedly known, the elegancy is often lost in the apprehension of the Reader, unacquainted with such Vegetables, or but nakedly knowing their natures: whereof holding a pertinent apprehension, you cannot pass over such expressions without some doubt or want of satisfaction in your judgment. Hereof we shall onely hint or discourse some few which I could not but take notice of in the reading of holy Scripture.

Many Plants are mention'd in Scripture which are not distinctly known in our Countries, or under such Names in the Original, as they are fain to be rendred by analogy, or by the name of Vegetables of good affinity unto them, and so maintain the textual sense, though in some variation from identity.

* * * * *

[Sidenote: _The Observations. Kikaion._]

1. The Plant which afforded a shade unto _Jonah_,[189] mention'd by the name of Kikaion, and still retained at least marginally in some Translations, to avoid obscurity _Jerome_ rendred _Hedera_ or Ivy; which notwithstanding (except in its scandent nature) agreed not fully with the other, that is, to _grow up in a night_, or be consumed with a Worm; Ivy being of no swift growth, little subject unto Worms, and a scarce Plant about _Babylon_.

[189] Jona 4. 6. _a Gourd_.

[Sidenote: _Hyssope._]

2. That Hyssope is taken for that Plant which cleansed the Leper, being a well scented, and very abstersive Simple, may well be admitted; so we be not too confident, that it is strictly the same with our common Hyssope: The Hyssope of those parts differing from that of ours; as _Bellonius_ hath observed in the Hyssope which grows in _Judaea_, and the Hyssope of the Wall mention'd in the Works of _Solomon_, no kind of our Hyssope; and may tolerably be taken for some kind of minor Capillary, which best makes out the Antithesis with the Cedar. Nor when we meet with _Libanotis_, is it to be conceived our common Rosemary, which is rather the first kind thereof among several others, used by the Ancients.

[Sidenote: _Hemlock._ Hosea 10. 4. Amos 6. 2.]

3. That it must be taken for Hemlock, which is twice so rendred in our Translation, will hardly be made out, otherwise than in the intended sense, and implying some Plant, wherein bitterness or a poisonous quality is considerable.

[Sidenote: Paliurus.]

4. What _Tremelius_ rendreth _Spina_, and the Vulgar Translation _Paliurus_, and others make some kind of _Rhamnus_, is allowable in the sense; and we contend not about the species, since they are known Thorns in those Countries, and in our Fields or Gardens among us: and so common in _Judaea_, that men conclude the thorny Crown of our Saviour was made either of _Paliurus_ or _Rhamnus_.

[Sidenote: Rubus.]

5. Whether the Bush which burnt and consumed not, were properly a _Rubus_ or Bramble, was somewhat doubtfull from the Original and some Translations, had not the Evangelist, and S. _Paul_ express'd the same by the Greek word +Batos+, which from the description of _Dioscorides_, Herbarists accept for _Rubus_; although the same word +Batos+ expresseth not onely the _Rubus_ or kinds of Bramble, but other Thorn-bushes, and the Hipp-briar is also named +Kynosbatos+, or the Dog-briar or Bramble.

[Sidenote: Myrica. Cant. 1. 14.]

6. That _Myrica_ is rendred, Heath, sounds instructively enough to our ears, who behold that Plant so common in barren Plains among us: But you cannot but take notice that _Erica_, or our Heath is not the same Plant with _Myrica_ or Tammarice, described by _Theophrastus_ and _Dioscorides_, and which _Bellonius_ declareth to grow so plentifully in the Desarts of _Judaea_ and _Arabia_.

[Sidenote: _Cypress._ Cant. 1. 14.]

7. That the +botrys tes Kyprou+, _botrus Cypri_, or Clusters of Cypress, should have any reference to the Cypress Tree, according to the original _Copher_, or Clusters of the noble Vine of _Cyprus_, which might be planted into _Judaea_, may seem to others allowable in some latitude. But there seeming some noble Odour to be implied in this place, you may probably conceive that the expression drives at the +Kypros+ of _Dioscorides_, some oriental kind of _Ligustrum_ or _Alcharma_, which _Dioscorides_ and _Pliny_ mention under the name of +Kypros+ and _Cyprus_, and to grow about _AEgypt_ and _Ascalon_, producing a sweet and odorate bush of Flowers, and out of which was made the famous _Oleum Cyprinum_.

But why it should be rendred Camphyre your judgment cannot but doubt, who know that our Camphyre was unknown unto the Ancients, and no ingredient into any composition of great Antiquity: that learned men long conceived it a bituminous and fossile Body, and our latest experience discovereth it to be the resinous substance of a Tree, in _Borneo_ and _China_; and that the Camphyre that we use is a neat preparation of the same.

[Sidenote: _Shittah Tree_, etc. Isa. 41. 19.]

8. When 'tis said in _Isaiah 41. I will plant in the wilderness the Cedar, the Shittah Tree, and the Myrtle and the Oil Tree, I will set in the Desart, the Firre Tree, and the Pine, and the Box Tree_: Though some doubt may be made of the Shittah Tree, yet all these Trees here mentioned being such as are ever green, you will more emphatically apprehend the mercifull meaning of God in this mention of no fading, but always verdant Trees in dry and desart places.

[Sidenote: _Grapes of_ Eshcol. Num. 13. 23.]

9. _And they cut down a Branch with one cluster of Grapes, and they bare it between two upon a Staff, and they brought Pomegranates and Figgs._ This cluster of Grapes brought upon a Staff by the Spies, was an incredible sight, in _Philo Judaeus_,[190] seem'd notable in the eyes of the Israelites, but more wonderfull in our own, who look onely upon Northern Vines. But herein you are like to consider, that the Cluster was thus carefully carried to represent it entire, without bruising or breaking; that this was not one Bunch but an extraordinary Cluster, made up of many depending upon one gross stalk. And however, might be parallel'd with the Eastern Clusters of _Margiana_ and _Caramania_, if we allow but half the expressions of _Pliny_ and _Strabo_, whereof one would lade a Curry or small Cart; and may be made out by the clusters of the Grapes of _Rhodes_ presented unto Duke _Radzivil_[191] each containing three parts of an Ell in compass, and the Grapes as big as Prunes.

[190] +apistos thea+. Philo.

[191] Radzivil _in his Travels_.

[Sidenote: _Ingred. of holy Perfume._ _Stacte_, etc. Exod. 30.34, 35.]

10. Some things may be doubted in the species of the holy Ointment and Perfume. With Amber, Musk and Civet we meet not in the Scripture, nor any Odours from Animals; except we take the Onycha of that Perfume for the Covercle of a Shell-fish called _Unguis Odoratus_, or _Blatta Byzantina_, which _Dioscorides_ affirmeth to be taken from a Shell-fish of the Indian Lakes, which feeding upon the Aromatical Plants is gathered when the Lakes are drie. But whether that which we now call _Blatta Byzantina_, or _Unguis Odoratus_, be the same with that odorate one of Antiquity, great doubt may be made; since _Dioscorides_ saith it smelled like _Castoreum_, and that which we now have is of an ungratefull odour.

No little doubt may be also made of Galbanum prescribed in the same Perfume, if we take it for Galbanum which is of common use among us, approaching the evil scent of _Assa Foetida_; and not rather for Galbanum of good odour, as the adjoining words declare, and the original _Chelbena_ will bear; which implies a fat or resinous substance, that which is commonly known among us being properly a gummous body and dissoluble also in Water.

The holy Ointment of Stacte or pure Myrrh, distilling from the Plant without expression or firing, of Cinnamon, Cassia and Calamus, containeth less questionable species, if the Cinnamon of the Ancients were the same with ours, or managed after the same manner. For thereof _Dioscorides_ made his noble Unguent. And Cinnamon was so highly valued by Princes, that _Cleopatra_ carried it unto her Sepulchre with her Jewels; which was also kept in wooden Boxes among the rarities of Kings: and was of such a lasting nature, that at his composing of Treacle for the Emperor _Severus_, _Galen_ made use of some which had been laid up by _Adrianus_.

[Sidenote: _Husks eaten by the Prodigal._ Luke 15. 16.]

11. That the Prodigal Son desired _to eat of Husks_ given unto Swine, will hardly pass in your apprehension for the Husks of Pease, Beans, or such edulious Pulses; as well understanding that the textual word +Keration+ or _Ceration_, properly intendeth the Fruit of the _Siliqua_ Tree so common in _Syria_, and fed upon by Men and Beasts; called also by some the Fruit of the Locust Tree, and _Panis Sancti Johannis_, as conceiving it to have been part of the Diet of the _Baptist_ in the Desart. The Tree and Fruit is not onely common in _Syria_ and the Eastern parts, but also well known in _Apuglia_, and the Kingdom of _Naples_, growing along the _Via Appia_, from _Fundi_ unto _Mola_; the hard Cods or Husks making a rattling noise in windy weather, by beating against one another: called by the Italians _Carobe_ or _Carobole_, and by the French _Carouges_. With the sweet Pulp hereof some conceive that the Indians preserve Ginger, Mirabolans and Nutmegs. Of the same (as _Pliny_ delivers) the Ancients made one kind of Wine, strongly expressing the Juice thereof; and so they might after give the expressed and less usefull part of the Cods, and remaining Pulp unto their Swine: which being no gustless or unsatisfying Offal, might be well desired by the Prodigal in his hunger.

[Sidenote: _Cucumbers_ etc. _of_ AEgypt.]

12. No marvel it is that the Israelites having lived long in a well watred Country, and been acquainted with the noble Water of _Nilus_, should complain for Water in the dry and barren Wilderness. More remarkable it seems that they should extoll and linger after the Cucumbers and Leeks, Onions and Garlick in _AEgypt_: wherein notwithstanding lies a pertinent expression of the Diet of that Country in ancient times, even as high as the building of the Pyramids, when _Herodotus_ delivereth, that so many Talents were spent in Onions and Garlick, for the Food of Labourers and Artificers; and is also answerable unto their present plentifull Diet in Cucumbers, and the great varieties thereof, as testified by _Prosper Alpinus_, who spent many years in _AEgypt_.

[Sidenote: _Forbidden Fruit._ Gen. 2. 17. etc.]

13. What Fruit that was which our first Parents tasted in Paradise, from the disputes of learned men seems yet indeterminable. More clear it is that they cover'd their nakedness or secret parts with Figg Leaves; which when I reade, I cannot but call to mind the several considerations which Antiquity had of the Figg Tree, in reference unto those parts, particularly how Figg Leaves by sundry Authours are described to have some resemblance unto the Genitals, and so were aptly formed for such contection of those parts; how also in that famous Statua of _Praxiteles_, concerning _Alexander_ and _Bucephalus_, the Secret Parts are veil'd with Figg Leaves; how this Tree was sacred unto _Priapus_, and how the Diseases of the Secret Parts have derived their Name from Figgs.

[Sidenote: _Balsam. Oil._ Luke 10. 34.]

14. That the good Samaritan coming from _Jericho_ used any of the Judean Balsam upon the wounded Traveller, is not to be made out, and we are unwilling to disparage his charitable Surgery in pouring Oil into a green Wound; and therefore when 'tis said he used Oil and Wine, may rather conceive that he made an _Oinelaeum_ or medicine of Oil and Wine beaten up and mixed together, which was no improper Medicine, and is an Art now lately studied by some so to incorporate Wine and Oil that they may lastingly hold together, which some pretend to have, and call it _Oleum Samaritanum_, or Samaritans Oil.

[Sidenote: _Pulse of_ Daniel. Dan. 1. 12.]

15. When _Daniel_ would not pollute himself with the Diet of the Babylonians, he probably declined Pagan commensation, or to eat of Meats forbidden to the Jews, though common at their Tables, or so much as to taste of their Gentile Immolations, and Sacrifices abominable unto his Palate.

But when 'tis said that he made choice of the Diet of Pulse and Water, whether he strictly confined unto a leguminous Food, according to the Vulgar Translation, some doubt may be raised, from the original word _Zeragnim_, which signifies _Seminalia_, and is so set down in the Margin of _Arias Montanus_; and the Greek word _Spermata_, generally expressing Seeds, may signifie any edulious or cerealious Grains besides +ospria+ or leguminous Seeds.

Yet if he strictly made choice of a leguminous Food, and Water instead of his portion from the King's Table, he handsomely declined the Diet which might have been put upon him, and particularly that which was called the _Potibasis_ of the King, which as _Athenaeus_ informeth implied the Bread of the King, made of Barley, and Wheat, and the Wine of _Cyprus_, which he drank in an oval Cup. And therefore distinctly from that he chose plain Fare of Water, and the gross Diet of Pulse, and that perhaps not made into Bread, but parched, and tempered with Water.

Now that herein (beside the special benediction of God) he made choice of no improper Diet to keep himself fair and plump and so to excuse the Eunuch his Keeper, Physicians will not deny, who acknowledge a very nutritive and impinguating faculty in Pulses, in leguminous Food, and in several sorts of Grains and Corns, is not like to be doubted by such who consider that this was probably a great part of the Food of our Forefathers before the Floud, the Diet also of _Jacob_: and that the Romans (called therefore _Pultifagi_) fed much on Pulse for six hundred years; that they had no Bakers for that time: and their Pistours were such as, before the use of Mills, beat out and cleansed their Corn. As also that the Athletick Diet was of Pulse, _Alphiton_, _Maza_, Barley and Water; whereby they were advantaged sometimes to an exquisite state of health, and such as was not without danger. And therefore though _Daniel_ were no Eunuch, and of a more fatning and thriving temper, as some have phancied, yet was he by this kind of Diet, sufficiently maintained in a fair and carnous state of Body, and accordingly his Picture not improperly drawn, that is, not meagre and lean, like _Jeremy's_, but plump and fair, answerable to the most authentick draught of the _Vatican_, and the late German _Luther's_ Bible.

The Cynicks in _Athenaeus_ make iterated Courses of Lentils, and prefer that Diet before the Luxury of _Seleucus_. The present AEgyptians, who are observed by _Alpinus_ to be the fattest Nation, and Men to have breasts like Women, owe much, as he conceiveth, unto the Water of _Nile_, and their Diet of Rice, Pease, Lentils and white Cicers. The Pulse-eating Cynicks and Stoicks, are all very long livers in _Laertius_. And _Daniel_ must not be accounted of few years, who, being carried away Captive in the Reign of _Joachim_, by King _Nebuchadnezzar_, lived, by Scripture account, unto the first year of _Cyrus_.

[Sidenote: Jacob's _Rods_. Gen. 30. 31.]

16. _And Jacob took Rods of green Poplar, and of the Hazel and the Chesnut Tree, and pilled white streaks in them, and made the white appear which was in the Rods_, etc. Men multiply the Philosophy of _Jacob_, who, beside the benediction of God, and the powerfull effects of imagination, raised in the Goats and Sheep from pilled and party-coloured objects, conceive that he chose out these particular Plants above any other, because he understood they had a particular virtue unto the intended effects, according unto the conception of _Georgius Venetus_.[192]

[192] G. Venetus _Problem_ 200.

Whereto you will hardly assent, at least till you be better satisfied and assured concerning the true species of the Plants intended in the Text, or find a clearer consent and uniformity in the Translation: For what we render Poplar, Hazel and Chesnut, the Greek translateth _Virgam styracinam, nucinam, plataninam_, which some also render a Pomegranate: and so observing this variety of interpretations concerning common and known Plants among us, you may more reasonably doubt, with what propriety or assurance others less known be sometimes rendred unto us.

[Sidenote: _Lilies of the Field._ Matt. 6. 28.]

17. Whether in the Sermon of the Mount, the _Lilies of the Field_ did point at the proper Lilies, or whether those Flowers grew wild in the place where our Saviour preached, some doubt may be made: because +Krinon+ the word in that place is accounted of the same signification with +Leirion+, and that in _Homer_ is taken for all manner of specious Flowers: so received by _Eustachius_, _Hesychius_, and the Scholiast upon _Apollonius Rhodius_, +Katholou ta anthe Leiria legetai+. And +Krinon+ is also received in the same latitude, not signifying onely Lilies, but applied unto Daffodils, Hyacinths, Iris's, and the Flowers of _Colocynthis_.

Under the like latitude of acception, are many expressions in the _Canticles_ to be received. And when it is said _he feedeth among the Lilies_, therein may be also implied other specious Flowers, not excluding the proper Lilies. But in that expression, _the Lilies drop forth Myrrhe_, neither proper Lilies nor proper Myrrhe can be apprehended, the one not proceeding from the other, but may be received in a Metaphorical sense: and in some latitude may be also made out from the roscid and honey drops observable in the Flowers of Martagon, and inverted flowred Lilies, and, 'tis like, is the standing sweet Dew on the white eyes of the Crown Imperial, now common among us.

And the proper Lily may be intended in that expression of 1 _Kings_ 7. that the brazen Sea was of the thickness of a hand breadth, and the brim like a Lily. For the figure of that Flower being round at the bottom, and somewhat repandous, or inverted at the top, doth handsomely illustrate the comparison.

But that the Lily of the Valley, mention'd in the _Canticles_[SN: Cant. 2.], _I am the Rose of Sharon, and the Lily of the Valleys_, is that Vegetable which passeth under the same name with us, that is _Lilium convallium_, or the _May_ Lily, you will more hardly believe, who know with what insatisfaction the most learned Botanists reduce that Plant unto any described by the Ancients; that _Anguillara_ will have it to be the _Oenanthe_ of _Athenaeus_, _Cordus_ the _Pothos_ of _Theophrastus_; and _Lobelius_ that the Greeks had not described it; who find not six Leaves in the Flower agreeably to all Lilies, but onely six small divisions in the Flower, who find it also to have a single, and no bulbous Root, nor Leaves shooting about the bottom, nor the Stalk round, but angular. And that the learned _Bauhinus_ hath not placed it in the Classis of Lilies, but nervifolious Plants.

[Sidenote: _Fitches_, _Cummin_, &c. _in_ Isa. 28. 25]

18. _Doth he not cast abroad the Fitches, and scatter the Cummin Seed, and cast in the principal Wheat, and the appointed Barley, and the Rye in their place_: Herein though the sense may hold under the names assigned, yet is it not so easie to determine the particular Seeds and Grains, where the obscure original causeth such differing Translations. For in the Vulgar we meet with _Milium_ and Gith, which our Translation declineth, placing Fitches for Gith, and Rye for _Milium_ or Millet, which notwithstanding is retained by the Dutch.

That it might be _Melanthium_, _Nigella_, or Gith, may be allowably apprehended, from the frequent use of the Seed thereof among the Jews and other Nations, as also from the Translation of _Tremellius_; and the Original implying a black Seed, which is less than Cummin, as, out of _Aben Ezra_, _Buxtorfius_ hath expounded it.

But whereas _Milium_ or +Kenchros+ of the Septuagint is by ours rendred Rye, there is little similitude or affinity between those Grains; For _Milium_ is more agreeable unto _Spelta_ or Espaut, as the Dutch and others still render it.

That we meet so often with Cummin Seed in many parts of Scripture in reference unto _Judaea_, a Seed so abominable at present unto our Palates and Nostrils, will not seem strange unto any who consider the frequent use thereof among the Ancients, not onely in medical but dietetical use and practice: For their Dishes were filled therewith, and the noblest festival preparations in _Apicius_ were not without it: And even in the _Polenta_, and parched Corn, the old Diet of the Romans, (as _Pliny_ recordeth) unto every Measure they mixed a small proportion of Lin-seed and Cummin-seed.

And so Cummin is justly set down among things of vulgar and common use, when it is said in _Matthew_ 23. v. 23. _You pay Tithe of Mint, Annise and Cummin_: but how to make out the translation of Annise we are still to seek, there being no word in that Text which properly signifieth Annise: the Original being +Anethon+, which the Latins call _Anethum_, and is properly englished Dill.

That among many expressions, allusions and illustrations made in Scripture from Corns, there is no mention made of Oats, so usefull a Grain among us, will not seem very strange unto you, till you can clearly discover that it was a Grain of ordinary use in those parts; who may also find that _Theophrastus_, who is large about other Grains, delivers very little of it. That _Dioscorides_ is also very short therein. And _Galen_ delivers that it was of some use in _Asia minor_, especially in _Mysia_, and that rather for Beasts than Men: And _Pliny_ affirmeth that the _Pulticula_ thereof was most in use among the Germans. Yet that the Jews were not without all use of this Grain seems confirmable from the Rabbinical account, who reckon five Grains liable unto their Offerings, whereof the Cake presented might be made; that is, Wheat, Oats, Rye, and two sorts of Barley.

[Sidenote: _Ears of Corn._ Matt. 12. 1.]

19. Why the Disciples being hungry pluck'd the Ears of Corn, it seems strange to us, who observe that men half starved betake not themselves to such supply; except we consider the ancient Diet of _Alphiton_ and _Polenta_, the Meal of dried and parched Corn, or that which was +Omelysis+, or Meal of crude and unparched Corn, wherewith they being well acquainted, might hope for some satisfaction from the Corn yet in the Husk; that is, from the nourishing pulp or mealy part within it.

[Sidenote: _Stubble of_ AEgypt Exod. 5.7, etc.]

20. The inhumane oppression of the AEgyptian Task-masters, who, not content with the common tale of Brick, took also from the Children of Israel their allowance of _Straw_, and forced them to gather _Stubble_ where they could find it, will be more nearly apprehended, if we consider how hard it was to acquire any quantity of Stubble in _AEgypt_, where the Stalk of Corn was so short, that to acquire an ordinary measure, it required more than ordinary labour; as is discoverable from that account, which _Pliny_[193] hath happily left unto us. In the Corn gather'd in _AEgypt_ the Straw is never a Cubit long: because the Seed lieth very shallow, and hath no other nourishment than from the Mudd and Slime left by the River; For under it is nothing but Sand and Gravel.

[193] _Lib. 18. Nat. Hist._

So that the expression of Scripture is more Emphatical than is commonly apprehended, when 'tis said, _The people were scattered abroad through all the Land of AEgypt to gather Stubble instead of Straw_. For the Stubble being very short, the acquist was difficult; a few Fields afforded it not, and they were fain to wander far to obtain a sufficient quantity of it.

[Sidenote: _Flowers of the Vine._ Cant. 2. 13.]

21. It is said in the _Song of Solomon_, that _the Vines with the tender Grape give a good smell_. That the Flowers of the Vine should be Emphatically noted to give a pleasant smell, seems hard unto our Northern Nostrils, which discover not such Odours, and smell them not in full Vineyards; whereas in hot Regions, and more spread and digested Flowers, a sweet savour may be allowed, denotable from several humane expressions, and the practice of the Ancients, in putting the dried Flowers of the Vine into new Wine to give it a pure and flosculous race or spirit, which Wine was therefore called +Oinathinon+, allowing unto every _Cadus_ two pounds of dried Flowers.

And, therefore, the Vine flowering but in the Spring, it cannot but seem an impertinent objection of the Jews, that the Apostles were _full of new Wine_ at _Pentecost_ when it was not to be found. Wherefore we may rather conceive that the word +Gleuky+[194] in that place implied not _new Wine_ or _Must_, but some generous strong and sweet Wine, wherein more especially lay the power of inebriation.

[194] Acts 2. 13.

But if it be to be taken for some kind of _Must_, it might be some kind of +Aeigleukos+, or long-lasting _Must_, which might be had at any time of the year, and which, as _Pliny_ delivereth, they made by hindring, and keeping the _Must_ from fermentation or working, and so it kept soft and sweet for no small time after.

[Sidenote: _The Olive Leaf in_ Gen. 8. 11.]

22. When the _Dove_, sent out of the Ark, return'd with _a green Olive Leaf_, according to the Original: how the Leaf, after ten Months, and under water, should still maintain a verdure or greenness, need not much amuse the Reader, if we consider that the Olive Tree is +Aeiphyllon+, or continually green; that the Leaves are of a bitter taste, and of a fast and lasting substance. Since we also find fresh and green Leaves among the Olives which we receive from remote Countries; and since the Plants at the bottom of the Sea, and on the sides of Rocks, maintain a deep and fresh verdure.

How the Tree should stand so long in the Deluge under Water, may partly be allowed from the uncertain determination of the Flows and Currents of that time, and the qualification of the saltness of the Sea, by the admixture of fresh Water, when the whole watery Element was together.

And it may be signally illustrated from the like examples in _Theophrastus_[195] and _Pliny_[196] in words to this effect: Even the Sea affordeth Shrubs and Trees; In the red Sea whole Woods do live, namely of Bays and Olives bearing Fruit. The Souldiers of _Alexander_, who sailed into _India_, made report, that the Tides were so high in some Islands, that they overflowed, and covered the Woods, as high as Plane and Poplar Trees. The lower sort wholly, the greater all but the tops, whereto the Mariners fastned their Vessels at high Waters, and at the root in the Ebb; That the Leaves of these Sea Trees while under water looked green, but taken out presently dried with the heat of the Sun. The like is delivered by _Theophrastus_, that some Oaks do grow and bear Acrons under the Sea.

[195] Theophrast. _Hist. Lib. 4. Cap. 7. 8._

[196] Plin. _lib. 13. cap. ultimo._

[Sidenote: _Grain of Mustard-seed in S._ Matt 13. 31, 32.]

23. _The Kingdom of Heaven is like to a grain of Mustard-seed, which a Man took and sowed in his Field, which indeed is the least of all Seeds; but when 'tis grown is the greatest among Herbs, and becometh a Tree, so that the Birds of the Air come and lodge in the Branches thereof._

Luke 13. 19. _It is like a grain of Mustard-seed, which a Man took and cast it into his Garden, and it waxed a great Tree, and the Fowls of the Air lodged in the Branches thereof._

This expression by a grain of Mustard-seed, will not seem so strange unto you, who well consider it. That it is simply the least of Seeds, you cannot apprehend, if you have beheld the Seeds of _Rapunculus_, Marjorane, Tobacco, and the smallest Seed of _Lunaria_.

But you may well understand it to be the smallest Seed among Herbs which produce so big a Plant, or the least of herbal Plants, which arise unto such a proportion, implied in the expression; _the smallest of Seeds_, and _becometh the greatest of Herbs_.