Basket made of Rushes on his Head; he rests his right Hand on a Staff or
Scepter, and lays his left on a tripple-headed Monster, such a one as is
joyn’d to the Statue of _Serapis_ at _Alexandria_: [Sidenote: and first
of _Serapis_.] This _Lamp_ was found between the Walls, near one of the
Gates of _Rome_ call’d _Capena_, and is in the Custody of _Pietro Santo
Bartoli_, as _Bellori_ informs us, from whom we have taken the three
first and the sixth Figures. [Sidenote: _Lamp_ of a tripple-headed
_Monster_.] The second Figure shews the tripple-headed monstrous
Representation of _Serapis_ at _Alexandria_: It is an Image of Brass
with the Heads of three several kinds of Animals, _viz._ In the middle
the Head of a Lion, on the right Hand that of a fawning Dog, and on the
left that of a rapacious Wolf, which signifie the three Times, the
present, past and to come. The Body is environ’d with two Serpents in
four Wreaths or Circumvolutions from the Legs to the Neck, perhaps to
denote the four Seasons, turn’d about by the Sun; for by the Figure of
_Serapis_ the _Egyptians_ denoted the Sun: See a fuller Description of
it in _Macrobii Saturnalibus_. This is kept at present in the Royal
Collection of the King of _Prussia_, together with the whole _Musæum_ of
_Bellori_, which that Prince purchas’d. [Sidenote: Another _Lamp_ of
_Serapis_.] The third Figure is the Head of _Serapis_, with a Basket and
Crown upon it like the Rays of the Sun: These express the Nature of that
God, whom the _Egyptians_ believ’d to be the same with the Sun, _viz._
The Beginning and Ending of all such Things as proceed from and return
back to it. The Basket on the top of the Head shows, says _Macrobius_,
the height of this Planet and the virtue of its Influence, in that all
earthly Things return to it, whilst they are drawn up by the Heat it
immits; for which Reason this God is thought to be the same with
_Pluto_, and was not rarely added to the _Sepulchral Lamps_, as these
two testifie; the latter of which, being of excellent Workmanship, is in
the Custody of _Raphael Fabrettus_. Before we proceed to give any
farther Description of these _Lamps_, it may be necessary to remark,
that some were also kept in the _Egyptian_ Temples and other Places, as
well as in the _Caves_ of the Dead; but then, says _Kircher_, they were
made in the similitude of that God who was worshipp’d in that Temple.
Thus in the Temple of _Anubis_, the _Lamp_ was in the likeness of a
Dog’s Head, or else in the shape of his whole Body; in the Temple of
_Osiris_ it was in the form of a Hawk’s Head, or of the whole Bird; in
the Temple of _Isis_, of a Half Moon, and so of the rest. The _Lamps_
were wrought in the same fashion with those _Numina_ represented in each
particular Temple or Place, as all those testifie which have been
brought from _Egypt_, and are at this Day kept in the Cabinets of the
Curious. Moreover you must observe that the _Egyptians_ set up _Lamps_
not only to those Gods that were beneficial to them, but likewise to
such as were mischievous, to the end they might more readily have
recourse to the one and avoid the other. Of this last kind _Johannes
Nardius_ sent one out of his _Musæum_ to _Kircher_, in the form and
shape as is express’d by Figure the fourth, _viz._ [Sidenote: A _Lamp_
of _Typhon_.] Under the _Symbol_ of an Ass, _Typhon_ was represented,
because, as _Plutarch_ observes, his Voice was like the braying of that
Animal, and which he likewise resembl’d in colour, ignorance and
stupidity. This _Typhon_ was thought to bring Sterility, Droughts,
Contagion, and the like kind of Evils upon the _Egyptians_, therefore to
prevent his obstructing the fruitful overflowing of the _Nile_, they
form’d his _Lamps_ in the manner you see, that knowing himself by his
Image, he might cease from perpetrating of Evil: _Silenus_ likewise, who
is the _Symbol_ of the _Nile_’s Fertility, and constant Attendant on
_Bacchus_ or _Osiris_, rides astride on his Head, and thereby restrains
his power of doing Mischief: This _Lamp_ moreover stands on the Foot of
an Eagle or Hawk, thereby, says _Kircher_, to represent how _Typhon_’s
destructive and flagrating Power lying hid in the Sun, was made more
temperate by a Humour which _Silenus_, the Page of the aforesaid
_Bacchus_, had the Command of; for, as _Plutarch_ well observes, _Isis_
would never have _Typhon_ quite destroy’d, but only conquer’d, because
tho’ his adust and fiery Nature, by reason of its too great Siccity, was
pernicious, nevertheless being temper’d with much moisture, it was
sometimes useful. The fifth Figure represents a _Lamp_, whose bigger
_Foramen_ on the middle of its Superficies, where they pour’d in the
Oil, is cover’d with a large _Heliotrope_ inverted, [Sidenote: A _Lamp_
of a _Heliotrope_.] a Flower so call’d by the _Greeks_ from its ever
inclining towards the Course of the Sun; for in the Morning it turns to
the _East_, at Noon is erect, towards the Evening faces the _West_, and
at Night inclines to the Earth, enquiring, as it were, for the Sun
bury’d under Ground, and waiting for its Resurrection the next Morning.
This may serve to teach us what Affinity, Temper and Agreement Things of
an inferior Nature have with those that are Celestial; and if
_Aristotle_ confesses that the Winds, Waters and other inanimate Things
follow the heavenly Circuit, why should we question the _Heliotrope_’s
subsequency to the Course of the Sun, or the _Seliotrope_’s to that of
the Moon? Surely he who form’d this Flower turn’d downwards on a
_Sepulchral Lamp_, seems thereby to intimate the Night of Death which
Bodies suffer under Ground, and withal to show, according to the Opinion
of the Ancients, that the Souls of the Deceas’d tarry together with
their Bodies in the Grave. This _Lamp_, as likewise those at Figure the
7th, 10th, 12th, 13th and 15th were first publish’d by _Casalius_, and
explain’d by _Licetus_. The next _Lamp_, mark’d with Figure six,
[Sidenote: _Lamp_ of the _Alexandrian Pharos_.] seems to represent the
_Pharos_ of _Alexandria_, into whose Haven a Ship is just entring, the
Seamen being furling up their Sails, and for want of a better Reason, is
suppos’d to have been plac’d in the Sepulchre of a certain Merchant of
that City; but is now in the _Musæum_ of _Pietro Santo Bartoli_, as
_Bellori_ informs us. As concerning the following _Lamp_, with a big
Belly and Handle, and standing upon three Feet, as you may see at Figure
the seventh, _Licetus_ believes _Casalius_ is under a mistake in
reckoning it for a _Lamp_, and that it was rather a certain Vessel in
form of a Cucumber, in which the Ancients were wont to heat Water; but I
cannot be of his Opinion, since by its shape it looks very much unlike a
Cucumber, and from the smallness of its Mouth at top, and the appearance
of a Place for the Wiek, it seems most probably to have been a _Lamp_.
[Sidenote: The _Lamp_ of an _Ox_ with a _Boy_ on his Back.] The eighth
_Lamp_, made in the shape of an Ox couching on the Ground, with a Boy
sitting on his Back, and holding a Fig-Leaf in his Hand, was sent by the
Great Duke of _Tuscany_ out of his _Musæum_, to _Kircher_: The Ox being
the Figure of _Apis_, and _Apis_ signifying the chief _Numen_ or Patron
of Agriculture, wherefore this _Lamp_ was plac’d in the Temple of _Apis_
in Honour of that God, denoting by the Vessel, the pious and religious
Affection the antient _Egyptians_ had for that Deity; and by the Fire
the vital Heat, thinking that if he were absent from their Husbandry,
all would run to the last Destruction. Under that _Symbol_ therefore
they tacitely sollicited this _Numen_ to grant warmth and vital Heat to
the Fields and Meadows, hoping, by the religious Ceremony of Fire, that
he would be more vigilant and take greater care of Things committed to
his Trust. By the Boy and Fig-Leaf they denoted the vital Heat and
vegetable Life communicated to this Deity, whereby all Things are
fructify’d, and seem as it were to grow young again. The ninth Figure or
_Lamp_ represents a very fair and entire _Sphinx_ with a Womans Face,
[Sidenote: _Lamp_ of a _Sphinx_.] having her Head bound about with a
Fillet or Hair-Lace, the hinder part cover’d with a Coif, and two Horns
rising out of her Forehead; the Body and Legs were like a Lion’s, and on
the top of the Back was a great _Foramen_, thro’ which they pour’d the
Oil: The Breast was very protuberant and somewhat like a Scollop-Shell,
at the top of which is seen a lesser _Foramen_ for the Wick. This
_Kircher_ positively believes to have been a _Sepulchral Lamp_,
forasmuch as the antient _Egyptians_ were wont to place _Sphinx_’s about
their _Sepulchres_, and _Pliny_ moreover witnesses, that an entire
_Pyramid_ was built in _Egypt_ of that shape, whom you may consult more
at large, _Lib._ 36. _cap._ 12. The tenth _Lamp_ has two Wieks,
[Sidenote: _Lamp_ of the _Moon_.] and may either be hung up or set upon
its Foot: From the form of a Crescent at the other extremity or handle,
it is thought to have been dedicated to the Moon, or else to have burn’d
in the Sepulchre of some Person of Rank, as a _Symbol_ of his Nobility,
of which this was an _Hieroglyphic_, and therefore they antiently wore
one in their Shoes, _&c._ to distinguish them from inferior Persons, and
perhaps might also Sup by a _Lamp_ made in that form in token of their
Quality and Grandure. As this had two, so the following _Lamp_ at Figure
eleven had four Wieks or Lights, [Sidenote: _Lamp_ with four _Lights_.]
being, as _Nardius_ tells us, brought out of _Egypt_, with some
_Mummies_, to the Grand Duke of _Tuscany_, by which, says _Kircher_,
nothing seems more to be meant than the Worship of those Deities which
went before the four Seasons of the Year; for seeing the Prosperity of
the whole Republic depended on the Plenty of those Things, to which the
abovesaid Deities were distributed, in the Circle of the four Seasons of
the Year, they aptly apply’d the _Lamp_ with four Lights to complete
these mysterious Ceremonies; for the _Egyptians_ erected their _Lamps_
with so many Lights as the number of that Deity, consecrated to any one,
contain’d of Unities. [Sidenote: _Lamp_ with an _Ox’s_ Head.] The _Lamp_
at Figure the twelfth, with the Head of an Ox, which as _Valerianus_,
Lib. 3. _Hierogl._ plainly demonstrates to be the _Symbol_ of the Earth,
was Sepulchral and depicted Hieroglyphically, to show that the Body of
Man was resolv’d into Earth from whence it was first form’d. [Sidenote:
_Lamp_ of a wing’d _Sphinx_.] Figure the thirteenth is a _Lamp_ on whose
Superficies a wing’d _Sphinx_ grav’d or wrought, which as it was among
the _Egyptians_ the _Symbol_ of secret Wisdom, so it denotes that this
_Lamp_ was plac’d in the Sepulchre of some Learned Man, whose Sayings
were wont to be Ænigmatical, and were represented by the Image of a
_Sphinx_; or perhaps more particularly to denote the _Depositum_ of some
Noble Poet; for it is the property of a Poet, under the cover of a
Fable, to contain the mysterious Secrets of Divine Matters, and to
enlighten the hidden Senses of honest Actions, that they may be
imitated. [Sidenote: _Lamp_ with two beaked _Ships_.] The next _Lamp_ at
Figure the fourtenth was purchas’d of the _Arabians_, by that excellent
Physician _John Baptista Bonagente Vicentinus_, who saw them take it out
of one of the Caves of the Mummies near the _Pyramids_, and after his
Death _Fr. Sanctus a Plebe Sacci_ bought it out of his Collection at
_Cairo_, and brought it to _Padua_, where he presented it to the most
illustrious _Sertorio Ursatto_, who afterwards show’d it to _Licetus_,
and he gave the following Figure and Description of it, _viz._ That it
had twelve Lights or Wieks, and on it was represented two beaked Ships
with many Oars, as it were mutually going into a hostile Engagement,
which denotes, says _Licetus_, that this _Lamp_ was plac’d in the
Sepulchre either of a certain famous Pirate, Commander of 12 Gallies,
with three Oars on a side, and who infested the _Egyptian_ Seas, or, on
the contrary, of some Captain who defended their Coasts from their
Enemies; to which he adds, that this _Lamp_ being but small, and having
12 large Wieks, it must undeniably have consumed away in a very short
Time, unless it were fill’d with incombustible Oil. [Sidenote: _Lamp_
with a _Dog_’s Head.] By the fifteenth and last Figure of a _Lamp_, on
the extremity of whose handle is a Dog’s Head, _Pierius_ and _Ambrosius_
think is signify’d, that Men are faithfully to keep their Words and
Trust in all Things committed to their Charge; and that a Dog’s Head had
a chief Place in Sepulchral _Lamps_, inasmuch as it was the Hieroglyphic
of a Sexton or _Libitinarius_; for as a Dog by firm and stedfast looking
on, watches and defends the Images both of Gods and Men, so the
_Libitinarii_ were to keep and look to the _Embalm’d_ Bodies, and all
Things appertaining thereunto or Funeral Ceremonies.
Thus _Licetus_, _Bellori_ and _Kircher_ have given you their Opinions of
the Hieroglyphical Signatures and Significations of some _Egyptian
Lamps_, which we have just now mention’d, to which we will add two more
very well worth the taking notice of, the one a particular Ceremony of
burning sweet-smelling _Lamps_ and _Incense_ to the deceas’d Daughter of
King _Mycerinus_, and the other a general lighting of _Lamps_ throughout
all _Egypt_, call’d _The Feast of Lamps_.
[Sidenote: _Lamp_ of _Mycerinus_.]
The first was instituted by _Mycerinus_, one of the Kings of _Egypt_,
who, being depriv’d of Heirs, by the Death of his Daughter and only
Child, endeavour’d to immortalize her Memory by the most sumptuous
Structure he could devise: For this end instead of a Subterranean Cave
or Sepulchre, he erected a very fine Palace, with a Hall in the midst of
it, beautifully adorn’d with abundance of Statues and Figures. In this
Hall he deposited her Corps in a Coffin made after the similitude of an
Ox in a kneeling posture, and cover’d over with Plates of Gold and a
Purple-Mantle: The Ox had between its Horns a Sun of massy Gold, and
before it there burn’d a _Lamp_, whose Flames were fed with most
odoriferous Oils. Round about the Hall stood Perfuming-Pans and Censers,
which continually threw up Clouds of sweet-smelling Odours; but this
being more fully describ’d before, _p._ 200. we will refer you thither
for a more particular Account, where it is also lively represented by a
Plate or Figure.
[Sidenote: _Feast_ of _Lamps_.]
The second, _viz._ The _Feast of Lamps_, is describ’d by several
Authors, tho’ they differ in their Opinions concerning its Origin; some
will have it that the _Egyptians_ celebrated this Feast on certain Days
of the Year, that _Osiris_, or the Sun, might not be wanting to preserve
them by his Plenty and Benevolence, therefore they made a Sacrifice of
_Lamps_, or a general Illumination to him throughout all _Egypt_, by
reason they thought Fire the best _Symbol_ or representation of the Sun,
whom they worshipp’d and call’d _Osiris_, but whom the _Greeks_ term’d
_Pluto_ or _Vulcan_, which last some think the first Inventor or God of
Fire. Moreover, _Macrobius_ says, _Osiris_ was nothing else but the Sun,
and _Isis_ the Earth and Nature, made fruitful by him, and Mother of all
Productions, which are form’d in her Bosom. Others say _Osiris_ and
_Isis_ were King and Queen of _Egypt_, who reign’d with extraordinary
mildness, conferring many great Benefits on their Subjects; also that
they hindred Men from eating one another as they were formerly wont to
do, and taught them Agriculture and the Use of Corn and Wine; moreover
that they made excellent Laws, wherefore _Plutarch_ says, from their
being such good _Genii_, they became Gods, as a just Reward to their
Virtue, and that _Osiris_ was _Pluto_ and _Isis_ _Proserpina_.
_Herodotus_ in his _Euterpe_ speaks thus of the _Feast of Lamps_, having
told us in another place, as _Casalius_ observes, that the _Egyptians_
were more religious than all others in the care of their _Lamps_. ‘But
when they had assembl’d together at _Sais_, the City of Sacrifice, they
took their _Lamps_, prepar’d with good Wieks, fill’d with Oil, and
season’d with Salt, and in the Evening lighted them in the open Air
before their Houses, burning them all the Night, whence this lighting of
_Lamps_ came to be call’d a _Feast of Lamps_. Now tho’ all the
_Egyptians_ might not come to this Convention, yet did they all observe
the Night of Sacrifice, and all lighted their _Lamps_, so that they were
not only lighted in _Sais_, but also throughout all _Egypt_; but for
what cause this Night obtain’d so much Glory and Honour, a certain holy
Reason is given;’ yet which _Herodotus_ does not declare.
[Sidenote: To what end the _Feast of Lamps_ was instituted.]
Some think the _Egyptians_ were wont to light up these _Lamps_ in the
Night, to find _Osiris_ out with _Isis_, he being kill’d, as they say,
by his Brother _Typhon_. Moreover, _Lactantius_ tells us, the Priests
beat their Breasts, and lamented with great Howlings, just as _Isis_ did
when she had lost _Osiris_, but rejoyc’d again when they had found him,
so that from this often loosing and finding him, _Lucan_ thus expresses
himself on that Subject:
_Nunquamq; satis quæsitus Osiris._
Also by observing this Worship or Celebration of the _Feast of Lamps_,
they promis’d themselves great Plenty of all Things; for as _Pausanias_
relates, the _Nile_’s beginning to encrease in those Days that they
celebrated this Feast to _Isis_, in bewailing _Osiris_, induc’d them to
believe, that the increase of that River, and Inundation of the Fields,
was occasion’d only by the Tears which _Isis_ shed for the Death of
_Osiris_, and some will have _Osiris_ to be the _Nile_, and _Isis_
_Egypt_.
[Sidenote: The true and sacred _Reason_.]
But the true and Sacred Reason why the _Egyptians_ celebrated this Feast
of _Lamps_ with Tears and Lamentations, _Casalius_ thinks to have been
in Memory of that doleful Night, in which GOD slew all the First-Born of
_Egypt_, as well Men as Beasts (among whom was _Osiris_) to the end that
he might bring the Children of _Israel_ out of that Country; for then
King _Pharaoh_ and all the _Egyptians_ rose out of their Beds in the
midst of the Night, and lighting their _Lamps_, lamented their slain
Sons, thereby suffering the Sons of _Israel_ to go free out of the Land,
as appears by _Exodus_ the 12th Chapter and the 12th, 29th, 30th, 31st,
32d and 33d Verses, where it is thus written: _I the Lord will pass
thro’ the Land of_ Egypt _this Night, and will smite all the First-Born,
both Man and Beast; and against all the Gods of_ Egypt _will I execute
Judgment. And it came to pass that at Midnight the Lord smote all the
First-Born of_ Pharaoh, _that sat on his Throne, unto the First-Born of
the Captive that was in the Dungeon, and all the First-Born of Cattle.
And_ Pharaoh _rose up in the Night, he and all his Servants, and all
the_ Egyptians, _and there was a great Cry in all_ Egypt; _for there was
not a House where there was not one dead. And he call’d for_ Moses _and_
Aaron _by Night, and said, Rise up, and get you forth from amongst my
People, both you and the Children of_ Israel, _and go, serve the Lord,
as ye have said. Also take your Flocks and your Herds, as ye have said;
and be gone, and bless me also. And the_ Egyptians _were urgent upon the
People, that they might send them out of the Land in haste; for they
said, we be all dead Men_. So that this true History of the Nightly
Bewailings of the _Egyptians_, every one over his First-Born that was
dead, and of their Joy by reason of their being freed from the fear of
the Death of their other Children, at GOD’s People going out of their
Land, was the true occasion why the _Egyptians_ did afterwards celebrate
it with the _Feast of Lamps_, describ’d by _Herodotus_, and which the
_Egyptian_ Priests, who conceal’d all their Mysteries under
_Hieroglyphics_ like to Fables, did to shew the wonderful and miserable
Bewailings of _Isis_ for slain _Osiris_, who some think was the
First-Born of _Pharaoh_. On the contrary, so soon as this Night was
over, the _Egyptians_ worshipp’d the Rising Sun, with rejoycings and
leaping about, and a great number of both Sexes, says _Apuleius_,
appeas’d the Celestial Bodies with _Lamps_, _Torches_ and other kind of
Lights; but the Chief Priest carry’d a very famous burning _Lamp_, not
like those commonly us’d at Evening-Banquets, but like to a Golden Boat,
out of the middle of which issu’d forth a very large and bright Flame.
But neither of these _Lamps_ describ’d by _Herodotus_, to wit, that of
_Mycerinus_, or those us’d at the _Feast of Lamps_, are said to have
burn’d perpetually, without ever going out, or any addition of new
Matter being made to them: Nevertheless, some affirm, there have been
such _Lamps_ as endur’d for many Ages, and probably might have been
perpetual, had they not been accidentally broken or extinguish’d:
[Sidenote: _Lamp_ of _Tulliola_.] Of these, the most remarkable is that
which _Erasmus Franciscus_ produces out of _Pflaumerus_, _Pancirollus_
and others, _viz._ That under the Reign of Pope _Paul_ III. in the
_Appian_ Way to _Rome_, where many of the chief Heathens were formerly
bury’d, a Tomb was open’d in which there was found the entire Body of a
very fair Lady, swimming in a wonderful Liquor which preserv’d it from
Putrifaction in such manner, that the Face was no ways sunk, but seem’d
exceeding beautiful and like to the Life it self: Her Hair was yellow,
wreath’d about with an artificial Ligature, and connected with a Circle
or Gold-Ring. Under her Feet burn’d a _Lamp_, whose Flame vanish’d upon
opening the Sepulchre; from some grav’d Marks it appear’d the Body had
been there bury’d above 1500 Years, but whose it was is not yet known,
tho’ many have suppos’d it to have been the Body of _Tulliola_, Daughter
of _Cicero_, from this short Inscription said to have been found grav’d
on the Tomb, _viz._
TULLIOLÆ FILIÆ MEÆ.
Some say this Body, so soon as it was touch’d, immediately turn’d to
Ashes and disappear’d; but the truth of this Story is very much to be
question’d, [Sidenote: _Refuted._] and if we enquire strictly into each
particular Circumstance, it will appear altogether fabulous: For,
_First_, if it had been kept with any Balsamic Liquor, it could not so
soon have turn’d to Ashes, and if it had not been _Embalm’d_, then for
it to have been kept uncorrupt so many Hundreds of Years, would have
been as great a Miracle as the burning of the _Lamp_. _Secondly_, The
Argument from the Inscription, that it was the Body of _Tulliola_, is as
doubtful as the matter of Fact can be true, for any one never so
indifferently vers’d in the Monuments of the Antients, will believe it
ought then to have been written in this manner, and according to their
usual Custom: _M. Tullius Cicero, Terentiæ Uxori, Tulliolæ Filiæ_, &c.
if either the Father had been bury’d there, or had built it for his Wife
and Children: Also the word _Meæ_ is needless, forasmuch as she was the
Daughter, not of another but of the Person that built the Tomb for
himself and Family; but who it was that either built the Tomb, or was
Father to the Daughter, the words of the Inscription do not show,
whereby they appear in all respects to be, not the Truth and Elegancy of
those Times, but meer Novelties and Follies: Besides, it could not be
any of _Cicero_’s Family (and therefore the Assertion and Title must be
false) because in his Time and long before, the _Romans_ were wont to
burn all Bodies, and thereby reduce them to Ashes, except those of
Infants that had not had their Teeth cut, and a few particular Families;
but of this number we do not read that _Cicero_ was one who was exempted
from the Flames of the Funeral Pyre. Some therefore who deservedly
suspect the Title, will have it to be the Body of _Priscilla_, Daughter
of _Abascantus_; but whoever it was, _Judæus Apella_ thinks it not to
have been reduc’d to Ashes by burning, but by the immission of the Air
or contact of the Body, and that it had without _Embalming_, remain’d
incorrupt 1500 Years, whereas both Iron and Marble are consum’d in much
lesser Time. But _Cælius Rhodiginus_, _Antiq. Lect._ Lib. 3. cap. 24.
relates it quite otherwise, _viz._ That it suffer’d not the Injuries of
Time, by reason of its being condited with Aromatics, until three Days
after it was brought into the City, when the Medicament being remov’d or
vitiated it putrify’d. _Lastly_, This Author as well as _Aresius_,
_Alexander ab Alexandro_, and _Raphael Volateranus_, who liv’d the same
Time at _Rome_ that this Tomb is reported to have been found, do not so
much as mention one word of a _Lamp_ found burning, whereas that being a
Thing so very wonderful and miraculous, it could not easily be
conceal’d, seeing that even common and frivolous Things are so easily
listn’d to by such as are desirous of and expect Novelties: Nay
_Alexander_ plainly enough lays down, that there was no Inscription; and
_Licetus_ himself does not affirm, that there was any _Lamp_ found
burning in that Sepulchre, so that as _Ferrarius_ observes, it appears
to be a meer Invention of _Pancirollus_, who out of an innate desire of
relating wonderful Things, and pleas’d with the sweetness of Fables,
first receiv’d it for a Truth, and afterwards communicated it to
Posterity.
Yet was this not so strange and wonderful a _Lamp_ as that of _Pallas_,
[Sidenote: _Lamp_ of _Pallas_,] which _Martinus_ the Chronologer
relates, and to which _Boccatius_, _Philippus Bergomas_ and
_Volateranus_ assent, _viz._ That in the Year 1501, when _Henry_ III.
was Emperor, a Countryman digging deep in the Earth, near the City of
_Rome_, discover’d a Tomb of Stone, wherein lay a Body so tall, that
being erected, it over-top’d the Walls of that City, and was as entire
as if it had been but newly bury’d, having a very large Wound on the
Breast, and a burning _Lamp_ at its Head, which could neither be
extinguish’d by Wind nor Water, so that they were forc’d to perforate
the bottom of the _Lamp_, and by that means put out the Flame. This was
said to be the Body of _Pallas_ slain by _Turnus_, these Verses being
inscrib’d on the Sepulchre:
_Filius Evandri Pallas, quem Lancea Turni
Militis occidit_, more suo _jacet hic_.
Others read it:——Mole sua _jacet hic_.
This _Lamp_ is said to have burn’d 2511 Years, and perhaps would have
continu’d so to the end of the World, had it not been broke and the
Liquor spilt. [Sidenote: _Ridicul’d._] Now as this Story appears very
fabulous, so _Ferrarius de Lucernis Sepulchralibus_, p. 17. as wittily
ridicules it, thinking it a fitter Tale for an old Grannam in a
Chimney-Corner to quiet a peevish and froward Child with, than for a Man
of Sense to give credit to; nay, he declares, that for his part, he is
almost asham’d to reherse it: Can any one think, says he, that _Pallas_
was so tall a Giant as to surmount the Walls of _Rome_, or that any one
should be so foolish to measure the Body by the Wall, and not by a
Foot-Rule, Cubit or Yard? That the Orifice of the Wound should be four
Foot wide, and proportionably big to his Body, so that a little Man
might jump in and out at it? Surely in this Case _Turnus_’s Lance must
have been as big as that of _Polyphemus_ or the _Philistian Goliah_’s.
Besides, if _Pallas_ were but a Lad when he was slain, as the Poet make
him, and yet taller than the Turrets of the _Roman_ Walls, what would he
have come to if he had liv’d? Would he not, think you, have encreas’d in
height ’till he had equall’d the Obelisk of the Sun? Besides, it must
have been more than an _Egyptian Embalming_ that could have preserv’d a
Body of that bulk entire for about 26 Ages: Yet, grant all this, the
Poet says expresly, the Body of _Pallas_ was burn’d and not bury’d. No
less absurd and barbarous are the Verses of the Inscription, which,
instead of being elegant and sublime, are mean and poor, undoubtedly
compos’d in some Cottage or Ale-House; for what can be meant by _more
suo_, unless he lay in a different posture from what other Bodies are
wont to do, or by _mole sua_, but his being of an unsizeable bulk?
However both are as ridiculous and foolish as the _Latin_ is trivial.
Nevertheless _Licetus_ endeavours to defend both, alledging by _more
suo_ is meant, that there is no other situation of Bodies more proper
than lying, either when they are asleep, which is the Emblem of Death,
or when they are sick, which is the way to it, but what need he then
mention that which every Body knows? The other words _mole sua_, he
says, were to describe the bulk of his Gigantic Body, or else by reason
the Ancients thought the Soul tarry’d with the Body in the Sepulchre, or
wander’d about it, yet could not either stand, sit or lye, as being an
incorporeal Substance, it was said of his Body, as separated from the
Soul, and laid up in a Sepulchre, _Mole sua jacet hic_; so that ’tis the
Opinion of this great Philosopher and Critic, that _mole sua_ was added
to the Verse, lest any one should suspect the Body and Soul of _Pallas_
did lye together in the same Cave. As to the _Lamp_, which exceeds all
Faith and Belief, for it is affirm’d to have burn’d 2611 Years, and that
whereas other _Lamps_ were but small, and soon extinguish’d by the
immission of Air, or the blast of Winds, this great and contumacious
Flame, well befitting a Giant, defy’d both the light of the Day or
darting of the Sun-Beams, and the rushing in of Air or blasts of Wind,
and, as they tell you, would have continu’d so for ever, if it had not
been broken, whereas they might have better said, if the Liquor had not
been spilt, seeing it might have been easier extinguish’d, by inverting
the _Lamp_, and pouring out that precious Oil, which yielded Aliment to
the Eternal Fire; nay every one knows, who has seen these _Lamps_, that
they were wont to have several holes at top, wherein they pour’d the
Oil: These are foolish and absurd Stories both committed to Print and
Posterity, as if they were only to come into the Hands of Boys, or
Cucumber-headed Men, as _Ferrarius_ expresses himself. There are several
other Relations of this kind, as the Golden _Lamp_ in the Temple of
_Minerva_ at _Athens_, [Sidenote: _Lamp_ of _Minerva_,] which, says
_Pausanias_, burn’d a whole Year, and was the workmanship of
_Callimachus_. [Sidenote: Of _Jupiter Ammon_,] The _Lamp_ of _Jupiter
Ammon_, which _Plutarch_, _Lib. de Def. Oracul._ speaks of, and which is
affirm’d by the Priests to have burn’d continually, yet consum’d less
Oil every Year than the former, and tho’ it burn’d in the open Air,
neither Wind nor Water could extinguish it. A _Lamp_ in the Fane of
_Venus_, [Sidenote: Of _Venus_,] which St. _Austin_ speaks of, being of
the same Nature with the fore-going, unextinguishable either by Wind or
Water. [Sidenote: A _Lamp_ found at _Edessa_.] A _Lamp_ at _Edessa_,
that _Cedrenus_ mentions, which being hid at the top of a certain Gate,
burn’d 500 Years. Another very wonderfull _Lamp_ was that of _Olybius
Maximus_ of _Padua_, [Sidenote: _Lamp_ of _Olybius_.] found near
_Atteste_, which _Scardeonius_, Lib. 1. Class. 3. cap. _ult._ thus
describes: In a large Earthen-Urn was contain’d a lesser, and in that a
burning _Lamp_, which had continu’d so 1500 Years, by means of a most
pure Liquor contain’d in two Bottles, one of Gold and the other of
Silver. These are in the Custody of _Franciscus Maturantius_, and are by
him valu’d at an exceeding Rate.
Abundance of other _Lamps_ of the like Nature are describ’d by
_Licetus_, and confuted by _Ferrarius_, whither we refer you; for seeing
they are but improbable Stories, and the Fictions of Poets, we think it
not worth while to spend our Time in repeating them; but in the next
place will proceed to enquire after what manner Authors do suppose
perpetual burning _Lamps_ to have been made.
[Sidenote: _Lamps_ that have burn’d by a _Divine Power_,]