Of some others.
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 [SN: +Anekdota+, _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_, contemporary unto
_Belisarius_, and in great favour with _Justinian_; who being afterward
banished into _Egypt_, was fain to beg relief on the high-way. [SN:
Procop. Bell. Persic. 1. +Arton ê obolon aiteisthai+.]
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.
_Qui venit hic fluctus, fluctus supereminet omnes,
Posterior nono est, undecimoq; prior._
Which notwithstanding is evidently false; nor can it be made out by
observation either upon the shore or the Ocean, as we have with
diligence explored in both. And surely in vain we expect a regularity in
the waves of the Sea, or in the particular motions thereof, as we may in
its general reciprocations whose causes are constant, and effects
therefore correspondent. Whereas its fluctuations are but motions
subservient; which winds, storms, shores, shelves, and every
interjacency irregulates. With semblable reason we might expect a
regularity in the winds; whereof though some be statary, some
anniversary, and the rest do tend to determinate points of heaven, yet
do the blasts and undulary breaths thereof maintain no certainty in
their course; nor are they numerally feared by Navigators.
Of affinity hereto is that conceit of _Ovum Decumanum_, so called,
because the tenth egg is bigger than any other, according unto the
reason alledged by _Festus, Decumana ova dicuntur, quia ovum decimum
majus nascitur_. For the honour we bear unto the Clergy, we cannot but
wish this true: but herein will be found no more of verity than in the
other: and surely few will assent hereto without an implicite credulity,
or Pythagorical submission unto every conception of number.
For, surely the conceit is numeral, and though not in the sense
apprehended, relateth unto the number of ten, as _Franciscus Sylvius_
hath most probably declared. For, whereas amongst simple numbers or
Digits, the number of ten is the greatest: therefore whatsoever was the
greatest in every kind, might in some sense be named from this number.
Now, because also that which was the greatest, was metaphorically by
some at first called _Decumanus_; therefore whatsoever passed under this
name, was literally conceived by others to respect and make good this
number.
The conceit is also Latin; for the Greeks to express the greatest wave,
do use the number of three, that is, the word +trikymia+, which is a
concurrence of three waves in one, whence arose the proverb, +trikymia
kakôn+, or a trifluctuation of evils, which _Erasmus_ doth render,
_Malorum fluctus Decumanus_. And thus, although the terms be very
different, yet are they made to signifie the self-same thing; the number
of ten to explain the number of three, and the single number of one wave
the collective concurrence of more.
3. The poyson of _Parysatis_ reported from _Ctesias_ by _Plutarch_ in
the life of _Artaxerxes_, whereby anointing a knife on the one side, and
therewith dividing a bird; with the one half she poysoned _Statira_, and
safely fed her self on the other, was certainly a very subtile one, and
such as our ignorance is well content it knows not. But surely we had
discovered a poyson that would not endure _Pandoraes_ box, could we be
satisfied in that which for its coldness nothing could contain but an
Asses hoof, and wherewith some report that _Alexander_ the great was
poysoned. Had men derived so strange an effect from some occult or
hidden qualities, they might have silenced contradiction; but ascribing
it unto the manifest and open qualities of cold, they must pardon our
belief, who perceive the coldest and most Stygian waters may be included
in glasses; and by _Aristotle_ who saith, that glass is the perfectest
work of Art, we understand they were not then to be invented.
And though it be said that poyson will break a Venice glass, yet have we
not met with any of that nature. Were there a truth herein, it were the
best preservative for Princes and persons exalted unto such fears: and
surely far better than divers now in use. And though the best of China
dishes, and such as the Emperour doth use, be thought by some of
infallible vertue unto this effect; yet will they not, I fear, be able
to elude the mischief of such intentions. [SN: _In what sense God
Almighty hath created all things double._] And though also it be true,
that God made all things double, and that if we look upon the works of
the most High, there are two and two, one against another; that one
contrary hath another, and poyson is not without a poyson unto it self;
yet hath the curse so far prevailed, or else our industry defected that
poysons are better known than their Antidotes, and some thereof do
scarce admit of any. And lastly, although unto every poyson men have
delivered many Antidotes, and in every one is promised an equality unto
its adversary, yet do we often find they fail in their effects: Moly
will not resist a weaker cup then that of Circe; a man may be poysoned
in a Lemnian dish; without the miracle of _John_, there is no confidence
in the earth of _Paul_ [SN: Terra Melitea.]; and if it be meant that no
poyson could work upon him, we doubt the story, and expect no such
success from the diet of _Mithridates_.
A story there passeth of an Indian King, that sent unto _Alexander_ a
fair woman fed with Aconites and other poysons, with this intent, either
by converse or copulation complexionally to destroy him. For my part,
although the design were true, I should have doubted the success. For,
though it be possible that poysons may meet with tempers whereto they
may become Aliments, and we observe from fowls that feed on fishes, and
others fed with garlick and onyons, that simple aliments are not alwayes
concocted beyond their vegetable qualities; and therefore that even
after carnall conversion, poysons may yet retain some portion of their
natures; yet are they so refracted, cicurated and subdued, as not to
make good their first and destructive malignities. And therefore the
Stork that eateth Snakes, and the Stare that feedeth upon Hemlock,
though no commendable aliments, are not destructive poysons. For,
animals that can innoxiously digest these poysons, become antidotall
unto the poyson digested. And therefore whether their breath be
attracted, or their flesh ingested, the poysonous reliques go still
along with their Antidote: whose society will not permit their malice to
be destructive. And therefore also animals that are not mischieved by
poysons which destroy us, may be drawn into Antidote against them; the
blood or flesh of Storks against the venom of Serpents, the Quail
against Hellebore, and the diet of Starlings against the drought of
_Socrates_ [SN: _Hemlock._]. Upon like grounds are some parts of Animals
Alexipharmacall unto others; and some veins of the earth, and also whole
regions, not only destroy the life of venemous creatures, but also
prevent their productions. For though perhaps they contain the seminals
of Spiders and Scorpions, and such as in other earths by suscitiation of
the Sun may arise unto animation; yet lying under command of their
Antidote, without hope of emergency they are poysoned in their matrix by
powers easily hindring the advance of their originals, whose confirmed
forms they are able to destroy.
5. The story of the wandring Jew is very strange, and will hardly obtain
belief; yet is there a formall account thereof set down by _Mathew
Paris_, from the report of an Armenian Bishop; who came into this
kingdom about four hundred years ago, and had often entertained this
wanderer at his Table. That he was then alive, was first called
_Cartaphilus_, was keeper of the Judgement Hall, whence thrusting out
our Saviour with expostulation of his stay, was condemned to stay untill
his return [SN: Vade quid moraris? Ego vado, tu autem morare donec
venio.]; was after baptized by _Ananias_, and by the name of _Joseph_;
was thirty years old in the dayes of our Saviour, remembred the Saints
that arised with him, the making of the Apostles Creed, and their
several peregrinations. Surely were this true, he might be an happy
arbitrator in many Christian controversies; but must impardonably
condemn the obstinacy of the Jews, who can contemn the Rhetorick of such
miracles, and blindly behold so living and lasting conversions.
6. Clearer confirmations must be drawn for the history of Pope _Joan_,
who succeeded _Leo_ the fourth, and preceeded _Benedict_ the third, then
many we yet discover. And since it is delivered with _aiunt_ and
_ferunt_ by many; since the learned _Leo Allatius_ [SN: Confutatio
fabulæ de Joanna Papissa cum Nihusio.] hath discovered, that ancient
copies of _Martinus Polonus_, who is chiefly urged for it, had not this
story in it; since not only the stream of Latine Historians have omitted
it, but _Photius_ the Patriarch, _Metrophanes Smyrnæus_, and the
exasperated Greeks have made no mention of it, but conceded _Benedict_
the third to bee Successor unto _Leo_ the fourth; he wants not grounds
that doubts it.
Many things historicall which seem of clear concession, want not
affirmations and negations, according to divided pens: as is notoriously
observable in the story of _Hildebrand_ or _Gregory_ the seventh,
repugnantly delivered by the Imperiall and Papal party. In such divided
records partiality hath much depraved history, wherein if the equity of
the reader do not correct the iniquity of the writer, he will be much
confounded with repugnancies, and often find in the same person, _Numa_
and _Nero_. In things of this nature moderation must intercede; and so
charity may hope, that Roman Readers will construe many passages in
_Bolsech_, _Fayus_, _Schlusselberg_ and _Cochlæus_. [SN: _Of_ Luther,
Calvin, Beza.]
7. Every ear is filled with the story of Frier _Bacon_ [SN: Rog. Bacon.
minor ita. Oxoniensis vir doctissimus.], that made a brazen head to
speak these words, _Time is_, Which though there want not the like
relations, is surely too literally received, and was but a mystical
fable concerning the Philosophers great work, wherein he eminently
laboured: implying no more by the copper head, then the vessel wherein
it was wrought, and by the words it spake, then the opportunity to be
watched, about the _Tempus ortus_, or birth of the mystical child, or
Philosophical King of _Lullius_: the rising of the _Terra foliata_ of
_Arnoldus_, when the earth sufficiently impregnated with the water,
ascendeth white and splendent. Which not observed, the work is
irrecoverably lost; according to that of _Petrus Bonus [SN: Margarita
pretiosa.]. Ibi est operis perfectio aut annihilatio; quoniam ipsa die,
immo horâ, oriuntur elementa simplicia depurata, quæ egent statim
compositione, antequam volent ab igne._
Now letting slip this critical opportunity, he missed the intended
treasure. Which had he obtained, he might have made out the tradition of
making a brazen wall about _England_. That is, the most powerfull
defence, and strongest fortification which Gold could have effected.
8. Who can but pitty the vertuous _Epicurus_, who is commonly conceived
to have placed his chief felicity in pleasure and sensual delights, and
hath therefore left an infamous name behind him? How true, let them
determine who read that he lived seventy years, and wrote more books
then any Philosopher but _Chrysippus_, and no less then three hundred,
without borrowing from any Author. That he was contented with bread and
water, and when he would dine with _Jove_, and pretend unto epulation,
he desired no other addition then a piece of _Cytheridian_ cheese. That
shall consider the words of _Seneca, Non dico, quod pleriq; nostrorum,
sectam Epicuri flagitiorum magistrum esse: sed illud dico, malè audit
infamis est, et immerito_. Or shall read his life, his Epistles, his
Testament in _Laertius_, who plainly names them Calumnies, which are
commonly said against them.
The ground hereof seems a mis-apprehension of his opinion, who placed
his Felicity not in the pleasures of the body, but the mind, and
tranquility thereof, obtained by wisdom and vertue, as is clearly
determined in his Epistle unto _Menoeceus_. Now how this opinion was
first traduced by the _Stoicks_, how it afterwards became a common
belief, and so taken up by Authors of all ages, by _Cicero_, _Plutarch_,
_Clemens_, _Ambrose_ and others, the learned Pen of _Gassendus_ hath
discovered. [SN: De vita et moribus Epicuri.]