Of some Relations whose truth we fear.
Lastly, As there are many Relations whereto we cannot assent, and make
some doubt thereof, so there are divers others whose verities we fear,
and heartily wish there were no truth therein.
1. It is an unsufferable affront unto filiall piety, and a deep
discouragement unto the expectation of all aged Parents, who shall but
read the story of that barbarous Queen, who after she had beheld her
royall Parents ruin, lay yet in the arms of his assassine, and carowsed
with him in the skull of her father. For my part, I should have doubted
the operation of antimony, where such a potion would not work; 'twas an
act me thinks beyond Anthropophagy, and a cup fit to be served up only
at the table of _Atreus_.
2. While we laugh at the story of _Pygmaleon_, and receive as a fable
that he fell in love with a statue; we cannot but fear it may be true,
what is delivered by _Herodotus_ concerning _Egyptian_ Pollinctors, or
such as annointed the dead; that some thereof were found in the act of
carnality with them. From wits that say 'tis more then incontinency for
_Hylas_ to sport with _Hecuba_, and youth to flame in the frozen
embraces of age, we require a name for this: wherein _Petronius_ or
_Martial_ cannot relieve us. [SN: _Who tied dead and living bodies
together._] The tyrannie of _Mezentius_ did never equall the vitiosity
of this _Incubus_, that could embrace corruption, and make a Mistress of
the grave; that could not resist the dead provocations of beauty, whose
quick invitements scarce excuse submission. Surely, if such depravities
there be yet alive, deformity need not despair; nor will the eldest
hopes be ever superannuated, since death hath spurs, and carcasses have
been courted.
3. I am heartily sorry, and wish it were not true, what to the dishonour
of Christianity is affirmed of the _Italian_, who after he had inveigled
his enemy to disclaim his faith for the redemption of his life, did
presently poyniard him, to prevent repentance, and assure his eternal
death. The villany of this Christian exceedeth the persecution of
Heathens, whose malice was never so Longimanous [SN: _Long-handed._] as
to reach the soul of their enemies; or to extend unto the exile of their
_Elysiums._ And though the blindness of some ferities have savaged on
the bodies of the dead, and been so injurious unto worms, as to disinter
the bodies of the deceased; yet had they therein no design upon the
soul: and have been so far from the destruction of that, or desires of a
perpetual death, that for the satisfaction of their revenge they wisht
them many souls, and were it in their power would have reduced them unto
life again. It is a great depravity in our natures, and surely an
affection that somewhat savoureth of hell, to desire the society, or
comfort our selves in the fellowship of others that suffer with us; but
to procure the miseries of others in those extremities, wherein we hold
an hope to have no society our selves, is me thinks a strain above
_Lucifer_, and a project beyond the primary seduction of hell.
4. I hope it is not true, and some indeed have probably denied, what is
recorded of the Monk that poysoned _Henry_ the Emperour, in a draught of
the holy Eucharist. 'Twas a scandalous wound unto Christian Religion,
and I hope all Pagans will forgive it, when they shall read that a
Christian was poysoned in a cup of Christ, and received his bane in a
draught of his salvation. Had he believed Transubstantiation, he would
have doubted the effect; and surely the sin it self received an
aggravation in that opinion. It much commendeth the innocency of our
forefathers, and the simplicity of those times, whose Laws could never
dream so high a crime as parricide: whereas this at the least may seem
to out-reach that fact, and to exceed the regular distinctions of
murder. I will not say what sin it was to act it; yet may it seem a kind
of martyrdom to suffer by it. For, although unknowingly, he died for
Christ his sake, and lost his life in the ordained testimony of his
death. Certainly, had they known it, some noble zeales would scarcely
have refused it; rather adventuring their own death, then refusing the
memorial of his.
Many other accounts like these we meet sometimes in history [SN: Hujus
farinæ multa in historia horribili.], scandalous unto Christianity, and
even unto humanity; whose verities not only, but whose relations honest
minds do deprecate. For of sins heteroclital, and such as want either
name or president, there is oft times a sin even in their histories. We
desire no records of such enormities; sins should be accounted new, that
so they may be esteemed monstrous. They omit of monstrosity as they fall
from their rarity; for men count it veniall to err with their
forefathers, and foolishly conceive they divide a sin in its society.
The pens of men may sufficiently expatiate without these singularities
of villany; For, as they encrease the hatred of vice in some, so do they
enlarge the theory of wickedness in all. And this is one thing that may
make latter ages worse then were the former; For, the vicious examples
of Ages past, poyson the curiosity of these present, affording a hint of
sin unto seduceable spirits, and soliciting those unto the imitation of
them, whose heads were never so perversly principled as to invent them.
In this kind we commend the wisdom and goodness of _Galen_, who would
not leave unto the world too subtile a Theory of poisons; unarming
thereby the malice of venemous spirits, whose ignorance must be
contented with Sublimate and Arsenick. For, surely there are subtiler
venenations, such as will invisibly destroy, and like the Basilisks of
heaven. In things of this nature silence commendeth history: 'tis the
veniable part of things lost; wherein there must never rise a
Pancirollus [SN: _Who writ_ De Antiquis deperditis, _or of inventions
lost_.], nor remain any Register but that of hell.
And yet, if as some Stoicks opinion, and _Seneca_ himself disputeth,
these unruly affections that make us sin such prodigies, and even sins
themselves be animals; there is an history of _Africa_ and story of
Snakes in these. And if the transanimation of _Pythagoras_ or method
thereof were true, that the souls of men transmigrated into species
answering their former natures; some men must surely live over many
Serpents, and cannot escape that very brood whose sire Satan entered.
And though the objection of _Plato_ should take place, that bodies
subjected unto corruption, must fail at last before the period of all
things, and growing fewer in number, must leave some souls apart unto
themselves; the spirits of many long before that time will find but
naked habitations: and meeting no assimilables wherein to react their
natures, must certainly anticipate such natural desolations.
Lactant.
_Primus sapientiæ gradus est, falsa intelligere._
=_FINIS._=
HYDRIOTAPHIA
URNE-BURIALL
OR A DISCOURSE OF THE
SEPULCHRALL URNES
LATELY FOUND
IN NORFOLK
_TOGETHER WITH_
THE GARDEN OF CYRUS
TO MY WORTHY AND HONOURED FRIEND
THOMAS LE GROS
Of _Crostwick_ Esquire.
When the Funerall pyre was out, and the last valediction over, men took
a lasting adieu of their interred Friends, little expecting the
curiosity of future ages should comment upon their ashes, and having no
old experience of the duration of their Reliques, held no opinion of
such after-considerations.
But who knows the fate of his bones, or how often he is to be buried?
who hath the Oracle of his ashes, or whether they are to be scattered?
The Reliques of many lie like the ruines of [A]_Pompeys_, in all parts
of the earth; And when they arrive at your hands, these may seem to have
wandred farre, who in a [B]direct and _Meridian_ Travell, have but few
miles of known Earth between your selfe and the Pole.
[A] Pompeios juvenes Asia, atque Europa, sed ipsum terra tegit _Lybies_.
[B] _Little directly, but Sea between your house and_ Greenland.
That the bones of _Theseus_ should be seen again [C]in _Athens_, was not
beyond conjecture, and hopeful expectation; but that these should arise
so opportunely to serve your self, was an hit of fate and honour beyond
prediction.
[C] _Brought back by_ Cimon. _Plutarch._
We cannot but wish these Urnes might have the effect of Theatrical
vessels, and great [D]_Hippodrome_ Urnes in _Rome_; to resound the
acclamations and honour due unto you. But these are sad and sepulchral
Pitchers, which have no joyfull voices; silently expressing old
mortality, the ruines of forgotten times, and can only speak with life,
how long in this corruptible frame, some parts may be uncorrupted; yet
able to out-last bones long unborn, and noblest [E]pyle among us.
[D] _The great Urnes in the_ Hippodrome _at_ Rome _conceived to resound
the voices of people at their shows._
[E] _Worthily possessed by that true Gentleman Sir_ Horatio Townshend
_my honored Friend_.
We present not these as any strange sight or spectacle unknown to your
eyes, who have beheld the best of Urnes, and noblest variety of Ashes;
Who are your self no slender master of Antiquities, and can daily
command the view of so many Imperiall faces; Which raiseth your thoughts
unto old things, and consideration of times before you, when even living
men were Antiquities; when the living might exceed the dead, and to
depart this world, could not be properly said, to go unto the [F]greater
number. And so run up your thoughts upon the ancient of dayes, the
Antiquaries truest object, unto whom the eldest parcels are young, and
earth it self an Infant; and without [G]Ægyptian account makes but small
noise in thousands.
[F] Abiit ad plures.
[G] _Which makes the world so many years old._
We were hinted by the occasion, not catched the opportunity to write of
old things, or intrude upon the Antiquary. We are coldly drawn unto
discourses of Antiquities, who have scarce time before us to comprehend
new things, or make out learned Novelties. But seeing they arose as
they lay, almost in silence among us, at least in short account suddenly
passed over; we were very unwilling they should die again, and be buried
twice among us.
Beside, to preserve the living, and make the dead to live, to keep men
out of their Urnes, and discourse of humane fragments in them, is not
impertinent unto our profession; whose study is life and death, who
daily behold examples of mortality, and of all men least need artificial
_memento's_, or coffins by our bed side, to minde us of our graves.
'Tis time to observe Occurrences, and let nothing remarkable escape us;
The Supinity of elder dayes hath left so much in silence, or time hath
so martyred the Records, that the most industrious[H] heads do finde no
easie work to erect a new _Britannia_.
[H] _Wherein M._ Dugdale _hath excellently well endeavoured, and worthy
to be countenanced by ingenuous and noble persons_.
'Tis opportune to look back upon old times, and contemplate our
Forefathers. Great examples grow thin, and to be fetched from the passed
world. Simplicity flies away, and iniquity comes at long strides upon
us. We have enough to do to make up our selves from present and passed
times, and the whole stage of things scarce serveth for our instruction.
A compleat peece of vertue must be made up from the _Centos_ of all
ages, as all the beauties of _Greece_ could make but one handsome
_Venus_.
When the bones of King _Arthur_ were digged up[I], the old Race might
think, they beheld therein some Originals of themselves; Unto these of
our Urnes none here can pretend relation, and can only behold the
Reliques of those persons, who in their life giving the Laws unto their
predecessors, after long obscurity, now lye at their mercies. But
remembring the early civility they brought upon these Countreys, and
forgetting long passed mischiefs; We mercifully preserve their bones,
and pisse not upon their ashes.
[I] _In the time of_ Henry _the second_, Cambden.
In the offer of these Antiquities we drive not at ancient Families, so
long out-lasted by them; We are farre from erecting your worth upon the
pillars of your Fore-fathers, whose merits you illustrate. We honour
your old Virtues, conformable unto times before you, which are the
Noblest Armoury. And having long experience of your friendly
conversation, void of empty Formality, full of freedome, constant and
Generous Honesty, I look upon you as a Gemme of the Old Rock[J], and
must professe my self even to Urne and Ashes,
[J] Adamas de rupe veteri præstantissimus.
Your ever faithfull Friend,
and Servant,
THOMAS BROWNE.
Norwich, May 1.
TO MY WORTHY AND HONOURED FRIEND
NICHOLAS BACON
Of _Gillingham_ Esquire.
_Had I not observed that [K]Purblinde men have discoursed well of sight,
and some [L]without issue, excellently of Generation; I that was never
master of any considerable garden, had not attempted this Subject. But
the Earth is the Garden of Nature, and each fruitfull Countrey a
Paradise. Dioscorides made most of his Observations in his march about
with_ Antonius; _and_ Theophrastus _raised his generalities chiefly from
the field_.
[K] Plempius, Cabeus, _etc_.
[L] _D. Harvy._
_Beside, we write no Herball, nor can this Volume deceive you, who have
handled the [M]massiest thereof: who know that thre [N]Folio's are yet
too little, and how New Herbals fly from_ America _upon us, from
persevering Enquirers, and [O]old in those singularities, we expect such
Descriptions. Wherein_ [P]England _is now so exact, that it yeelds not
to other Countreys_.
[M] _Besleri_ Hortus Eystetensis.
[N] _Bauhini_ Theatrum Botanicum, _etc._
[O] _My worthy friend M._ Goodier _an ancient and learned Botanist_.
[P] _As in_ London _and divers parts, whereof we mention none, lest we
seem to omit any_.
_We pretend not to multiply vegetable divisions by Quincuncial and
Reticulate plants; or erect a new Phytology. The Field of knowledge hath
been so traced, it is hard to spring any thing new. Of old things we
write something new, If truth may receive addition, or envy will have
any thing new; since the Ancients knew the late Anatomicall discoveries,
and_ Hippocrates _the Circulation_.
_You have been so long out of trite learning, that 'tis hard to finde a
subject proper for you; and if you have met with a Sheet upon this, we
have missed our intention. In this multiplicity of writing, bye and
barren Themes are best fitted for invention; Subjects so often
discoursed confine the Imagination, and fix our conceptions unto the
notions of fore-writers. Beside, such Discourses allow excursions, and
venially admit of collaterall truths, though at some distance from their
principals. Wherein if we sometimes take wide liberty, we are not
single, but erre by great [Q]example._
[Q] Hippocrates de superfoetatione, de dentitione.
_He that will illustrate the excellency of this order, may easily fail
upon so spruce a Subject, wherein we have not affrighted the common
Reader with any other Diagramms, then of it self; and have industriously
declined illustrations from rare and unknown plants._
_Your discerning judgement so well acquainted with that study, will
expect herein no mathematicall truths, as well understanding how few
generalities and [R]Vfinita's there are in nature. How_ Scaliger _hath
found exceptions in most Universals of_ Aristotle _and_ Theophrastus.
_How Botanicall Maximes must have fair allowance, and are tolerably
currant, if not intolerably over-ballanced by exceptions_.
[R] _Rules without exceptions_.
_You have wisely ordered your vegetable delights, beyond the reach of
exception. The Turks who passt their dayes in Gardens here, will have
Gardens also hereafter, and delighting in Flowers on earth, must have
Lillies and Roses in Heaven. In Garden Delights 'tis not easie to hold a
Mediocrity; that insinuating pleasure is seldome without some extremity.
The Antients venially delighted in flourishing Gardens; Many were
Florists that knew not the true use of a Flower; And in_ Plinies
_dayes none had directly treated of that subject. Some commendably
affected Plantations of venemous Vegetables, some confined their
delights unto single plants, and Cato seemed to dote upon Cabbadge;
While the Ingenuous delight of Tulipists, stands saluted with hard
language, even by their own [S]Professors._
[S] Tulipo mania, Narrencruiid, Laurenberg. Pet. Hondius. in lib.
_Belg._
_That in this Garden Discourse, we range into extraneous things, and
many parts of Art and Nature, we follow herein the example of old and
new Plantations, wherein noble spirits contented not themselves with
Trees, but by the attendance of Aviaries, Fish-Ponds, and all variety of
Animals, they made their gardens the Epitome of the earth, and some
resemblance of the secular shows of old._
_That we conjoyn these parts of different Subjects, or that this should
succeed the other; Your judgement will admit without impute of
incongruity; Since the delightfull World comes after death, and Paradise
succeeds the Grave. Since the verdant state of things is the Symbole of
the Resurrection, and to flourish in the state of Glory, we must first
be sown in corruption. Beside the ancient practise of Noble Persons, to
conclude in Garden-Graves, and Urnes themselves of old, to be wrapt up
flowers and garlands._
Nullam sine venia placuisse eloquium, _is more sensibly understood by
Writers, then by Readers; nor well apprehended by either, till works
have hanged out like_ Apelles _his Pictures; wherein even common eyes
will finde something for emendation._
_To wish all Readers of your abilities, were unreasonably to multiply
the number of Scholars beyond the temper of these times. But unto this
ill-judging age, we charitably desire a portion of your equity,
judgement, candour, and ingenuity; wherein you are so rich, as not to
lose by diffusion. And being a flourishing branch of that [T]Noble
Family, unto which we owe so much observance, you are not new set, but
long rooted in such perfection; whereof having had so lasting
confirmation in your worthy conversation, constant amity, and
expression; and knowing you a serious Student in the highest_ arcana's
_of Nature; with much excuse we bring these low delights, and poor
maniples to your Treasure_.
[T] _Of the most worthy Sr_ Edmund Bacon _prime Baronet, my true and
noble Friend._
_Your affectionate Friend,
and Servant_,
THOMAS BROWNE.
_Norwich, May 1._
[Illustration: _En sum quod digitis Quinque Levatur onus Propert_]
HYDRIOTAPHIA: URNE BURIAL
Or, a brief Discourse of the Sepulchrall Urnes lately found in Norfolk.
CHAPTER I
In the deep discovery of the Subterranean world, a shallow part would
satisfie some enquirers; who, if two or three yards were open about the
surface, would not care to wrack the bowels of _Potosi_,[1] regions
towards the Centre. Nature hath furnished one part of the Earth, and man
another. The treasures of time lie high, in Urnes, Coynes, and
Monuments, scarce below the roots of some vegetables. Time hath
endlesse rarities, and shows of all varieties; which reveals old things
in heaven, makes new discoveries in earth, and even earth it self a
discovery. That great antiquity _America_ lay buried for thousands of
years; and a large part of the earth is still in the Urne unto us.
[1] _The rich mountain of Peru._
Though if _Adam_ were made out of an extract of the Earth, all parts
might challenge a restitution, yet few have returned their bones far
lower then they might receive them; not affecting the graves of Giants
under hilly and heavy coverings, but content with lesse then their own
depth, have wished their bones might lie soft, and the earth be light
upon them; Even such as hope to rise again, would not be content with
central interrment, or so desperately to place their reliques as to lie
beyond discovery, and in no way to be seen again; which happy
contrivance hath made communication with our forefathers, and left unto
our view some parts, which they never beheld themselves.
Though earth hath engrossed the name yet water hath proved the smartest
grave; which in fourty dayes swallowed almost mankinde, and the living
creation; Fishes not wholly escaping, except the salt Ocean were
handsomly contempered by a mixture of the fresh Element.
Many have taken voluminous pains to determine the state of the soul upon
disunion; but men have been most phantastical in the singular
contrivances of their corporall dissolution: whilest the soberest
Nations have rested in two wayes, of simple inhumation and burning.
That carnal interrment or burying, was of the elder date, the old
examples of _Abraham_ and the Patriarches are sufficient to illustrate;
And were without competition, if it could be made out, that _Adam_ was
buried near _Damascus_, or Mount _Calvary_, according to some Tradition.
God himself that buried but one, was pleased to make choice of this way,
collectible from Scripture-expression, and the hot contest between Satan
and the Arch-Angel, about discovering the body of _Moses_. But the
practice of Burning was also of great Antiquity, and of no slender
extent. For (not to derive the same from _Hercules_) noble descriptions
there are hereof in the Grecian Funerale of _Homer_, in the formal
Obsequies of _Patroclus_, and _Achilles_; and somewhat elder in the
_Theban_ war, and solemn combustion of _Meneceus_, and _Archemorus_,
contemporary unto _Jair_ the Eighth Judge of _Israel_. Confirmable also
among the _Trojans_, from the Funeral Pyre of _Hector_, burnt before the
gates of _Troy_, and the burning[2] of _Penthisilea_ the _Amazonian
Queen_: and long continuance of that practice in the inward Countries of
_Asia_; while as low as the Reign of _Julian_, we finde that the King of
_Chionia_[3] burnt the body of his Son, and interred the ashes in a
silver Urne.
[2] _Q. Calaber lib._ 1.
[3] _Ammianus Marcellinus, Gumbrates King of_ Chionia _a Countrey near_
Persia.
The same practice extended also far West,[4] and besides _Herulians_,
_Getes_, and _Thracians_, was in use with most of the _Celtæ_,
_Sarmatians_, _Germans_, _Gauls_, _Danes_, _Swedes_, _Norwegians_; not
to omit some use thereof among _Carthaginians_ and _Americans_: Of
greater antiquity among the _Romans_ then most opinion, or _Pliny_ seems
to allow. For (beside the old Table Laws of burning[5] or burying within
the City, of making the Funeral fire with plained wood, or quenching the
fire with wine) _Manlius_ the Consul burnt the body of his son: _Numa_
by special clause of his will, was not burnt but buried; And _Remus_ was
solemnly buried, according to the description of _Ovid_.[6]
[4] _Arnoldis Montanis not in_ Cæs. _Commentar. L. L. Gyraldus.
Kirkmannus._
[5] _12 Tabul. part. 1 de jure sacro. Hominem mortuum in urbe ne
sepelito, neve urito. tom. 2. Rogum asciâ ne polito. to. 4 Item
vigeneri Annottat in Livium, et Alex. ab Alex. cum Tiraquello
Roscinus cum dempstero._
[6] _Ultima prolato subditu flamma rogo. De Fast. lib. 4. cum Car.
Neapol. anaptyxi._
_Cornelius Sylla_ was not the first whose body was burned in _Rome_,
but of the _Cornelian_ Family, which being indifferently, not frequently
used before; from that time spread and became the prevalent practice.
Not totally pursued in the highest run of Cremation; For when even Crows
were funerally burnt, _Poppæa_ the wife of _Nero_ found a peculiar grave
enterment. Now as all customs were founded upon some bottom of Reason,
so there wanted not grounds for this; according to several apprehensions
of the most rational dissolution. Some being of the opinion of _Thales_,
that water was the original of all things, thought it most equal to
submit unto the principle of putrifaction, and conclude in a moist
relentment. Others conceived it most natural to end in fire, as due unto
the master principle in the composition, according to the doctrine of
_Heraclitus_.
And therefore heaped up large piles, more actively to waft them toward
that Element, whereby they also declined a visible degeneration into
worms, and left a lasting parcel of their composition.
Some apprehended a purifying virtue in fire, refining the grosser
commixture, and firing out the Æthereal particles so deeply immersed in
it. And such as by tradition or rational conjecture held any hint of the
final pyre of all things; or that this Element at last must be too hard
for all the rest; might conceive most naturally of the fiery
dissolution. Others pretending no natural grounds, politickly declined
the malice of enemies upon their buried bodies. Which consideration led
_Sylla_ unto this practice; who having thus served the body of _Marius_,
could not but fear a retaliation upon his own; entertained after in the
Civil wars, and revengeful contentions of _Rome_.
But as many Nations embraced, and many left it indifferent, so others
too much affected, or strictly declined this practice. The _Indian
Brachmans_ seemed too great friends unto fire, who burnt themselves
alive, and thought it the noblest way to end their dayes in fire;
according to the expression of the Indian, burning himself at
_Athens_,[7] in his last words upon the pyre unto the amazed spectators,
_Thus I make my self immortal_.
[7] _And therefore the Inscription of his Tomb was made accordingly._
Nic. Damasc.
But the _Chaldeans_ the great Idolaters of fire, abhorred the burning of
their carcasses, as a polution of that Deity. The _Persian Magi_
declined it upon the like scruple, and being only solicitous about their
bones, exposed their flesh to the prey of Birds and Dogs. And the
_Persees_ now in _India_, which expose their bodies unto Vultures, and
endure not so much as _feretra_ or Beers of Wood; the proper Fuell of
fire, are led on with such nicities. But whether the ancient _Germans_
who burned their dead, held any such fear to pollute their Deity of
_Herthus_, or the earth, we have no Authentick conjecture.
The Ægyptians were afraid of fire, not as a Deity, but a devouring
Element, mercilesly consuming their bodies, and leaving too little of
them; and therefore by precious Embalments, depositure in dry earths, or
handsome inclosure in glasses, contrived the notablest wayes of
integrall conservation. And from such Ægyptian scruples imbibed by
_Pythagoras_, it may be conjectured that _Numa_ and the Pythagorical
Sect first waved the fiery solution.
The _Scythians_ who swore by winde and sword, that is, by life and
death, were so far from burning their bodies, that they declined all
interrment, and made their grave in the ayr: And the _Ichthyophagi_ or
fish-eating Nations about Ægypt, affected the Sea for their grave:
Thereby declining visible corruption, and restoring the debt of their
bodies. Whereas the old Heroes in _Homer_, dreaded nothing more than
water or drowning; probably upon the old opinion of the fiery substance
of the soul, onely extinguishable by that Element; And therfore the Poet
emphatically implieth the total destruction in this kinde of death,
which happened to _Ajax Oileus_.[8]
[8] _Which_ Magius _reads_ +exapolôle+.
The old _Balearians_[9] had a peculiar mode, for they used great Urnes
and much wood, but no fire in their burials; while they bruised the
flesh and bones of the dead, crowded them into Urnes, and laid heaps of
wood upon them. And the _Chinois_[10] without cremation or urnal
interrment of their bodies, make use of trees and much burning, while
they plant a Pine-tree by their grave, and burn great numbers of printed
draughts of slaves and horses over it, civilly content with their
companies in effigie, which barbarous Nations exact unto reality.
[9] Diodorus Siculus.
[10] Ramusius _in_ Navigat.
Christians abhorred this way of obsequies, and though they stickt not to
give their bodies to be burnt in their lives, detested that mode after
death; affecting rather a depositure than absumption, and properly
submitting unto the sentence of God, to return not unto ashes but unto
dust again, conformable unto the practice of the Patriarches, the
interrment of our Saviour, of _Peter_, _Paul_, and the ancient Martyrs.
And so far at last declining promiscuous enterrment with Pagans, that
some[11] have suffered Ecclesiastical censures, for making no scruple
thereof.
[11] _Martialis the Bishop._ Cyprian.
The _Musselman_ beleevers will never admit this fiery resolution. For
they hold a present trial from their black and white Angels in the
grave; which they must have made so hollow, that they may rise upon
their knees.
The Jewish Nation, though they entertained the old way of inhumation,
yet sometimes admitted this practice. For the men of _Jabesh_ burnt the
body of _Saul_. And by no prohibited practice to avoid contagion or
pollution, in time of pestilence, burnt the bodies of their friends.[12]
And when they burnt not their dead bodies, yet sometimes used great
burnings near and about them, deducible from the expressions concerning
_Jehoram_, _Sedechias_, and the sumptuous pyre of Asa; And were so
little averse from Pagan[13] burning, that the Jews lamenting the death
of _Cæsar_ their friend, and revenger on _Pompey_, frequented the place
where his body was burnt for many nights together. And as they raised
noble Monuments and _Mausolæums_ for their own Nation,[14] so they were
not scrupulous in erecting some for others, according to the practice of
_Daniel_, who left that lasting sepulchral pyle in _Echbatana_, for the
_Median_ and _Persian_ Kings.[15]
[12] _Amos_ 6. 10.
[13] _Sueton. in vita._ Jul. Cæs.
[14] _As that magnificent sepulchral Monument erected by Simon.
Mach. 1. 13._
[15] +Kataskeuasma thaumasiôs pepoiêmenon+, _whereof a Jewish
Priest had alwayes the custody unto _Josephus _his dayes._ Jos.
_Lib. 10. Antiq._
But even in times of subjection and hottest use, they conformed not unto
the _Romane_ practice of burning; whereby the Prophecy was secured
concerning the body of Christ, that it should not see corruption, or a
bone should not be broken; which we beleeve was also providentially
prevented, from the Souldiers spear and nailes that past by the little
bones both in his hands and feet: Nor of ordinary contrivance, that it
should not corrupt on the crosse, according to the Law of _Romane_
Crucifixion, or an hair of his head perish, though observable in Jewish
customes, to cut the haires of Malefactors.
Nor in their long co-habitation with the Ægyptians, crept into a custome
of their exact embalming, wherein deeply slashing the muscles, and
taking out the braines and entrailes, they had broken the subject of so
entire a Resurrection, nor fully answered the tipes of _Enoch_, _Eliah_,
or _Jonah_, which yet to prevent or restore, was of equall facility unto
that rising power, able to break the fasciations and bands of death, to
get clear out of the Cere-cloth, and an hundred pounds of oyntment, and
out of the Sepulchre before the stone was rolled from it.
But though they embraced not this practice of burning, yet entertained
they many ceremonies agreeable unto _Greek_ and _Romane_ obsequies, And
he that observeth their funeral Feasts, their Lamentations at the grave,
their musick, and weeping mourners; how they closed the eyes of their
friends, how they washed, anointed, and kissed the dead; may easily
conclude these were not meer Pagan Civilities. But whether that mournful
burthen, and treble calling out after _Absalom_, had any reference unto
the last conclamation, and triple valediction, used by other nations, we
hold but a wavering conjecture.
_Civilians_ make sepulture but of the Law of nations, others do
naturally found it and discover it also in animals. They that are so
thick skinned as still to credit the story of the _Phoenix_, may say
something for animal burning: More serious conjectures finde some
examples of sepulture in Elephants, Cranes, the Sepulchral Cells of
Pismires and practice of Bees; which civil society carrieth out their
dead, and hath exequies, if not interrments.
CHAPTER II
The Solemnities, Ceremonies, Rites of their Cremation or enterrment, so
solemnly delivered by Authours, we shall not disparage our Reader to
repeat. Only the last and lasting part in their Urns, collected bones
and Ashes, we cannot wholly omit, or decline that Subject, which
occasion lately presented, in some discovered among us.
In a Field of old _Walsingham_, not many months past, were digged up
between fourty and fifty Urnes, deposited in a dry and sandy soile, not
a yard deep, nor far from one another: Not all strictly of one figure,
but most answering these described; Some containing two pounds of bones,
distinguishable in skulls, ribs, jawes, thigh-bones, and teeth, with
fresh impressions of their combustion. Besides the extraneous
substances, like peeces of small boxes, or combs handsomely wrought,
handles of small brasse instruments, brazen nippers, and in one some
kinde of _Opale_.[16]
[16] _In one sent me by my worthy friend Dr._ Thomas Witherley _of_
Walsingham.
Near the same plot of ground, for about six yards compasse were digged
up coals and incinerated substances, which begat conjecture that this
was the _Ustrina_ or place of burning their bodies, or some sacrificing
place unto the _Manes_, which was properly below the surface of the
ground, as the _Aræ_ and _Altars_ unto the gods and _Heroes_ above it.
That these were the Urnes of _Romanes_ from the common custome and place
where they were found, is no obscure conjecture, not far from a _Romane_
Garrison, and but five mile from _Brancaster_, set down by ancient
Record under the name of _Brannodunum_. And where the adjoyning Town,
containing seven Parishes, in no very different sound, but Saxon
termination, still retaines the Name of _Burnham_, which being an early
station, it is not improbable the neighbour parts were filled with
habitations, either of _Romanes_ themselves, or _Brittains Romanised_,
which observed the _Romane_ customes.
Nor is it improbable that the _Romanes_ early possessed this Countrey;
for though we meet not with such strict particulars of these parts,
before the new Institution of _Constantine_, and military charge of the
Count of the _Saxon_ shore, and that about the _Saxon_ Invasions, the
_Dalmatian_ Horsemen were in the Garrison of _Brancaster_: Yet in the
time of _Claudius Vespasian_, and _Severus_, we finde no lesse then
three Legions dispersed through the Province of _Brittain_. And as high
as the Reign of _Claudius_ a great overthrow was given unto the _Iceni_,
by the _Romane_ Lieutenant _Ostorius_. Not long after the Countrey was
so molested, that in hope of a better state _Prasatagus_ bequeathed his
Kingdom unto _Nero_ and his Daughters; and _Boadicea_ his Queen fought
the last decisive Battle with _Paulinus_. After which time and Conquest
of _Agricola_ the Lieutenant of _Vespasian_, probable it is they wholly
possessed this Countrey, ordering it into Garrisons or Habitations, best
suitable with their securities. And so some _Romane_ habitations, not
improbable in these parts, as high as the time of _Vespasian_, where the
_Saxons_ after seated, in whose thin-fill'd Mappes we yet finde the Name
of _Walsingham_. Now if the _Iceni_ were but _Gammadims_, _Anconians_,
or men that lived in an Angle wedge or Elbow of _Brittain_, according to
the Original Etymologie, this countrey will challenge the Emphatical
appellation, as most properly making the Elbow or Iken of _Icenia_.
That _Britain_ was notably populous is undeniable, from that expression
of _Cæsar_[17]. That the _Romanes_ themselves were early in no small
numbers, Seventy Thousand with their associats slain by _Boadicea_,
affords a sure account. And though many _Roman_ habitations are now
unknown, yet some by old works, Rampiers, Coynes, and Urnes do testifie
their Possessions. Some Urnes have been found at Castor, some also about
_Southcreake_ and not many years past, no lesse then ten in a field at
_Buxton_,[18] not near any recorded Garrison. Nor is it strange to finde
_Romane_ Coynes of Copper and Silver among us; of _Vespasian_, _Trajan_,
_Adrian_, _Commodus_, _Antoninus_, _Severus_, etc. But the greater
number of _Dioclesian_, _Constantine_, _Constans_, _Valens_, with many
of _Victorinus Posthumius_, _Tetricus_, and the thirty Tyrants in the
Reigne of _Gallienus_; and some as high as _Adrianus_ have been found
about _Thetford_, or _Sitomagus_, mentioned in the itinerary of
_Antoninus_, as the way from _Venta_ or _Castor_ unto _London_[19].t the
most frequent discovery is made at the two _Casters_ by _Norwich_ and
_Yarmouth_[20] _Burghcastle_ and _Brancaster_.[21]
[17] Hominum infinita multitudo est, creberrimaque ædificia ferè
Gallicis consimilia. _Cæs._ de bello Gal. _l._ 5.
[18] _In the ground of my worthy Friend_ Rob. Jegon, _Esq., wherein
some things contained were preserved by the most worthy Sir_
William Paston, _Bt._
[19] _From Castor to Thetford the Romans accounted thirty-two miles,
and from thence observed not our common road to_ London, _but
passed by_ Combretonium ad Ansam, Canonium, Cæsaromagus, _etc.,
by_ Bretenham, Coggeshall, Chelmeford, Burntwood, _etc._
[20] _Most at_ Caster _by_ Yarmouth, _found in a place called_
East-bloudyburgh furlong, _belonging to Mr._ Thomas Wood, _a
person of civility, industry and knowledge in this way, who hath
made observation of remarkable things about him, and from whom we
have received divers Silver and Copper Coynes._
[21] _Belonging to that Noble Gentleman, and true example of worth
Sir_ Ralph Hare, _Baronet, my honoured Friend_.
Besides, the _Norman_, _Saxon_ and _Danish_ peeces of _Cuthred_,
_Canutus_, _William Matilda_,[22] and others, some Brittish Coynes of
gold have been dispersedly found; And no small number of silver peeces
neer _Norwich_[23]; with a rude head upon the obverse, and an ill formed
horse on the reverse, with inscriptions _Ic. Duro T._ whether implying
_Iceni_, _Duroriges_, _Tascia_, or _Trinobantes_, we leave to higher
conjecture. Vulgar Chronology will have _Norwich_ Castle as old as
_Julius Cæsar_, but his distance from these parts, and its _Gothick_
form of structure, abridgeth such Antiquity. The _British_ Coyns afford
conjecture of early habitation in these parts, though the City of
_Norwich_ arose from the ruines of _Venta_, and though perhaps not
without some habitation before, was enlarged, builded, and nominated by
the _Saxons_. In what bulk or populosity it stood in the old East-angle
Monarchy, tradition and history are silent. Considerable it was in the
_Danish_ Eruptions, when _Sueno_ burnt _Thetford_ and _Norwich_,[24] and
_Ulfketel_ the Governour thereof was able to make some resistance, and
after endeavoured to burn the _Danish_ Navy.
[22] _A peece of_ Maud _the Empresse said to be found in_ Buckenham
Castle _with this inscription_, Elle n'a elle.
[23] _At_ Thorpe.
[24] _Brampton_ Abbas Jorvallensis.
How the _Romanes_ left so many Coynes in Countreys of their Conquests,
seemes of hard resolution, except we consider how they buried them under
ground, when upon barbarous invasions they were fain to desert their
habitations in most part of their Empire, and the strictnesse of their
laws forbiding to transfer them to any other uses; Wherein the
_Spartans_[25] were singular, who to make their copper money uselesse,
contempered it with vinegar. That the _Britains_ left any, some wonder;
since their money was iron, and Iron rings before _Cæsar_; and those of
after stamp by permission, and but small in bulk and bignesse; that so
few of the _Saxons_ remain, because overcome by suceeding Conquerours
upon the place, their Coynes by degrees passed into other stamps, and
the marks of after ages.
[25] _Plut._ in vita Lycurg.
Then the time of these Urnes deposited, or precise Antiquity of these
Relicks, nothing of more uncertainty. For since the Lieutenant of
_Claudius_ seems to have the first progresse into these parts, since
_Boadicea_ was overthrown by the Forces of _Nero_, and _Agricola_ put a
full end to these Conquests; it is not probable the Country was fully
garrisoned or planted before; and therefore however these Urnes might be
of later date, not likely of higher Antiquity.
And the succeeding Emperours desisted not from their conquests in these
and other parts; as testified by history and medal inscription yet
extant. The Province of _Britain_ in so divided a distance from _Rome_,
beholding the faces of many Imperial persons, and in large account no
fewer than _Cæsar_, _Claudius_, _Britannicus_, _Vespasian_, _Titus_,
_Adrian_, _Severus_, _Commodus_, _Geta_, and _Caracalla_.
A great obscurity herein, because, no medall or Emperours coyne
enclosed, which might denote the dates of their enterrments, observable
in many Urnes, and found in those of _Spittle_ Fields by _London_,[26]
which contained the Coynes of _Claudius_, _Vespasian_, _Commodus_,
_Antoninus_, attended with Lacrymatories, Lamps, Bottles of Liquor, and
other appurtenances of affectionate superstition, which in these rurall
interrments were wanting.
[26] Stowes _Survey of_ London.
Some uncertainty there is from the period or term of burning, or the
cessation of that practise. _Macrobius_ affirmeth it was disused in his
dayes. But most agree, though without authentick record, that it ceased
with the _Antonini_. Most safely to be understood after the Reigne of
those Emperours, which assumed the name of _Antoninus_, extending unto
_Heliogabalus_. Not strictly after _Marcus_; For about fifty years later
we finde the magnificent burning, and consecration of _Severus_; and if
we so fix this period or cessation, these Urnes will challenge above
thirteen hundred yeers.
But whether this practise was onely then left by Emperours and great
persons, or generally about _Rome_, and not in other Provinces, we hold
no authentick account. For after _Tertullian_, in the dayes of
_Minucius_ it was obviously objected upon Christians, that they
condemned the practise of burning.[27] And we finde a passage in
_Sidonius_,[28] which asserteth that practise in France unto a lower
account. And perhaps not fully disused till Christianity fully
established, which gave the final extinction to these Sepulchral
Bonefires.
[27] Execrantur rogos, et damnant ignium sepulturam. _Min. in Oct._
[28] Sidon. Apollinaris.
Whether they were the bones of men or women or children, no authentick
decision from ancient custome in distinct places of burial. Although not
improbably conjectured, that the double Sepulture or burying place of
_Abraham_, had in it such intension. But from exility of bones,
thinnesse of skulls, smallnesse of teeth, ribbes, and thigh-bones; not
improbable that many thereof were persons of _minor_ age, or women.
Confirmable also from things contained in them: In most were found
substances resembling Combes, Plates like Boxes, fastened with Iron
pins, and handsomely overwrought like the necks or Bridges of Musicall
Instruments, long brasse plates overwrought like the handles of neat
implements, brazen nippers to pull away hair, and in one a kinde of
_Opale_ yet maintaining a blewish colour.
Now that they accustomed to burn or bury with them, things wherein they
excelled, delighted, or which were dear unto them, either as farewells
unto all pleasure, or vain apprehension that they might use them in the
other world, is testified by all Antiquity. Observable from the Gemme or
Beril Ring upon the finger of _Cynthia_, the Mistress of _Propertius_,
when after her Funeral Pyre her Ghost appeared unto him. And notably
illustrated from the Contents of that _Roman_ Urne preserved by Cardinal
_Farnese_,[29] wherein besides great number of Gemmes with heads of Gods
and Goddesses, were found an Ape of _Agath_, a Grashopper, an Elephant
of Ambre, a Crystal Ball, three glasses, two Spoons, and six Nuts of
Crystall. And beyond the content of Urnes, in the Monument of
_Childerick_ the first,[30] and fourth King from _Pharamond_, casually
discovered three years past at _Tournay_, restoring unto the world much
gold richly adorning his Sword, two hundred Rubies, many hundred
Imperial Coyns, three hundred Golden Bees, the bones and horseshoe of
his horse enterred with him, according to the barbarous magnificence of
those dayes in their sepulchral Obsequies. Although if we steer by the
conjecture of many and Septuagint expression; some trace thereof may be
found even with the ancient Hebrews, not only from the Sepulcral
treasure of _David_, but the circumcision knives which _Josuah_ also
buried.
[29] Vigeneri Annot. in 4. Liv.
[30] Chifflet in Anast. Childer.
Some men considering the contents of these Urnes, lasting peeces and
toyes included in them, and the custome of burning with many other
Nations, might somewhat doubt whether all Urnes found among us, were
properly _Romane_ Reliques, or some not belonging unto our _Brittish_,
_Saxon_, or _Danish_ Forefathers.
In the form of Burial among the ancient _Brittains_, the large
Discourses of _Cæsar_, _Tacitus_, and _Strabo_ are silent: For the
discovery whereof, with other particulars, we must deplore the loss of
that Letter which _Cicero_ expected or received from his Brother
_Quintus_, as a resolution of _Brittish_ customes; or the account which
might have been made by _Scribonius Largus_ the Physician, accompanying
the Emperor _Claudius_, who might have also discovered that frugal
Bit[31] of the Old _Brittains_, which in the bigness of a Bean could
satisfie their thirst and hunger.
[31] Dionis excerpta per Xiphilin. in Severo.
But that the _Druids_ and ruling Priests used to burn and bury, is
expressed by _Pomponius_; That _Bellinus_ the Brother of _Brennus_, and
King of _Brittains_ was burnt, is acknowledged by _Polydorus_, as also
by _Amandus Zierexensis_ in _Historia_, and _Pineda_ in his _Universa
historia_. Spanish. That they held that practise in _Gallia, Cæsar_
expressly delivereth. Whether the Brittains (probably descended from
them, of like Religion, Language and Manners) did not sometimes make use
of burning; or whether at least such as were after civilized unto the
_Romane_ life and manners, conformed not unto this practise, we have no
historical assertion or denial. But since from the account of _Tacitus_
the _Romanes_ early wrought so much civility upon the Brittish stock,
that they brought them to build Temples, to wear the Gown, and study the
_Romane_ Laws and Language, that they conformed also unto their
Religious rites and customes in burials, seems no improbable conjecture.
That burning the dead was used in _Sarmatia_, is affirmed by _Gaguinus_,
that the _Sueons_ and _Gothlanders_ used to burn their Princes and great
persons, is delivered by _Saxo_ and _Olaus_; that this was the old
_Germane_ practise, is also asserted by _Tacitus_. And though we are
bare in historical particulars of such obsequies in this Island, or that
the _Saxons_, _Jutes_, and _Angles_ burnt their dead, yet came they from
parts where 'twas of ancient practise; the _Germanes_ using it, from
whom they were descended. And even in _Jutland_ and _Sleswick_ in
_Anglia Cymbrica_, Urnes with bones were found not many years before us.
[Sidenote: Roisold, Brendetiide. Ild tyde.]
But the _Danish_ and Northern Nations have raised an _Æra_ or point of
compute from their Custome of burning their dead: Some deriving it from
_Unguinus_, some from _Frotho_ the great; who ordained by Law, that
Princes and Chief Commanders should be committed unto the fire, though
the common sort had the common grave enterrment. So _Starkatterus_ that
old _Heroe_ was burnt, and _Ringo_ royally burnt the body of _Harald_
the King slain by him.
What time this custome generally expired in that Nation, we discern no
assured period; whether it ceased before Christianity, or upon their
Conversion, by _Ansgurius_ the Gaul in the time of _Ludovicus Pius_ the
Son of _Charles_ the Great, according to good computes; or whether it
might not be used by some persons, while for a hundred and eighty years
Paganisme and Christianity were promiscuously embraced among them, there
is no assured conclusion. About which times the _Danes_ were busie in
_England_, and particularly infested this Countrey: Where many Castles
and strong holds were built by them, or against them, and great number
of names and Families still derived from them. But since this custome
was probably disused before their Invasion or Conquest, and the
_Romanes_ confessedly practised the same, since their possession of this
Island, the most assured account will fall upon the _Romanes_, or
_Brittains Romanized_.
However certain it is, that Urnes conceived of no _Romane_ Original, are
often digged up both in _Norway_ and _Denmark_, handsomely described,
and graphically represented by the Learned Physician _Wormius_,[32] And
in some parts of _Denmark_ in no ordinary number, as stands delivered by
Authors exactly describing those Countreys.[33] And they contained not
only bones, but many other substances in them, as Knives, peeces of
Iron, Brass and Wood, and one of _Norway_ a brasse guilded Jewes harp.
[32] Olai Wormii monumenta et Antiquitat. Dan.
[33] Adolphus Cyprius in Annal. Sleswic. urnis adeo abundabat collis,
_etc._
Nor were they confused or carelesse in disposing the noblest sort, while
they placed large stones in circle about the Urnes, or bodies which they
interred: Somewhat answerable unto the Monument of _Rollrich_ stones in
_England_,[34] or sepulcral Monument probably erected by _Rollo_, who
after conquered _Normandy_. Where 'tis not improbable somewhat might be
discovered. Mean while to what Nation or person belonged that large Urne
found at _Ashburie_,[35] containing mighty bones, and a Buckler; what
those large Urnes found at little _Massingham_,[36] or why the
_Anglesea_ Urnes are placed with their mouths downwards, remains yet
undiscovered.
[34] _In Oxfordshire_; Cambden.
[35] _In Cheshire_, Twinus de rebus Albionicis.
[36] _In Norfolk_, Hollingshead.
CHAPTER III
Playstered and whited Sepulchres, were anciently affected in cadaverous,
and corruptive Burials; And the rigid Jews were wont to garnish the
Sepulchres of the righteous;[37] _Ulysses_ in _Hecuba_[38] cared not how
meanly he lived, so he might finde a noble Tomb after death. Great
Princes affected great Monuments, and the fair and larger Urnes
contained no vulgar ashes, which makes that disparity in those which
time discovereth among us. The present Urnes were not of one capacity,
the largest containing above a gallon, Some not much above half that
measure; nor all of one figure, wherein there is no strict conformity,
in the same or different Countreys; Observable from those represented by
_Casalius_, _Bosio_, and others, though all found in _Italy_: While many
have handles, ears, and long necks, but most imitate a circular figure,
in a spherical and round composure; whether from any mystery, best
duration or capacity, were but a conjecture. But the common form with
necks was a proper figure, making our last bed like our first; nor much
unlike the Urnes of our Nativity, while we lay in the nether part of the
Earth,[39] and inward vault of our Microcosme. Many Urnes are red, these
but of a black colour, somewhat smooth, and dully sounding, which begat
some doubt, whether they were burnt, or only baked in Oven or Sun:
According to the ancient way, in many bricks, tiles, pots, and
testaceous works; and as the word _testa_ is properly to be taken, when
occurring without addition: And chiefly intended by _Pliny_, when he
commendeth bricks and tiles of two years old, and to make them in the
spring. Nor only these concealed peeces, but the open magnificence of
Antiquity, ran much in the Artifice of Clay. Hereof the house of
_Mausolus_ was built, thus old _Jupiter_ stood in the Capitol, and the
_Statua_ of _Hercules_ made in the Reign of _Tarquinius Priscus_, was
extant in _Plinies_ dayes. And such as declined burning or Funeral
Urnes, affected Coffins of Clay, according to the mode of _Pythagoras_,
and way preferred by _Varro_. But the spirit of great ones was above
these circumscriptions, affecting Copper, Silver, Gold, and _Porphyrie_
Urnes, wherein _Severus_ lay, after a serious view and sentence on that
which should contain him.[40] Some of these Urnes were thought to have
been silvered over, from sparklings in several pots, with small Tinsel
parcels; uncertain whether from the earth, or the first mixture in them.
[37] _Matt._ 23.
[38] Euripides.
[39] _Psa._ 63.
[40] +Chôrêseis ton anthrôpon, hon hê oikoumenê ouk êchôrêsen.+
Dion.
Among these Urnes we could obtain no good account of their coverings;
only one seemed arched over with some kinde of brickwork. Of those found
at _Buxton_ some were covered with flints, some in other parts with
Tiles, those at _Yarmouth Caster_, were closed with _Romane_ bricks. And
some have proper earthen covers adapted and fitted to them. But in the
_Homerical_ Urne of _Patroclus_, whatever was the solid Tegument, we
finde the immediate covering to be a purple peece of silk: And such as
had no covers might have the earth closely pressed into them, after
which disposure were probably some of these, wherein we found the bones
and ashes half mortered unto the sand and sides of the Urne; and some
long roots of Quich, or Dogs-grass wreathed about the bones.
No Lamps, included Liquors, Lachrymatories, or Tear-Bottles attended
these rural Urnes, either as sacred unto the _Manes_, or passionate
expressions of their surviving friends. While with rich flames, and
hired teares they solemnized their Obsequies, and in the most lamented
Monuments made one part of their Inscriptions.[41] Some finde sepulchral
Vessels containing liquors, which time hath incrassated into gellies.
For beside these Lachrymatories, notable Lamps, with Vessels of Oyles
and Aromatical Liquors attended noble Ossuaries. And some yet retaining
a Vinosity[42] and spirit in them, which if any have tasted they have
far exceeded the Palats of Antiquity. Liquors not to be computed by
years of annual Magistrates, but by great conjunctions and the fatal
periods of Kingdoms.[43] The draughts of Consulary date, were but crude
unto these, and _Opimian_[44] Wine but in the muste unto them.
[41] Cum lacrymis posuere.
[42] Lazius.
[43] _About five hundred years._ Plato.
[44] Vinum Opiminianum annorum centum. _Petron._
In sundry graves and Sepulchres, we meet with Rings, Coynes, and
Chalices; Ancient frugality was so severe, that they allowed no gold to
attend the Corps, but onely that which served to fasten their teeth.[45]
Whether the _Opaline_ stone in this Urne were burnt upon the finger of
the dead, or cast into the fire by some affectionate friend, it will
consist with either custome. But other incinerable substances were found
so fresh, that they could feel no sindge from fire. These upon view were
judged to be wood, but sinking in water and tried by the fire, we found
them to be bone or Ivory. In their hardnesse and yellow colour they most
resembled Box, which in old expressions found the Epithete[46] of
Eternal, and perhaps in such conservatories might have passed
uncorrupted.
[45] 12. Tabul. _l. xi._ de Jure sacro. Neve aurum addito, ast quoi auro
dentes vincti erunt, im cum illo sepelire et utere, se fraude esto.
[46] _Plin._ 1. xvi. Inter +xyla asapê+ numerat Theophrastus.
That Bay-leaves were found green in the Tomb of S. _Humbert_,[47] after
an hundred and fifty yeers, was looked upon as miraculous. Remarkable it
was unto old Spectators, that the Cypresse of the Temple of _Diana_,
lasted so many hundred years: The wood of the Ark and Olive Rod of
_Aaron_ were older at the Captivity. But the Cypresse of the Ark of
_Noah_, was the greatest vegetable Antiquity, if _Josephus_ were not
deceived, by some fragments of it in his dayes. To omit the Moore-logs,
and Firre-trees found underground in some parts of _England_; the
undated ruines of winds, flouds or earthquakes; and which in _Flanders_
still shew from what quarter they fell, as generally lying in the
North-East position.[48]
[47] Surius.
[48] Gorop. Becanus in Niloscopio.
But though we found not these peeces to be Wood, according to first
apprehension, yet we missed not altogether of some woody substance; for
the bones were not so clearly pickt, but some coals were found amongst
them; A way to make wood perpetual, and a fit associat for metal,
whereon was laid the foundation of the great _Ephesian_ Temple, and
which were made the lasting tests of old boundaries, and Landmarks;
Whilest we look on these we admire not observations of Coals found
fresh, after four hundred years.[49] In a long deserted habitation,[50]
even Egge-shels have been found fresh, not tending to corruption.
[49] _Of_ Beringuccio nella pyrotechnia.
[50] _At_ Elmeham.
In the Monument of King _Childerick_, the Iron Reliques were found all
rusty and crumbling into peeces. But our little Iron pins which fastened
the ivory works, held well together, and lost not their Magneticall
quality, though wanting a tenacious moisture for the firmer union of
parts, although it be hardly drawn into fusion, yet that metal soon
submitteth unto rust and dissolution. In the brazen peeces we admired
not the duration but the freedom from rust, and ill savour; upon the
hardest attrition, but now exposed unto the piercing Atomes of aire; in
the space of a few moneths, they begin to spot and betray their green
entrals. We conceive not these Urns to have descended thus naked as they
appear, or to have entred their graves without the old habit of flowers.
The Urne of _Philopoemen_ was so laden with flowers and ribbons, that
it afforded no sight of it self. The rigid _Lycurgus_ allowed Olive and
Myrtle. The _Athenians_ might fairely except against the practise of
_Democritus_ to be buried up in honey; as fearing to embezzle a great
commodity of their Countrey, and the best of that kinde in _Europe_. But
_Plato_ seemed too frugally politick, who allowed no larger monument
then would contain four Heroick verses, and designed the most barren
ground for sepulture: Though we cannot commend the goodnesse of that
sepulchral ground, which was set at no higher rate then the mean salary
of _Judas_. Though the earth had confounded the ashes of these
Ossuaries, yet the bones were so smartly burnt, that some thin plates of
brasse were found half melted among them: whereby we apprehended they
were not of the meanest carcasses, perfunctorily fired as sometimes in
military, and commonly in pestilence, burnings; or after the manner of
abject corps, hudled forth and carelessly burnt, without the Esquiline
Port at _Rome_; which was an affront continued upon _Tiberius_, while
they but half burnt his body,[51] and in the Amphitheatre, according to
the custome in notable Malefactors; whereas _Nero_ seemed not so much to
fear his death, as that his head should be cut off and his body not
burnt entire.
[51] _Sueton._ in vitâ Tib. et in Amphitheatro semiustulandum, _not._
Casaub.
Some finding many fragments of sculs in these Urnes, suspected a
mixture of bones; In none we searched was there cause of such
conjecture, though sometimes they declined not that practise; The ashes
of _Domitian_[52] were mingled with those of _Julia_, of _Achilles_ with
those of _Patroclus_: All Urnes contained not single ashes; Without
confused burnings they affectionately compounded their bones;
passionately endeavouring to continue their living Unions. And when
distance of death denied such conjunctions, unsatisfied affections
conceived some satisfaction to be neighbours in the grave, to lye Urne
by Urne, and touch but in their names. And many were so curious to
continue their living relations, that they contrived large, and family
Urnes, wherein the Ashes of their nearest friends and kindred might
successively be received,[53] at least some parcels thereof, while their
collateral memorials lay in _minor_ vessels about them.
[52] Sueton. in vitâ Domitian
[53] _S. the most learned and worthy Mr._ M. Casaubon _upon_ Antoninus.
Antiquity held too light thoughts from Objects of mortality, while some
drew provocatives of mirth from Anatomies,[54] and Juglers shewed tricks
with Skeletons. When Fidlers made not so pleasant mirth as Fencers, and
men could sit with quiet stomacks while hanging was plaied before
them.[55] Old considerations made few _memento's_ by sculs and bones
upon their monuments. In the Ægyptian Obelisks and Hieroglyphical
figures, it is not easie to meet with bones. The sepulchral Lamps speak
nothing lesse then sepulture; and in their literal draughts prove often
obscene and antick peeces: Where we finde _D. M._[56] it is obvious to
meet with sacrificing _patera's_, and vessels of libation, upon old
sepulchral Monuments. In the Jewish _Hypogæum_[57] and subterranean Cell
at _Rome_, was little observable beside the variety of Lamps, and
frequent draughts of the holy Candlestick. In authentick draughts of
_Anthony_ and _Jerome_, we meet with thigh-bones and deaths heads; but
the cemiterial Cels of ancient Christians and Martyrs, were filled with
draughts of Scripture Stories; not declining the flourishes of Cypresse,
Palms, and Olive; and the mystical Figures of Peacocks, Doves and Cocks.
But iterately affecting the pourtraits of _Enoch_, _Lazarus_, _Jonas_,
and the vision of _Ezechiel_, as hopeful draughts, and hinting imagery
of the Resurrection; which is the life of the grave, and sweetens our
habitations in the Land of _Moles_ and _Pismires_.
[54] Sic erimus cuncti, _etc._ Ergo dum vivimus vivamus.
[55] +Agchonên paizein.+ _A barbarous pastime at Feasts, when men
stood upon a rolling Globe, with their necks in a Rope, and a
knife in their hands, ready to cut it when the stone was rolled
away, wherein if they failed, they lost their lives to the
laughter of their spectators._ Athenæus.
[56] Diis manibus.
[57] Bosio.
Gentile inscriptions precisely delivered the extent of mens lives,
seldome the manner of their deaths, which history it self so often
leaves obscure in the records of memorable persons. There is scarce any
Philosopher but dies twice or thrice in _Laertius_; Nor almost any life
without two or three deaths in _Plutarch_; which makes the tragical ends
of noble persons more favourably resented by compassionate Readers, who
finde some relief in the Election of such differences.
The certainty of death is attended with uncertainties, in time, manner,
places. The variety of Monuments hath often obscured true graves: and
_Cenotaphs_ confounded Sepulchres. For beside their real Tombs, many
have found honorary and empty Sepulchres. The variety of _Homers_
Monuments made him of various Countreys. _Euripides_[58] had his Tomb in
_Africa_, but his sepulture in _Macedonia_. And _Severus_[59] found his
real Sepulchre in _Rome_, but his empty grave in _Gallia_.
[58] Pausan. in Atticis.
[59] _Lamprid._ in vit. Alexand. Severi.
[Sidenote: _The Commission of the_ Gothish _King_ Theodoric _for finding
out sepulchrall treasure._ Cassiodor. Var. _l._ 4.]
He that lay in a golden Urne[60] eminently above the earth, was not like
to finde the quiet of these bones. Many of these Urnes were broke by a
vulgar discoverer in hope of inclosed treasure. The ashes of
_Marcellus_[61] were lost above ground, upon the like account. Where
profit hath prompted, no age hath wanted such miners. For which the most
barbarous Expilators found the most civil Rhetorick. Gold once out of
the earth is no more due unto it; What was unreasonably committed to the
ground is reasonably resumed from it: Let Monuments and rich Fabricks,
not Riches adorn mens ashes. The commerce of the living is not to be
transferred unto the dead: It is no injustice to take that which none
complaines to lose, and no man is wronged where no man is possessor.
[60] _Trajanus._ Dion.
[61] _Plut._ in vit. Marcelli.
What virtue yet sleeps in this _terra damnata_ and aged cinders, were
petty magick to experiment; These crumbling reliques and long-fired
particles superannate such expectations: Bones, hairs, nails, and teeth
of the dead, were the treasures of old Sorcerers. In vain we revive such
practices; Present superstition too visibly perpetuates the folly of our
fore-fathers, wherein unto old Observation this Island was so compleat,
that it might have instructed _Persia_.[62]
[62] Britannia hodie eam attonitè celebrat tantis ceremoniis, ut dedisse
Persis videri possit. _Plin. l. 29._
_Plato's_ historian of the other world, lies twelve dayes incorrupted,
while his soul was viewing the large stations of the dead. How to keep
the corps seven dayes from corruption by anointing and washing, without
exenteration, were an hazardable peece of art, in our choisest practise.
How they made distinct separation of bones and ashes from fiery
admixture, hath found no historical solution. Though they seemed to make
a distinct collection, and overlooked not _Pyrrhus_ his toe. Some
provision they might make by fictile Vessels, Coverings, Tiles, or flat
stones, upon and about the body. And in the same Field, not far from
these Urnes, many stones were found under ground, as also by careful
separation of extraneous matter, composing and raking up the burnt bones
with forks, observable in that notable lamp of _Galuanus_.
_Martianus_,[63] who had the sight of the _Vas Ustrinum_, or vessel
wherein they burnt the dead, found in the Esquiline Field at _Rome_,
might have afforded clearer solution. But their insatisfaction herein
begat that remarkable invention in the Funeral Pyres of some Princes, by
incombustible sheets made with a texture of _Asbestos_, incremable flax,
or Salamanders wool, which preserved their bones and ashes[64]
incommixed.
[63] Topographiæ Roma ex Martiano. Erat et vas ustrinum appellatum quod
in eo cadavera comburerenur. _Cap._ de Campo Esquilino.
[64] _To be seen in_ Licet. de reconditis veterum lucernis.
How the bulk of a man should sink into so few pounds of bones and ashes,
may seem strange unto any who considers not its constitution, and how
slender a mass will remain upon an open and urging fire of the carnal
composition. Even bones themselves reduced into ashes, do abate a
notable proportion. And consisting much of a volatile salt, when that is
fired out, make a light kind of cinders. Although their bulk be
disproportionable to their weight, when the heavy principle of Salt is
fired out, and the Earth almost onely remaineth; Observable in sallow,
which makes more Ashes then Oake; and discovers the common fraud of
selling Ashes by measure, and not by ponderation.
Some bones make best Skeletons,[65] some bodies quick and speediest
ashes: Who would expect a quick flame from Hydropical _Heraclitus_? The
poisoned Souldier when his Belly brake, put out two pyres in
_Plutarch_.[66] But in the plague of _Athens_,[67] one private pyre
served two or three Intruders; and the _Saracens_ burnt in large heaps,
by the King of _Castile_,[68] shewed how little Fuel sufficeth. Though
the Funeral pyre of _Patroclus_ took up an hundred foot,[69] a peece of
an old boat burnt _Pompey_; And if the burthen of _Isaac_ were
sufficient for an holocaust, a man may carry his own pyre.
[65] _Old bones according to_ Lyserus. _Those of young persons not tall
nor fat according to_ Columbus.
[66] In vita. _Gracc._
[67] Thucydides.
[68] Laurent. Valla.
[69] +Hekatompedon entha ê entha+.
From animals are drawn good burning lights, and good medicines[70]
against burning; Though the seminal humor seems of a contrary nature to
fire, yet the body compleated proves a combustible lump, wherein fire
findes flame even from bones, and some fuel almost from all parts.
Though the Metropolis[71] of humidity seems least disposed unto it,
which might render the sculls of these Urnes less burned then other
bones. But all flies or sinks before fire almost in all bodies. When the
common ligament is dissolved, the attenuable parts ascend, the rest
subside in coal, calx or ashes.
[70] Sperm ran. Alb. Ovor.
[71] _The brain._ Hippocrates.
To burn the bones of the King of _Edom_[72] for Lyme, seems no
irrational ferity; But to drink of the ashes of dead relations,[73] a
passionate prodigality. He that hath the ashes of his friend, hath an
everlasting treasure: where fire taketh leave, corruption slowly enters;
In bones well burnt, fire makes a wall against it self, experimented in
copels, and tests of metals, which consist of such ingredients. What the
Sun compoundeth, fire analyseth, not transmuteth. That devouring agent
leaves almost alwayes a morsel for the Earth, whereof all things are but
a colony; and which, if time permits, the mother Element will have in
their primitive mass again.
[72] _Amos_ 2. 1.
[73] _As_ Artemisia _of her Husband_ Mausolus.
He that looks for Urnes and old sepulchral reliques, must not seek them
in the ruines of Temples: where no Religion anciently placed them. These
were found in a Field, according to ancient custome, in noble or private
burial; the old practise of the _Canaanites_, the Family of _Abraham_,
and the burying place of _Josua_, in the borders of his possessions;
and also agreeable unto _Romane_ practise to bury by highwayes, whereby
their Monuments were under eye: Memorials of themselves, and
_memento's_ of mortality into living passengers; whom the Epitaphs of
great ones were fain to beg to stay and look upon them. A language
though sometimes used, not so proper in Church-Inscriptions.[74] The
sensible Rhetorick of the dead, to exemplarity of good life, first
admitted the bones of pious men, and Martyrs within Church-wals; which
in succeeding ages crept into promiscuous practise. While _Constantine_
was peculiarly favoured to be admitted unto the Church Porch; and the
first thus buried in _England_ was in the dayes of _Cuthred_.
[74] Siste viator.
Christians dispute how their bodies should lye in the grave.[75] In
urnal enterrment they clearly escaped this Controversie: Though we
decline the Religious consideration, yet in cemiterial and narrower
burying places, to avoid confusion and crosse position, a certain
posture were to be admitted; which even Pagan civility observed, The
_Persians_ lay North and South, The _Megarians_ and _Phoenicians_
placed their heads to the East: The _Athenians_, some think, towards the
West, which Christians still retain. And _Beda_ will have it to be the
posture of our Saviour. That he was crucified with his face towards the
West, we will not contend with tradition and probable account; But we
applaud not the hand of the Painter, in exalting his Cross so high above
those on either side; since hereof we finde no authentick account in
history, and even the crosses found by _Helena_ pretend no such
distinction from longitude or dimension.
[75] Kirckmannus de funer.
To be gnawd out of our graves, to have our sculs made drinking-bowls,
and our bones turned into Pipes, to delight and sport our Enemies, are
Tragical abominations, escaped in burning Burials.
Urnal enterrments, and burnt Reliques lye not in fear of worms, or to be
an heritage for Serpents; In carnal sepulture, corruptions seem peculiar
unto parts, and some speak of snakes out of the spinal marrow. But while
we suppose common wormes in graves, 'tis not easie to finde any there;
few in Church-yards above a foot deep, fewer or none in Churches, though
in fresh decayed bodies. Teeth, bones, and hair, give the most lasting
defiance to corruption. In an Hydropical body ten years buried in a
Church yard, we met with a fat concretion, where the nitre of the Earth,
and the salt and lixivious liquor of the body, had coagulated large
lumps of fat, into the consistence of the hardest castle-soap; whereof
part remaineth with us. After a battle with the _Persians_, the _Romane_
Corps decayed in few dayes, while the _Persian_ bodies remained dry and
uncorrupted. Bodies in the same ground do not uniformly dissolve, nor
bones equally moulder; whereof in the opprobrious disease we expect no
long duration. The body of the Marquess of _Dorset_ seemed sound and
handsomely cereclothed, that after seventy eight years was found
uncorrupted.[76] Common Tombs preserve not beyond powder: A firmer
consistence and compage of parts might be expected from Arefaction, deep
burial or Charcoal. The greatest Antiquities of mortal bodies may remain
in petrified bones, whereof, though we take not in the pillar of _Lots_
wife, or Metamorphosis of _Ortelius_,[77] some may be older then
Pyramids, in the petrified Reliques of the general inundation. When
_Alexander_ opened the Tomb of _Cyrus_, the remaining bones discovered
his proportion, whereof urnal fragments afford but a bad conjecture, and
have this disadvantage of grave enterrments, that they leave us ignorant
of most personal discoveries. For since bones afford not only rectitude
and stability, but figure unto the body; It is no impossible Physiognomy
to conjecture at fleshly appendencies; and after what shape the muscles
and carnous parts might hang in their full consistences. A full spread
_Cariola_ shews a well-shaped horse behinde, handsome formed sculls,
give some analogy of flesh resemblance. A critical view of bones makes a
good distinction of sexes. Even colour is not beyond conjecture, since
it is hard to be deceived in the distinction of _Negro's_ sculls.
_Dantes_[78] Characters are to be found in sculls as well as faces.
_Hercules_ is not onely known by his foot. Other parts make out their
comproportions, and inferences upon whole, or parts. And since the
dimensions of the head measure the whole body, and the figure thereof
gives conjecture of the principal faculties; Physiognomy out-lives our
selves, and ends not in our graves.
[76] _Of_ Thomas _Marquesse of_ Dorset, _whose body being buried
1530, was 1608 upon the cutting open of the Cerecloth found perfect
and nothing corrupted, the flesh not hardened, but in colour,
proportion, and softnesse like an ordinary corps newly to be
interred._ Burtons _descript. of_ Leicestershire.
[77] _In his Map of_ Russia.
[78] _The Poet_ Dante _in his view of Purgatory, found gluttons so
meagre, and extenuated, that he conceived them to have been in the
siege of_ Jerusalem, _and that it was easie to have discovered_
Homo _or_ Omo _in their faces: M being made by the two lines of
their cheeks, arching over the Eye-brows to the nose, and their
sunk eyes making O O which makes up_ Omo. Parean l'occhiaie
anella senza gemme che nel viso de gli huomini legge huomo
Ben'hauria quiui conosciuto l'emme.
Severe contemplators observing these lasting reliques, may think them
good monuments of persons past, little advantage to future beings. And
considering that power which subdueth all things unto it self, that can
resume the scattered Atomes, or identifie out of any thing, conceive it
superfluous to expect a resurrection out of Reliques. But the soul
subsisting, other matter clothed with due accidents, may salve the
individuality: Yet the Saints we observe arose from graves and
monuments, about the holy City. Some think the ancient Patriarchs so
earnestly desired to lay their bones in _Canaan_, as hoping to make a
part of that Resurrection, and though thirty miles from Mount _Calvary_,
at least to lie in that Region, which should produce the first-fruits of
the dead. And if according to learned conjecture, the bodies of men
shall rise where their greatest Reliques remain, many are not like to
erre in the Topography of their Resurrection, though their bones or
bodies be after translated by Angels into the field of _Ezechiels_
vision, or as some will order it, into the Valley of Judgement, or
_Jehosaphat_.[79]
[79] Tirin. _in Ezek._
CHAPTER IV
Christians have handsomely glossed the deformity of death, by careful
consideration of the body, and civil rites which take off brutal
terminations. And though they conceived all reparable by a resurrection,
cast not off all care of enterrment. And since the ashes of Sacrifices
burnt upon the Altar of God, were carefully carried out by the Priests,
and deposed in a clean field; since they acknowledged their bodies to be
the lodging of Christ, and temples of the holy Ghost, they devolved not
all upon the sufficiency of soul existence; and therefore with long
services and full solemnities concluded their last Exequies, wherein[80]
to all distinctions the Greek devotion seems most pathetically
ceremonious.
[80] Rituale Græcum opera J. Goar in officio exequiarum.
Christian invention hath chiefly driven at Rites, which speak hopes of
another life, and hints of a Resurrection. And if the ancient Gentiles
held not the immortality of their better part, and some subsistence
after death; in several rites, customes, actions and expressions, they
contradicted their own opinions: wherein _Democritus_ went high, even to
the thought of a resurrection,[81] as scoffingly recorded by _Pliny_.
What can be more express than the expression of _Phocyllides_?[82] Or
who would expect from _Lucretius_[83] a sentence of _Ecclesiastes_?
Before _Plato_ could speak, the soul had wings in _Homer_, which fell
not, but flew out of the body into the mansions of the dead; who also
observed that handsome distinction of _Demas_ and _Soma_, for the body
conjoyned to the soul and body separated from it. _Lucian_ spoke much
truth in jest, when he said, that part of _Hercules_ which proceeded
from _Alchmena_ perished, that from _Jupiter_ remained immortal. Thus
_Socrates_[84] was content that his friends should bury his body, so
they would not think they buried _Socrates_, and regarding only his
immortal part, was indifferent to be burnt or buried. From such
Considerations _Diogenes_ might contemn Sepulture. And being satisfied
that the soul could not perish, grow careless of corporal enterrment.
The _Stoicks_ who thought the souls of wise men had their habitation
about the _Moon_, might make slight account of subterraneous deposition;
whereas the _Pythagorians_ and transcorporating Philosophers, who were
to be often buried, held great care of their enterrment. And the
Platonicks rejected not a due care of the grave, though they put their
ashes to unreasonable expectations, in their tedious term of return and
long set revolution.
[81] Similis reviviscendi promissa Democrito vanitas, qui non revixit
ipse. Quæ, malùm, ista dementia est; iterari vitam morte. _Plin. l.
7 c. 55._
[82] +Kai tacha d'ek gaiês elpizomen hes phaos elthein leipsan
apoichomenôn.+
[83] Cedit enim retro de terra quod fuit ante In terram, _etc._
_Lucret._
[84] Plato _in_ Phæd.
Men have lost their reason in nothing so much as their Religion, wherein
stones and clouts make Martyrs; and since the Religion of one seems
madness unto another, to afford an account or rational of old Rites,
requires no rigid Reader; That they kindled the pyre aversly, or turning
their face from it, was an handsome Symbole of unwilling ministration;
That they washed their bones with wine and milk, that the mother wrapt
them in Linnen, and dryed them in her bosome, the first fostering part,
and place of their nourishment; That they opened their eyes towards
heaven, before they kindled the fire, as the place of their hopes or
original, were no improper Ceremonies. Their last valediction[85] thrice
uttered by the attendants was also very solemn, and somewhat answered by
Christians, who thought it too little, if they threw not the earth
thrice upon the enterred body. That in strewing their Tombs the
_Romanes_ affected the Rose, the Greeks _Amaranthus_ and myrtle; that
the Funeral pyre consisted of sweet fuel, Cypress, Firre, Larix, Yewe,
and Trees perpetually verdant, lay silent expressions of their surviving
hopes: Wherein Christians which deck their Coffins with Bays have found
a more elegant Embleme. For that tree seeming dead, will restore it self
from the root, and its dry and exuccous leaves resume their verdure
again; which if we mistake not, we have also observed in Furze. Whether
the planting of Yewe in Churchyards, hold not its original from ancient
Funeral Rites, or as an Embleme of Resurrection from its perpetual
verdure, may also admit conjecture.
[85] Vale, vale, vale, nos te ordine quo natura permittet sequemur.
They made use of Musick to excite or quiet the affections of their
friends, according to different harmonies. But the secret and symbolical
hint was the harmonical nature of the soul; which delivered from the
body, went again to enjoy the primitive harmony of heaven, from whence
it first descended; which according to its progresse traced by
antiquity, came down by _Cancer_, and ascended by _Capricornus_.
They burnt not children before their teeth appeared, as apprehending
their bodies too tender a morsel for fire, and that their gristly bones
would scarce leave separable reliques after the pyral combustion. That
they kindled not fire in their houses for some dayes after, was a strict
memorial of the late afflicting fire. And mourning without hope, they
had an happy fraud against excessive lamentation, by a common opinion
that deep sorrows disturbed their ghosts.[86]
[86] Tu manes ne læde meos.
That they buried their dead on their backs, or in a supine position,
seems agreeable unto profound sleep, and common posture of dying;
contrary to the most natural way of birth; Nor unlike our pendulous
posture, in the doubtful state of the womb. _Diogenes_ was singular, who
preferred a prone situation in the grave, and some Christians[87] like
neither, who decline the figure of rest, and make choice of an erect
posture.
[87] Russians, _etc._
That they carried them out of the world with their feet forward, not
inconsonant unto reason: As contrary unto the native posture of man, and
his production first into it. And also agreeable unto their opinions,
while they bid adieu unto the world, not to look again upon it; whereas
_Mahometans_ who think to return to a delightful life again, are carried
forth with their heads forward, and looking towards their houses.
They closed their eyes as parts which first die or first discover the
sad effects of death. But their iterated clamations to excitate their
dying or dead friends, or revoke them unto life again, was a vanity of
affection; as not presumably ignorant of the critical tests of death, by
apposition of feathers, glasses, and reflexion of figures, which dead
eyes represent not; which however not strictly verifiable in fresh and
warm _cadavers_, could hardly elude the test, in corps of four or five
dayes.
That they suck'd in the last breath of their expiring friends, was
surely a practice of no medicall institution, but a loose opinion that
the soul passed out that way, and a fondnesse of affection from some
_Pythagoricall_[88] foundation, that the spirit of one body passed into
another; which they wished might be their own.
[88] Francesco Perucci Pompe funebr.
That they powred oyle upon the pyre, was a tolerable practise, while
the intention rested in facilitating the accension; But to place good
_Omens_ in the quick and speedy burning, to sacrifice unto the winds for
a dispatch in this office, was a low form of superstition.
The _Archimime_ or _Jester_ attending the Funeral train, and imitating
the speeches, gesture, and manners of the deceased, was too light for
such solemnities, contradicting their funerall Orations, and dolefull
rites of the grave.
That they buried a peece of money with them as a Fee of the _Elysian
Ferriman_, was a practise full of folly. But the ancient custome of
placing coynes in considerable Urnes, and the present practice of
burying medals in the Noble Foundations of _Europe_, are laudable wayes
of historicall discoveries, in actions, persons, Chronologies; and
posterity will applaud them.
We examine not the old Laws of Sepulture, exempting certain persons from
burial or burning. But hereby we apprehend that these were not the bones
of persons Planet-struck or burnt with fire from Heaven: No Reliques of
Traitors to their Countrey, Self-killers, or Sacrilegious Malefactors;
Persons in old apprehension unworthy of the _earth_; condemned unto the
_Tartara's_ of Hell, and bottomlesse pit of _Pluto_, from whence there
was no redemption.
Nor were only many customes questionable in order to their Obsequies,
but also sundry practises, fictions, and conceptions, discordant or
obscure, of their state and future beings; whether unto eight or ten
bodies of men to adde one of a woman, as being more inflammable, and
unctuously constituted for the better pyrall combustion, were any
rational practise: Or whether the complaint of _Perianders_ Wife be
tolerable, that wanting her Funerall burning she suffered intolerable
cold in Hell, according to the constitution of the infernal house of
_Pluto_, wherein cold makes a great part of their tortures; it cannot
passe without some question.
Why the Female Ghosts appear unto _Ulysses_, before the _Heroes_ and
masculine spirits? Why the _Psyche_ or soul of _Tiresias_ is of the
masculine gender; who being blinde on earth sees more then all the rest
in hell; Why the Funeral Suppers consisted of Egges, Beans, Smallage,
and Lettuce, since the dead are made to eat _Asphodels_ about the
_Elysian_ medows? Why since there is no Sacrifice acceptable, nor any
propitiation for the Covenant of the grave: men set up the Deity of
_Morta_, and fruitlesly adored Divinities without ears? it cannot escape
some doubt.
The dead seem all alive in the humane _Hades_ of _Homer_, yet cannot we
speak, prophesie, or know the living, except they drink blood, wherein
is the life of man. And therefore the souls of _Penelope's_ Paramours
conducted by _Mercury_ chiriped like bats, and those which followed
_Hercules_ made a noise but like a flock of birds.
The departed spirits know things past and to come, yet are ignorant of
things present. _Agememnon_ fortels what should happen unto _Ulysses_,
yet ignorantly enquires what is become of his own Son. The ghosts are
afraid of swords in _Homer_, yet _Sybilla_ tells _Æneas_ in _Virgil_,
the thin habit of spirits was beyond the force of weapons. The spirits
put off their malice with their bodies, and _Cæsar_ and _Pompey_ accord
in Latine Hell, yet _Ajax_ in _Homer_ endures not a conference with
_Ulysses_: And _Deiphobus_ appears all mangled in _Virgils_ Ghosts, yet
we meet with perfect shadows among the wounded ghosts of _Homer_.
Since _Charon_ in _Lucian_ applauds his condition among the dead,
whether it be handsomely said of _Achilles_, that living contemner of
death, that he had rather be a Plowmans servant then Emperour of the
dead? How _Hercules_ his soul is in hell, and yet in heaven, and
_Julius_ his soul in a Star, yet seen by _Æneas_ in hell, except the
Ghosts were but images and shadows of the soul, received in higher
mansions, according to the ancient division of body, soul, and image or
_simulachrum_ of them both. The particulars of future beings must needs
be dark unto ancient Theories, which Christian Philosophy yet determines
but in a Cloud of opinions. A Dialogue between two Infants in the womb
concerning the state of this world, might handsomly illustrate our
ignorance of the next, whereof methinks we yet discourse in _Platoes_
denne, and are but _Embryon_ Philosophers.
_Pythagoras_ escapes in the fabulous hell of _Dante_,[89] among that
swarm of Philosophers, wherein whilest we meet with _Plato_ and
_Socrates_, _Cato_ is to be found in no lower place then Purgatory.
Among all the set, _Epicurus_ is most considerable, whom men make honest
without an _Elyzium_, who contemned life without encouragement of
immortality, and making nothing after death, yet made nothing of the
King of terrours.
[89] Del inferno. _cant. 4._
Were the happinesse of next world as closely apprehended as the
felicities of this, it were a martyrdome to live; and unto such as
consider none hereafter, it must be more then death to die, which makes
us amazed at those audacities, that durst be nothing, and return into
their _Chaos_ again. Certainly such spirits as could contemn death, when
they expected no better being after, would have scorned to live had they
known any. And therefore we applaud not the judgment of _Machiavel_,
that Christianity makes men cowards, or that with the confidence of but
half dying, the dispised virtues of patience and humility, have abased
the spirits of men, which Pagan principles exalted, but rather regulated
the wildenesse of audacities, in the attempts, grounds, and eternal
sequels of death; wherein men of the boldest spirits are often
prodigiously temerarious. Nor can we extenuate valour of ancient
Martyrs, who contemned death in the uncomfortable scene of their lives,
and in their decrepit Martyrdomes did probably lose not many moneths of
their dayes, or parted with life when it was scarce worth the living.
For (beside that long time past holds no consideration unto a slender
time to come) they had no small disadvantage from the constitution of
old age, which naturally makes men fearful; And complexionally
superannuated from the bold and couragious thoughts of youth and fervent
years. But the contempt of death from corporal animosity, promoteth not
our felicity. They may set in the _Orchestra_, and noblest Seats of
Heaven, who have held up shaking hands in the fire, and humanely
contended for glory.
Mean while _Epicurus_ lies deep in _Dante's_ hell, wherin we meet with
Tombs enclosing souls which denied their immortalities. But whether the
virtuous heathen, who lived better then he spake, or erring in the
principles of himself, yet lived above Philosophers of more specious
Maximes, lye so deep as he is placed; at least so low as not to rise
against Christians, who beleeving or knowing that truth, have lastingly
denied it in their practise and conversation, were a quæry too sad to
insist on.
But all or most apprehensions rested in Opinions of some future being,
which ignorantly or coldly beleeved, beget those perverted conceptions,
Ceremonies, Sayings, which Christians pity or laugh at. Happy are they,
which live not in that disadvantage of time, when men could say little
for futurity, but from reason. Whereby the noblest mindes fell often
upon doubtful deaths, and melancholly Dissolutions; With these hopes
_Socrates_ warmed his doubtful spirits, against that cold potion, and
_Cato_ before he durst give the fatal stroak, spent part of the night in
reading the immortality of _Plato_, thereby confirming his wavering hand
unto the animosity of that attempt.
It is the heaviest stone that melancholy can throw at a man, to tell him
he is at the end of his nature; or that there is no further state to
come, unto which this seemes progressional, and otherwise made in vaine;
Without this accomplishment the natural expectation and desire of such a
state, were but a fallacy in nature; unsatisfied Considerators would
quarrel the justice of their constitutions, and rest content that _Adam_
had fallen lower; whereby by knowing no other Original, and deeper
ignorance of themselves, they might have enjoyed the happinesse of
inferiour Creatures; who in tranquillity possess their Constitutions, as
having not the apprehension to deplore their own natures. And being
framed below the circumference of these hopes, or cognition of better
being, the wisedom of God hath necessitated their Contentment: But the
superiour ingredient and obscured part of our selves, whereto all
present felicities afford no resting contentment, will be able at last
to tell us we are more then our present selves; and evacuate such hopes
in the fruition of their own accomplishments.
CHAPTER V
Now since these dead bones have already out-lasted the living ones of
_Methuselah_, and in a yard under ground, and thin walls of clay,
out-worn all the strong and specious buildings above it; and quietly
rested under the drums and tramplings of three conquests; What Prince
can promise such diuturnity unto his Reliques, or might not gladly say,
_Sic ego componi versus in ossa velim._[90]
[90] Tibullus.
Time which antiquates Antiquities, and hath an art to make dust of all
things, hath yet spared these _minor_ Monuments. In vain we hope to be
known by open and visible conservatories, when to be unknown was the
means of their continuation and obscurity their protection: If they dyed
by violent hands, and were thrust into their Urnes, these bones become
considerable, and some old Philosophers would honour them,[91] whose
soules they conceived most pure, which were thus snatched from their
bodies; and to retain a stronger propension unto them: whereas they
weariedly left a languishing corps, and with faint desires of reunion.
If they fell by long and aged decay, yet wrapt up in the bundle of time,
they fall into indistinction, and make but one blot with Infants. If we
begin to die when we live, and long life be but a prolongation of death;
our life is a sad composition; we live with death, and die not in a
moment. How many pulses made up the life of _Methuselah_, were work for
_Archimedes_: Common Counters sum up the life of _Moses_ his man.[92]
Our dayes become considerable like petty sums by minute accumulations;
where numerous fractions make up but small round numbers; and our dayes
of a span long make not one little finger.[93]
[91] Oracula Chaldaica cum scholiis Pselli et Phethonis. +Biê lipóntôn
sôma psychai katharôtatai+. Vi corpus relinquentium animæ
purissimæ.
[92] _In the Psalme of_ Moses.
[93] _According to the ancient Arithmetick of the hand wherein the
little finger of the right hand contracted, signified an
hundred._ Pierius in Hieroglyph.
If the nearnesse of our last necessity, brought a nearer conformity
unto it, there were a happinesse in hoary hairs, and no calamity in half
senses. But the long habit of living indisposeth us for dying; When
Avarice makes us the sport of death; When even _David_ grew politickly
cruel; and _Solomon_ could hardly be said to be the wisest of men. But
many are to early old, and before the date of age. Adversity stretcheth
our dayes, misery makes _Alcmenas_ nights,[94] and time hath no wings
unto it. But the most tedious being is that which can unwish it self,
content to be nothing, or never to have been, which was beyond the
_male_-content of _Job_, who cursed not the day of his life, but his
Nativity; Content to have so far been, as to have a title to future
being; Although he had lived here but in an hidden state of life, and as
it were an abortion.
[94] _One night as long as three._
[Sidenote: _The puzling questions of_ Tiberius _unto Grammarians.
Marcel. Donatus in Suet._ +Klyta ethnea nekrôn+ Hom. Job.]
What Song the _Syrens_ sang, or what name _Achilles_ assumed when he hid
himself among women, though puzling questions are not beyond all
conjecture. What time the persons of these Ossuaries entred the famous
Nations of the dead, and slept with Princes and Counsellors, might admit
a wide solution. But who were the proprietaries of these bones, or what
bodies these ashes made up, were a question above Antiquarism. Not to be
resolved by man, nor easily perhaps by spirits, except we consult the
Provincial Guardians, or tutelary Observators. Had they made as good
provision for their names, as they have done for their Reliques, they
had not so grosly erred in the art of perpetuation. But to subsist in
bones, and be but Pyramidally extant, is a fallacy in duration. Vain
ashes, which in the oblivion of names, persons, times, and sexes, have
found unto themselves a fruitlesse continuation, and only arise unto
late posterity, as Emblemes of mortal vanities; Antidotes against pride,
vainglory, and madding vices. Pagan vain glories which thought the world
might last for ever, had encouragement for ambition, and finding no
_Atropos_ unto the immortality of their Names, were never dampt with the
necessity of oblivion. Even old ambitions had the advantage of ours, in
the attempts of their vain-glories, who acting early, and before the
probable Meridian of time, have by this time found great accomplishment
of their designes, whereby the ancient _Heroes_ have already out-lasted
their Monuments, and Mechanical preservations. But in this latter Scene
of time we cannot expect such Mummies unto our memories, when ambition
may fear the Prophecy of _Elias_,[95] and _Charles_ the fift can never
hope to live within two _Methusela's_ of _Hector_.[96]
[95] _That the world may last but six thousand years._
[96] _Hectors fame lasting above two lives of_ Methuselah, _before that
famous Prince was extant._
And therefore restlesse inquietude for the diuturnity of our memories
unto present considerations, seemes a vanity almost out of date, and
superannuated peece of folly. We cannot hope to live so long in our
names, as some have done in their persons, one face of _Janus_ holds no
proportion to the other. 'Tis to late to be ambitious. The great
mutations of the world are acted, or time may be too short for our
designes. To extend our memories by Monuments, whose death we dayly pray
for, and whose duration we cannot hope, without injury to our
expectations, in the advent of the last day, were a contradiction to our
beliefs. We whose generations are ordained in this setting part of time,
are providentially taken off from such imaginations. And being
necessitated to eye the remaining particle of futurity, are naturally
constituted unto thoughts of the next world, and cannot excusably
decline the consideration of that duration, which maketh Pyramids
pillars of snow, and all that's past a moment.
Circles and right lines limit and close all bodies, and the mortal
right-lined-circle[97] must conclude and shut up all. There is no
antidote against the _Opium_ of time, which temporally considereth all
things; Our Fathers finde their graves in our short memories, and sadly
tell us how we may be buried in our Survivors. Grave-stones tell truth
scarce fourty yeers:[98] Generations passe while some trees stand, and
old Families last not three Oakes. To be read by bare inscriptions like
many in _Gruter_,[99] to hope for Eternity by Ænigmatical Epithetes, or
first letters of our names, to be studied by Antiquaries, who we were,
and have new Names given us like many of the Mummies, are cold
consolations unto the Students of perpetuity, even by everlasting
Languages.
[97] +Theta+ _The character of death._
[98] _Old ones being taken up, and other bodies laid under them._
[99] Gruteri Inscriptiones Antiquæ
To be content that times to come should only know there was such a man,
not caring whether they knew more of him, was a frigid ambition in
_Cardan_:[100] disparaging his horoscopal inclination and judgement of
himself, who cares to subsist like _Hippocrates_ Patients, or _Achilles_
horses in _Homer_, under naked nominations, without deserts and noble
acts, which are the balsame of our memories, the _Entelechia_ and soul
of our subsistences. To be namelesse in worthy deeds exceeds an infamous
history. The _Canaanitish_ woman lives more happily without a name, then
_Herodias_ with one. And who had not rather have been the good theef,
then _Pilate_?
[100] Cuperem notum esse quod sim, non opto ut sciatur qualis sim.
_Card._ in vita propria.
But the iniquity of oblivion blindly scattereth her poppy, and deals
with the memory of men without distinction to merit of perpetuity. Who
can but pity the founder of the Pyramids? _Herostratus_ lives that burnt
the Temple of _Diana_, he is almost lost that built it; Time hath spared
the Epitaph of _Adrians_ horse, confounded that of himself. In vain we
compute our felicities by the advantage of our good names, since bad
have equal durations; and _Thersites_ is like to live as long as
_Agamemnon_. Who knows whether the best of men be known? or whether
there be not more remarkable persons forgot, then any that stand
remembred in the known account of time? Without the favour of the
everlasting Register the first man had been as unknown as the last, and
_Methuselahs_ long life had been his only Chronicle.
Oblivion is not to be hired: The greater part must be content to be as
though they had not been, to be found in the register of God, not in the
record of man. Twenty seven names make up the first story, and the
recorded names ever since contain not one living Century. The number of
the dead long exceedeth all that shall live. The night of time far
surpasseth the day, and who knows when was the Æquinox? Every houre
addes unto that current Arithmetique, which scarce stands one moment.
And since death must be the _Lucina_ of life, and even Pagans could
doubt whether thus to live, were to die; Since our longest Sun sets at
right descensions, and makes but winter arches, and therefore it cannot
be long before we lie down in darknesse, and have our light in ashes;
Since the brother of death daily haunts us with dying _memento's_, and
time that grows old it self, bids us hope no long duration: Diuturnity
is a dream and folly of expectation.
Darknesse and light divide the course of time, and oblivion shares with
memory, a great part even of our living beings; we slightly remember our
felicities, and the smartest stroaks of affliction leave but short smart
upon us. Sense endureth no extremities, and sorrows destroy us or
themselves. To weep into stones are fables. Afflictions induce
callosities, miseries are slippery, or fall like snow upon us, which
notwithstanding is no stupidity. To be ignorant of evils to come, and
forgetful of evils past, is merciful provision in nature, whereby we
digest the mixture of our few and evil dayes, and our delivered senses
not relapsing into cutting remembrances, our sorrows are not kept raw by
the edge of repetitions. A great part of Antiquity contented their hopes
of subsistency with a transmigration of their souls. A good way to
continue their memories, while having the advantage of plural
successions, they could not but act something remarkable in such variety
of beings, and enjoying the fame of their passed selves, make
accumulation of glory unto their last durations. Others rather then be
lost in the uncomfortable night of nothing, were content to recede into
the common being, and make one particle of the publick soul of all
things, which was no more then to return into their unknown and divine
Original again. Ægyptian ingenuity was more unsatisfied, contriving
their bodies in sweet consistences, to attend the return of their souls.
But all was vanity, feeding the winde,[101] and folly. The Ægyptian
Mummies, which _Cambyses_ or time hath spared, avarice now consumeth.
Mummie is become Merchandise, _Mizraim_ cures wounds, and _Pharaoh_ is
sold for balsoms.
[101] Omnia vanitas et pastio venti, +nomê anemou, boskêsis+ ut olim
Aquila et Symmachus.
_V. Drus._ Eccles.
In vain do individuals hope for immortality, or any patent from
oblivion, in preservations below the Moon: Men have been deceived even
in their flatteries above the Sun, and studied conceits to perpetuate
their names in heaven. The various Cosmography of that part hath already
varied the names of contrived constellations; _Nimrod_ is lost in
_Orion_, and _Osyris_ in the Dogge-starre. While we look for
incorruption in the heavens, we finde they are but like the Earth;
Durable in their main bodies, alterable in their parts: whereof beside
Comets and new Stars, perspectives begin to tell tales. And the spots
that wander about the Sun, with _Phaetons_ favour, would make clear
conviction.
There is nothing strictly immortal, but immortality; whatever hath no
beginning may be confident of no end. All others have a dependent being,
and within the reach of destruction, which is the peculiar of that
necessary essence that cannot destroy it self; And the highest strain of
omnipotency to be so powerfully constituted, as not to suffer even from
the power of it self. But the sufficiency of Christian Immortality
frustrates all earthly glory, and the quality of either state after
death makes a folly of posthumous memory. God who can only destroy our
souls, and hath assured our resurrection, either of our bodies or names
hath directly promised no duration. Wherein there is so much of chance
that the boldest Expectants have found unhappy frustration; and to hold
long subsistence, seems but a scape in oblivion. But man is a Noble
Animal, splendid in ashes, and pompous in the grave, solemnizing
Nativities and Deaths with equal lustre, nor omitting Ceremonies of
bravery, in the infamy of his nature.
Life is a pure flame, and we live by an invisible Sun within us. A
small fire sufficeth for life, great flames seemed too little after
death, while men vainly affected precious pyres, and burn like
_Sardanapalus_, but the wisedom of funeral Laws found the folly of
prodigal blazes, and reduced undoing fires, unto the rule of sober
obsequies, wherein few could be so mean as not to provide wood, pitch, a
mourner, and an Urne.
Five Languages secured not the Epitaph of _Gordianus;_ The man of God
lives longer without a Tomb then any by one, invisibly interred by
Angels, and adjudged to obscurity, though not without some marks
directing humane discovery. _Enoch_ and _Elias_ without either tomb or
burial, in an anomalous state of being, are the great Examples of
perpetuity, in their long and living memory, in strict account being
still on this side death, and having a late part yet to act upon this
stage of earth. If in the decretory term of the world we shall not all
die but be changed, according to received translation; the last day will
make but few graves; at least quick Resurrections will anticipate
lasting Sepultures; Some Graves will be opened before they be quite
closed, and _Lazarus_ be no wonder. When many that feared to die shall
groan that they can die but once, the dismal state is the second and
living death, when life puts despair on the damned; when men shall wish
the coverings of Mountaines, not of Monuments, and annihilation shall be
courted.
While some have studied Monuments, others have studiously declined them:
and some have been so vainly boisterous, that they durst not acknowledge
their Graves; wherein _Alaricus_[102] seems most subtle, who had a Rever
turned to hide his bones at the bottome. Even _Sylla_ that thought
himself safe in his Urne, could not prevent revenging tongues, and
stones thrown at his Monument. Happy are they whom privacy makes
innocent, who deal so with men in this world, that they are not afraid
to meet them in the next, who when they die, make no commotion among the
dead, and are not toucht with that poeticall taunt of _Isaiah_.[103]
[102] Jornandes de rebus Geticis.
[103] _Isa._ 14.
_Pyramids_, _Arches_, _Obelisks_, were but the irregularities of
vain-glory, and wilde enormities of ancient magnanimity. But the most
magnanimous resolution rests in the Christian Religion, which trampleth
upon pride, and sets on the neck of ambition, humbly pursuing that
infallible perpetuity, unto which all others must diminish their
diameters and be poorly seen in Angles of contingency.[104]
[104] Angulus contingentiæ, _the least of Angles_.
Pious spirits who passed their dayes in raptures of futurity, made
little more of this world, then the world that was before it, while they
lay obscure in the Chaos of preordination, and night of their
fore-beings. And if any have been so happy as truly to understand
Christian annihilation, extasis, exolution, liquefaction,
transformation, the kisse of the Spouse, gustation of God, and
ingression into the divine shadow, they have already had an handsome
anticipation of heaven; the glory of the world is surely over, and the
earth in ashes unto them.
To subsist in lasting Monuments, to live in their productions, to exist
in their names, and prædicament of _Chymera's_, was large satisfaction
unto old expectations and made one part of their _Elyziums_. But all
this is nothing in the Metaphysicks of true belief. To live indeed is to
be again our selves, which being not only an hope but an evidence in
noble beleevers; 'Tis all one to lie in St. _Innocents_
Church-yard,[105] as in the Sands of _Ægypt_: Ready to be any thing, in
the extasie of being ever, and as content with six foot as the Moles of
_Adrianus_.[106]
[105] _In_ Paris _where bodies soon consume._
[106] _A stately_ Mausoleum _or sepulchral pyle built by_ Adrianus _in_
Rome, _where now standeth the Castle of_ St. Angelo.
Lucan
----_Tabesne cadavera solvat
An rogus haud refert._----
THE GARDEN OF CYRUS
OR, THE QUINCUNCIAL, LOZENGE
OR NET-WORK PLANTATIONS OF
THE ANCIENTS, ARTIFICIALLY
NATURALLY, MYSTICALLY
CONSIDERED
BY
THOMAS BROWN D. OF PHYSICK
Printed in the Year, 1658
[Illustration: _Quid Quincunce speciosius, qui, in quam cunq; partem
spectaueris, rectus est. Quintilian;_//]
THE GARDEN OF CYRUS
Or, The Quincuncial, Lozenge, or Net-work Plantations of the Ancients,
Artificially, Naturally, Mystically considered.
CHAPTER I
That _Vulcan_ gave arrows unto _Apollo_ and _Diana_ the fourth day after
their Nativities, according to Gentile Theology, may passe for no blinde
apprehension of the Creation of the Sunne and Moon, in the work of the
fourth day; When the diffused light contracted into Orbes, and shooting
rayes, of those Luminaries. Plainer Descriptions there are from Pagan
pens, of the creatures of the fourth day; While the divine
Philosopher[107] unhappily omitteth the noblest part of the third; And
_Ovid_ (whom many conceive to have borrowed his description from
_Moses_) coldly deserting the remarkable account of the text, in three
words,[108] describeth this work of the third day; the vegetable
creation, and first ornamental Scene of nature; the primitive food of
animals, and first story of Physick, in Dietetical conservation.
[107] Plato in Timæo.
[108] fronde tegi silvas.
For though Physick may pleade high, from the medicall act of God, in
casting so deep a sleep upon our first Parent; And Chirurgery[109] finde
its whole art, in that one passage concerning the Rib of _Adam_, yet is
there no rivality with Garden contrivance and Herbery. For if Paradise
were planted the third day of the Creation, as wiser Divinity
concludeth, the Nativity thereof was too early for Horoscopie; Gardens
were before Gardiners, and but some hours after the earth.
[109] +diairesis+ _in opening the flesh_. +exairesis+, _in taking
out the rib_. +synthesis+,_ in closing up the part again_.
Of deeper doubt is its Topography, and locall designation, yet being the
primitive garden, and without much controversie[110] seated in the East;
it is more then probable the first curiosity, and cultivation of plants,
most nourished in those quarters. And since the Ark of _Noah_ first
toucht upon some mountains of _Armenia,_ the planting art arose again in
the East, and found its revolution not far from the place of its
Nativity, about the Plains of those Regions. And if _Zoroaster_ were
either _Cham_, _Chus_, or _Mizraim_, they were early proficients
therein, who left (as _Pliny_ delivereth) a work of Agriculture.
[110] _For some there is from the ambiguity of the word_ Mikedem,
_whether_ ab oriente _or_ a principio.
However the account of the Pensill or hanging gardens of _Babylon_, if
made by _Semiramis_, the third or fourth from _Nimrod_, is of no
slender antiquity; which being not framed upon ordinary level of ground,
but raised upon pillars admitting under-passages, we cannot accept as
the first _Babylonian_ Gardens; But a more eminent progress and
advancement in that art, then any that went before it: Somewhat
answering or hinting the old Opinion concerning Paradise it self, with
many conceptions elevated above the plane of the Earth.
_Nebuchodonosor_, whom some will have to be the famous _Syrian_ King of
_Diodorus_, beautifully repaired that City; and so magnificently built
his hanging gardens;[111] that from succeeding Writers he had the honour
of the first. From whence over-looking _Babylon_, and all the Region
about it, he found no circumscription to the eye of his ambition, till
over-delighted with the bravery of this Paradise; in his melancholy
metamorphosis, he found the folly of that delight, and a proper
punishment, in the contrary habitation, in wilde plantations and
wandrings of the fields.
[111] Josephus.
The _Persian_ Gallants who destroyed this Monarchy, maintained their
Botanicall bravery. Unto whom we owe the very name of Paradise:
wherewith we meet not in Scripture before the time of _Solomon_, and
conceived originally _Persian_. The word for that disputed Garden,
expressing in the Hebrew no more then a Field enclosed, which from the
same Root is content to derive a garden and a Buckler.
_Cyrus_ the elder brought up in Woods and Mountains, when time and power
enabled, pursued the dictate of his education, and brought the treasures
of the field into rule and circumscription, So nobly beautifying the
hanging Gardens of _Babylon_, that he was also thought to be the authour
thereof.
_Ahasuerus_ (whom many conceive to have been _Artaxerxes Longimanus_) in
the Countrey and City of Flowers,[112] and in an open Garden,
entertained his Princes and people, while _Vasthi_ more modestly treated
the Ladies within the Palace thereof.
[112] Sushan in Susiana.
But if (as some opinion) [SN: Plutarch _in the life of_ Artaxerxes.]
King _Ahasuerus_ were _Artaxerxes Mnemon_, that found a life and reign
answerable unto his great memory, our magnified _Cyrus_ was his second
brother: who gave the occasion of that memorable work, and almost
miraculous retrait of _Xenophon_. A person of high spirit and honour,
naturally a King, though fatally prevented by the harmlesse chance of
_post_-geniture: Not only a Lord of Gardens, but a manuall planter
thereof: disposing his trees like his armies in regular ordination. So
that while old _Laertas_ hath found a name in _Homer_ for pruning
hedges, and clearing away thorns and bryars; while King _Attalus_ lives
for his poysonous plantations of _Aconites_, Henbane, Hellebore, and
plants hardly admitted within the walls of Paradise; While many of the
Ancients do poorly live in the single names of Vegetables; All stories
do look upon _Cyrus_, as the splendid and regular planter.
According whereto _Xenophon_[113] describeth his gallant plantation at
_Sardis_, thus rendered by _Stobæus, Arbores pari intervallo sitas,
rectos ordines, et omnia perpulchrè in Quincuncem directa_.[114] Which
we shall take for granted as being accordingly rendered by the most
elegant of the Latines;[115] and by no made term, but in use before by
_Varro_. That is, the rows and orders so handsomely disposed; or five
trees so set together, that a regular angularity, and through prospect,
was left on every side. Owing this name not only unto the Quintuple
number of Trees, but the figure declaring that number, which being
doubled at the angle, makes up the Letter +Chi+, that is the
Emphatical decussation, or fundamental figure.
[113] Xenophon in Oeconomico.
[114] +Kala men ta dendra, di isou de ta pephyteumena, orthoi de
hoi stichoi tôn dendron, eugônea de panta kalôs.+
[115] Cicero iæ Cat. Major.
Now though in some ancient and modern practice the _area_ or decussated
plot, might be a perfect square, answerable to a _Tuscan Pedestal_, and
the _Quinquernio_ or Cinque-point of a die; wherein by Diagonal lines
the intersection was regular; accommodable unto Plantations of large
growing Trees; and we must not denie our selves the advantage of this
order; yet shall we chiefly insist upon that of _Curtius_[116] and
_Porta_, in their brief description hereof. Wherein the _decussis_ is
made within a longilateral square, with oposite angles, acute and obtuse
at the intersection; and so upon progression making a _Rhombus_ or
Lozenge figuration, which seemeth very agreeable unto the Original
figure; Answerable whereunto we observe the decussated characters in
many consulary coynes, and even in those of _Constantine_ and his Sons,
which pretend their pattern in the Sky; the crucigerous Ensigne carried
this figure, not transversly or rectangularly intersected, but in a
decussation, after the form of an _Andrean_ or _Burgundian_ cross, which
answereth this description.
[116] Benedict Curtius de Hortis. Bapt. Portainvilla.
Where by the way we shall decline the old Theme, so traced by antiquity
of crosses and crucifixion: Whereof some being right, and of one single
peece without traversion or transome, do little advantage our subject.
Nor shall we take in the mystical _Tau_, or the Crosse of our blessed
Saviour, which having in some descriptions an _Empedon_ or crossing
foot-stay, made not one single transversion. And since the Learned
_Lipsius_ hath made some doubt even of the crosse of St. _Andrew_,
since some Martyrological Histories deliver his death by the general
Name of a crosse, and _Hippolitus_ will have him suffer by the sword; we
should have enough to make out the received Crosse of that Martyr. Nor
shall we urge the _labarum_, and famous Standard of _Constantine_, or
make further use thereof, then as the first letters in the Name of our
Saviour Christ, in use among Christians, before the dayes of
_Constantine_, to be observed in Sepulchral Monuments of Martyrs,[117]
in the Reign of _Adrian_, and _Antoninus_; and to be found in the
Antiquities of the Gentiles, before the advent of Christ, as in the
Medal of King _Ptolomy_, signed with the same characters, and might be
the beginning of some word or name, which Antiquaries have not hit on.
[117] _Of_ Marius, Alexander, Roma Sotterranea.
We will not revive the mysterious crosses of _Ægypt_, with circles on
their heads, in the breast of _Serapis_, and the hands of their Geniall
spirits, not unlike the character of _Venus_, and looked on by ancient
Christians, with relation unto Christ. Since however they first began,
the Ægyptians thereby expressed the processe and motion of the spirit of
the world, and the diffusion thereof upon the Celestiall and Elementall
nature; implyed by a circle and right-lined intersection. A secret in
their Telesmes and magicall Characters among them. Though he that
considereth the plain crosse[118] upon the head of the Owl in the
Laterane Obelisk, or the crosse[119] erected upon a pitcher diffusing
streams of water into two basins, with sprinkling branches in them, and
all described upon a two-footed Altar, as in the Hieroglyphicks of the
brazen Table of _Bembus_: will hardly decline all thought of Christian
signality in them.
[118] _Wherein the lower part is some what longer, as defined by_ Upton
de studio militari, _and_ Johannes de Bado Aureo, cum comment.
clariss. et doctiss. Bi sæi.
[119] Casal. de Ritibus. Bosio nella Trionfante croce.
We shall not call in the Hebrew _Tenapha_, or ceremony of their
Oblations, waved by the priest unto the four quarters of the world,
after the form of a cross; as in the peace-offerings. And if it were
clearly made out what is remarkably delivered from the Traditions of
the Rabbins, that as the Oyle was powred coronally or circularly upon
the head of Kings, so the High-Priest was anointed decussatively or in
the form of a X; though it could not escape a typical thought of Christ,
from mystical considerators; yet being the conceit is Hebrew, we should
rather expect its verification from Analogy in that language, then to
confine the same unto the unconcerned Letters of _Greece_, or make it
out by the characters of _Cadmus_ or _Palamedes_.
Of this Quincuncial Ordination the Ancients practised, much discoursed
little; and the Moderns have nothing enlarged; which he that more nearly
considereth, in the form of its square _Rhombus_, and decussation, with
the several commodities, mysteries, parallelismes, and resemblances,
both in Art and Nature, shall easily discern the elegancy of this order.
That this was in some wayes of practice in diverse and distant Nations,
hints or deliveries there are from no slender Antiquity. In the hanging
Gardens of _Babylon_, from _Abydenus_, _Eusebius_, and others,
_Curtius_[120] describeth this rule of decussation. In the memorable
Garden of _Alcinous_ anciently conceived an original phancy, from
Paradise, mention there is of well contrived order; For so hath
_Didymus_ and _Eustachius_ expounded the emphatical word. _Diomedes_
describing the Rurall possions of his Father, gives account in the same
Language of Trees orderly planted. And _Ulysses_ being a boy was
promised by his father fourty Fig-trees, and fifty rows of vines,[121]
producing all kind of grapes.
[120] Decussatio ipsa jucundum ac peramænum conspectum præbuit.
_Cart._ Hortar. _l._ 6.
[121] +orchoi, stichoi ampelôn, phytôn stichos, ê kata taxin phyteia.+
Phavorinus Philoxenus.
That the Eastern Inhabitants of _India_, made use of such order, even in
open Plantations, is deducible from _Theophrastus_; who describing the
trees whereof they made their garments, plainly delivereth that they
were planted +kat orchous+, and in such order that at a distance
men would mistake them for Vineyards. The same seems confirmed in
_Greece_ from a singular expression in _Aristotle_[122] concerning the
order of Vines, delivered by a military term representing the orders of
Souldiers, which also confirmeth the antiquity of this form yet used in
vineal plantations.
[122] +systadas ampelôn+. _Polit. 7._
That the same was used in Latine plantations is plainly confirmed from
the commending penne of _Varro_, _Quintilian_, and handsome Description
of _Virgil_.[123]
[123] Indulge ordinibus, nec secius omnis in unguem Arboribus positis,
secto via limite quadret. _Georg. 2._
That the first Plantations not long after the Floud were disposed after
this manner, the generality and antiquity of this order observed in
Vineyards, and Wine Plantations, affordeth some conjecture. And since
from judicious enquiry, _Saturn_ who divided the world between his three
sonnes, who beareth a Sickle in his hand, who taught the Plantations of
Vines, the setting, grafting of trees, and the best part of Agriculture,
is discovered to be _Noah_, whether this early dispersed Husbandry in
Vineyards, had not its Original in that Patriarch, is no such
Paralogical doubt.
And if it were clear that this was used by _Noah_ after the Floud, I
could easily beleeve it was in use before it; Not willing to fix such
ancient inventions no higher original then _Noah_; Nor readily
conceiving those aged _Heroes_, whose diet was vegetable, and only, or
chiefly consisted in the fruits of the earth, were much deficient in
their splendid cultivations; or after the experience of fifteen hundred
years, left much for future discovery in Botanical Agriculture. Nor
fully perswaded that Wine was the invention of _Noah_, that fermented
Liquors, which often make themselves, so long escaped their Luxury or
experience; that the first sinne of the new world was no sin of the old.
That _Cain_ and _Abel_ were the first that offered Sacrifice; or because
the Scripture is silent that _Adam_ or _Isaac_ offered none at all.
Whether _Abraham_ brought up in the first planting Countrey, observed
not some rule hereof, when he planted a grove at _Beer-sheba_; or
whether at least a like ordination were not in the Garden of _Solomon_,
probability may contest. Answerably unto the wisedom of that eminent
Botanologer, and orderly disposer of all his other works. Especially
since this was one peece of Gallantry, wherein he pursued the specious
part of felicity, according to his own description. I made me Gardens
and Orchards, and planted Trees in them of all kindes of fruit. I made
me Pools of water, to water therewith the wood that bringeth forth
Trees,[124] which was no ordinary plantation, if according to the
_Targum_, or _Chaldee Paraphrase_, it contained all kindes of Plants,
and some fetched as far as _India_; And the extent thereof were from the
wall of _Jerusalem_ unto the water of _Siloah_.
[124] _Eccles._ 2.
And if _Jordan_ were but _Jaar Eden_, that is, the River of _Eden,
Genesar_ but _Gansar_ or the prince of Gardens; and it could be made
out, that the Plain of _Jordan_ were watered not comparatively, but
causally, and because it was the Paradise of God, as the learned
_Abramas_[125] hinteth, he was not far from the Prototype and originall
of Plantations. And since even in Paradise it self, the tree of
knowledge was placed in the middle of the Garden, whatever was the
ambient figure; there wanted not a centre and rule of decussation.
Whether the groves and sacred Plantations of Antiquity, were not thus
orderly placed, either by _quaternio's_, or quintuple ordinations, may
favourably be doubted. For since they were so methodical in the
constitutions of their temples, as to observe the due scituation,
aspect, manner, form, and order in Architectonicall relations, whether
they were not as distinct in their groves and Plantations about them, in
form and _species_ respectively unto their Deities, is not without
probability of conjecture. And in their groves of the Sunne this was a
fit number, by multiplication to denote the dayes of the year; and might
Hieroglyphically speak as much, as the mystical _Statua_ of _Janus_[126]
in the Language of his fingers. And since they were so critical in the
number of his horses, the strings of his Harp, and rayes about his head,
denoting the orbes of heaven, the Seasons and Moneths of the Yeare:
witty Idolatry would hardly be flat in other appropriations.
[125] Vet. Testamenti Pharus.
[126] _Which King_ Numa _set up with his fingers so disposed that they
numerically denoted 365._ Pliny.
CHAPTER II
Nor was this only a form of practise in Plantations, but found imitation
from high Antiquity, in sundry artificial contrivances and manual
operations. For to omit the position of squared stones, _cuncatim_ or
_wedgwise_ in the walls of _Roman_ and _Gothick_ buildings; and the
_lithostrata_ or figured pavements of the ancients, which consisted not
all of square stones, but were divided into triquetrous segments,
honeycombs, and sexangular figures, according to _Vitruvius_; The
squared stones and bricks in ancient fabricks, were placed after this
order. And two above or below conjoyned by a middle stone or _Plinthus_,
observable in the ruines of _Forum Nervæ,_ the _Mausoleum_ of
_Augustus_, the Pyramid of _Cestius_, and the sculpture draughts of the
larger Pyramids of Ægypt. And therefore in the draughts of eminent
fabricks, Painters do commonly imitate this order in the lines of their
description.
In the Laureat draughts of sculpture and picture, the leaves and foliate
works are commonly thus contrived, which is but in imitation of the
_Pulvinaria_, and ancient pillow-work, observable in _Ionick_ peeces,
about columns, temples and altars. To omit many other analogies, in
Architectonicall draughts, which art itself is founded upon fives,[127]
having its subject, and most gracefull peeces divided by this number.
[127] _Of a structure five parts_, Fundamentum, parietes, Aperturæ,
Compartitio tectum, _Leo. Alberti. Five Columes_, Tuscan, Dorick,
Ionick, Corinthian, Compound. _Five different intercolumniations_,
Pycnostylos, dystylos, Systylos, Areostylos, Eustylos. _Vitru._
The Triumphal Oval, and Civicall Crowns of Laurel, Oake, and Myrtle,
when fully made, were pleated after this order. And to omit the Crossed
Crowns of Christian Princes; what figure that was which _Anastatius_
described upon the head of _Leo_ the third; or who first brought in the
Arched Crown; That of Charles the great, (which seems the first
remarkably closed Crown), was framed after this manner;[128] with an
intersection in the middle from the main crossing barres, and the
interspaces, unto the frontal circle, continued by handsome
network-plates, much after this order. Whereon we shall not insist,
because from greater Antiquity, and practice of consecration, we meet
with the radiated, and starry Crown, upon the head of _Augustus_, and
many succeeding Emperors. Since the Armenians and Parthians had a
peculiar royall Capp; And the Grecians from _Alexander_ another kinde of
diadem. And even Diadems themselves were but fasciations, and handsome
ligatures, about the heads of Princes; nor wholly omitted in the mitrall
Crown, which common picture seems to set too upright and forward upon
the head of _Aaron_: Worne[129] sometimes singly, or doubly by Princes,
according to their Kingdomes; and no more to be expected from two Crowns
at once, upon the head of _Ptolomy_. And so easily made out when
historians tell us, some bound up wounds, some hanged themselves with
diadems.
[128] Uti constat ex pergamena apud Chifflet; in _B. R._ Bruxelli, et
Icon. _f._ Stradæ.
[129] Macc, 1. 11.
The beds of the antients were corded somewhat after this fashion: That
is not directly, as ours at present, but obliquely, from side to side,
and after the manner of network; whereby they strengthened the spondæ or
bedsides, and spent less cord in the work: as is demonstrated by
_Blancanus_.[130]
[130] Aristot. Mechan. Quæst.
And as they lay in crossed beds, so they sat upon seeming crosse legg'd
seats: in which form the noblest thereof were framed; Observable in the
triumphall seats, the _sella curulis_, or _Ædyle Chayres_, in the coyns
of _Cestius_, _Sylla_, and _Julius_. That they sat also crosse legg'd
many noble draughts declare; and in this figure the sitting gods and
goddesses are drawn in medalls and medallions. And beside this kinde of
work in Retiarie and hanging tectures, in embroderies, and eminent
needle-works; the like is obvious unto every eye in glass-windows. Nor
only in Glassie contrivances, but also in Lattice and Stone-work,
conceived in the Temple of _Solomon_; wherein the windows are termed
_fenestræ reticulatæ_, or lights framed like nets.[131] And agreeable
unto the Greek expression concerning Christ in the _Canticles_,[132]
looking through the nets, which ours hath rendered, he looketh forth at
the windows, shewing himselfe through the lattesse; that is, partly seen
and unseen, according to the visible and invisible side of his nature.
To omit the noble reticulate work, in the chapters of the pillars of
_Solomon_, with Lillies, and Pomegranats upon a network ground; and the
_Craticula_ or grate through which the ashes fell in the altar of burnt
offerings.
[131] +diktyota.+
[132] _Cant._ 2.
That the networks and nets of antiquity were little different in the
form from ours at present, is confirmable from the nets in the hands of
the Retiarie gladiators, the proper combatants with the secutores. To
omit the ancient Conopeion or gnatnet of the Ægyptians, the inventors of
that Artifice: the rushey labyrinths of _Theocritus_; the nosegaynets,
which hung from the head under the nostrils of Princes; and that uneasie
metaphor of _Reticulum Jecoris_, which some expound the lobe, we the
caule above the liver. As for that famous network[133] of _Vulcan_,
which inclosed _Mars_ and _Venus_, and caused that unextinguishable
laugh in heaven; since the gods themselves could not discern it, we
shall not prie into it; Although why _Vulcan_ bound them, _Neptune_
loosed them, and _Apollo_ should first discover them, might afford no
vulgar mythologie. Heralds have not omitted this order or imitation
thereof, whiles they Symbollically adorn their Scuchions with Mascles,
Fusils and Saltyrs,[134] and while they disposed the figures of Ermins,
and vaired coats in this Quincuncial method.
[133] +Asbestos d ar' enôrto gelôs.+ Hom.
[134] De armis Scaccatis, Masculatis, invectis fuselatis vide Spelm.
Aspilog. et Upton. cum erudit. Bissæo.
The same is not forgot by Lapidaries while they cut their gemms
pyramidally, or by æquicrural triangles. Perspective pictures, in their
Base, Horison, and lines of distances, cannot escape these Rhomboidall
decussations. Sculptors in their strongest shadows, after this order doe
draw their double Haches. And the very _Americans_ do naturally fall
upon it, in their neat and curious textures, which is also observed in
the elegant artifices of _Europe_. But this is no law unto the wool of
the neat _Retiarie_ Spider, which seems to weave without transversion,
and by the union of right lines to make out a continued surface, which
is beyond the common art of Textury, and may still nettle _Minerva_ the
goddesse of that mystery.[135] And he that shall hatch the little seeds,
either found in small webs, or white round Egges, carried under the
bellies of some Spiders, and behold how at their first production in
boxes, they will presently fill the same with their webbs, may observe
the early, and untaught finger of nature, and how they are natively
provided with a stock, sufficient for such Texture.
[135] _As in the contention between_ Minerva _and_ Arachne.
The Rurall charm against _Dodder_, _Tetter_, and strangling weeds, was
contrived after this order, while they placed a chalked Tile at the four
corners, and one in the middle of their fields, which though ridiculous
in the intention, was rationall in the contrivance, and a good way to
diffuse the magick through all parts of the _Area_.
Somewhat after this manner they ordered the little stones in the old
game of _Pentalithismus_, or casting up five stones to catch them on the
back of their hand. And with some resemblance hereof, the _Proci_ or
Prodigal Paramours disposed their men, when they played _Penelope_.[136]
For being themselves an hundred and eight, they set fifty four stones on
either side, and one in the middle, which they called _Penelope_, which
he that hit was Master of the game.
[136] _In_ Eustachius.
In Chesse-boards and Tables we yet finde Pyramids and Squares, I wish we
had their true and ancient description, far different from ours, or the
_Chet mat_ of the _Persians_, and might continue some elegant
remarkables, as being an invention as High as _Hermes_ the Secretary of
_Osyris_,[137] figuring the whole world, the motion of the Planets, with
Eclipses of Sunne and Moon.
[137] Plato.
Physicians are not without the use of this decussation in several
operations, in ligatures and union of dissolved continuities. Mechanicks
make use hereof in forcipal Organs, and Instruments of incision; wherein
who can but magnifie the power of decussation, inservient to contrary
ends, solution and consolidation, union, and division, illustrable from
_Aristotle_ in the old _Nucifragium_ or Nutcraker, and the Instruments
of Evulsion, compression or incision; which consisting of two _Vectes_
or armes, converted towards each other, the innitency and stresse being
made upon the _hypomochlion_ or fulciment in the decussation, the
greater compression is made by the union of two impulsors.
----- ----- ----- ----- -----
_Hast._ | | | | | | | | | |
----- ----- ----- ----- -----
----- ----- ----- -----
_Pr._ | | | | | | | |
----- ----- ----- -----
----- ----- ----- ----- -----
_Tr._ | | | | | | | | | |
----- ----- ----- ----- -----
The _Romane Batalia_[138] was ordered after this manner, whereof as
sufficiently known _Virgil_ hath left but an hint, and obscure
intimation. For thus were the maniples and cohorts of the _Hastiti_,
_Principes_ and _Triarii_ placed in their bodies, wherein consisted the
strength of the _Romane battle_. By this Ordination they readily fell
into each other; the _Hastati_ being pressed, handsomely retired into
the intervals of the _principes_, these into that of the _Triarii_,
which making as it were a new body, might joyntly renew the battle,
wherein consisted the secret of their successes. And therefore it was
remarkably singular[139] in the battle of _Africa_, that _Scipio_
fearing a rout from the Elephants the Enemy, left not the _Principes_ in
their alternate distances, whereby the Elephants passing the vacuities
of the _Hastati_, might have run upon them, but drew his battle into
right order, and leaving the passages bare, defeated the mischief
intended by the Elephants. Out of this figure were made two remarkable
forms of Battle, the _Cuneus_ and _Forceps_, or the Sheare and wedge
Battles, each made of half a _Rhombus_, and but differenced by position.
The wedge invented to break or worke into a body, the _forceps_ to
environ and defeat the power thereof composed out of selectest Souldiery
and disposed into the form of an V, wherein receiving the wedge, it
inclosed it on both sides. After this form the famous _Narses_[140]
ordered his battle against the _Franks_, and by this figure the _Almans_
were enclosed, and cut in peeces.
[138] _In the disposure of the Legions in the Wars of the Republike,
before the division of the Legion into ten cohorts by the
Emperours._ Salmas. _in his Epistle a Mounsieur de Peyresc. & de
Re militari Romanorum_.
[139] Polybius Appianus.
[140] Agathius Ammianus.
The _Rhombus_ or Lozenge figure so visible in this order, was also a
remarkable form of battle in the _Grecian_ Cavalry,[141] observed by the
_Thessalians_, and _Philip_ King of _Macedon_, and frequently by the
_Parthians_, As being most ready to turn every way, and best to be
commanded, as having its ductors, or Commanders at each Angle.
[141] Ælian. Tact.
The _Macedonian Phalanx_ (a long time thought invincible) consisted of a
long square. For though they might be sixteen in Rank and file, yet when
they shut close, so that the sixt pike advanced before the first, though
the number might be square, the figure was oblong, answerable unto the
Quincuncial quadrate of _Curtius_. According to this square _Thucydides_
delivers, the _Athenians_ disposed their battle against the
_Lacedemonians_ brickwise,[142] and by the same word the Learned
_Guellius_ expoundeth the quadrat of _Virgil_[143] after the form of a
brick or tile.
[142] +en plasiô.+
[143] Secto via limite quadret. _Comment._ in Virgil.
And as the first station and position of trees, so was the first
habitation of men, not in round Cities, as of later foundation; For the
form of _Babylon_ the first City was square, and so shall also be the
last, according to the description of the holy City in the Apocalyps.
The famous pillars of _Seth_ before the floud had also the like
foundation, if they were but _antidiluvian_ Obelisks, and such as _Cham_
and his _Ægyptian_ race, imitated after the Floud.
But _Nineveh_ which Authours acknowledge to have exceeded _Babylon_, was
of a longilaterall[144] figure, ninety five Furlongs broad, and an
hundred and fifty long, and so making about sixty miles in circuit,
which is the measure of three dayes journey, according unto military
marches, or castrensiall mansions. So that if _Jonas_ entred at the
narrower side, he found enough for one dayes walk to attain the heart of
the City, to make his Proclamation, And if we imagine a City extending
from _Ware_ to _London_, the expression will be moderate of six score
thousand Infants, although we allow vacuities, fields, and intervals of
habitation, as there needs must be when the monument of _Ninus_ took up
no lesse then ten furlongs.
[144] Diod. Sic.
And, though none of the seven wonders, yet a noble peece of Antiquity,
and made by a Copy exceeding all the rest, had its principal parts
disposed after this manner, that is, the Labyrinth of _Crete_, built
upon a long quadrate, containing five large squares, communicating by
right inflections, terminating in the centre of the middle square, and
lodging of the _Minotaur_, if we conform unto the description of the
elegant medal thereof in _Agostino_.[145] And though in many accounts we
reckon grosly by the square, yet is that very often to be accepted as a
long-sided quadrate which was the figure of the Ark of the Covenant, the
table of the Shew-bread, and the stone wherein the names of the twelve
Tribes were engraved, that is, three in a row, naturally making a
longilateral Figure, the perfect quadrate being made by nine.
[145] Antonio Agostino delle medaglie.
What figure the stones themselves maintained, tradition and Scripture
are silent, yet Lapidaries in precious stones affect a Table or long
square, and in such proportion, that the two laterall, and also the
three inferiour Tables are equall unto the superiour, and the angles of
the laterall Tables, contain and constitute the _hypothenusæ_, or broder
sides subtending.
That the Tables of the Law were of this figure, general imitation and
tradition hath confirmed; yet are we unwilling to load the shoulders of
_Moses_ with such massie stones, as some pictures lay upon them, since
'tis plainly delivered that he came down with them in his hand; since
the word strictly taken implies no such massie hewing, but cutting, and
fashioning of them into shape and surface; since some will have them
Emeralds, and if they were made of the materials of Mount _Sina_, not
improbable that they were marble: since the words were not many, the
letters short of seven hundred, and the Tables written on both sides
required no such capacity.
The beds of the Ancients were different from ours at present, which are
almost square, being framed oblong, and about a double unto their
breadth; not much unlike the _area_, or bed of this Quincuncial
quadrate. The single beds of _Greece_ were six foot,[146] and a
little more in length, three in breadth; the Giant-like bed of _Og_,
which had four cubits of bredth, nine and a half in length, varied not
much from this proportion. The Funeral bed of King _Cheops_, in the
greater Pyramid, which holds seven in length, and four foot in bredth,
had no great deformity from this measure; And whatsoever were the
bredth, the length could hardly be lesse, of the tyrannical bed of
_Procrustes_, since in a shorter measure he had not been fitted with
persons for his cruelty of extension. But the old sepulchral bed, or
_Amazonian_ Tomb[147] in the market-place of _Megara_, was in the form
of a Lozenge; readily made out by the composure of the body. For the
armes not lying fasciated or wrapt up after the _Grecian_ manner but in
a middle distention, the including lines will strictly make out that
figure.
[146] Aristot. Mechan.
[147] _Plut._ in vit. Thes.
CHAPTER III
Now although this elegant ordination of vegetables, hath found
coincidence or imitation in sundry works of Art, yet is it not also
destitute of natural examples, and though overlooked by all, was
elegantly observable, in severall works of nature.
Could we satisfie our selves in the position of the lights above, or
discover the wisedom of that order so invariably maintained in the fixed
Stars of heaven; Could we have any light, why the stellary part of the
first masse, separated into this order, that the Girdle of _Orion_
should ever maintain its line, and the two Stars in _Charles's_ Wain
never leave pointing at the Pole-Starre, we might abate the
_Pythagoricall_ Musick of the Spheres, the sevenfold Pipe of _Pan_; and
the strange Cryptography of _Gaffarell_ in his Starrie Book of Heaven.
But not to look so high as Heaven or the single Quincunx of the
_Hyades_ upon the neck of _Taurus_, the Triangle, and remarkable
_Crusero_ about the foot of the _Centaur_; observable rudiments there
are hereof in subterraneous concretions, and bodies in the Earth; in the
_Gypsum_ or _Talcum Rhomboides_, in the Favaginites or honey-comb-stone,
in the _Asteria_ and _Astroites_, and in the crucigerous stone of S.
_Iago_ of _Gallicia_.
The same is observably effected in the _Julus_, _Catkins_, or pendulous
excrescencies of severall Trees, of Wallnuts, Alders, and Hazels, which
hanging all the Winter, and maintaining their Net-work close, by the
expansion thereof are the early foretellers of the spring, discoverable
also in long Pepper, and elegantly in the _Julus_ of _Calamus
Aromaticus_, so plentifully growing with us in the first palms of
Willowes, and in the flowers of Sycamore, Petasites, Asphodelus, and
_Blattaria_, before explication. After such order stand the flowery
Branches in our best spread _Verbascum_, and the seeds about the spicous
head or torch of _Tapsus Barbatus_, in as fair a regularity as the
circular and wreathed order will admit, which advanceth one side of the
square, and makes the same Rhomboidall.
In the squamous heads of _Scabious_, _Knapweed_, and the elegant _Jacea
Pinea_, and in the Scaly composure of the Oak-Rose,[148] which some
years most aboundeth. After this order hath Nature planted the Leaves in
the Head of the common and prickled Artichoak: wherein the black and
shining Flies do shelter themselves, when they retire from the purple
Flower about it; The same is also found in the pricks, sockets, and
impressions of the seeds, in the pulp or bottome thereof; wherein do
elegantly stick the Fathers of their Mother. To omit the Quincunciall
Specks on the top of the Miscle-berry, especially that which grows upon
the _Tilia_ or Lime-Tree. And the remarkable disposure of those yellow
fringes about the purple Pestill of _Aaron_, and elegant clusters of
Dragons, so peculiarly secured by nature, with an _umbrella_ or
skreening Leaf about them.
[148] Capitula squammata Quercum Bauhini, _whereof though he saith_
perraro reperiuntur bis tantum invenimus, _yet we finde them
commonly with us and in great numbers_.
[Sidenote: _Especially the_ porus cervinus Imperati, Sporosa, Alga
+platykerôs+. Bauhini.]
The Spongy leaves of some Sea-wracks, Fucus, Oaks, in their several
kindes, found about the shoar,[149] with ejectments of the Sea, are
overwrought with Net-work elegantly containing this order, which plainly
declareth the naturality of this texture; And how the needle of nature
delighteth to work, even in low and doubtful vegetations.
[149] Antho. Græc. inter Epigrammata +griphôdê endon emôn mêtros
lagonôn echô patera+.
The _Arbustetum_ or Thicket on the head of the Teazell, may be observed
in this order: And he that considereth that fabrick so regularly
palisadoed, and stemm'd with flowers of the royal colour; in the house
of the solitary maggot, may finde the Seraglio of _Solomon_. And
contemplating the calicular shafts, and uncous disposure of their
extremities, so accommodable unto the office of abstersion, not condemn
as wholly improbable the conceit of those who accept it, for the herb
_Borith_.[150] Where by the way, we could with much inquiry never
discover any transfiguration, in this abstemious insect, although we
have kept them long in their proper houses, and boxes. Where some wrapt
up in their webbs, have lived upon their own bowels, from _September_
unto _July_.
[150] _Jer._ 2, 22.
In such a grove doe walk the little creepers about the head of the
burre. And such an order is observed in the aculeous prickly plantation,
upon the heads of several common thistles, remarkably in the notable
palisados about the flower of the milk-thistle; And he that inquireth
into the little bottome of the globe-thistle, may finde that gallant
bush arise from a scalpe of like disposure.
The white umbrella or medicall bush of Elder, is an Epitome of this
order: arising from five main stemms Quincuncially disposed, and
tollerably maintained in their subdivisions. To omit the lower
observations in the seminal spike of Mercurie weld, and Plantane.
Thus hath nature ranged the flowers of Santfoyne, and French honey
suckle; and somewhat after this manner hath ordered the bush in
_Jupiters_ beard, or house-leek; which old superstition set on the tops
of houses, as a defensative against lightening and thunder. The like in
Fenny Seagreen or the water Souldier;[151] which, though a military name
from Greece, makes out the Roman order.
[151] Stratiotes.
A like ordination there is in the favaginous Sockets, and Lozenge seeds
of the noble flower of the Sunne. Wherein in Lozenge figured boxes
nature shuts up the seeds, and balsame which is about them.
But the Firre and Pinetree from their fruits doe naturally dictate this
position. The Rhomboidall protuberances in Pineapples maintaining this
Quincuncial order unto each other, and each Rhombus in it self. Thus are
also disposed the triangular foliations, in the conicall fruit of the
firre tree, orderly shadowing and protecting the winged seeds below
them.
The like so often occurreth to the curiosity of observers, especially in
spicated seeds and flowers, that we shall not need to take in the single
Quincunx of Fuchsius in the grouth of the masle fearn, the seedie
disposure of Gramen Ischemon, and the trunck or neat Reticulate work in
the codde of the Sachell palme.
For even in very many round stalk plants, the leaves are set after a
Quintuple ordination, the first leaf answering the fift, in lateral
disposition. Wherein the leaves successively rounding the stalk, in
foure at the furthest the compass is absolved, and the fifth leafe or
sprout, returns to the position of the other fift before it; as in
accounting upward is often observable in furze pellitorye, Ragweed, the
sproutes of Oaks, and thorns upon pollards, and very remarkably in the
regular disposure of the rugged excrescencies in the yearly shoots of
the Pine.
But in square stalked plants, the leaves stand respectively unto each
other, either in crosse or decussation to those above or below them,
arising at crosse positions; whereby they shadow not each other, and
better resist the force of winds, which in a parallel situation, and
upon square stalkes would more forcibly bear upon them.
And to omit, how leaves and sprouts which compasse not the stalk, are
often set in a Rhomboides, and making long and short Diagonals, do stand
like the leggs of Quadrupeds when they goe: Nor to urge the thwart
enclosure and furdling of flowers, and blossomes, before explication, as
in the multiplied leaves of Pionie; And the Chiasmus in five leaved
flowers, while one lies wrapt about the staminous beards, the other
foure obliquely shutting and closing upon each other; and how even
flowers which consist of foure leaves, stand not ordinarily in three and
one, but two, and two crosse wise unto the Stilus; even the Autumnal
budds, which awaite the return of the Sun, doe after the winter solstice
multiply their calicular leaves, making little Rhombuses, and network
figures, as in the Sycamore and Lilac.
The like is discoverable in the original production of plants which
first putting forth two leaves, those which succeed, bear not over each
other, but shoot, obliquely or crossewise, untill the stalk appeareth;
which sendeth not forth its first leaves without all order unto them;
and he that from hence can discover in what position the two first
leaves did arise, is no ordinary observator.
Where by the way, he that observeth the rudimental spring of seeds,
shall finde strict rule, although not after this order. How little is
required unto effectual generation, and in what deminutives the plastick
principle lodgeth, is exemplified in seeds, wherein the greater mass
affords so little comproduction. In beans the leaf and root sprout from
the Germen, the main sides split, and lye by, and in some pull'd up near
the time of blooming, we have found the pulpous sides intire or little
wasted. In Acorns the nebb dilating splitteth the two sides, which
sometimes lye whole, when the Oak is sprouted two handfuls. In Lupins
these pulpy sides do sometimes arise with the stalk in a resemblance of
two fat leaves. Wheat and Rye will grow up, if after they have shot some
tender roots, the adhering pulp be taken from them. Beanes will prosper
though a part be cut away, and so much set as sufficeth to contain and
keep the Germen close. From this superfluous pulp in unkindely, and wet
years, may arise that multiplicity of little insects, which infest the
Roots and Sprouts of tender Graines and pulses.
In the little nebbe or fructifying principle, the motion is regular, and
not transvertible, as to make that ever the leaf, which nature intendeth
the root; observable from their conversion, until they attain their
right position, if seeds be set inversedly.
In vain we expect the production of plants from different parts of the
seed, from the same _corculum_ or little original proceed both
germinations; and in the power of this slender particle lye many Roots
and Spoutings, that though the same be pull'd away, the generative
particle will renew them again, and proceed to a perfect plant; And malt
may be observed to grow, though the Cummes be fallen from it.
The seminal nebbe hath a defined and single place, and not extended unto
both extremes. And therefore many too vulgarly conceive that Barley and
Oats grow at both ends; For they arise from one _punctilio_ or
generative nebbe, and the Speare sliding under the husk, first appeareth
nigh the toppe. But in Wheat and Rye being bare the sprouts are seen
together. If Barley unhulled would grow, both would appear at once. But
in this and Oat-meal the nebbe is broken away, which makes them the
milder food, and lesse apt to raise fermentation in Decoctions.
Men taking notice of what is outwardly visible, conceive a sensible
priority in the Root. But as they begin from one part, so they seem to
start and set out upon one signall of nature. In Beans yet soft, in
Pease while they adhere unto the Cod, the rudimentall Leafe and Root are
discoverable. In the Seeds of Rocket and Mustard, sprouting in Glasses
of water, when the one is manifest the other is also perceptible. In
muddy waters apt to breed _Duckweed_, and Periwinkles, if the first and
rudimentall stroaks of _Duckweed_ be observed, the Leaves and Root
anticipate not each other. But in the Date-stone the first sprout is
neither root nor leaf distinctly, but both together; For the Germination
being to passe through the narrow navel and hole about the midst of the
stone, the generative germ is faine to enlengthen it self, and shooting
out about an inch, at that distance divideth into the ascending and
descending portion.
And though it be generally thought that Seeds will root at that end,
where they adhere to their Originals, and observable it is that the
nebbe sets most often next the stalk, as in Grains, Pulses, and most
small Seeds, yet is it hardly made out in many greater plants. For in
Acornes, Almonds, Pistachios, Wallnuts, and acuminated shells, the germ
puts forth at the remotest part of the pulp. And therefore to set Seeds
in that posture, wherein the Leaf and Roots may shoot right without
contortion, or forced circumvolution, which might render them strongly
rooted, and straighter, were a Criticisme in Agriculture. And nature
seems to have made some provision hereof in many from their figure, that
as they fall from the Tree they may lye in Positions agreeable to such
advantages.
Beside the open and visible Testicles of plants, the seminall powers lie
in great part invisible, while the Sun findes polypody in stone-wals,
the little stinging Nettle, and nightshade in barren sandy High-wayes,
_Scurvy-grasse_ in _Greeneland_, and unknown plants in earth brought
from remote Countries. Beside the known longevity of some Trees, what is
the most lasting herb, or seed, seems not easily determinable. Mandrakes
upon known account have lived near an hundred yeares. Seeds found in
Wilde-Fowls Gizards have sprouted in the earth. The Seeds of Marjorane
and _Stramonium_ carelessly kept, have grown after seven years. Even in
Garden-Plots long fallow, and digged up, the seeds of _Blattaria_ and
yellow henbane, and after twelve years burial have produced themselves
again.
That bodies are first spirits _Paracelsus_ could affirm, which in the
maturation of Seeds and fruits, seems obscurely implied by[152]
_Aristotle_, when he delivereth, that the spirituous parts are
converted into water, and the water into earth, and attested by
observation in the maturative progresse of Seeds, wherein at first may
be discerned a flatuous distention of the husk, afterwards a thin
liquor, which longer time digesteth into a pulp or kernell observable in
Almonds and large Nuts. And some way answered in the progressionall
perfection of animall semination, in its spermaticall maturation, from
crude pubescency unto perfection. And even that seeds themselves in
their rudimentall discoveries, appear in foliaceous surcles, or sprouts
within their coverings, in a diaphanous gellie, before deeper
incrassation, is also visibly verified in Cherries, Acorns, Plums.
[152] In met. cum Gabeo.
From seminall considerations, either in reference unto one mother, or
distinction from animall production, the holy Scripture describeth the
vegetable creation; And while it divideth plants but into Herb and Tree,
though it seemeth to make but an accidental division, from magnitude, it
tacitely containeth the naturall distinction of vegetables, observed by
Herbarists, and comprehending the four kinds. For since the most
naturall distinction is made from the production of leaf or stalk, and
plants after the two first seminall leaves, do either proceed to send
forth more leaves, or a stalk, and the folious and stalky emission
distinguisheth herbs and trees, in a large acception it compriseth all
Vegetables, for the frutex and suffrutex are under the progression of
trees, and stand Authentically differenced, but from the accidents of
the stalk.
The Æquivocal production of things under undiscerned principles, makes a
large part of generation, though they seem to hold a wide univocacy in
their set and certain Originals, while almost every plant breeds its
peculiar insect, most a Butterfly, moth or fly, wherein the Oak seemes
to contain the largest seminality, while the Julus, Oak, apple, dill,
woolly tuft, foraminous roundles upon the leaf, and grapes under ground
make a Fly with some difference. The great variety of Flyes lyes in the
variety of their Originals, in the Seeds of Caterpillars or Cankers
there lyeth not only a Butterfly or Moth, but if they be sterill or
untimely cast, their production is often a Fly, which we have also
observed from corrupted and mouldred Egges, both of Hens and Fishes; To
omit the generation of Bees out of the bodies of dead Heifers, or what
is strange yet well attested, the production of Eeles[153] in the backs
of living Cods and Perches.
[153] Schoneveldus de Pisc.
The exiguity and smallnesse of some seeds extending to large productions
is one of the magnalities of nature, somewhat illustrating the work of
the Creation, and vast production from nothing. The true seeds of
Cypresse[154] and Rampions are indistinguishable by old eyes. Of the
seeds of Tobacco a thousand make not one grain, The disputed seeds of
Harts tongue, and Maidenhair, require a greater number. From such
undiscernable seminalities arise spontaneous productions. He that would
discern the rudimentall stroak of a plant, may behold it in the
Originall of Duckweed, at the bignesse of a pins point, from convenient
water in glasses, wherein a watchfull eye may also discover the
puncticular Originals of Periwincles and Gnats.
[154] Doctissim. Laurenburg horr.