The Major Works (English Library) (25 page)

1. And first from great Antiquity, and before the Melody of Syrens, the Musicall note of Swans hath been commended, and that they sung most sweetly before their death. For thus we reade in Plato, that from the opinion of Metempsuchosis, or transmigration of the soules of men into the bodies of beasts most sutable unto their humane condition, after his death, Orpheus the Musician became a Swan. Thus was it the bird of Apollo the god of Musick by the Greeks; and an Hieroglyphick of Musick among the Ægyptians, from whom the Greeks derived the conception; hath been the affirmation of many Latines, and hath not wanted assertors almost from every Nation.

All which notwithstanding, we finde this relation doubtfully received by Ælian, as an hearsay account by Bellonius, as a false one by Pliny; expresly refuted by Myndius in Athenæus; and severely rejected by Scaliger… Authors also that countenance it, speak not satisfactorily of it. Some affirming they sing not till they die; some that they sing, yet die not. Some speak generally, as though this note were in all; some but particularly, as though it were only in some; some in places remote, and where we can have no triall of it; others in places where every experience can refute it; as Aldrovandus upon relation, delivered, concerning the Musick of the Swans on the river of Thames near London.

Now that which countenanceth, and probably confirmeth this opinion, is the strange and unusuall conformation of the winde pipe, or vocall organ in this animall: observed first by Aldrovandus, and conceived by some contrived for this intention: for in its length it farre exceedeth the gullet; and hath
in the chest a sinuous revolution, that is, when it ariseth from the lungs, it ascendeth not directly unto the throat, but ascending first into a capsulary reception of the breast bone, by a Serpentine and Trumpet recurvation it ascendeth again into the neck; and so by the length thereof a great quantity of air is received, and by the figure thereof a musicall modulation effected. But to speak indifferently, this formation of the Weazon,
⁴⁷
is not peculiar unto the Swan, but common also unto the Platea or Shovelard, a bird of no Musicall throat; And as Aldrovandus confesseth may thus be contrived in the Swan to contain a larger stock of air, whereby being to feed on weeds at the bottom, they might the longer space detain their heads under water. But were this formation peculiar, or had they unto this effect an advantage from this part: yet have they a known and open disadvantage from another; that is, a flat bill. For no Latirostrous
⁴⁸
animall (whereof neverthelesse there are no slender numbers) were ever commended for their note, or accounted among those animals which have been instructed to speak.

When therefore we consider the dissention of Authors, the falsity of relations, the indisposition of the Organs, and the immusicall note of all we ever beheld or heard of; if generally taken and comprehending all Swans, or of all places, we cannot assent thereto. Surely he that is bit with a Tarantula, shall never be cured by this Musick; and with the same hopes we expect to hear the harmony of the Spheres.

2. That there is a speciall propriety in the flesh of Peacocks rost or boiled, to preserve a long time incorrupted, hath been the assertion of many; stands yet confirmed by Austin,
De Civitate Dei
; by Gygas Sempronius, in Aldrovandus, and the same experiment we can confirm our selves, in the brawn or fleshy parts of Peacocks so hanged up with thred, that they touch no place whereby to contract a moisture; and hereof we have made triall both in summer and winter. The reason, some, I perceive, attempt to make out from the siccity and drinesse of its flesh, and some are content to rest in a secret propriety
thereof. As for the siccity of the flesh, it is more remarkable in other animals, as Eagles, Hawkes, and birds of prey; That it is a propriety or agreeable unto none other, we cannot with reason admit: for the same preservation, or rather incorruption we have observed in the flesh of Turkeys, Capons, Hares, Partridge, Venison, suspended freely in the air, and after a year and a half, dogs have not refused to eat them.

As for the other conceit that a Peacock is ashamed when he looks on his legges, as is commonly held, and also delivered by Cardan; beside what hath been said against it by Scaliger, let them beleeve that hold specificall
⁴⁹
deformities; or that any part can seem unhansome to their eies, which hath appeared good and beautifull unto their makers. The occasion of this conceit, might first arise from a common abservation, that when they are in their pride, that is, advance their train, if they decline their neck to the ground, they presently demit and let fall the same: which indeed they cannot otherwise do; for contracting their body, and being forced to draw in their foreparts, to establish the hinder in the elevation of the train; if the foreparts depart and incline to the ground, the hinder grow too weak, and suffer the train to fall. And the same in some degree is also observable in Turkeys….

That onely Man hath an erect figure, and for to behold and look up toward heaven, according to that of the Poet,

is a double assertion, whose first part may be true; if we take erectnesse strictly, and so as Galen hath defined it; for they only, saith he, have an erect figure, whose spine and thigh-bone are carried in right lines; and so indeed of any we yet know, Man only is erect. For the thighes of other animals doe stand at angles with their spine, and have rectangular positions in birds, and perfect Quadrupeds; nor doth the Frog, though stretched out, or swimming, attain the rectitude of man, or carry its thigh without all angularity. And thus is it also true that man only sitteth, if we define sitting to be a firmation of the body upon the Ischias:
²
wherein if the position be just and
naturall, the thigh-bone lieth at right angles to the spine, and the leg bone or tibia to the thigh. For others when they seem to sit, as Dogs, Cats, or Lions, doe make unto their spine acute angles with their thigh, and acute to the thigh with their shank. Thus is it likewise true, what Aristotle alledgeth in that Problem; why man alone suffereth pollutions in the night? because man only lieth upon his back; if we define not the same by every supine position, but when the spine is in rectitude with the thigh, and both with the armes lie parallell to the Horizon; so that a line through their navel will passe through the Zenith and centre of the earth; and so cannot other animals lie upon their backs; for though the spine lie parallell with the Horizon, yet will their legs incline, and lie at angles unto it. And upon these three divers positions in man, wherein the spine can only be at right lines with the thigh, arise those remarkable postures, prone, supine and erect; which are but differenced in situation or in angular postures upon the back, the belly and the feet.

But if erectnesse be popularly taken, and as it is largely opposed unto pronenesse, or the posture of animals looking downwards, carrying their venters or opposite part to the spine directly towards the earth, it may admit of question. For though in Serpents and Lizards we may truly allow a pronenesse, yet Galen acknowledgeth that perfect Quadrupeds, as Horses, Oxen and Camels, are but partly prone, and have some part of erectnesse. And birds or flying animals, are so farre from this kinde of pronenesse, that they are almost erect; advancing the head and breast in their progression, and only prone in the act of volitation. And if that be true which is delivered of the Penguin or
Anser Magellancius
, often described in Maps about those Straits, that they go erect like men, and with their breast and belly doe make one line perpendicular unto the axis of the earth; it will make up the exact erectnesse of man. Nor will that insect come very short which we have often beheld, that is, one kinde of Locust which stands not prone, or a little inclining upward, but in a large erectnesse; elevating alwaies the two fore legs, and sustaining it self in the middle of the other four; by Zoographers
³
called
mantis
, and by the common people of
Province,
Prega Dio
,
⁴
the Prophet and praying Locust; as being generally found in the posture of supplication, or such as resembleth ours, when we lift up our hands to heaven.

As for the end of this erection, to look up toward heaven; though confirmed by severall testimonies, and the Greek Etymology of man,
⁵
it is not so readily to be admitted; and as a popular and vain conceit was anciently rejected by Galen; who in his third,
De usu partium
, determines, that man is erect because he was made with hands, and was therewith to exercise all Arts, which in any other figure he could not have performed; as he excellently declareth in that place, where he also proves that man could have been made neither Quadruped nor Centaur.

And for the accomplishment of this intention, that is, to look up and behold the heavens, man hath a notable disadvantage in the eyelid; whereof the upper is farre greater than the lower, which abridgeth the sight upwards; contrary to those of birds, who herein have the advantage of man: Insomuch that the learned Plempius is bold to affirm that if he had had the formation of the eyelids, he would have contrived them quite otherwise.

The ground and occasion of this conceit was a literall apprehension of a figurative expression in Plato, as Galen thus delivers; To opinion that man is erect to look up and behold the heavens, is a conceit only fit for those that never saw the fish Uranoscopus, that is, the Beholder of heaven; which hath its eyes so placed, that it lookes up directly to heaven; which man doth not, except he recline, or bend his head backward: and thus to look up to heaven, agreeth not only unto Men, but Asses; to omit birds with long necks, which look not only upwards, but round about at pleasure; and therefore men of this opinion understood not Plato when he said that men doth
Sursum aspicere
;
⁶
for thereby was not meant to gape, or look upward with the eye, but to have his thoughts sublime; and not only to behold, but speculate their nature, with the eye of the understanding.

Now although Galen in this place makes instance but in one, yet are there other fishes, whose eies regard the heavens, as Plane, and cartilagineous fishes, as pectinals,’ or such as have their bones made laterally like a comb; for when they apply themselves to sleep or rest upon the white side, their eies on the other side look upward toward heaven. For birds, they generally carry their heads erectly like man, and have advantage in their upper eyelid; and many that have long necks, and bear their heads somewhat backward, behold farre more of the heavens, and seem to look above the æquinoxiall circle; and so also in many Quadrupeds, although their progression be partly prone, yet is the sight of their eye direct, not respecting the earth but heaven; and makes an higher arch of altitude then our own. The position of a Frogge with his head above water exceedeth these; for therein he seemes to behold a large part of the heavens, and the acies
⁷
of his eye to ascend as high as the Tropick; but he that hath beheld the posture of a Bittor, will not deny that it beholds almost the very Zenith.
⁸

That Jews stinck naturally, that is, that in their race and nation there is an evil savour, is a received opinion we know not how to admit; although concede many questionable points, and dispute
not the verity of sundry opinions which are of affinity hereto. We will acknowledge that certain odours attend on animals, no lesse then certain colours; that pleasant smels are not confined unto vegetables, but found in divers animals, and some more richly then in plants. And though the Probleme of Aristotle enquire why none smels sweet beside the Parde?
⁹
yet later discoveries adde divers sorts of Monkeys, the Civet Cat and Gazela, from which our Musk proceedeth. We confesse that beside the smell of the species, there may be Individuall odours, and every man may have a proper and peculiar savour; which although not perceptible unto man, who hath this sense, but weak, yet sensible unto Dogs, who hereby can single out their Masters in the dark. We will not deny that particular men have sent forth a pleasant savour, as Theophrastus and Plutarch report of Alexander the great, and Tzetzes and Cardan doe testifie of themselves. That some may also emit an unsavoury odour, we have no reason to deny; for this may happen from the quality of what they have taken; the Fætor
¹⁰
whereof may discover it self by sweat and urine, as being unmasterable by the naturall heat of man, not to be dulcified
¹¹
by concoction beyond an unsavoury condition: the like may come to passe from putrid humors, as is often discoverable in putrid and malignant fevers. And sometime also in grosse and humid bodies even in the latitude of sanity; the naturall heat of the parts being insufficient for a perfect and through-digestion, and the errors of one concoction not rectifiable by another: but that an unsavoury odour is gentilitious or nationall unto the Jews, if rightly understood, we cannot well concede; nor will the information of reason or sense induce it.

For first, Upon consult of reason, there will be found no easie assurance for to fasten a materiall or temperamentall propriety upon any nation; there being scarce any condition (but what depends upon clime) which is not exhausted or obscured from the commixture of introvenient
¹²
nations either by commerce
or conquest; much more will it be difficult to make out this affection in the Jews, whose race however pretended to be pure, must needs have suffered inseparable commixtures with nations of all sorts, not only in regard of their proselytes, but their universall dispersion; some being posted from severall parts of the earth, others quite lost, and swallowed up in those nations where they planted. For the tribes of Reuben, Gad, part of Manasses and Naphthali, which were taken by Assur, and the rest at the sacking of Samaria which were led away by Salmanasser into Assyria, and after a year and half arrived at Arsereth, as is delivered in Esdras,
¹³
these I say never returned, and are by the Jews as vainly expected as their Messias. Of those of the tribe of Juda and Benjamin, which were led captive into Babylon by Nebuchadnezzar, many returned unto Zorobabel; the rest remained, and from thence long after upon invasion of the Saracens, fled as far as India; where yet they are said to remain, but with little difference from the Gentiles.

The Tribes that returned to Judea, were afterward widely dispersed; for beside sixteen thousand which Titus sent to Rome unto the triumph of his father Vespasian, he sold no lesse then an hundred thousand for slaves; not many years after Adrian the Emperour, who ruined the whole Countrey, transplanted many thousands into Spain, from whence they dispersed into divers Countreys, as into France and England, but were banished after from both: from Spain they dispersed into Africa, Italy, Constantinople, and the dominions of the Turke, where they remain as yet in very great numbers. And if (according to good relations) where they may freely speak it, they forbear not to boast that there are at present many thousand Jews in Spain, France and England, and some dispensed withall, even to the degree of Priesthood; it is a matter very considerable, and could they be smelled out, would much advantage, not only the Church of Christ, but also the coffers of Princes.

Now having thus lived in severall Countries, and alwaies in subjection, they must needs have suffered many commixtures, and we are sure they are not exempted from the common contagion
of Venery
¹⁴
contracted first from Christians. Nor are fornications unfrequent between them both; there commonly passing opinions of invitement, that their Women desire copulation with them, rather then their own Nation, and affect Christian carnality above circumcised venery. It being therefore acknowledged, that some are lost, evident that others are mixed, and scarce probable that any are distinct, it will be hard to establish this quality upon the Jews, unlesse we also trans-ferre the same, unto those whose generations are mixed, whose genealogies are Jewish, and naturally derived from them.

Again, If we concede a Nationall unsavourinesse in any people, yet shall we finde the Jews lesse subject hereto then any, and that in those regards which most powerfully concurre to such effects, that is, their diet and generation. As for their diet, whether in obedience unto the precepts of reason, or the injunctions of parsimony, therein they are very temperate, seldome offending in ebriety or excesse of drink, nor erring in gulosity or superfluity of meats…. So that observing a spare and simple diet, whereby they prevent the generation of crudities; and fasting often whereby they might also digest them; they must be lesse inclinable unto this infirmity then any other Nation, whose proceedings are not so reasonable to avoid it.

As for their generations and conceptions (which are the purer from good diet,) they become more pure and perfect by the strict observation of their Law; upon the injunctions whereof, they severely observe the times of Purification, and avoid all copulation, either in the uncleannesse of themselves, or impurity of their Women. A rule, I fear, not so well observed by Christians; whereby not only conceptions are prevented, but if they proceed, so vitiated and defiled, that durable inquinations,
¹⁵
remain upon the birth; which, when the conception meets with these impurities, must needs be very potent; since in the purest and most fair conceptions, learned men derive the cause of Pox and Meazles, from principles of that
nature; that is, the menstruous impurities in the mothers bloud, and virulent tinctures contracted by the Infant, in the nutriment of the wombe.

Lastly, Experience will convict it; for this offensive odor is no way discoverable in their Synagogues where many are, and by reason of their number could not be concealed: nor is the same discernible in commerce or conversation with such as are cleanly in Apparell, and decent in their Houses. Surely the Viziars and Turkish Basha’s
¹⁶
are not of this opinion; who as Sir Henry Blunt informeth, doe generally keep a Jew of their private Counsell. And were this true, the Jews themselves doe not strictly make out the intention of their Law; for in vain doe they scruple to approach the dead, who livingly are cadaverous, or fear any outward pollution, whose temper pollutes themselves. And lastly, were this true, our opinion is not impartiall; for unto converted Jews who are of the same seed, no man imputeth this unsavoury odor; as though Aromatized by their conversion, they amitted their sent
¹⁷
with their Religion, and smelt no longer then they savoured of the Jew.

Now the ground that begat or propagated this assertion, might be the distastfull aversenesse of the Christian from the Jew, from the villany of that fact, which made them abominable and stinck in the nostrils of all men. Which reall practice, and metaphoricall expression, did after proceed into a literall construction; but was a fraudulent illation; for such an evil savour their father Jacob acknowledged in himself, when he said, his sons had made him stinck in the land,
¹⁸
that is, to be abominable unto the inhabitants thereof. Now how dangerous it is in sensible things to use metaphoricall expressions unto the people, and what absurd conceits they will swallow in their literals; an impatient example we have in our own profession; who having called an eating Ulcer by the name of a Wolfe, common apprehension conceives a reality therein; and against our selves ocular affirmations are pretended to confirm it….