What the Navel is, and for what use.
For the use of the Navel is to continue the Infant unto the Mother, and by the vessels thereof to convey its aliment and sustentation. The vessels whereof it consisteth, are the umbilical vein, which is a branch of the Porta, and implanted in the Liver of the Infant; two Arteries likewise arising from the Iliacal branches, by which the Infant receiveth the purer portion of blood and spirits from the mother; and lastly, the Urachos or ligamental passage derived from the bottom of the bladder, whereby it dischargeth the waterish and urinary part of its aliment. Now upon the birth, when the Infant forsaketh the womb, although it dilacerate, and break the involving membranes, yet do these vessels hold, and by the mediation thereof the Infant is connected unto the womb, not only before, but a while also after the birth. These therefore the midwife cutteth off, contriving them into a knot close unto the body of the Infant; from whence ensueth that tortuosity or complicated modosity we usually call the Navel; occasioned by the colligation of vessels before mentioned. That Adam and Eve had not Navels. Now the Navel being a part, not precedent, but subsequent unto generation, nativity or parturition, it cannot be well imagined at the creation or extraordinary formation of Adam, who immediately issued from the Artifice of God; nor also that of Eve; who was not solemnly begotten, but suddenly framed, and anomalously proceeded from Adam.
And if we be led into conclusions that Adam had also this part, because we behold the same in our selves, the inference is not reasonable; for if we conceive the way of his formation, or of the first animals, did carry in all points a strict conformity unto succeeding productions, we might fall into imaginations that Adam was made without Teeth; or that he ran through those notable alterations in the vessels of the heart, which the Infant suffereth after birth: we need not dispute whether the egg or bird were first; and might conceive that Dogs were created blind, because we observe they are littered so with us. Which to affirm, is to confound, at least to regulate creation unto generation, the first Acts of God, unto the second of Nature; which were determined in that general indulgence, Encrease and Multiply, produce or propagate each other; that is, not answerably in all points, but in a prolonged method according to seminal progression. For the formation of things at first was different from their generation after; and although it had nothing to precede it, was aptly contrived for that which should succeed it. And therefore though Adam were framed without this part, as having no other womb than that of his proper principles, yet was not his posterity without the same: for the seminality of his fabrick contained the power thereof; and was endued with the science of those parts whose predestinations upon succession it did accomplish.
All the Navel therefore and conjunctive part we can suppose in Adam, was his dependency on his Maker, and the connexion he must needs have unto heaven, who was the Son of God. For holding no dependence on any preceding efficient but God; in the act of his production there may be conceived some connexion, and Adam to have been in a momental Navel with his Maker. And although from his carnality and corporal existence, the conjunction seemeth no nearer than of causality and effect; yet in his immortal and diviner part he seemed to hold a nearer coherence, and an umbilicality even with God himself. And so indeed although the propriety of this part be found but in some animals, and many species there are which have no Navel at all; yet is there one link and common connexion, one general ligament, and necessary obligation of all what ever unto God. Whereby although they act themselves at distance, and seem to be at loose; yet do they hold a continuity with their Maker. Which catenation or conserving union when ever his pleasure shall divide, let go, or separate, they shall fall from their existence, essence, and operations: in brief, they must retire unto their primitive nothing, and shrink into their Chaos again.
They who hold the egg was before the Bird, prevent this doubt in many other animals, which also extendeth unto them: For birds are nourished by umbilical vessels, and the Navel is manifest sometimes a day or two after exclusion. The same is probable in oviparous exclusions, if the lesser part of eggs must serve for the formation, the greater part for nutriment. The same is made out in the eggs of Snakes; and is not improbable in the generation of Porwiggles or Tadpoles, and may be also true in some vermiparous exclusions: although (as we have observed in the daily progress in some) the whole Maggot is little enough to make a Fly, without any part remaining.
[CHAPTER VI]
Of the Pictures of Eastern Nations, and the Jews at their Feasts, especially our Saviour at the Passover.
Concerning the Pictures of the Jews, and Eastern Nations at their Feasts, concerning the gesture of our Saviour at the Passover, who is usually described sitting upon a stool or bench at a square table, in the middest of the twelve, many make great doubt; and (though they concede a table-gesture) will hardly allow this usual way of Session.
Wherein restraining no mans enquiry, it will appear that accubation, or lying down at meals was a gesture used by very many Nations. That the Persians used it, beside the testimony of humane Writers, is deducible from that passage in Esther.Esther 7. That when the King returned into the place of the banquet of wine, Haman was fallen upon the bed whereon Esther was. That the Parthians used it, is evident from Athenæus, who delivereth out of Possidonius, that their King lay down at meals, on an higher bed than others. That Cleopatra thus entertained Anthony, the same Author manifesteth when he saith, she prepared twelve Tricliniums. That it was in use among the Greeks, the word Triclinium implieth, and the same is also declarable from many places in the Symposiacks of Plutarch. That it was not out of fashion in the days of Aristotle, he declareth in his politicks; when among the Institutionary rules of youth, he adviseth they might not be permitted to hear Iambicks and Tragedies before they were admitted unto discumbency or lying along with others at their meals. That the Romans used this gesture at repast, beside many more, is evident from Lipsius, Mercurialis, Salmasius and Ciaconius, who have expresly and distinctly treated hereof.
Now of their accumbing places, the one was called Stibadion and Sigma, carrying the figure of an half Moon, and of an uncertain capacity, whereupon it received the name of Hexaclinon, Octoclinon, according unto that of Martial,