15. The Sun and Moon are usually described with humane faces; whether herein there be not a Pagan imitation, and those visages at first implied Apollo and Diana, we may make some doubt; and we find the statua of the Sun was framed with raies about the head, which were the indiciduous and unshaven locks of Apollo. We should be too IconomicalOr quarrelsom with Pictures. to question the pictures of the winds, as commonly drawn in humane heads, and with their cheeks distended; which notwithstanding we find condemned by Minutius, as answering poetical fancies, and the gentile description of Æolus, Boreas, and the feigned Deities of winds.
16. We shall not, I hope, disparage the Resurrection of our Redeemer, if we say the Sun doth not dance on Easter day. And though we would willingly assent unto any sympathetical exultation, yet cannot conceive therein any more than a Tropical expression. Whether any such motion there were in that day wherein Christ arised, Scripture hath not revealed, which hath been punctual in other records concerning solary miracles: and the AreopagiteDion. Ep. 7. a. ad Policar. et Pet. Hall not. in vit. [S. Dionys.] that was amazed at the Eclipse, took no notice of this. And if metaphorical expressions go so far, we may be bold to affirm, not only that one Sun danced, but two arose that day: That light appeared at his nativity, and darkness at his death, and yet a light at both; for even that darkness was a light unto the Gentiles, illuminated by that obscurity. That ’twas the first time the Sun set above the Horizon; that although there were darkness above the earth, there was light beneath it, nor dare we say that hell was dark if he were in it.
17. Great conceits are raised of the involution or membranous covering, commonly called the Silly-how, that sometimes is found about the heads of children upon their birth; and is therefore preserved with great care, not only as medical in diseases, but effectual in success, concerning the Infant and others; which is surely no more than a continued superstition. For hereof we read in the life of Antoninus delivered by Spartianus, that children are born sometimes with this natural cap; which Midwives were wont to sell unto credulous Lawyers, who had an opinion it advantaged their promotion.
But to speak strictly, the effect is natural, and thus may be conceived: Animal conceptions have largely taken three teguments, or membranous films which cover them in the womb, that is, the Corion, Amnios, and Allantois; the Corion is the outward membrance wherein are implanted the Veins, Arteries and umbilical vessels, whereby its nourishment is conveyed: the Allantois a thin coat seated under the Corion, wherein are received the watery separations conveyed by the Urachus, that the acrimony thereof should not offend the skin. De formato fœtu. The Amnios is a general investment, containing the sudorus or thin serosity perspirable through the skin. Now about the time when the Infant breaketh these coverings, it sometimes carrieth with it about the head a part of the Amnios or nearest coat; which saith Spiegelius, either proceedeth from the toughness of the membrance or weakness of the Infant that cannot get clear thereof. And therefore herein significations are natural and concluding upon the Infant, but not to be extended unto magical signalities, or any other person.
18. That ’tis good to be drunk once a moneth, is a common flattery of sensuality, supporting it self upon Physick, and the healthful effects of inebriation. This indeed seems plainly affirmed by Avicenna, a Physitian of great authority, and whose religion prohibiting Wine, could less extenuate ebriety. But Averroes a man of his own faith was of another belief; restraining his ebriety unto hilarity, and in effect making no more thereof than Seneca commendeth, and was allowable in Cato; that is, a sober incalescence and regulated æstuation from wine; or what may be conceived between Joseph and his brethren, when the text expresseth they were merry, or drank largely, and whereby indeed the commodities set down by Avicenna, that is, alleviation of spirits, resolution of superfluities, provocation of sweat and urine may also ensue. But as for dementation, sopition of reason, and the diviner particle from drink; though American religion approve, and Pagan piety of old hath practised it, even at their sacrifices; Christian morality and the doctrine of Christ will not allow. And surely that religion which excuseth the fact of Noah, in the aged surprizal of six hundred years, and unexpected inebriation from the unknown effects of wine, will neither acquit ebriosity nor ebriety, in their known and intended perversions.
And indeed, although sometimes effects succeed which may relieve the body, yet if they carry mischief or peril unto the soul, we are therein restrainable by Divinity, which circumscribeth Physick, and circumstantially determines the use thereof. From natural considerations, Physick commendeth the use of venery; and happily, incest, adultery, or stupration may prove as Physically advantagious, as conjugal copulation; which notwithstanding must not be drawn into practise. And truly effects, consequents, or events which we commend, arise oft-times from wayes which we all condemn. Thus from the fact of Lot, we derive the generation of Ruth, and blessed Nativity of our Saviour; which notwithstanding did not extenuate the incestuous ebriety of the generator. And if, as is commonly urged, we think to extenuate ebriety from the benefit of vomit oft succeeding, Egyptian sobriety will condemn us, which purged both wayes twice a moneth, without this perturbation: and we foolishly contemn the liberal hand of God, and ample field of medicines which sobriety produce that action.
Why the devil is commonly said to appear with a cloven foot.
19. A conceit there is, that the Devil commonly appeareth with a cloven hoof; wherein although it seem excessively ridiculous, there may be somewhat of truth; and the ground thereof at first might be his frequent appearing in the shape of a Goat, which answers that description. This was the opinion of ancient Christians concerning the apparition of Panites, Fauns and Satyres; and in this form we read of one that appeared unto Antony in the wilderness. The same is also continued from expositions of holy Scripture; for whereas it is said,Levit. 17. Thou shalt not offer unto Devils, the Original word is Seghnirim, that is, rough and hairy Goats, because in that shape the Devil most often appeared; as is expounded by the Rabbins, as Tremellius hath also explained; and as the word Ascimah, the god of Emath is by some conceived. Nor did he only assume this shape in elder times, but commonly in later dayes, especially in the place of his worship, if there be any truth in the confession of Witches, and as in many stories it stands confirmed by Bodinus.In his Dæmonomania. And therefore a Goat is not improperly made the Hieroglyphick of the devil, as Pierius hath expressed it. So might it be the Emblem of sin, as it was in the sin-offering; and so likewise of wicked and sinful men, according to the expression of Scripture in the method of the last distribution; when our Saviour shall separate the Sheep from the Goats, that is, the Sons of the Lamb from the children of the devil.
Footnotes
[8] geneologie, 1658, 1669, geneology, 1672.