The Works of Sir Thomas Browne, Volume 3

Cabalistical heads, who from that expression in Esay,Isa. 34. 4. do make a book of heaven, and read therein the great concernments of earth, do literally play on this, and from its semicircular figure, resembling the Hebrew letter כ Caph, whereby is signified the uncomfortable number of twenty, at which years Joseph was sold, which Jacob lived under Laban, and at which men were to go to war: do note a propriety in its signification; as thereby declaring the dismal Time of the Deluge. And Christian conceits do seem to strain as high, while from the irradiation of the Sun upon a cloud, they apprehend the mysterie of the Sun of Righteousness in the obscurity of flesh; by the colours green and red, the two destructions of the world by fire and water; or by the colours of blood and water, the mysteries of Baptism, and the holy Eucharist.

Laudable therefore is the custom of the Jews, who upon the appearance of the Rain-bow, do magnifie the fidelity of God in the memory of his Covenant; according to that of Syracides, look upon the Rain-bow, and praise him that made it. And though some pious and Christian pens have only symbolized the same from the mysterie of its colours, yet are there other affections which might admit of Theological allusions. Nor would he find a more improper subject, that should consider that the colours are made by refraction of Light, and the shadows that limit that light; that the Center of the Sun, the Rain-bow, and the eye of the Beholder must be in one right line, that the spectator must be between the Sun and the Rain-bow; that sometime there appear, sometime one reversed. With many others, considerable in Meteorological Divinity, which would more sensibly make out the Epithite of the Heathens;Thaumancias. and the expression of the son of Syrach. Very beautifull is the Rain-bow, it compasseth the heaven about with a glorious circle, and the hands of the most High have bended it.

CHAPTER V

Of Sem, Ham and Japhet

Concerning the three sons of Noah, Sem, Ham and Japhet, that the order of their nativity was according to that of numeration, and Japhet the youngest son, as most believe, as Austin and others account, the sons of Japhet, and Europeans need not grant: nor will it so well concord unto the letter of the Text, and its readiest interpretations. For so is it said in our Translation, Sem the father of all the sons of Heber the brother of Japhet the elder: so by the Septuagint, and so by that of Tremelius. And therefore when the Vulgar reads it, Fratre Japhet majore, the mistake as Junius observeth, might be committed by the neglect of the Hebrew account; which occasioned Jerom so to render it, and many after to believe it. Nor is that Argument contemptible which is deduced from their Chronology: for probable it is that Noah had none of them before, and begat them from that year when it is said he was five hundred years old, and begat Sem, Ham and Japhet. Again it is said he was six hundred years old at the flood, and that two years after Sem was but an hundred; therefore Sem must be born when Noah was five hundred and two, and some other before in the year of five hundred and one.

Now whereas the Scripture affordeth the priority of order unto Sem, we cannot from thence infer his primogeniture. For in Sem the holy line was continued: and therefore however born, his genealogy was most remarkable. So is it not unusuall in holy Scripture to nominate the younger before the elder: so is it said, That Tarah begat Abraham,Gen. 11. Nachor and Haram: whereas Haram was the eldest. So Rebecca Gen. 28. is termed the mother of Jacob and Esau. Nor is it strange the younger should be first in nomination, who have commonly had the priority in the blessings of God, and been first in his benediction. In divine benedictions the younger often preferred. So Abel was accepted before Cain, Isaac the younger preferred before Ishmael the elder, Jacob before Esau, Joseph was the youngest of twelve, and David the eleventh son and minor cadet of Jesse.

Lastly, though Japhet were not elder then Sem, yet must we not affirm that he was younger then Cham, for it is plainly delivered, that after Sem and Japhet had covered Noah, he awaked, and knew what his youngest son had done unto him υἱὸς ὁ νεὡτερος, is the expression of the Septuagint, Filius minor of Jerom, and minimus of Tremelius. And upon these grounds perhaps Josephus doth vary from the Scripture enumeration, and nameth them Sem, Japhet and Cham; which is also observed by the Annian Berosus; Noah cum tribus filiis, Semo, Japeto, Cham. And therefore although in the priority of Sem and Japhet, there may be some difficulty, though Cyril, Epiphanius and Austin have accounted Sem the elder, and Salian the Annalist, and Petavius the Chronologist contend for the same, yet Cham is more plainly and confessedly named the youngest in the Text.

That Noah and Saturn were the same person.

And this is more conformable unto the Pagan history and Gentile account hereof, unto whom Noah was Saturn, whose symbol was a ship, as relating unto the Ark, and who is said to have divided the world between his three sons. Ham is conceived to be Jupiter, who was the youngest son: worshipped by the name of Hamon, which was the Egyptian and African name for Jupiter, who is said to have cut off the genitals of his father, derived from the history of HamGen. 9. 22. , who beheld the nakednes of his, and by no hard mistakeReading Veiaggod et abscidit, for Veiegged et nunciavit. might be confirmed from the Text, as Bochartus Bochartus de Geographia sacrâ. hath well observed.

CHAPTER VI

That the Tower of Babel was erected against a second Deluge

An opinion there is of some generality, that our fathers after the flood attempted the Tower of Babel to secure themselves against a second Deluge. Which however affirmed by Josephus and others, hath seemed improbable unto many who have discoursed hereon. For (beside that they could not be ignorant of the Promise of God never to drown the world again, and had the Rain-bow before their eyes to put them in mind thereof) it is improbable from the nature of the Deluge; which being not possibly causable from natural showers above, or watery eruptions below, but requiring a supernatural hand, and such as all acknowledg irresistible; must needs disparage their knowledg and judgment in so succesless attempts.

Again, They must probably hear, and some might know, that the waters of the flood ascended fifteen cubits above the highest mountains. Now, if as some define, the perpendicular altitude of the highest mountains be four miles; or as others, but fifteen furlongs, it is not easily conceived how such a structure could be effected. Although we allowed the description of Herodotus concerning the Tower of Belus; whose lowest story was in height and bredth one furlong, and seven more built upon it; abating that of the Annian Berosus, the traditional relation of Jerom, and fabulous account of the Jews. Probable it is that what they attempted was feasible, otherwise they had been amply fooled in fruitless success of their labours, nor needed God to have hindred them, saying, Nothing will be restrained from them, which they begin to do.

History of the world.

It was improbable from the place, that is a plain in the land of Shinar. And if the situation of Babylon were such at first as it was in the days of Herodotus, it was rather a feat of amenity and pleasure, than conducing unto this intention. It being in a very great plain, and so improper a place to provide against a general Deluge by Towers and eminent structures, that they were fain to make provisions against particular and annual inundations by ditches and trenches, after the manner of Egypt. And therefore Sir Walter Raleigh accordingly objecteth: If the Nations which followed Nimrod, still doubted the surprise of a second flood, according to the opinions of the ancient Hebrews, it soundeth ill to the ear of Reason, that they would have spent many years in that low and overflown valley of Mesopotamia. And therefore in this situation, they chose a place more likely to have secured them from the worlds destruction by fire, then another Deluge of water: and as Pierius observeth, some have conceived that this was their intention.

Lastly, The reason is delivered in the Text. Let us build us a City and a Tower, whose top may reach unto heaven, and let us make us a name, lest we be scattered abroad upon the whole earth; as we have already began to wander over a part. These were the open ends proposed unto the people; but the secret design of Nimrod was to settle unto himself a place of dominion, and rule over his Brethren, as it after succeeded, according to the delivery of the Text, the beginning of his kingdom was Babel.

CHAPTER VII

Of the Mandrakes of Leah

We shall not omit the Mandrakes of Leah, according to the History of Genesis. And Reuben went out in the daies of Wheat-harvest, and found Mandrakes in the field, and brought them unto his mother Leah; then Rachel said unto Leah, give me, I pray thee, of thy sons Mandrakes: and she said unto her, is it a small matter that thou hast taken my husband, and wouldest thou take my sons Mandrakes also? and Rachel said, Therefore he shall lie with thee this night for thy sons Mandrakes. From whence hath arisen a common conceit, that Rachel requested these plants as a medicine of fecundation, or whereby she might become fruitfull. Which notwithstanding is very questionable, and of incertain truth.

For first from the comparison of one Text with another, whether the Mandrakes here mentioned, be the same plant which holds that name with us, there is some cause to doubt. The word is used in another place of Scripture,Cant. 7. when the Church inviting her beloved into the fields, among the delightfull fruits of Grapes and Pomegranates, it is said, The Mandrakes give a smell, and at our gates are all manner of pleasant fruits. Now instead of a smell of Delight, our Mandrakes afford a papaverous and unpleasant odor, whether in the leaf or apple, as is discoverable in their simplicity or mixture. The same is also dubious from the different interpretations: for though the Septuagint and Josephus do render it the Apples of Mandrakes in this Text, yet in the other of the Canticles, the Chaldy Paraphrase termeth it Balsame. R. Solomon, as Drusius observeth, conceives it to be that plant the Arabians named Jesemin. Oleaster, and Georgius Venetus, the Lilly, and that the word Dudaim may comprehend any plant that hath a good smell, resembleth a womans breast, and flourisheth in wheat harvest. Tremelius interprets the same for any amiable flowers of a pleasant and delightfull odor: but the Geneva Translators have been more wary then any: for although they retain the word Mandrake in the Text, they in effect retract it in the Margin: wherein is set down the word in the original is Dudaim, which is a kind of fruit or Flower unknown.

The vegetables in H. Scripture how variously expounded.

Nor shall we wonder at the dissent of exposition, and difficulty of definition concerning this Text, if we perpend how variously the vegetables of Scripture are expounded, and how hard it is in many places to make out the species determined. Thus are we at variance concerning the plant that covered Jonas; which though the Septuagint doth render Colocynthis, the Spanish Calabaca, and ours accordingly a Gourd: yet the vulgar translates it Hedera or Ivy; and as Grotius observeth, Jerom thus translated it, not as the same plant, but best apprehended thereby. The Italian of Diodati, and that of Tremelius have named it Ricinus, and so hath ours in the Margin, for palma Christi is the same with Ricinus. The Geneva Translators have herein been also circumspect, for they have retained the Original word Kikaion, and ours hath also affixed the same unto the Margin.

Nor are they indeed alwayes the same plants which are delivered under the same name, and appellations commonly received amongst us. So when it is said of Solomon, that he writ of plants from the Cedar of Lebanus, unto the Hysop that groweth upon the wall, that is, from the greatest unto the smallest, it cannot be well conceived our common Hysop; for neither is that the least of vegetables, nor observed to grow upon wals; but rather as Lemnius well conceiveth, some kind of the capillaries, which are very small plants, and only grow upon wals and stony places. Nor are the four species in the holy oyntment, Cinnamon, Myrrhe, Calamus and Cassia, nor the other in the holy perfume, Frankincense, Stacte, Onycha and Galbanum, so agreeably expounded unto those in use with us, as not to leave considerable doubts behind them. Nor must that perhaps be taken for a simple unguent, which Matthew only termeth a precious oyntment; but rather a composition as Mark and John imply by pistick Nard,V. Mathioli. Epist. that is faithfully dispensed, and may be that famous composition described by Dioscorides, made of oyl of Ben, Malabathrum, Juncus Odoratus, Costus, Amomum, Myrrhe, Balsam and Nard; which Galen affirmeth to have been in use with the delicate Dames of Rome; and that the best thereof was made at Laodicea; from whence by Merchants it was conveyed unto other parts. But how to make out that Translation concerning the Tithe of Mint, Anise and Cumin, we are still to seek; for we find not a word in the Text that can properly be rendred Anise; the Greek being ἄνηθον, which the Latines call Anethum, and is properly Englished Dill. Lastly, What meteor that was, that fed the Israelites so many years, they must rise again to inform us. Nor do they make it out,V. Doctissimum Chrysostom. Magnenum de Manna. who will have it the same with our Manna; nor will any one kind thereof, or hardly all kinds we read of, be able to answer the qualities thereof, delivered in the Scripture; that is, to fall upon the ground, to breed worms, to melt with the Sun, to taste like fresh oyl, to be grounded in Mils, to be like Coriander seed, and of the colour of Bdellium.

Again, It is not deducible from the Text or concurrent sentence of Comments, that Rachel had any such intention, and most do rest in the determination of Austin, that she desired them for rarity, pulchritude or suavity. Nor is it probable she would have resigned her bed unto Leah, when at the same time she had obtained a medicine to fructifie her self. And therefore Drusius who hath expresly and favourable treated hereof, is so far from conceding this intention, that he plainly concludeth, Hoc quo modo illis in mentem venerit conjicere nequeo; how this conceit fell into mens minds, it cannot fall into mine; for the Scripture delivereth it not, nor can it be clearly deduced from the Text.

Thirdly, If Rachel had any such intention, yet had they no such effect, for she conceived not many years after of Joseph; whereas in the mean time Leah had three children, Isachar, Zebulon and Dinah.

Lastly, Although at that time they failed of this effect, yet is it mainly questionable whether they had any such vertue either in the opinions of those times, or in their proper nature. That the opinion was popular in the land of Canaan, it is improbable, and had Leah understood thus much, she would not surely have parted with fruits of such a faculty; especially unto Rachel, who was no friend unto her. As for its proper nature, the Ancients have generally esteemed in Narcotick or stupefactive, and it is to be found in the list of poysons, set down by Dioscorides, Galen, Ætius, Ægineta, and several Antidotes delivered by them against it. It was I confess from good Antiquity, and in the days of Theophrastus accounted a philtre, or plant that conciliates affection; and so delivered by Dioscorides. And this intent might seem most probable, had they not been the wives of holy Jacob: had Rachel presented them unto him, and not requested them for her self.

Now what Dioscorides affirmeth in favour of this effect, that the grains of the apples of Mandrakes mundifie the matrix, and applied with Sulphur, stop the fluxes of women, he overthrows again by qualities destructive unto conception; affirming also that the juice thereof purgeth upward like Hellebore; and applied in pessaries provokes the menstruous flows, and procures abortion. Petrus Hispanus, or Pope John the twentieth speaks more directly in his Thesaurus pauperum: wherein among the receits of fecundation, he experimentally commendeth the wine of Mandrakes given with Triphera magna. But the soul of the medicine may lie in Triphera magna, an excellent composition, and for this effect commended by Nicolaus. And whereas Levinus Lemnius that eminent Physitian doth also concede this effect, it is from manifest causes and qualities elemental occasionally producing the same. For he imputeth the same unto the coldness of that simple, and is of opinion that in hot climates, and where the uterine parts exceed in heat, by the coldness hereof they may be reduced into a conceptive constitution, and Crasis accommodable unto generation; whereby indeed we will not deny the due and frequent use may proceed unto some effect, from whence notwithstanding we cannot infer a fertilitating condition or property of fecundation. For in this way all vegetables do make fruitful according unto the complexion of the Matrix; if that excel in heat, plants exceeding in cold do rectifie it; if it be cold, simples that are hot reduce it; if dry moist, if moist dry correct it; in which division all plants are comprehended. But to distinguish thus much is a point of Art, and beyond the Method of Rachels or feminine Physick. Again, Whereas it may be thought that Mandrakes may fecundate, since Poppy hath obtained the Epithite of fruitful, and that fertility was Hieroglyphically described by Venus with an head of Poppy in her hand; the reason hereof was the multitude of seed within it self, and no such multiplying in humane generation. And lastly, whereas they may seem to have this quality, since Opium it self is conceived to extimulate unto venery, and for that intent is sometimes used by Turks, Persians, and most oriental Nations; although Winclerus doth seem to favour the conceit, yet Amatus Lusitanus, and Rodericus à Castro are against it; Garcias ab horto refutes it from experiment; and they speak probably who affirm the intent and effect of eating Opium, Opium, of what effect in venery. it not so much to invigorate themselves in coition, as to prolong the Act, and spin out the motions of carnality.

CHAPTER VIII

Of the three Kings of Collein

Three magi or wise men (Mat. 2.) What manner of Kings they were.

A common conceit there is of the three Kings of Collein, conceived to be the wise men that travelled unto our Saviour by the direction of the Star, Wherein (omitting the large Discourses of Baronius, Pineda and Montacutius,) that they might be Kings, beside the Ancient Tradition and Authority of many Fathers, the Scripture also implieth. The Gentiles shall come to thy light, and Kings to the brightness of thy rising. The Kings of Tharsis and the Isles, the Kings of Arabia and Saba shall offer gifts, which places most Christians and many Rabbins interpret of the Messiah. Not that they are to be conceived potent monarchs, or mighty Kings; but Toparks, Kings of Cities or narrow Territories; such as were the Kings of Sodom and Gomorrah, the Kings of Jericho and Ai, the one and thirty which Joshuah subdued, and such as some conceive the Friends of Job to have been.

But although we grant they were Kings, yet can we not be assured they were three. For the Scripture maketh no mention of any number; and the numbers of their presents, Gold, Myrrhe and Frankincense, concludeth not the number of their persons; for these were the commodities of their Country, and such as probably the Queen of Sheba in one person had brought before unto Solomon. So did not the sons of Jacob divide the present unto Joseph, but are conceived to carry one for them all, according to the expression of their Father – Take of the best fruits of the land in your vessels, and carry down the man a present. And therefore their number being uncertain, what credit is to be given unto their names, Gasper, Melchior, Balthazar, what to the charm thereof against the falling sickness,Gaspar fert myrrham, etc. or what unto their habits, complexions, and corporal accidents, we must rely on their uncertain story, and received pourtraits of Collein.

Lastly, Although we grant them Kings, and three in number, yet could we not conceive that they were Kings of Collein. For though Collein were the chief City of the Ubii, then called Ubiopolis, and afterwards Agrippina, yet will no History inform us there were three Kings thereof. Beside, these being rulers in their Countries, and returning home, would have probably converted their subjects: but according unto Munster, their conversion was not wrought until seventy years after by Maternus a disciple of Peter. And lastly, it is said that the wise men came from the East; but Collein is seated West-ward from Jerusalem; for Collein hath of longitude thirty four degrees, but Jerusalem seventy two.

And why of Collein.

The ground of all was this. These wise men or Kings, were probably of Arabia, and descended from Abraham by Keturah, who apprehending the mystery of this Star, either by the Spirit of God, the prophesie of Balaam, the prophesie which Suetonius mentions, received and constantly believed through all the East, that out of Jury one should come that should rule the whole world: or the divulged expectation of the Jews from the expiring prediction of Daniel: were by the same conducted unto Judea, returned unto their Country, and were after baptized by Thomas. From whence about three hundred years after, by Helena the Empress their bodies were translated to Constantinople. From thence by Eustatius unto Millane, and at last by Renatus the Bishop unto Collein: where they are believed at present to remain, their monuments shewn unto strangers, and having lost their Arabian titles, are crowned Kings of Collein.

CHAPTER IX

Of the food of John Baptist, Locusts and Wild-honey

Concerning the food of John Baptist in the wilderness, Locusts and Wild-honey, lest popular opiniatrity should arise, we will deliver the chief opinions. The first conceiveth the Locusts here mentioned to be that fruit which the Greeks name κεράτιον mentioned by Luke in the diet of the Prodigal son, the Latins Siliqua, and some Panis Sancti Johannis; included in a broad Cod, and indeed a taste almost as pleasant as Honey. But this opinion doth not so truly impugn that of the Locusts: and might rather call into controversie the meaning of Wild-honey.