The Works of Sir Thomas Browne Volume I Part 3

_Sect. 22. Pag. 35._

_'Tis ridiculous to put off or down the general floud of_ Noah _in that particular inundation of_ Deucalion,] as the Heathens some of them sometimes did: _Confuderunt igitur saepe Ethnici particularia illa diluvia, quae longe post secuta sunt, c.u.m illo universali quod praecessit, ut ex fabulis in Diluvio Deucalionaeo sparsis colligere licet; non tamen semper nec ubique. Author. Observat. in Mytholog. Nat. Com._ Then amongst those that confound them, he reckons _Ovid_ and _Plutarch_.

_How all the kinds of Creatures, not onely in their own bulks, but with a competency of food and sustenance, might be preserved in one Ark, and within the extent of 300 Cubits, to a reason that rightly examines it will appear very feasible._] Yet _Apelles_ the Disciple of _Mercion_, took upon him to deride the History of _Moses_ in this particular, alledging that it must needs be a fable, for that it was impossible so many creatures should be contain'd in so small a s.p.a.ce. _Origen_ and St.

_Aug._ to answer this pretended difficulty, alleadge that _Moses_ in this place speakes of Geometrical (and not vulgar) cubits, of which every one was as much as six vulgar ones; and so no difficulty. But _Perer. l. 10. com. in Genes, quest. 5. de arca_, rejects this opinion of _Origen_, as being both against reason and Scripture.

1. Because that sort of Cubit was never in use amongst any people, and therefore absurd to think _Moses_ should intend it in this place.

2. If _Moses_ should not speak of the same Cubits here, that he mentions in others places, there would be great aequivocation in Scripture: now in another place, _i.e._ _Exod. 27._ he saith, G.o.d commanded him to make an Altar three Cubits high; which if it shall be meant of Geometrical Cubits it will contain 18 vulgar Cubits; which would not only render it useless, but would be contrary to the command which he saith G.o.d gave him, _Exod. 20. Thou shall not go up by steps to my Altar._ For without steps what man could reach it. It must therefore be meant of ordinary Cubits; but that being so it was very feasible. I can more easily believe than understand it.

_And put the honest Father to the Refuge of a Miracle._] This honest father was St. _Aug._ who delivers his opinion, that it might be miraculously done, _lib. 16. de Civ. Dei, cap. 7._ where having propos'd the question how it might be done, he answers, _Quod si homines eas captas sec.u.m adduxerunt, et eo modo ubi habitabant earum genera inst.i.tuerunt, venandi studio fieri potuisse incredibile non est, quamvis jussu Dei sire permissu etiam opera Angelorum negandum non sit potuisse transferri_; but St. _Aug._ saith not that it could not be done without a miracle.

_And 1500 years to people the World, as full a time_, etc.]

_Pag. 36._

_That_ Methusalem _was the longest liv'd of all the children of_ Adam, etc.] See both these Points cleared by the Author, in _Pseudodox.

Epidemic._ the first _lib. 6. cap. 6._ the other _lib. 7. cap. 3._

_That_ Judas _perished by hanging himself, there is no certainty in Scripture, though in one place it seems to affirm it, and by a doubtful word hath given occasion to translate it; yet in another place, in a more punctual description it makes it improbable, and seems to overthrow it_.] These two places that seem to contradict one another are _Math.

27. 5._ and _Acts 1. 8._ The doubtful word he speaks of is in the place of _Matthew_; it is ?p???at?, which signifieth suffocation as well as hanging, (?pe???? ?p???at?, which may signifie literally, after he went out he was choak'd) but _Erasmus_ translates it, _abiens laqueo se suspendit_: the words in the _Acts_ are, _When he had thrown down himself headlong, he burst in the midst, and all his bowels gushed out_; which seems to differ much from the expression of _Matthew_; yet the Ancient Writers and Fathers of the Church do unanimously agree that he was hanged. Some I shall cite. _Anastas. Sinaita, l. 7. Anagog.

Contempl. Unus latro ingratus c.u.m esset typus Diaboli, et Serpentis, et Judae, qui se in ligno suffocavit. Gaudentius Brixiens. tract. 13.

de natal. Dom. Mortem debitam laqueo sibimet intulit praeparato_, etc.

_Droggotoshen. de sacram. dominic. pa.s.s. Jamdiu erat quidem quod Christo recesserat, et avaritiae laqueo se suspenderat, sed quod fecerat in occulto, palam omnibus innotuit. S. Martialis in Ep. ad Tholosanos.

Non sustinuit pnitentiam, donec laqueo mortis seipsum consumpsit.

Ignat. ad Philippens. Diabolus laqueum ei ostendit, et suspendium docuit. Leo Serm. 3. de pa.s.sion.----Ut quia facinus omnem mensuram ultionis excesserat, te haberet impietas tua judicem te pateretur sua paena Carnificem. Theodoret. lib. 1. haeretic. fabul. Ille protinus strangulatus est, quae fuit merces ejus proditionis. Chrysostom. Hom. 3.

de proditore. Pependit Clum Terramque intermedius vago funere suffocatus, et c.u.m flagitio suo tumefacta, viscera crepuerunt, etc.

Bernard. Serm. 8. in Psal. 9. Judas in Aere crepuit medius._

1. There are those that are so particular, that they acquaint us with the manner, as _that it was done with a Cord. Antiochus Laurensis, Spem omnem a se c.u.m abjecisset, insiliente in eum inimico (sc. Diabolo) funiculo sibi praefocavit gulam. Oec.u.men. in Act. Fracto funiculo quo erat suffocatus decidit in terram praecipitio._ 2. _That it was done on a_ Fig-Tree, _Beda. Portam David egredientibus fons occurrit in Austrum per vallem directus, ad cujus medietatem ab occasu Judas se suspendisse narratur: Nam et ficus magna ibi et vetustissima stat._

Juvenc. _lib. 4. Hist. Evangelic_.

_Exorsusq; suas laqueo sibi sumere paenas, Informem rapuit ficus de vertice mortem._

3. Some acquaint us with the time when it was done, _viz. the next day after he had given the kiss_. So _Chrysostom. Homil. 1. de proditor. et Mysterio Cn. Dominic. Guttur prophanum quod hodie Christo extendis ad osculum, crastino es illud extensurus ad laqueum_. But there are two, that is _Euthymius_ and _Oec.u.menius_, that tell us, _that the hanging did not kill him_, but that either the Rope broke, or that he was cut down, and afterwards cast himself down headlong, as it is related in the before mentioned place of the _Acts_: _Agnitus a quibusdam depositus est ne praefocaretur, denique postquam in secreto quodam loco modico vixisset tempore praeceps factus sive praecipitatus, inflatus diruptus, ac diffisus est medius, et effusa sunt omnia viscera ejus; ut in_ Actis. _Euthym._ cap. 67. _in Math. Judas suspendio e vita non decessit, sed supervixit, dejectus est enim prius quam praefocaretur, idque Apotolorum Acta indicant, quod p.r.o.nus crepuit medius_. Oec.u.men. in Act. And this may serve to reconcile these two seemingly disagreeing Scriptures.

_Pag. 37._

_That our Fathers after the Flood erected the Tower of_ Babel.] For this see what the Author saith in his _Pseudodox. Epidemic_. l. 7, cap. 6.

_And cannot but commend the judgment of_ Ptolemy.] He means of _Ptolemaeus Philadelphus_, who founded the Library of _Alexandria_, which he speaks of in the next Section. He was King of _Egypt_; and having built and furnish'd that Library with all the choicest Books he could get from any part of the world, and having good correspondence with _Eleazer_ the high Priest of the _Jews_, by reason that he had released the _Jews_ from Captivity, who were taken by his Predecessor _Ptolemaeus Lagi_; he did by the advice of _Demetrius Phalereus_ the _Athenian_, whom he had made his Library-Keeper, write to _Eleazer_, desiring him that he would cause the Books of the _Jews_, which contained their Laws, to be translated for him into Greek, that he might have them to put into his Library: to which the Priest consents; and for the King's better satisfaction, sends to him Copies of the Books, and with the same 72 Interpreters skilled both in the Greek and Hebrew Language, to translate them for him into Greek; which afterwards they performed. This is for certain; but whether they translated only the _Pentateuch_, as St.

_Jerome_ would have it, or together with the Books of the Prophets also, as _Leo de Castro_ and _Baronius_ contend, I undertake not to determine: but as to that part of the story, that these Interpreters were put into so many several Cells, whilst they were about the work of translation; and notwithstanding they were thus severed, that they all translated it _totidem verbis_; it is but reason to think with St. _Jerome_ (notwithstanding the great current of Authority against him) that it is no better than a fable.

_The Alcoran of the Turks_ (_I speak without prejudice_) _is an ill-composed piece, containing in it vain and ridiculous errors in Philosophy_, etc.] It is now in every mans hand, having been lately translated into English; I shall therefore observe but these few particulars in it, in regard the book it self is so common; and indeed they are not mine own, but _Lipsius_ his observations. He begins, _O nugas, O deliria! primum_ (saith he) _commentus est, Deum unum solidumq; (???sf???? Graeci exprimunt) eundemq; incorporeum esse. Christum non Deum, sed magnum vatem et prophetam; se tamen majorem, et proxime a Deo missum, praemia qui ipsum audient Paradisum, qui post aliquot annorum millia reserabitur, ibi quatuor flumina lacte, vino, melle, aqua fluere, ibi palatia et aedificia gemmata atque aurata esse, carnes avium suavissimarum, fructus omne genus quos sparsi jacentesque sub umbra arborum edent: sed caput faelicitatis, viros fminasque, majores solito magnis Genitalibus a.s.sidua libidine, et ejus usu sine taedio aut fatigatione._ These and some others that are in the Alcoran he reckons up. _Sed et Physica quoq; miranda_ (saith he) _nam facit Solem et Lunam in equis vehi, illum autem in aquam calidam vespere mergi, et bene lotum ascendere atque oriri, Stellas in aere e catenis aureis pendere: terram in bovini cornus cuspide stabilitum, et agitante se bove ac succutiente fieri terrae motum; hominem autem ex hirundine aut sanguisuga nasci_, etc. Just. Lips. _Monit. et exempl. Politic._ cap. 3.

_Sect. 23. Pag. 38._

_I believe besides_ Zoroaster _there were divers others that wrote before Moses_.] _Zoroaster_ was long before _Moses_, and of great name; he was the father of _Ninus, Justin. lib. 1_. _Si quamlibet modic.u.m emolumentum probaveritis; ego ille sim Carinondas vel Damigeron, vel is Moses, vel Joannes, vel Apollonius, vel ipse Darda.n.u.s, vel quicunq; alius_ post Zoroastrem _et Hostanem, inter Magos celebratus est_.

Apuleius _in_ Apol.

_Sect. 24. Pag. 38._

_Others with as many groans deplore the combustion of the Library at_ Alexandria.] This was that Library before spoken of, set up by _Ptolemaeus Philadelphus_; in which 'tis reported by _Ammia.n.u.s Marcellinus_ there were 700,000 volumes; it was burnt by _Jul. Caesar's_ means, whose Navy being environed before _Alexandria_, he had no means to keep off the Enemy, but by flinging of fire, which at length caught the Library and consumed it, as _Plutarch_ hath it in _Vita Caesaris_: but notwithstanding we have no reason to believe it was quite consumed, because _Sueton_. in _Claudius_, tells us, that that Emperour added another to it; and there must be somewhat before, if it were an addition; but true it is, too many of the Books perished; to repair which loss, care was taken by _Domitian_ the Emperour, as the same _Sueton._ and _Aurel. Victor._ do relate.

_I would not omit a Copy of_ Enoch's _Pillars, had they many nearer Authors than_ Josephus, _etc._] For this the Story is, that _Enoch_, or his father, _Seth_, having been inform'd by _Adam_, that the world was to perish once by water, and a second time by fire, did cause two Pillars to be erected, the one of Stone against the water, and another of Brick against the fire; and that upon those Pillars was engraven all such Learning as had been delivered to, or invented by mankind; and that thence it came that all knowledge and learning was not lost by means of the Floud, by reason that one of the Pillars (though the other perished) did remain after the Floud, and _Josephus_ witnesseth, till his time, _lib. 1. Antiq. Judaic_. cap. 3.

_Of those three great inventions of_ Germany, _there are two which are not without their incommodities._] Those two he means are _Printing_ and _Gunpowder_, which are commonly taken to be _German_ Inventions; but Artillery was in _China_ above 1500 years since, and Printing long before it was in _Germany_, if we may believe _Juan Concales Mendosa_ in his _Hist._ of _China, lib. 3. cap. 15, 16_. The incommodities of these two inventions, are, well described by _Sam. Daniel_, lib. 6. of the Civil Wars.

_Fierce_ Nemesis, _mother of fate and change, Sword-bearer of th' eternal providence, Turns her stern look at last into the West, As griev'd to see on Earth such happy rest;_

_And for_ Pandora _calleth presently_, Pandora Jove's _fair gift that first deceived Poor_ Epimetheus _in his imbecility.

That though he had a wondrous boon received, By means whereof curious mortality Was of all former quiet quite bereaved.

To whom being come deckt with all qualities, The wrathful G.o.ddess breaks out in this wise:_

_Dost thou not see in what secure estate, Those flouris.h.i.+ng fair Western parts remain?

As if they had made covenant with fate, To be exempted free from others pain, At one with their desires, friends with debate, In peace with Pride, content with their own gain.

Their bounds contain their mindes, their mindes applyed To have their bonds with plenty beautified._

_Devotion (Mother of Obedience) Bears such a hand on their credulity, That it abates the spirit of eminence, And busies them with humble piety: For see what works, what infinite expence, What Monuments of zeal they edifie, As if they would, so that no stop were found, Fill all with Temples, make all holy ground._

_But we must cool this all-believing zeal, That hath enjoy'd so fair a turn so long_, etc.

_Dislike of this first by degrees shall steal, As upon souls of men perswaded wrong; And that the sacred power which thus hath wrought, Shall give her self the sword to cut her throat._

_Go therefore thou with all thy stirring train Of swelling Sciences (the gifts of grief) Go loose the links of that soul-binding chain, Enlarge this uninquisitive Belief: Call up mens spirits, that simpleness retain, Enter their hearts, and knowledge make the Thief To open all the Doors to let in Light, That all may all things see but what is right._

_Opinion arm against opinion (grown) Make new-born contradictions still arise, As if Thebes Founder_ (Cadmus) _tongues had sown Indent of teeth, for greater mutinies: Bring new defended faith against faith known, Weary the soul with contrarieties, Till all Religion become Retrograde, And that fair lye the mask of sin be made:_

_And better to effect a speedy end, Let there be found two fatal Instruments, The one to publish, th' other to defend [SN: Printing]

Impious contention, and proud discontents: Make that instamped characters may send Abroad to thousands, thousand mens intents; And in a moment may dispatch much more, Than could a world of pens perform before;_

_Whereby all quarrels, t.i.tles, secrecies, May unto all be presently made known, Factions prepar'd, parties allur'd to rise, Seditions under fair pretences sown; Whereby the vulgar may become so wise That with a self-presumption overgrown, They may of deepest mysteries debate, Controul their betters, censure acts of State._

_And then when this dispersed mischief shall Have brought confusion in each mystery, Call'd up contempts of State in general, And ripen'd the humour of impiety, Then take the other engine wherewithal [SN: Guns]

They may torment their self-wrought misery; And scourge each other in so strange a wise, As time or tyrants never could devise_, etc.

See _Bellermontan._ in his _Dissertat. politic.

dissert._ 29. and 30.

For the other Invention, the Latine Annotator doubts whether the Author means Church-Organs, or Clocks? I suppose he means Clocks, because I find that Invention reckon'd by a _German_, with the other two, as a remarkable one. It is by _Busbequius_, speaking of the Turks, who hath these words: _Testes majores minoresque bombardae, multaque alia quae ex nostris excogitata ipsi ad se avertunt; at libros tamen typis excuderent, horologia in publico haberent, nondum adduci potuerunt._ _Epist. Legat. Turcic._ I suppose if he had known any Invention which next to the other two had been greater than this, he would not have named this, and this being the next considerable, we have no cause to doubt but the Author meant it.

_To maintain the Trade and Mystery of Typographers._] Of this _Cunaeus_ in his _Satyre Sardi vnates_. _Qui bis in anno nomen suum ad Germanorum nundinas non transmitt.i.t, eruditionem suam in ordinem coactam credit, itaq; nunquam tot fungi una pluvia nasc.u.n.tur, quot nunc libri uno die_.

_Sect. 25. Pag. 40._

_The Turk in the bulk that he now stands, is beyond all hope of conversion._] That is, in respect of his great strength, against which it is not probable the Christians will prevail, as it is observed by _Monsieur de Silhon_. _La Race des Ottomans_ (saith he) _quae oste a Dieu la Religion qu'il a revelee, et aux hommes la liberte que le droit des Gens leur laisse a fait tant de progres depuis trois Cens et quelques annees qu'il semble qu'elle n'ait plus rien a craindre de dehorse, et que son empire ne puisse perir que par la corruption de dedans, et par la dissolution des parties qui composent un corps si vaste. Mr. de Silhon en son Minist. D'Estat. l. 1. c._

_None can more justly boast of persecutions, and glory in the number and valour of martyrs._] Of the fort.i.tude of the Christians in this particular, _Minutius Felix_, in the person of the Ethnique, hath these words, _Per mira stult.i.tia et incredibili audacia spernunt tormenta praesentia, dum incerta metuunt et futura; et dum mori post mortem timent, interim mori non timent._ And afterwards, when he speaks in the person of the Christian, he saith, that Christian women and children have in this surpa.s.sed _Scaevola_ and _Regulus_: _Viros_ (saith he) _c.u.m Mutio vel c.u.m Atilio Regulo comparo: pueri et mulierculae nostrae cruces et Tormenta, feros et omnes suppliciorum terriculas inspirata patientia doloris illudunt_. Minut. _in_ Octav. _vide Aug. de Civit. Dei, lib. 1.

c. 23, 24_.