humid eyes espyeth him in the poope of the ship SHAKING HIS HAND bidding her thereby adieu which she answered by the same motion and loving pursuit of Gesture the usuall consequence of expression with those who have formerly shewed themselves Ioath to depart And bringing the ghost of Ceyx appearing to his wife Alcynoe in a dream to be drowned at the end of his imaginary speech he seems to adde tears and this departing gesture of his Hand bidding her for ever farewell Burton in his symptomes of Love Melancholy makes this longum vale of the Hand a peculiar property of lovers A lover loath to depart will take his leave againe and againe and then come backe againe looke after SHAKE HIS HAND and wave his hat a far off Minor Gestus XXIII TO SHEW AND SHAKE THE BENDED FIST AT ONE is their habit who are angry threaten would strike terrour menace revenge shew enmity despite contemn humble chalenge defie expresse hate and offer injury tell one what he must looke for at their Hands When anger a fit of the invading appetite hath tooke hold of our spirits and that we are incensed by some affront we cannot brooke we use to threaten to call the trespasser to account by this gesture of the Hand occasioned by the violent propensity of the minde and strong imagination of the act of revenge ☜ Hence Phisiognomists in reference ad morem apparentem or according to their rule of apparence observing the fashion of men in this effect of passion in the Hand conclude such persons to be hasty cholericke revengefull and apt to take or give offence who customarily use to hold their Hand in this posture If we should goe over the Chronicles of all ages and trace this naturall gesture of the Hand through those records which beare witnesse of times and the manners of men we should meet with many examples of this angry expression of the Hand Some few copies of this originall affection will serve to confirme and illustrare the acception of this gesture in this sense and signification Thus Leo Armenus Emperour entring into the prison by night and seeing Michael Balbus and the Warden of the prison with him and almost asleep declared his anger by the AGITATION OF HIS HAND Papias the Warden fearing the anger of the Emperour in conclusion conspired with the same Michael and on the very night of the nativity of our Saviour slew the Emperour Thus the Souldiers of Vitellius Army BENT THEIR FISTS against the Ambassadours of the Helvetians who came to treat that their City might not be razed which the Souldiers gréedy of revenge had importunately called for to be razed and Vitellius for his part spared no threats Thus the Senate BENT THEIR FISTS against Sarielenus Vocula and ceased not to offer violence untill he had departed the house Thus also Agrippina mad and wilfull after her favourite Pallas was displaced from the charge that Claudius had given him gave out threatning and thundering speeches yea not forbearing the Princes eares and after her bitter threats BENT HER FIST toward Nero. Thus the Souldiers in Pannonia threatned with the FISTS those they met of the guard or Caesars friends and familiars as desirous to picke quarrells and raise sedition Free-men bond-slaves also were feared threatning with words and FISTS their Patrons and Masters The Italian vulgar doe most resent the indignity of this minatory AGITATION OF THE HAND exhibited against them Mendico Gestus XXIV TO HOLD OUT THE HAND HOLLOW IN MANNER OF A DISH is their habit who crave beg covet and shew a gréedy readinesse to receive and there is a certaine forme or semblance of the thing implied in this unusuall capacity of the Hand From the naturall signification of this posture that biting adage had its originall which taxeth the lucrativs gréedinesse of the Athenians Atheniensis vel moriens cavat manum This gesture of receit to an ingenious and honest man hath been accounted a kinde of reproach as appeares by the witty saying of Julian the Emperour For when by a certaine solemn order or custome there were certaine Messengers or Pursivants brought into the consistory to receive gold among others one of the company tooke it not as the manner is in the lappet of his mantle spread abroad but with the hollow ball of both Hands and with that these Pursivants or Intelligencers quoth the Emperour can skill to catch and not to latch money Hence it was that the Hand of Ruffinus governour of the East under Honorius the Emperour was carried about through new Rome after his death in mockery fashioned after this manner which Claudian hath elegantly expressed in his death Dextra quinetiam ludo concessa vagatur Aera petens paenasque animi persolvit avari Terribili lncro vivosque imitata retentus Cogitur adductis digitos inflectere nervis Corippus very ingeniously shadows out the rapacity of a company of Plebeians inferred from this Gesture of the Hands Palmasque capaces Tendere quo veniens late pluat aureus imber And a little before he said Exertas admunera tendere dextras This entertainment Marcus Antoninus the Imperiall Philosopher received at the Hands of the gréedy multitude when he came to Rome For when in an oration he made to the people among other things he had said that he had been absent in his travells many years the multitude cried out eight and with STRETCHED OUT HANDS signified how they craved that they might receive so many Aurei for a congiary at which the Emperour smiled and said also eight and afterwards gave them eight Aurei a piece so great a summe as they never received at any Emperours Hands before Pierius saith he had seen the signe of Philemon in Rome holding a booke shut and tyed very streight in his left Hand and his right Hand dish'd in this manner so that he seem'd to demand the price which unlesse they paid him downe in his Hand they should not have his booke for they report him to have beene a writer of Comedies who was wont to sell his labours at a very deare rate And Aristophanes hath a jest in one of his Comedies where Phidolus brings in the gods for an example To whom when we tender supplication for some good they stand HOLDING THEIR HAND UPWARDS not as they would give but as they would receive somewhat Barclay who is every where very elegant in his allusions to naturall gestures reflecting upon the similitudes between this gesture and the posture of the Hand in giving brings in Euphormio describing the statue of a goddesse that held her left Hand very open but stretched out her right Hand with such a womanish feigning and colourable pretence that you could not tell whether she had rather give or take This is the beggars craving posture Yet covetousnesse hath bowed the Hands even of Emperours to the significant practice
thereof For Suetonius reports that Octavius Augustus Caesar by occasion of a vision by night begged yearly upon a certaine day money of the people and HELD OUT HIS HAND HOLLOW to those who brought him brazen dodkins or mites called Asses And the same Author hath observed as much in Vespasian who was so famous for raising profit out of his Subjects urine and his dulcis odor lucri ex re qualibet For when certaine Ambassadours brought him word that there was decreed for him at the common charges of thè state a Giant-like image that hee would cost no meane summe of money he commanded to raise the same immediately SHEWING therewith HIS HAND HOLLOW Here is the basis quoth he and pedestall for it ready Munero Gestus XXV TO PUT FORTH THE RIGHT HAND SPREAD is the habit of bunty liberality and a frée heart thus we reward and friendly bestow our guists Hence TO OPEN THE HAND in the Hebrew phrase implyes to be frée-hearted munifâ—cent and liberall For the Hebrewes when they would expresse a profuse munificence they say Jadpethucha that is Manum apertà m from whence perchance the Turkes borrowing the conceit are wont to set forth Liberality by an OPEN HAND The sonne of Sirach knowing that the exercise of Bounty and Prodigality requires in a manner the like gesture and expression of the Hand speaking of the unjust spend-thrift wasting of his goods saith That while he OPENETH HIS HAND he shall rejoyce And the Greekes in old time saith Pliny called the span or space of the Hand from the thumb to the little fingers end Doron which is the reason that gifts be in their language called Dora because they bee presented with the Hand Hence Phisiognomists say such who customarily use to hold the Hand extended out are of a liberall complexion of minde arguing from this liberall property of the Hand And there is a tradition our Midwives have concerning children borne OPEN HANDED that such will prove of a bountifull disposition and franke-handed Infants indeed for the most part come into the world with their Hands clos'd thereby notifying as a Rabbi observes that God hath given them the riches of this world and as it were shut them up in their Hands whereas on the contrary dying men are wont to EXTEND AND STRETCH OUT THEIR HANDS AND FINGERS thereby willing to signifie that they relinquish the world and have no longer to doe with the things thereof Which is the only good action the close-handed Miser doth who when death opens and unlockes his Hand doth by this necessary posture of bounty give away and bequeath and as it were manumit what he could no longer with-hold from the next possessor Bellarmine relates a story of Stephen King of Hungary whose Hand was found whole and uncorrupt after his death And casting in his minde what might be the reason why God was pleased miraculously to preserve his Right Hand onely with the skinne bones and nerves when the other members were resolved into their first elements delivers his opinion thus Truly I thinke that in this miracle God was willing to shew the depth of his divine councell that charity excells all other vertues Deservedly therefore did the Right Hand of this holy King remain uncorrupt which was alwayes flourishing with the blossomes of mercy and which in relieving and distributing gifts to the poore was never empty or indisposed God indeed who OPENS ' WITH HIS HAND and filleth every living thing with his blessings out of his infinite bounty deales out liberally his divine Almes to his creatures with both his Hands Whence Divines distinguish the gifts of God into those of his Right Hand and those of his Left to wit into spirituall and temporall Dextra Dei est unde grata proveniunt Hence the Aramites by a Right Hand understand the effuse â—enignity of God Maldonat commenting upon the words of our Saviour Let not thy left Hand know what thy right Hand doth gives a reason why in this place contrary to the enstome of Scripture the Left Hand is named before the Right and action attributed to the Right Hand and knowledge to the Left For it is therefore done saith hee because wee are wont to reach out our almes which our Saviour there speakes of with our Right Hand hence called Manus eleemosinaria and not with our left and al other works that are done with the Hand the Right Hand does them the Left as a helper doth assist so that if it had eyes it could not bee ignorant what the Right Hand did wherefore Christ would have us so to exercise this Hand with workes of charity that our Left Hand which is wont to be not onely conscious but accessory to all the actions of the Right Hand should not so much as know or take notice thereof Cresollius judiciously scanning these words of our Saviour Let not thy left Hand know what thy right Hand doth tells us that it is a symbolicall expression very like to the Hieroglyphiques of the Aegyptians and therefore the force and sense of this admonition is to be sought out of the nature and usuall signification of both the Hands As for the Right Hand it is altogether OPEN free and manifestly put in action Wherefore for its part it denotes an ingenuous candor and virtue whose glory is most perspicuously set out by action but more especially the Right Hand signifieth liberality and for that cause chosen to bee the hieroglyphique of a most beneficent and plentifull largesse whereas the Left Hand hath a contrary Genius and is observed to be of a close and retired nature this Niggard out of a skulking disposition affecting secresie and the subtile leisure of a thrifty vacation So that this Symboll of our Saviour insinuates thus much If thou art disposed to communicate thy goods to relieve the wants of thy brother and to shew forth the liberality of thy minde take not counsell of thy Left Hand minde not what the covetous desire of goods and the thirst of having require at thy griping Hand let the Right Hand prevaile with thee the index of beneficence and pledge of commiseration the accuser of covetousnesse Let that muck-worme the Left Hand earth it selfe in avarice and keepe silence by an uncharitable retention which doth not love to scatter but to snatch away not to bestow but a long time to retaine How many Scaevola's or Left-handed Donatists in matter of bounty doe our times afford within the frozen hold of whose sparing Hand Charity is quite starv'd with cold And how many who fearing the Moralists Bis dat qui cito dat with the old Courtiers glosse that the sooner suiters are dispatched the sooner they will returne againe by sinister delay hold them in suspence while their courtesies hang to their fingers ends like Bird-lime and will not come away These the Heathen man would call viseata beneficia we left-handed favours These men as if they were
increase as the hand more fitting to retaine for though it want the diligence and insinuating labour peculiar to the Right Hand and hath not the faculty to scrape and get by such dexterious endeavours notwithstanding being more dull and sluggish the retentive appetite thereof is thereby increased and it is the Misers maxime and as it were the signet on his wretched hand Non minor est virtus quam quaerere parta tueri This hand by the grave testimony of Solinus which Camerarius also affirmes to doe any thing is lesse agile but to beare burdens and to comprehend any thing strongly is more fit for Jael tooke the hammer in her Right Hand but the naile in her left which she smote through the temples of Sisera and the three hundred Souldiers of Gedeon held their lamps in their left hands and the trumpets in their Right Hand which Marius hath drawne into an allegorie of other significations Offensiunculam resentio Gest. XX. TO GIVE ONE A RAP WITH THE FINGERS HALF BENT OR KNUCKLES is their expression who would vent their sleight anger or dislike upon others or would softly and modestly knocke at some doore This posture of the Hand was called by the Ancients Condylus Scilicet digiti articulus aut nodus in curvitura quae digitis flectitur The stroake inflicted with the Hand thus composed hath from antiquity retained the name of Condyl this the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We read of a boy who attended at the banquet of Aeneas slaine by Hercules with a stroake of his Condyl called Archias as Hellenicus writes other Eunomius the sonne of Architeles but in Phoronidos 2. he is named Cherias who dyed of that blow in Calydon although Hercules intended not his death but chastisement The Greeks also write that Thersites was slaine by the Condyles of Achilles because he had strucken out the eye of Penthisilea slaine by him with his speare This gesture is sometimes used by those who would signifie their desire of being let in at a doore and in this sense it was modestly used by Bagoas the Eunuch at the tent doore of Holofernes his master whom he supposed to have slept with Judith Dorleans upon Tacitus saith he did plausum facere manibus to awaken his master but it is most likely he used the sound of this gesture as a mannerly watchword to intimate his attendance without and a desire to come in and speake with him an expression that hath been ever used by such who came to salute or speake with great persons in a morning to intimate their modest and obsequious attendance which they seemed by that low knock to desire their patrons to take notice of Iram impotentem prodo Gestus XXI TO PUT THE FINGERS INTO A GRIPE OR CLAW-LIKE ASPECT and to SCRATCH or CLAW another therewith is the impotent expression of a curst heart that eagerly desires to set a marke of its displeasure upon those that have provoked it to a splenitique use of its pounces But this is no manly expression of the Hand as more properly appertaining to children and vixens who are prone upon any provocation to wreak their despite upon others with the talons of their indignation Fury that hath furnished all men with weapons left the tongue the nail to the impotent part of humanity two venemous weapons and apt to wranckle where they fasten And if we see this naile-rubricke in the face of any we are apt to infer that it is the marke of some such impotent creature Stultitiae notam infigo Gestus XXII TO PRESENT THE INDEX AND EARE-FINGER WAGGING WITH THE THUMB APLIED UNTO THE TEMPLES is their expression who would scornfully reprove any for failing in any exercise of wit or for some absurd stumble of a tripping and inconsiderate lip or for some errour in manners and behaviour For this most ridiculous affront implies such men to be Asses The reason is for that man only by natures provident donation hath received cares fixt and immoveable whereas that which appears most moveable and stirring in that dull animall is his eares and the WAGGING OF THE FINGERS goes for the WAGGING OF THE EARES which cannot be done otherwise by reason of this naturall prohibition Perseus alludes to this ironicall signification of the Fingers Nec manus auriculas imitata est mobilis albas Hence Manum addere the Adage a metaphor taken from this gesture The same gesture if you take away the motion is used in our nimblefingered times to call one Cuckold to present the badge of Cuckoldry that mentall and imaginary horn seeming to cry O man of happy note whom fortune meaning highly to promote hath stucke on thy fore-head the earnest-penny of succeeding good lucke all which upbraiding tearmes many understand by this gesture only of the Fingers for in this sense the common use hath made it the known signall of disparagement so naturally apt are the Fingers to speake scoffes For lacivious disdaine masked by scorn under the disguise of a facetious wit out of an itching disposition hath been ever very prone to devise and happen upon waies to vent her conceited bitternesse it being the guise of overweening wit to despise and undervalue others Hence comes your scornfull frumpe and drie scoffe keen jeers that wit hath turned up trump wherein the dealer rubbeth with a gibe making another his laughing stocke which cunning game is received into Rhetoricke and called an Ironie a Trope which gives a man leave closely to carpe at the manners of men wherein what which is expressed by words the contrary is shewn by the gesture nay we may make a wity board without the helpe and concurrence of an unhappy word and your broad verball jest is nothing neare so piquant as these foule habits of reproach by gesture which broch men as it were with a spit and having once entred into the quicke like shafts with barbed heads a long time gaule with a sticking mischiefe and to this feat of mockery the Fingers have been proclive to fashion out contempt provoked forward by a naturall dicacity Improbitatem objicio Gestus XXIII TO LOCKE THE THUMBE BETWEENE THE NEXT TWO FINGERS is an ironicall vulgarisme of the Hand used by Plebeians when they are contumeliously provoked thereunto and see that they cannot prevaile by vieing words their spleene appealing to their Fingers for aid who thus armed for a dumbe retort by this taunting gesture seem to say avant This position of the Fingers with the Ancients was called Higa and the moderne Spaniards by objecting the Hand formed to this reproachfull expression imply as much as if they should say paedicavi te with us it is usually their garbe who mocke little children Parcè do Gest. XXIV TO GIVE VVITH TWO FINGERS is a parcimonious expression of the Hand often seen in clutch-fists niggards and pinch-pennies from whose gesture the Adage came Dare contracta manu id est parce frigide aliquid
dare Hence the Spaniards in the propriety of their Tongue expresse covetousnesse by a short Hand and bounty by a long and large Hand These phrases do often occur in Guzman which I take for a subtile contexture of the proverbiall riches and gravity of the Spanish Tongue Salomon dislikes this gesture where he saith Let not thy Hand be open to take and closed when thou shouldest give And Artaxerxes the son of Xerxes who was sirnamed Long Hand because he had one Hand longer then another was wont to say that as a Prince who was Gods image upon earth he had a Hand to give to wit a right Hand very long the other to with-hold and take away to wit a left Hand contracted and very short adding that it was a more Princely and Royall property to give then to take away Numero Gestus XXV TO BEGIN WITH THE FIRST FINGER OF THE LEFT HAND AND TO TELL ON TO THE LAST FINGER OF THE RIGHT is the naturall and simple way of numbring computation for all men use to count forwards till they come to that number of their Fingers and being come to that number prompted as it were by nature to returne at this bound or But of numericall immensity about which all numbers are reflected and driven round they repeat againe the same numbers returning unto unity from whence their account began which we must not account as an accident but a thing propagated from the fountaine of nature since it is ever done and that by all Nations For the Fingers by an ordinance of nature and the unrepealable statute of the great Arithmetician were appointed to serve for casting counters as quicke and native digits alwaies ready at Hand to assist us in our computations Hence some have called man a naturall Arithmetician and the only creature that could reckon and understand the mistique laws of numbers because he alone hath reason which is the spring of arithmeticall account nay that divine Philosopher doth draw the line of mans understanding from this computing faculty of his soule affirming that therefore he excells all creatures in wisdome because he can account and indeed not the least of the more subtill part of reason doth depend upon this Arithmeticall infused quality Hence we account such for idiots and halfe-sould men who cannot tell to the native number of their Fingers And if we count the dole of nature and those numbers that were borne with us and cast up in our Hand from our mothers wombe by Him who made all things in number weight measure we shall finde that there are five Fingers ranged upon either Hand which quinary construction of the Fingers as being of a mysticall perfection is much canvased by the Pythagoran Philosophers and called marriage because it is a compound of the first numerall male and female it is also fitly tearmed nature because being multiplied it determins and rebounds upon it selfe for five times five makes twenty five and multiplied by an old number it still representeth it selfe for if you take five unto five by doubling the Cinque you make the Decade and there is in it a naturall vertue or faculty to divide as appeares in the Fingers of each Hand so that nature seems to have tooke more delight to order and compose things according to the number of five then to fall upon any other forme that might have proved sphericall Hence Plutarch observes that the Ancients were wont to use the verbe pempasesthai when they would signifie to number or to reckon And the Memphian Priests in their Hieroglyphiques by a Hand the Fingers set upright used to figure out Arithmeticke Great is the perfection of the totall summe of our Fingers for Ten is the fount and head of all numbers for this is compounded of 1. 2. 3. and 4. which united summe up Ten the most compleat of numbers as possest of the formes of all the others for both the eaven and odde the square cubique plaine the linear the monade and compound with all the rest are comprised in the Decade which therefore Pythagoras the Samian who was thought to be the first Author of the name Philosophie as Plutarch affirmes concludes the Denarie to be the most absolute perfection of numbers because as the Poet saith we have Tot digitos per quos numerare solemus Hadrianus Junius by an elegant and neat discription seems to allude to the intention of nature in devising the Hand so fit for all accounts that it may serve for a counting table Porrigor in ramos quinos quilibet horum Diditur in triplices nodos nisi quintus egeret Uno qui solus respondet robore cunctis Undique colligulis surgo in vallumque resid◠Ast Abaci desit si forte ego munia praste Abacus being a counting-table such as Arithmeticians use An Index to the following Alphabet of naturall Gestures of the FINGERS Which Gestures besides their typicall significations are so ordered to serve for privy cyphers for any secret intimation A Figures out the I Gesture B Figures out the II Gest. C Figures out the III Gest. D Figures out the IV Gest. E Figures out the V Gest. F Figures out the VI Gest. G Figures out the VII Gest. H Figures out the IX Gest. I Figures out the X Gest. K Figures out the XI Gest. L Figures out the XII Gest. M Figures out the XIII Gest. N Figures out the XIIII Gest. O Figures out the XV Gest. P Figures out the XVI Gest. Q Figures out the XVII Gest. R Figures out the XVIII Gest. S Figures out the XIX Gest. T Figures out the XX Gest. V Figures out the XXI Gest. W Figures out the XXII Gest. X Figures out the XXIII Gest. Y Figures out the XXIV Gest. Z Figures out the XXV Gest. A. Inventione laboro B. Fleo C. Approbo D. Extollo E. Collateralitèr monstro F. Indico G. Terrorem icutio H. Silentiū indico I. Redarguo K. Compello L. Veto M. Diffidentiā noto N. Mollitiem prodo O. Conviciū facio P. Contemno Q. Ironiam infligo R. Contemptuosè provoco S. Avariciam prodo T. Offensiunculam resentio V. Iram impotentē prodo W. Stultitiae notam insigo X. Improbitatem objicio Y. Parce Do. Z. Numero 1 2 3 4 5 Courteous Reader in some copies thou shalt find these mistakes hereafter mentioned which I pray thee charitably to amend or not to censure PAge 3. line 18. for an read in p. 22. l. 6. r. all good things p. 43. l. 20. the paragraph indicative belongs to the last paragraph of that gesture in p. 44. p. 62. l. 26 r. Rabbin p. 76. l. 17. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 73. l. r. manners p. 76. 34. leave out of p. 83. l. 7. r. the p. 90. in the margin r. Pulcheriae with a Capitall p. 94. l. 6. r. utrasque ibid. l. 30. r. affection ibid. l. 32. r. impressam p. 96. l. 30. r. STRETCHED p. 112. l.
significant in wonder and admiration appeares by Nonnus a great Poet who attributes this gesture to admiration in his paraphrase of the sacred Historie of S. John where of Nathanael wondring at the doctrine of our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prae admiratione Frontem divina manu feriens Hannibal used this adjunct of expression as a stratagem at the battaile of Caâ—nes who when Giscon a man of like state and nobilitie with himselfâ— told him that the enemies seemed afar off to be a great number Hannibal rubbing his forehead answered him Yea said he but there is another thing more to be wondred at then you thinke of Giscon Giscon straight asked What Mary saith he this That of all the great number of Souldiers you see yonder there is not a man of them called Giscon as you are This merry answer delivered contrary to their expectation that were with him looking for some great weighty matter sutable to his gesture made them all laugh a good This gesture although it was with these senses admitted the hands of the Ancients yet it appeares to Cresollius in the possibilitie of a doubt whether or no it can now with any advantage be done it being little used by Advocates and the more judicious sort of men that speake in publique unlesse perchance by such who are of a more hot complexion and are apt to boyle over with a sudden motion whose choler in the seething bubbles into action for men of this temper soone moved as having a naturall inclination to anger in the vehement fervencie of passion hastily and swiftly with the Hand touch the forehead or cap which action because there manifestly appeares in it the virtuall effect and commotion of Nature it commonly escapes the lash of reprehension But faintly and childishly apply'd and savâ—ring more of Schoolartifice then the intentionall operation of Nature it is condemned as feigned and adulterate for which reason my Author concurres in opinion with Quintilian and adjudgeth it worthy of banishment from the Hand of an Oratour and to bee consined to the Theater and the ridiculous Hands of Mimicks Unlesse it seeme good to any to reserve it as a relique of Divine Courtship which they report the Poloâ—ians to doe who in their Churches at their holy mysteries are wont to beat their fore-heads with the Hand Canon XXXI THe Thigh smitten with the Hand was the gesture of one pleading more vehemently of one grieved and fuming with indignation of one taking notice of an others errour or confessing himselfe deceived Tullie believed that action of an Oratour feighned who in some grievous matter deserving the sharpest hate and heaviest indignation did not use this expression for he calls Callidius a cold and dull Oratour and argues his guilt from hence that in his Oration Neque frons percussa foret nec femur The first Oratour that used this gesture by the testimony of the old Annales was Cleon who when he pleaded in Athens that famous mansion of the Muses transported with a certaine vehemencie and provocation of spirit and moved with indignation smote his thigh which when he had vented with other such like signes of a fierce and turbulent disposition many wise men thought him to have thrust all decorum and â—â—â—â—ible moderation out of the Pulpit This many afterwards did imitate at the first thought ill of for the novelty but in the use of common life very frequent This gesture prudently and with good advice exhibited hath a cunning force to amplifie and enlarge a thing and to shake and astonish the minds of the Auditours Scopelianus a man of greatest account for eloquence as Philostratus hath delivered it to posterity that he might rowze up himselfe and his Auditours now and then used this patheticall demeanour of the Hand This as it was oftentimes necessary in the Forum so very fecible in those large pewes where those that were retained in causes did plead but in our times and the manner of pleading which we now use it is neither so frequent neither can it so commodiously be done But another thing hath succeeded in the room thereof which the writings of the Ancients are silent in for the Advocates eagerly beat the Bar with their Hands and sometimes so madly and importunately that the standers by heartily wish their Hands qualified with some Chiragracall prohibition This blemish and infirmity of the Hand hath crept also into holy places and there are many Preachers found who with an inconsiderate rashnesse shake the innocent Pulpit while they wax warme and conceive a vehement action to excell This action as it is least unseemly when the wicked deceits and notorious dishonesties of men are called in question so used without judgement it argues a turbulent and furious motion of a vaine minde and dulls the Auditours Canon XXXII THe left hand thrust forth with the Palme turned backward the left shoulder raised so that it may aptly consent with the head bearing to the Right Hand agrees with their intention who refuse abhor detest or abominate some execrable thing against which their mindes are bent as a distastefull object which they would seem to chase away and repell With this Action these and things of the like nature are to be pronounced Haud equidem tali me dignor honore Dii talem terris avertite postem Canon XXXIII THe left hand explained into a Palme obtaines a forme of perspicuity These two last Canons are exceptions against the generall maxime of Quintil. Manus sinistra nunquam sola gestum facit Canon XXXIV BOth the turned out Palmes bent to the left side is a more passionate forme of detestation as being a redoubled action Canon XXXV BOth Hands objected with the Palmes adverse is a fore-right adjunct of pronunciation fit to helpe the utterance of words comming out in detestation despite and exprobration Canon XXXVI BOth Hands extended forth the Palmes driving out to both sides doubles the Action to all the same intents and purposes of aversenesse Canon XXXVII BOth Hands clasped and wrung together is an Action convenient to manifest griefe and sorrow Canon XXXVIII BOth Hands dejected make supplication more Canonicall Canon XXXIX BOth Hands a little or farre dis-joyned shew the manner and abundance Canon XL. BOth Hands extended out forward together is an Action commodious for them who submit invoke doubt speak to accuse or call by name implore or attest With this Action are such as these to be set off to the best of utterance Vos Albani Tumuli atque Luci vos inquam imploro atque obtestor And that addubitation of Gracchus Quo me miser conferam quo vertam in Capitoliumne at fratriâ— sanguine redundat an domum c. The same emphasis of action is required to that of Cicero Tu ex edito monte latialis Jupiter cujus ille lucos nemora sinesque saepe omni neâ—ario stupro scelere macularat Canon XLI BOth Hands lightly smitten together is
in ablutione manuum Sinistra tanquam famula subserviat Dextrae Hence some Critiques would have the Left hand called by the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi quòd egregia optimaque non sit sed ad Dextrae obsequium ministeriumque procreata And the ancient Lingones called improsperous things Eperistera but good and fortunate things Dexia By the Greekes indeed sometimes by way of Antiphrasis the Left Hand is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. optimus But in all humane affaires Sinistrum signifieth as much as unluckie FOr an Ecclesiasticall Orator to blesse or dismisse his auditors with the Left hand is a Sole cisme in Manuall Divinitie For the Left hand in this businesse hath onely usurped the office in the second place as being of a lower nature then the Right neither is it of that fortune or reputation whence in all Naturall devices and matter of forme or token of the Hand or any utterance implying the freedome of election the introducing of the Left hand doth abate and denotes a subordinate propertie 'T is the Right Hand according to Isidor that hath its name à dando by which we understand a joyfull abundance of all good the extension of that Hand therefore hath been ever of more repute in conferring Benediction And Justin Martyr sayes it was an institution of the prime Apostles that the Right Hand should confer the badge of Christianitie in Baptisme for that it is more exlent honorable then the Left and as Cresollius thinks accompanied with Blessing Whereas in the left hand there is a contrary Genius certainly it is found to be of a very different condition and naturally more apt to deteine then to bestow a Blessing Yet notwithstanding the Left Hand though it contribute little yet as in some Naturall and civill actions it is conformable and obsequious to assist the Right so in the more accomplish'd and plenary exhibition of this sacred rite it hath oft Diaconiz'd unto the Right but of it selfe alone somewhat improper and ever subordinate unto the Right Hence among other prodigies happening in the time of Caesar Dictator which were thought to prognosticate but small happines When certaine Infants were borne with their Left Hands upon their Heads the Sooth-sayer concluded that there was signified thereby that men of an inferiour condition should rise vp against the more Noble And the people who relyed much upon these kinde of Allegoricall inferences thought as much and believed it CERTAINE CAVTIONARY NOTIONS Extracted out of the Ancient and Moderne RHETORICIANS for the compleating of this Art of Manuall Rhetorique and the better regulating the important gestures of the Hand Fingers Cautio I. THE ancient Rhetoricians were very precise in the Doctrine of Action and had many invētions for the forming thereof which hapned by reason of the manners and complexion of those times but we are not to tread in their steps so far as to revoke the whole Art of their obsolete Rhetorique since it is not very apparent what Action the Ancients used and if it were known the whole and perfect discipline cannot be observed so properly now since the times and dispositions of men now differ and Oratorian Action must varie according to the diversitie of people and Nations In the meane time their universall precepts which may be drawn out of the ancient Oratours are not to be neglected but diligently learned and as much as can be reduced to practice Cautio II. ACTION accomodated to perswade by an apt enumeration of utterance called by Rhetoricians Pronunciation divided into the figure of the voice and motion of the body whose chiefe instrument the Hand is hath been ever accounted absolutely necessary for a Rhetorician yet all things that the Ancients prescribe for Action doe not properly belong to a Rhetorician neither are all things that appertain convenient for our times nor doe all actions of the Hand become speech for there are some so far from advancing elocution that they render it unamiable and deformed Cautio III. THere are two kinde of Actions which are more perceived in the motion of the Hand than any other part of the Body one that Nature by passion and ratiocination teacheth the other which is acquired by Art An Oratour is to observe both the Naturall and the Artificiall yet so that he adde a certaine kinde of art to the Naturall motion whereby the too much slownes too much quicknes and immoderate vastnesse may be avoyded Cautio IV. THe incomposure of the Hands is to be avoided for to begin abruptly with the Hand is a sinne against the lawes of Speech In the exordium of an Oration the Hand must not goe forth nor stand extended but with a sober and composed heed proceed to its first Action it is good as Rhetoricians say simulare conatum and when it first breaks forth into gesture while it is softly brought forward we may looke upon it with an eye expecting when it should supply our words Wherefore when an Oratour hath exhibited his honour to his Auditours and laid his Hands upon the Pulpit let him stand upright and that without any motion of his Hands or his Right Hand not brought forth beyond his bosome unlesse a very little way and that gently Cautio V. VVHen the Oration begins to wax hot and prevalent the Hand may put forth with a sentence but must withdraw again with the same Cautio VI. GEsture doth with most conformity to Art begin at the left Hand the sentence beginning together from the left side but is put off and laid downe at the Right Hand together with the end of the sentence Cautio VII 'T Is absurd often to change gesture in the same sentence or often to conclude sinister motions Cautio VIII GEsture must attend upon every flexion of the voice not Scenicall but declaring the sentence and meaning of our minde not by demonstration but signification for it must be accommodated by the Hand that it may agree and have a proper reference not so much to the words as to the sense wherfore 't is added as an authentique clause that the Hand must attend to begin and end with the voyce lest it should out-run the voyce or follow after it is done both which are held unhandsome Cautio IX IOyne not ESAU'S Hands with IACOBS Voyce Cautio X. TO raise the Hand above the Eye or to let it fall beneath the Breast or to fetch it down from the Head to the lower belly are accounted vicious misdemeanours in the Hand yet the masters of this faculty doe grant a toleration sometimes to raise the Hand above the Head for the better expressing of a just indignation or when we call God the Courteours of Heaven or the common people of the Skies to witnesse Cautio XI TO avoid the long silence of the Hand and that the vigour thereof might not be much allay'd by continuall motion nor prove deficient there is
inrich a sanctified understanding the Hebraismes and mysterious notions resulting from the properties of the Hand doe everywhere obtaine by divine permission an ineffable latitude of significations whose vulgarismes varied through such multiplicity of senses are of that note and consequence that they much conduce to the advancement of the dignity and reputation of the Hand Among other remarkable expressions borrowed from the Hand wherein God is pleased to condiscend to the capacity of man and to cloath His expressions in the naturall language of our Hand That of the Prophesie of the Prophet Isaiah hath reference to this requesting gesture where the Lord complaining after the manner of men saith he had STRETCHED OUT HIS HANDS all day to a rebellious people Oro. Gestus II. TO RAISE THE HAND CONIOYNED OR SPREAD OUT TOWARDS HEAVEN is the habit of Devotion and a naturall and universall forme of Prayer practised by those who are in adversity and in bitter anguish of Minde and by those who give publique thankes and praise to the most High Thus we acknowledge our offences aske mercy beg reliefe pay our vowes imprecate complaine submit invoke and are suppliant Hence 't is the Scriptures doe most emphatically define prayer by this outward signe not that this speaking habit of the Hand is all or the most principall part of devotion for Hyppocrites as if fired with zeale EXTEND THEIR ARMES AND HANDS who yet but mock God by seeming to draw nigh unto Him when their Hearts belie their Hands But this gesture is an outward helpe unto devotion appointed by the ordinance of Nature to expresse the holy fervour of our affections For since it is impossible by reason of our great infirmitie we should with our soaring thoughts move beyond the centre of our bodies we stand in need of some outward help to declare the ascension of our inward zeale which we reveale by the EXTENSION OF OUR HANDS which supplying the place of wings helpe our hearts in their flight upward For unlesse our hearts are polluted with the leaven of hypocrisie they raise the heart to the throne of grace before which we present our supplications But the Soul being invisible unles she shew her selfe by demonstration of gesture the Hand was instituted Surrogate and Vicar of of the Heart to testifie by outward gesture the offering and lifting up of the Heart and that our prayers are seriously poured out from the bottome of our Breast Hence in those sacred Monuments that keepe alive the memories of the Dead whether their effigies be exhibited in brasse or marble their monumentall Statues are commonly hew'd into this forme of prayer From the practice and naturall propensity of the Hands to prayer as from the premisses Athanasius as it is likely drew this conclusion That therefore man had Hands given him that they might serve to necessary uses and to be SPREAD FORTH AND LIFTED UP in offering prayer to Him who made them It being on all hands confest that this gesture is an originall rite and a piece of the discipline of Nature polished also by the rule of reason and solemniz'd by the examples and exhortations of wise men For there was no Nation instructed in any kinde of piety who did not know before hand by a tacite acknowledgement of a God that the Hands in prayer were to bee LIFTED UP Omnes homines tendimus manus ad Coelum cum praeces fundimus sayes that Prince of Peripatetiques And Gobrias in Xenophon seems to confirme the same Apuleius elegantly and roundly to this purpose Habitus orantium hic est ut manibus extensis in coelum praecemur To this purpose Horace Coelo supinas si tuleris manus And Lucretius of the same gesture Et pandere palmas Ante Deum delubra And Pedo Albin joyning in the harmony of all the Heathen Prophets Atque aliquis de plebe pius pro paupere nato Sustulerat timidas sidera ad alta manus Hence Jarbas in Virgil is said Multa Iovem manibus supplex orasse supinis Thus Anchises in the same Poet At pater Anchises passis de littore palmis Numina magna vocat So Cleanthus Ni palmas ponto tendens utrasque Cleanthus Fudissetque praeces divosque in vota vocasset Thus Cressa in Ovid ad Sydera supplex Cressa manus tollens So Scipio in Sil. Italicus Sublatis in Coelum manibus praecatur Their manner was to turne themselves to the East with an erected countenance HANDS OPEN SPREAD LIFTED UP AND STRETCHED OUT TOWARDS HEAVEN Whence Valerius Flaccus Imperat hinc alte Phoebi surgentis ad orbem Ferre manus In this posture we finde Antonius LIFTING UP HIS HANDS TO HEAVEN making a charitable prayer to the gods for his army when he was to encounter the Parthians And M. Furius Camillus used the same gesture of his Hands in his prayer at the taking of the Citie Veies Thus Alexander in his third battaile with Darius before he gave charge upon the enemies he tooke his Lance in his left hand and HOLDING HIS RIGHT HAND UNTO HEAVEN besought the gods as Calisthenes writeth that if it were true he was begotten of Jupiter that it would please them that day to helpe him and to encourage the Grecians And the Heathens when they came forth in the morning to plough they laid one Hand upon the stilt of the plough and LIFTED THE OTHER UP to Ceres the goddesse of Corne beginning both their actions of warre and peace with this gesture So remarkable was the mixt and double office wherein Nature hath interessed the Hand For as we raise these to Heaven so with them we worke and the Hand thrives but ill that workes unlesse it prayes which these Heathens by the instinct of Nature were wrought to acknowledge And the most desperate Atheists and Hypocrites in some extremities and damages doe LIFT UP THEIR IOYNED HANDS TO HEAVEN as a signe and token of some devotion though they have no faith nor beliefe ¶ Thus also they gave thanks It is reported that when Archidamas had overcome the Arcadians and returned home victorious to Sparta from that tearlesse battaile neither man nor woman would keepe the City but came flocking down to the River side HOLDING UP THEIR HANDS TO HEAVEN and thanked the gods as if their City had redeemed and recovered her shame and lost honour and began to rise againe as before it did And to the signification of this gesture that of Virgil may be referred Sustulit exutis vinclis ad sydera palmas The LIFTING UP THE HANDS in prayer as it is a naturall expression so it seems necessary for God requireth the whole man there being a woe pronounced to fainting Hands that is which faint in prayer When Moses HELD UP HIS HANDS Israel prevailed but when Moses LET HIS HANDS DOWN Amalech prevailed And when Moses Hands were heavie they tooke a stone and put it under
ridendum an aliuà faciendum This publique token hath beene of old and is so usuall in the assembly of a multitude when they cannot contain their joy in silence that there is nothing more common with them then by CLAPPING THEIR HANDS to signifie their exceeding joy and gladnesse of heart in so much as all Histories both prophane and sacred abound with examples of this expression out of which infinite store I shall produce but one or two for confirmation of this point When Iehoiadah the Priest caused Ioash the sonne of Ahazia to be crowned King and had brought him out and given him the testimony they made him King and anointed him and they CLAPPED THEIR HANDS and said God save the King Which gesture retaines the same signification in divers other places of Scripture When Caius Valerius entred the City of Rome ovant the affectionate favour of the people that stood in the streets appeared by CLAPPING OF HANDS and great applause striving a vie to exceed the songues chaunted by the Souldiers When the Senate had granted the peoples desire that a Commoner should be chosen Consull with a Nobleman and the Dictator had published the Decree of the Senate confirming their desire the common people were so joyfull that they brought Camillus home to his house with great shouts of joy and CLAPPING OF HANDS When Alcibiades had one day in the market place given a largesse to the people out of his owne purse the people were so glad at it that they fell to shouting and CLAPPING OF THEIR HANDS for thankfulnesse The fourth day after the battaile fought by Perseus King of Macedon even as the Playes and Games were exhibited in the shew-place there was heard suddenly at first a confused humming noise which spread all over the companies of the spectators that a field was fought in Macedonie and Perseus vanquished afterwards arose a more cleare and evident voice which grew at length to an open shout and CLAPPING HANDS as if certaine newes had been brought of the same victory The Magistrates wondred thereat and made search after the author of so sudden a gladnesse but none would be found and then verily it passed away as the momentany joy of some vaine and uncertaine occurrence howbeit a joyfull presage of some good luck setled in mens hearts and remained behinde which was after confirmed by the true report of Fabius Lentulus and Metellus sent from the Consull Indignor Gest. VI. TO SMITE SUDDENLY ON THE LEFT HAND WITH THE RIGHT is a declaration of some mistake dolour anger or indignation for so our learned Humanicians understand this Gesture usurping it often in this sense Seneca attributes this passion of the Hand to anger for in his description of an angry man he hath Parum explanatis vocibus sermo praeruptus complâ—sae saepius manus And in another place shadowing out anger in her proper colours he sets her out thus Dentes comprimuntur horrent ac surriguntur capilli spiritus coaâ—tus ac stridens articulorum ipsos torquentium sonns And in another place Adjice articulorum crepitum cum seipsae manus frangunt Petronius that great Doctor of iniquity and pleasure conspiring in the like sense of the same expression presents us with this gesture thus habited Manibus inter se usque ad articulorum strepitum contritis And in another place he thus gives us the garb of anger and griefe Infraâ—t is manibus ingemnit Neither are examples wanting in Histories to confirme the senses of this naturall expression Philo Judaeus of Caius the Emperour boiling with anger and grievously fretting with indignation Excandescebat legens multam praese ferens iracundiam ubi vero desiit complosis manibus Euge Petroni inquit non didicisti audire Imperatorem To confirme the naturall practice here of by divine Authority and presidents taken out of the most Sacred History Thus Balack in token of anger smote his Hands together when he was wroth with Balam that he would not curse the Israelites as hee desired To which answers that of the Prophet Ezekiel Thou therefore Sonne of Man prophesie and SMITE HAND TO HAND c. that is strike thy Hand as men in griefe and anguish are wont to doe The same signification of gesture hath that of the same Prophet Behold therefore saith the Lord I have smitten mine Hands upon thy covetousnesse that thou hast used and upon the bloud that hath beene in the midst of thee that is in token of my wrath and vengeance Explodo Gest. VII TO CLAP THE RIGHT FIST OFTEN ON THE LEFT PALME is a naturall expression used by those who mocke chide brawle and insult reproach rebuke and explode or drive out with noise commonly us'd by the vulgar in their bickerings as being the Scolds saunting dialect and the loud naturall Rhetorique of those who declame at Billingsgate Hence Ovid not unskilfull in this brawling property of the Haud very ingeniously seignes the Plerides as they were about to scould and to CLAP THEIR HANDS with a disgracefull noise to have beene turned into Pies and made Sylvan Scoulds This which is but the repetition of that stroake used in anger and indignation is used in this sense by the mirrour of patience Every man shall CLAP THEIR HAND' 's at him and hisse at him out of their place And the good man when his patience was tryed beyond sufferance fell into this habit of contention with his miserable comforters as appeares by the accusation of Elihu He addeth rebellion unto his sinne hee CLAPPETH HIS HANDS amongst us and multiplieth his words against God That is as the glosse on our Bibles hath it he standeth stubbornly in maintenance of his cause To this may bee referred that of the Prophet Ieremiah All that passe by CLAP THEIR HANDS they hisse and wag the head at the daughter of Jerusalem The same signification hath that of the Prophet Ezekiel Because thou hast CLAPPED THINE HAND and stamped with the feet and rejoyced in heart with all thy despite against the land of Israel Behold therefore I will stretch out mine Hand upon thee Despero Gestus VIII TO appeare with FAINTING AND DEIECTED HANDS is a posture of feare abasement of minde an abject and vanquished courage and of utter despaire The Prophet Isaiah calls this habit of deâ—ection or consternation the faint Hand or the HAND FALLEN DOWNE The Prophet Ezekiel and Iâ—remiah call this apparition of feare the feeble Hand And the Authour to the Hebrewes most appositely THE HANDS THAT HANG DOWN. The old Annals of Time and the Journalls and Diaries of common life which containe a narration and exposition of things done give the best patternes of the Hands expressions as being the most naturall Registers thereof in so much as there are no interpretours so proper or able to informe us of the validity and use of this languishing carriage and behaviour of the
common life being a kinde of indulgent declaration of the minde used to pacifie and please others performed by drawing our Hand with a sweetning motion over the head or face of the party to whom we intend this insinuation This the Ancients call mulcere caput alterius a gesture often used by men in signe of favour and encouragement to ingenious and towardly youths Admoneo Gest. XLI TO TAKE HOLD GENTLY Of ANOTHERS HAND is a gesture used by those who admonish and perswade which hee that shall set himselfe to observe the actions of men may upon such occasions finde used to the same intents and purposes Mithropaustes used this gesture in admonishing Demaratus the Lacedemonian who being in the Court of Persia the King willing him to aske what gift he would Hee besought the King to grant him this favour to licence him to goe up and downe the City of Sardis with his royall Hat on his head as the Kings of Persia do For Mithropaustes the Kings cozen TAKING HIM BY THE HAND said unto him Demaratus the Kings Hat thou demandest and if it were on thy head it would cover but little wit Nay though Jupiter should give thee his Lightning in thy Hand yet that would not make thee Jupiter And we finde Timon surnamed Misanthropos as who would say Loup-garou or the man-hater using this expression who meeting Alcibiades with a great traine as he came one day from the Councell and Assembly of the City not passing by him nor giving him way as hee did to all other men but went straight to him and TOOKE HIM BY THE HAND and said O thou doest well my sonne I con thee thanke that thou goest on and climbest up still for if ever thou be in authority woe be unto those that follow thee for they are utterly undone Such an intention of gesture but with more vehemency of expression the Angels used to Lot while he lingred in Sodome LAYING HOLD UPON HIS HAND and UPON THE HAND of his wife and UPON THE HAND of his two daughters to admonish and perswade them to a sudden departure from that accursed City Confido Gestus XLII TO LEAN UPON ANOTHERS HAND is their gesture who make a confiding use of the staffe of their age or affection an expression importing that they much rely upon their faith and friendship and often seene in the Hand of great Princes when for greater state and ease they goe supported in this wise The signification of which countenance of Majesty doth in effect shew that the Nobleman on whose Hand the King leaned was next and subordinate in authority to himself and that the waight of all the principall affaires of State did lye on his Hands Thus in the Booke of the Kings of Judah we reade of a Prince the same that mockt at the words of Elisha when he foretold of the releefe of Samaria on whose Hand Iohoram King of Israel lean'd that is as the Glosse upon our Bibles hath it a Prince to whom the King gave the charge oversight of things as doth more plainly appeare by the 27. verse of the same Chapter And the speech of Naaman to Elisha after hee had cured him of his Leprosie makes it more apparant Onely herein let the Lord be mercifull to thy servant that when my Master goeth into the house of Rimmon to worship and leane upon my Hand c. Where Naaman craveth to bee pardoned of zeale without knowledge as M. Junius saith it being no such thing as should trouble his conscience to bow himselfe in an officious sort and civill duty to bend his body that his Lord might leane upon his Hand when he went into the Temple of the Idol Rimmon to adore Thus Libo Drusus sustained by the Hand of his brother entred into the Senate house to answer to that enormity hee was accused of who when hee saw Tiberius a great way off he held up his Hands imploring mercy with great humility Which statelinesse of gesture was much used in Asia by great persons and is at this day by your Italian Ladies Impedio Gestus XLIII TO HOLD FAST ANOTHERS HAND in the signification of hindrance and restraint is a gesture so obvious in the cholericke perturbations of humane life that it needs no illustration by example since we may every day meet with satisfaction in the publique streets for in quarrells where there is any moderation or over mastering power on one side this restraint of the Hand is used both with signification and advantage To this gesture may be referred that of the Prophet Zechariah A great tumult from the Lord shall be among them and they shall lay hold every one on the Hand of his neighbour and his Hand shall rise up against the Hand of his neighbour and Judah also shall fight at Jerusalem c. Recordo Gestus XLIV TO IOG ONE ON THE ELBOW is the usuall intimation of those who put others in minde and take upon them the part of a Remembrancer a gesture very frequent in the common passage of humane affaires much practised by the Hands of the ancient Romane Nomenclators as appeares by the testimony of Horace Mercemur servum qui dictet nomina laevum Qui fodiat latus Recommendo Gestus XLV TO TAKE ONE BY THE HAND in courtesie to recommend them unto another by way of presentation is an usuall expression in the Hands of men a gesture significant and remarkable having beene tooke notice of by ancient Chronologers for the Hand according to the primitive intention of Nature having by a necessary consent of Nations beene ever chosen Chronologer of al remarkable actions hath consequently proved its own Biographer If therefore we but cast an intuitive eye upon those memorials the Right Hand of Time hath left fairly noted in the Left Palme of Antiquity even by the old autography of the Hand wee may spell out the sense of this naturall expression For when Valentinian had a full purpose to adorne his sonne Gratian a pretty young stripling and well growne with the Imperiall Ensignes when he had wrought the Souldiers to accept thereof hee ascended up the Tribunall and taking the youth by the Right Hand hee brought him up before them and in a publique Oration recommended him as ordained Emperour to the Armie Another Copie of this naturall gesture we finde in the Hand of Pertinax refusing in modesty the Empire pretending his age and meane descent who taking Glabrio by the Hand and pulling him forth placed him in the Imperiall Throne recommending him as more fit for the Empire And Commodus in a speech he made unto the Souldiers of his Army puts them in minde how his father Marcus when hee was an infant carried him in his armes and delivered him into their Hands recommending him as it were to their tutelage and fidelity Thus also Tiberius though with dissimulation tooke Nero and Drusus Germanicus children by the Hands and recommended them
HIS LOINES as a woman with travell and all faces turned into palenesse upon which place they who are curious may consult with Ghislerius Indignatione timeo Gest. LV. THE SMITING OF THE HAND UPON THE THIGH in the practise and conversation of common life was ever frequent and is so deeply imprinted in the maners of men that you shall in vaine perswade a man angry and inraged with griefe to contain his Hand from this passion Seneca the Philosopher attributes this expression of the Hand to anger where he saith Quid opus femur ferire In griefe it is also significant as they who are versed in Homer doe well know when they meet with those places wherein he describes his Heroes provoked to anger and dolour whom he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the sacred oracles of the Prophets we have this expression noted described for that holy Prophet speaking of Ephraim lamenting Surely after I was converted I repented and after that I was instructed I SMOTE UPON MY THIGH c. which gesture in that Prophet hath the signification of repentance with others of anger dolour and indignation In the same sense it appeares in the Prophesie of the Prophet Ezechiel Cry and howle son of man terrours by reason of the sword shall be upon my people SMITE THEREFORE UPON THY THIGH Tully indeed ascribes it to mourning Feminum capitis percussiones The registers of common life Histories are full of examples of this habit of the Hand bearing the character of this sense Thus Cyrus in Xenophon hearing of the death of Abradatas SMOTE HIS HAND UPON HIS THIGH And Flaccus President of Aegypt and Syria bannished by Caius the Emperour when he arrived at the Island Andros most miserably howling in his calamity SMOTE HIS HANDS AND THIGHES Fabius Dictator when his Generall of the Cavaliere Minutius had almost cast away himselfe and his Army at the sight thereof is said to have uttered his anger and dolour this way And when Pompey had received letters from Rome advertising him what great matters the people had passed in his behalfe some say that at the receit of them in the presence of his familiar freinds and they that were about him rejoyced with him for congratulation he knit his brows and CLAPPED ON HIS THIGH as though it grieved him to have such great offices and charge laid upon him one in the neck of another by this dissimulation cloaking his ambition ¶ This gesture of the Hand is significant also in fear admiration and amazement Hence Plutarch relating the injuries that the Pirates whom Pompey vanquished did the Romans saies the greatest spite and mockery they used to the Romans was this That when they had taken any of them and that he cried he was a Citizen of Rome and named his name then they made as though they had been amazed and afraid of that they had done for they CLAPPED THEIR HANDS ON THEIR THIGHS and fell downe on their knees before them praying him to forgive them Data fide promitto Gest. LVI TO STRIKE ANOTHERS PALM is the habit and expression of those who plight their troth give a pledge of faith and fidelity promise offer truce confirme a league buy sell grant covenant bargaine give or take handsell engage themselves in suretiship refer their controversies to an arbiter put to comprimise or chuse an umpier engage themselves to be true and trusty warrant and assure That this gesture hath the sense and signification of faith and a solemne promise is apparent by the frequent intimations of the Roman Poets who by this gesture doe often imply faith Thus the Prince of Latine Poesie in this of Dido En dextra fidesque And in that of Anchises Dat dextram atque animū presonti pignore firmat Ovid no way ignorant of any matter of manuall expression brings in Pandion taking his leave of Tereus and his daughter Philomol demanding this pledge and pawn of faith Ut fidei pignus dextras utraque popossit Inter seque datas junxit And that lofty Tragedian brings in Licus suing for marriage with Megara saying Sociemus animos fidei hoc pignus cape continge dextram Martial according to the acute way of Epigramatists taking a hint from the peculiar property of the right Hand in making promise brings in Caesar in the whiske of one of his Epigrams answering two petitioners at once by promising with both his Hands Dum peteret pars haec myrinum pars illa triumphū Promisit pariter Caesar utraque manu Isidor saith this gesture is the witnesse of faith and trust In faith saith Pliny we put forth our Right Hand or when we make a faithfull promise The Cynique in his symbole advising men to adde benignity to their courtship covertly alludes to the propriety of this free expression Give not unto thy friend a clinched Hand And the symbole of Pythagor as Doe not to every man extend thy Hand wills us not promiscuously to prostitute this friendly token of expression To which that of Lypsius may be referred Vis dextram fidei mei testem habes hic impressum etsi coram ipsam dare jungere mihispes est cum aulam vestram videbo When the Hyrcanians of Cyrus Army expostulated with him in regard he seemed to distrust them Cyrus in Xenophon is said to have answered him thus Cogito nobis omnibus fidem esse in anim is nostris atque in nostris manibus This expression of the Hand the Greeks very elegantly note in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Stoicks say faith is derived of the word facere to doe because all things that are faithfully promised ought to be performed most aptly therefore implied by the Hand the symbole of action And faith is strengthned by this expression of REACHING OUT THE RIGHT HAND How did Cicero condole the violation of promise made by this speaking paction of the Hand Dextrae qua fidei testes esse solebant perfidiae sunt scelere violatae Virgil for an expression of breach of promise symbolically useth the prevarication of this gesture Fallere dextram And in this sense some take that of the Prophet Isaiaeh Is there not a lie in my right Hand And to this that of the Psalmist may be referred whose Right Hand is a Right Hand of falshood that is as the glosse on our Bibles hath it Though they STRIKE HANDS yet they keep not promise Caius Ligarius used this expression of promising his aid assistance and concurence in any secret confederacy with Brutus who when Brutus came to see him being sicke in his bed and said unto him O Ligarius in what a time art thou sicke Ligarius rising up in his bed and taking him by the Right Hand said unto him Brutus if thou hast any great enterprise in Hand worthy of thy self I am whole Gobrias in Xenophon praiseth the Right
them ¶ The speech of Reuben to his father Jacob about Benjamins delivering into his Hands hath reference to this signification of trust And that speech of Judah unto his Father about the same busines I will be surety for him of my Hand shalt thou require him ¶ In the sense of fidelity all the Princes men of power and all the sons of David GAVE THE HAND unto King Salomon And the Prophet Ezekiel emphatically declaring the perjury and infidelity of the King of Jerusalem who had broken the oath made with the King of Babel which he had confirmed BY GIVING HIS HAND denounceth these punishments That he should dye in the midst of Babel in the place of the King that had made him King whose oath hee had despised and whose covenant made with him he brake Neither should Pharaoh King of Aegypt in whom he trusted deliver him For hee hath despised the Oath and broken the Covenant YET LOE HE HAD GIVEN HIS HAND And verily all Nations have ever had a naturall respect unto the mystery of Faith which hath her firme existence in the Hand and have so esteemed the Right Hand they thought the touch thereof to be the most lively significant and expresse pawne or pledge of faithfulnesse whence all compacts leagues Grants combinations truces proviso's bargaines covenants and entercourses whatsoever are held to be inviolably ratified and to stand in full power force and virtue by the TOUCH of the insuring Hand For when we GIVE OUR HAND we doe seal◠as it were an obligation or reall contract by which presents we deeply ingage our selves to a punctuall accomplishment of that which our Hand had protested to the Hand being bound as a surety that our deeds shall bee forth-comming and be found answerable to our words for whosoever forfeits the Recognizance of his Hand he breaks the most sacred and strongest band of of Truth and by falsifying his manuall faith proves a kinde of Renegado to himselfe Caelius Rhodiginus thinkes there is some Pythagoricall mystery in this authenticke guise of the Hand in warrantizing faithfull dealings and that the gesture flowes from a secret and religious reverence to that comprehensive number Ten for while each Hand doth extend five fingers which move to the comprehension of each other they premit a resemblance of the Decades mystery since meeting in their formall close they seem to greet one another in that number Callymachus and Varro endeavour to render another reason drawne from the naturall authority and command that consists in the virtue of the Right Hand And verily Faith consists wholly in the Right Hand and the left hath no obligatory force or virtue in it For to give the left hand or to take anothers given Right Hand with the left is not binding in point of naturall Faith And therefore when Josippus Gorio the Jew desired a Roman Souldier to give him his Right Hand in signe of Faith he gave him his left and drawing his sword with his Right Hand slew him and yet he cannot properly be said to have falsified his promise since he gave him but his left hand whose touch hath no assurance but was ever held deceitfull and ominous Therefore the oath of Faith in all adjurations was taken and required by the Right Hand Hence Plautus Haec per dextram tuam dextrate retinente manu obsecro infidelior mihi ne sis quam ego sum tibi To which may be referred that adjuration of Cicero per dextram ipsam quam hospes hospiti porrexisti For the Ancients were wont by this gesture of faith to put their last will and commandement into the obliged Hand of their heirs or executors To which intent Masinissa sent to Manilius Proconsull of Africa requesting him to send unto him then at the point of death Scipio Aemilianus who then served under his command as a Souldier supposing his death to prove more happy if he dyed embracing his Right Hand and adjured him thereby to performe his last wil and testament Tarquinius Priscus sent for Servius to this purpose Thus the friends of Germanicus touching his Right Hand swore to revenge his death And Micipsa King of Numidia after he had adopted Jugurth upon his death-bed used these words unto him I adjure thee by this Right Hand which he held and by the allegigiance thou owest to thy Country that thou estrange not thy love and service from these thy kinsmen whom by favour and adoption I have created thy brethren To this Virgil alluding to the generall custome Fata per Aeneae juro dextramque potentem Tibullus alludes to this gesture Te teneam moriens deficiente manu The wilde Irish doe ordinarily use to sweare by this seat of faith and minister of virtue the Right Hand who at every third word are wont to lash out an oath and among the rest these By my God fathers Hand by my gossips Hand or by thy Hand and for the performance of promise and that a man may beleeve them these are of greatest weight to binde them If one sweare by the Hand of an Earle or of his owne Lord or some mighty person for if he be forsworne and convict of perjury the said mighty man will wring from him perforce a great summe of money and a number of cowes as if by that perjury the greatest abuse and injury that might be were offered to his name And the Hebridian Scots and Mountainiers in their contracts sweare by the Hand of their Captaine an ordinance observed among them ever since Evenus the first King that exacted the oath of Faith at their Hands ¶ But the indissoluble soder and inviolable bond of society which old sincerity instructed by reason in the tacit force thereof thought the great oath and the strongest hold the Re-publick hath to keep the honour of her estate is Faith then which there was never any thing held to be of greater credit or antiquity Hence Xenophon hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est publicam fidem And Numa by his dedication of the Hand to Faith and commanding the Flamins to execute their functions with their Hands covered and wrapped close to their fingers ends gave a notable testimony that he held Faith for holy and sacred after touching of the Right Hand that it ought be kept and preserved and that her seate was sacred and consecrated even upon the Right Hands and therefore that it ought by no meanes to be violated wherefore in particular contracts among the Romans there was not any oath more religious and holy then the oath of Faith a point of naturall doctrine that Numa did but enforce with his rituall additions But the authority reputation consequence and dignity of the Publicke Faith was had in such singular estimation that men held their money no where so safe as in the Hands of the Publicke State Hence it is that we may see many ancient
that he who did oblige himselfe unto another or offered his faith gave his wrest to wit the joynt whereby the Hand is joyned to the wrest to be apprehended and wrung to signifie that he was held oblig'd custome having a little chang'd the most naturall forme without impeachment of signification ¶ That this gesture is significant to licence warrant and assure is not difficult to prove For thus Artaxerxes King of Persia by giving his Right Hand to Mithridates the brother of Ariobarzaneâ— promising to kill Datamen gave him licence and an open warrant with pardon of punishment to doe what he would in that businesse And Saint Paul when he would warrant and assure the Galatians Corinthians Colossians and Thessal onians to whom he writ that those Epistles were his his salutations in the close intimate that they were witten with his owne Hand ¶ This gesture is also significantly used when we chuse an Umpire put to arbitration and comprimise To which that of Job may be referred Neither iâ— there any dayes-man betwixt us that might lay his Hand upon us both To which expression of gesture that also of the Apostle Saint Paul seems to appertaine The Law was given by Angels in 〈◊〉 Hand of a Mediator as if that Law of the Old Testament about keeping whereof the people of Israel had covenanted with God had as by giving the Hand come to that people by mediation of Moses and did prefigure what was to be done by the Angel of the Testament or Mediator of a better Testament to wit that a better Law established between God and Man the Mediator of the new Covenant mediating between both the parties and stretching out his armes in his suffering had LAID HIS HANDS UPON THEM TO CONFIRME a more holy league and covenant Reconcilio Gestus LVII TO SHAKE THE GIVEN HAND is an expression usuall in friendship peacefull love benevolence salutation entertainment and bidding welcome reconciliation congratulation giving thanks vnlediction and wel-wishing This loving declaration of the Hand the Greeke expresse in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An expression usuall between those who desire to incorporate comâ—â—iâ— or grow into one and make a perfect joynt The most happy point of amity a naturall forme very rich in signification since they who thus professe communion of goodâ— while they willingly EMBRACE EACH OTHERS HAND signifie that they are both content that their works shall be common by this gesture speaking plainly as if they in effect should say What damage happens unto thée I shall esteeme as my owne losse and thy emolument and profit I shall entertaine as mine owne and thou shalt finde me ready prest with a consonant and willing minde both to yéeld to thée a share of my welfare and reciprocally to beare a part of thy calamity For all this is the more significantly implied by this gesture in regard that works are the words of love and the Hand is the Tongue of hearty good-will The minde of man naturally desirous by some symbole or sententious gesture to utter and disclose herselfe in the affections of love doth manifestly set forth her disposition by this courtly declaration of the Hand a naturall complement where with she commonly sweetens her affectionate respects to others And this naturall expression seems to result from the sympathy between the will and the Hand for the will affectionately inclined and moved to stretch forth her selfe the Hand that is moved by the same spirit willing to goe out and set a glosse upon the inward motion casts it selfe into a forme extending to a semblance of the inward appetite neither is the Hand at any time found too short for such an expression if the will be disposed to cooperate with it For nature who hath ingeniously thought on many conveniences of expression for the use and benefit of common life among others seems to have ordained the Hand to be the generall instrument of the minde and endued it with a courteous appetite of closing with anothers Therefore when the minde would disclose the virtue strength and forcible operation of her favour and good-will out of the abundance of her love she puts forth the Hand and in that as it were the heart it self with affectionate love and receives them againe by a naturall bill of exchange in the Hand of another which verily is a signe of mutuall agréement and of a perfect conjunction for which cause Pindarus a Poet of an aspiring wit placed the heart and Hand as relatives under one and the same parallel To the naturall sense of this gesture appertains divers passages of Tacitus The Lingones saith he according to their accustomed manner had sent gifts to the Legions right Hands in token of mutuall love and hospitality The Centurion Sisenna carried in the name of the Syrian Army to the Souldiers of the guard right Hands in token of concord And Ambassadours came from Artabanus King of the Parthians calling to minde their friendship and allyance with the Romans and desiring to reniâ—e Right Hands To bring this important gesture of the Hand in friendship a little nearer to the authenticke light of sacred History So John to Jonaâ—â—â— when he asked him whether his heart were right give me thine Hand So James and Cephas and John gave to Barnabas the Right Hand of fellowship that is they gave him their Hands in token of agreement in matters of doctrine ¶ That this gesture is significant in salutation bidding welcome and entertainment is apparent by many testimonies of the Ancients Virgil in the first place witnesseth the same complaining to his mother thus Cur dextrae jungere dextram Non datur And in another place 〈◊〉 speaking to 〈◊〉 concerning his affection to Anchises Milâ—i 〈◊〉 jâ—venili 〈◊〉 amare Campâ—â—â—are virum 〈◊〉 conjungert dextrâ— Horacâ— also concerning himselfe Aâ—â—â—rrit 〈◊〉 〈◊〉 mihi â—mine tantum 〈◊〉 〈◊〉 quid aâ—iâ— dulcissime rerum To this signe of salutation and entertainment appertaines that medall whose inscription is Traâ—â—â—us Adrianus wherein you may see the Emperour himselfe joyning his Right Hand with the Hand of Iâ—piâ—er sitting with this inscription placed under the base ADVENTUS AUG We read of Richaâ—d the second to have used this expression of welcome to his Nobles when they appeared at Westminster Mâ—â—ichans delivered this gesture as a certaine secret to his disciples that when they met one another they should salute by joyning Hands by which signe they declared that they were delivered out of darknesse as Epiphâ—â—iâ—s reporteth And there is no expression of love more frequent in the entercourses of common life then this Thus Abradâ—â—uâ— in Xenophon comes to Cyrus and taking him by the Right Hand makes use of this gratefull expression and both Xenophon and all other Authors are full of such loving occurrences of the Hand and mutuall declarations of hospitable love Thus Pallas in Virgil entertaining Aeneas and bidding â—im welcome
Nostris succede pâ—natibus hospes Accepitque manu dextraque amplexus inhaesiâ— Thus Tiridates King of Armenia comming to Corbulo lighted first from his horse and Corbulo did the like immediately and both of them on foot joyned Right Hands And when Cicero had fled out of Rome for feare of Antonius who after the death of Julius Caesar began to looke aloft and became fearfull to all men as though he meant to make himselfe King But afterwards condemning his dastardly feare returned to Rome there came such a number of people out to meet him that he could doe nothing but take them by the Hands and embrace them who to honour him came to meet him at the gate of the City as also by the way to bring him to his house This symbolicall expression of the Hand had a practicall signification among the Ancients when the Hand given did assure the inviolable observation of all the lawes of hospitality which may receive some illustration from the noble practice of Pacuvius Calavius who when he had invited Annibal to supper and Perolla his onely sonne after supper had told his father that he had now an opportunity to reconcile himselfe unto the Romanes to let him seale it with the blood of Annibal His father dehorting and conjuring him from the violation of the lawes of hospitality breach of covenant There are not many houres past since that we sware by all the gods and holy hollowes in heaven and by IOYNING HAND IN HAND made faithfull promise and obliged our selves to communicate together with him so to eat at the holy Table of sacred Viands c. And when King Syphax was brought into the Praetorium or Generals pavilion and there presented unto Scipio Scipio was much moved in minde to consider the state and fortune of the man compared now to his present condition which more wrought upon him when he remembred withall and called to minde the hospitable entertainment the GIVING INTERCHANGEABLY OF THE RIGHT HAND and the covenant betweene them made both in publique and private Our Ancestors also had this expression of Hospitable love in a reall respect when they knew no greater terme of reproach then to call a man unhospitable This expression of the Hand continues in force and estimation and beares such sway among all Nations especially those that are Northward that he seemes to be disarmed of all humanity and to want the affability of expression who doth when there is occasion for it omit this benevolent insinuation of the Hand But concerning this familiar and naturall intimation of the Hand in point of salutation the ancient Sages and men of soundest judgement have made a quaere whether the familiar contact bee so comely and laudable in the Hand of a prudent and religious man Among the wise Masters those who were given to pleasure as Socrates Plato and others willingly admit of this embracing of the Hand as an allurement to uncleane desire But those that affected gravity disallowed the promiscuous use thereof Verily the Pythagoreans did give the Right Hand to none but men of their owne Sect no not so much as to any of the same family unlesse to their Parents as Iamblicus notes And it appears by the most ancient observations of elder times that holy men for the most part used in their salutations only to put forth the Hand since so the singular benevolence of a friendly minde may be expressed without any impeachment to their virtue and gravity Meletius of Antioch a man endued with an incredible easinesse and swéetnesse of manners and most deare to all good men is said only to have put forth his affable and gracious Right Hand in salutations to shew the force of his love and affection towards others wherein he observed the lawes of common humanity and a courteous disposition without any detriment to religious modesty And at this day religious men in forreigne parts most commonly abstaine from embracing the Hands of others without incurring the censure of incivility and want of grace in behaviour as taking the shaking of Hands in this sense to be too blunt an expression for a Hand accustomed to matters of decorum and the sacred tokens of divine reverence ¶ In signe of congratulation the Huntsmen at the fall of the Boore slaine by Meleager with cheerfull shouts unfolding their joyes shake his victorious Hands as Ovid elegantly feignes according to the naturall property of the Hand on such occasions ¶ Nothing more ordinary then shaking of Hands in valediction and taking leave of our friends and bidding them farewell of which Poets and Historians are not silent Ovid brings in Cadmus at his transformation speaking to his wife Hermione to use this loving gesture of valediction and to shake Hands with him while he yet had a Hand to shake Thus Calanus the Indian Philosopher about to sacrifice himselfe alive at the tombe of Cyrus before he went up upon the funerall pile he bad all the Macedonians that were there farewell and SHOOKE THEM BY THE HANDS And Telutias when Hierax Admirall of the Lacedemonians came in the interim that he was rescuing the Aeginetes besieged by the Athenians and tooke his ships from him yet he went home very happy for when about to depart he tooke ship there was not a souldier but SHOOK HIM BY THE HAND and with other kinde expressions wishing all happinesse unto him ¶ That this gesture is significant in reconciliation is most manifest by our common practise and use thereof in the sense of that intention Thus Minutius and Fabius Maximus Dictator gave their Hands one to another at the time of their reconciliation And when Onatius Aurelius a Knight of Rome had told the people what a vision he had seen in his dream that Jupiter had appeared to him that night and willed him to tell them openly that they should not put Pompey and Crassus out of their office before they were reconciled together he had no sooner spoken the words but the people commanded them to bee friends Pompey sat still and said never a word unto it But Crassus rose and TOOK POMPEY BY THE HAND and turning him to the people told them aloud My Lords of Rome I doe nothing unworthy of my selfe to séek Pompeyes friendship and favour first since you your selves have called him the Great before he had any haire upon his face and that you gave him the honour of triumph before he was a Senator Injurias remitto Gestus LVIII TO PRESSE HARD AND WRING ANOTHERS HAND is a naturall insinuation of love duty reverence supplication peace and of forgivenesse of all injuries Hence Physitians the subtile and diligent observers of nature thinke that there is in the Hand a certaine secret and hidden vertue and a convenient force or philtre to procure affection Wherefore Themistius he who coupled eloquence with the gravity of Philosophy where he disputes of reconciliation and kniting together of
accept of the peace with the conditions Archelaus had agreed unto nor untill Mithridates had made him answer that he did would he accept of his proffered and suspected amity for then and not before he resaluted embraced and kissed him Thus Fredericke partner and consort in the Kingdome with Uladislaâ—â— the second King of Bohemia REFUSED TO GIVE HIS RIGHT HAND to Sobieslaus whom his father received into favour after he had attempted to raise garboyles in Moravia pretending he had the gout in his Hand And so that lofty and stately Prelate Dunstan REFUSED TO GIVE KING EDGAR HIS RIGHT HAND before he was excommunicated because he had defloured a Virgin but rating him Darest thou touch my Right Hand that hast ravished one devoted to God I will not be a friend to him that is an enemy to God injoyned him seven years penance after which he was absolved and the childe christned Chare diligo Gest. LX. VVE PUT FORTH BOTH OUR HANDS TO EMBRACE those we love as if we would bring them home into our heart and bosome as some dear and pretious thing as Aristotle gives the reason of the gesture To which expression I find that of the Psalmist referred My Hands will I lift up unto thy commandements which I have loved A proverbiall speech taken from this intention of the Hand as Simon de Muis observes Cornelius a Lapide notes the naturall disposition of the Hands in embracing who commenting upon the second of Canticles 6. His left Hand is under my head and his Right Hand doth embrace me for lovers and parents use to put their left hand under those they tenderly affect and then with their Right Hand to EMBRACE the whole body and so bring them to their bosome comprehending them in the compasse of their armes as in the most naturall circle of affection Honoro Gest. LXI TO APPREHEND AND KISSE THE BACKE OF ANOTHERS HAND is their naturall expression who would give a token of their serviceable love faith loyalty honourable respect thankfull humility reverence supplication and subjection From this naturall gesture the Spaniards tooke their usuall formes of salutation and valediction whose complement usually is Baso les vostres mans I kisse your Hand The sonne of Sirac acknowledgeth the signification of this submissive gesture in that saying Till he hath received he will kisse a mans Hand If we should looke backe up on the actions of affectionate lovers whose inflamed hearts have moved them to sacrifice kisses on this low altar of friendship and to offer their service by this modest insinuation of gesture we might finde many passages of historicall antiquity to confirme and illustrate the sense of this expression How passionate was Cyrus when he came to the place where his friend Abradatas lay slaine seeing his wife sitting upon the ground by the dead body of her Lord for bursting forth into this patheticall ejaculation O thou good and faithfull soule art thou gone and left us and there withall TOOKE HIM BY THE RIGHT HAND and the Hand of his dead friend followed for it was cut off with the cymeter of an Aegyptian which Cyrus beholding it much aggravated his sorrow But Abradatas wife Panthea shriked out and taking the Hand from Cyrus KISSED IT and fitted it againe to its place as well as she could To match this president with another most illustrious postscript of surviving affection that bright mirrour of masculine constancie T. Volumnius when he had long wept over the body of his friend M. Lucullus whom Marke Anthony had put to death because he tooke part with Brutus and Cassius desired Anthony he might be dispatched upon the body of his friend whose losse he ought not to survive and having obtained his desire being brought where he would be having GREEDILY KISSED THE RIGHT HAND of Lucullus he tooke up his head that lay there cut off and applied it to his breast and afterward submitted his neck to the sword of the Conquerour Valerius Maximus in the relation of this Story runs high in setting out this hyperbole of friendship and unmatchable paterne of Roman fidelity ¶ Allusius the Celâ—iberian used this expression of thankfull humility to Scipio when he had received that unexpected favour at his Hand to have his captive betrothed wife preserved by him and freely delivered unto him seeing it could not be comprehended nor equalled by any recompence or thanks he was held seised with joy and shame and taking Scipio by the Right Hand prayed all the gods to requite the great favour he had done him seeing he found himselfe insufficient to make any satisfaction as he desired ¶ As this gesture is a signe of honour and obsequious reverence Cato Utican had his HAND KIST by his Army in especiall honour of him at his departure Scipio the conquerour of Africa received the like respect and reverence from certaine Pirates who when they had intreated him they might presume to approach into his presence and to have a view of his person he let them in and immediately they went and worshipped the posts and pillars of his gates as if his house had been the harbour of some sacred deitie and having laid their gifts and presents at his threshold ran hastily to his HANDS AND KISSED THEM which done overjoyed as it were with so great a hapinesse they returned home Delapsa Coelo sidera hominibus si sese offerent venerationis amplius non recipient saith Valerius This token of love and honor may be further amplified out of Livie For when T. Quintius had vanquished King Philip and proclaimed liberty by the Beadle to many of the parts of Griece as the Corinthians Phocensions and others there was such joy as men were not able to comprehend at last when their joy was once confirmed by making the Beadle to cry it once againe they set up such a shout and followed it so with clapping of Hands redoubling the same so often as evidently it appeared how there is no earthly good in the world more pleasing to a multitude then liberty is and afterwards running apace unto the Roman Generall in such sort that his person was in some danger of the multitude crouding so hard upon him alone to TOUCH HIS RIGHT HAND Thus Charicles a Physitian departing from Tiberius as it had been about some businesse of his owne under colour of duty TAKING HIM BY THE HAND felt the pulse of his veines Thus also we finde Gadatas and Gobrias in Xenophon worshipping the Right Hand of Cyrus But the most unseasonable and servile use of this expression the Senatours made towards Nero when even in the height of their griefe the City filled with funeralls the Capitoll with sacrifices one having his brother another his sonne put to death or friend or neare kindred gave thanks to the gods deckt their house with bayes fell downe at the Emperours knees and WEARIED HIS RIGHT HAND WITH KISSES It was a strange
is farre lesse observed then the Right Hand is A Hand which if it once grow dexterious by habituall theeving will not be left for if it once affect to keep it selfe in ure it turnes to an incurable felon And it may be worth our inquiry why the Law doth so expressely order theft to be punished in this Hand for that the brawn of the left thumbe is branded in malefactors a kinde of penall pardon for the first transgression And if it may be lawful to divine of the legality of this law-checke I should thinke that there lyes some concealed symboll in the device and that the estates assembled had regard to the fellonious procacity and craft of this guilefull Hand which is prone by a slie insinuation with more subtile secrecie to present it selfe to any sinister intention doth no sooner move to such actions but every finger proves a limetwig which the ancient Aegyptians implied in their way of Hieroglyphique when they figured furacity or theft by a light fingured left hand put forth as it were by stealth To open and unfold the subtile and occult conceptions of antiquity about the nature and disposition of the left hand and to collect what hath been noted touching the sinister inclinations of this hand whereby its naturall properties have propagated themselves and by action insensibly spread into the manners and customes of men First it is the noted property of the left hand to be coverd and to keep as it were a recluse in the bosome or to be carried wrapped up in a cloake lurking closely and lying as it were in ambuscado to entrap and by a crafty fetch imperceptibely to make a prize of all that comes to Hand Whence the Greeks from whom the facetiousnesse of manners and elegancie of learning as some thinke were first derived signifie as much who will therefore have the left hand named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lavam manum because for the most part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tegi occultari soleat whereupon this hand being more idle for idlenesse is a maine cause of theft it is consequently more prone to this manuall transgression This light-fingered hand being called by Isidor Laeva quod aptior sit ad levandum to wit to beguile elude lessen and diminish anothers goods And Theocritus following herein the opinion of antiquity having noted the particular quality and behaviour of this hand and the private vice to which it is propense concludes from the pitchy temper thereof that the left hand signifies the captivity of unlawfull desire and rapacity so that it hath for this cause been consecrated to Laverna the goddesse of theeves as being by reason of its wily genius more fit and convenient for cousenage and clandestine theevery for being commonly hid and involved in the bosome of a gown or cloake and waiting in obscurity it comes to passe for the most part men suspecting no such thing that doing nothing and devoted to rest yet being at liberty and ready to handle it will be doing and somewhat of other mens suffers for it while this purloining hand thinkes it selfe the proprietary of anothers goods Hence that elegant recorder of the ancient fictions with a Poeticall touch of his pen sets a glosse upon this businesse thus Nataeque ad furta sinistrae And that quaint Comoedian long before him pointing out as it were with his finger the genuine deceitfulnesse of this hand called it Furtificam laevam the close and cunning pilferer And Euphormio alluding to the same properties of this hand saith Turgentes occulos furtiva manu exfrico And indeed laeva or sinistra according to the ancient manner of speaking used with the Ancients notes one to be a thiefe That subtill knave Asinius who was experienced in the crafty handling of things and drawing them to his owne private advantage used this hand as least suspected when he had watched an opportunity at a feast to steale away some of the linnen against whom Catullus in his stinging stile slings these words out of his crisped pen Maruccine Asini manu sinistra Non belle uteris sed in ioco atque vino Tollis lintea negligentiorum Hence also when Sophiclodisca the baud in Plautus upon suspition of felony demanded to see the Hand of Paeginum and the lad like a crafty wag had put forth his Right Hand she replied to him ubi illa altera furtisica laeva where is that other close and cunning pilferer the left hand Autolicus was expert in the slie feats of this hand of whom Martial Non erat Autolici tam piceata manus And we read in Catullus of Porcius and Socratio duae sinistrae Pisonis the two left hands of Piso that is instruments of his by whose private conveyance he received bribes for although in regard of their imployments under him they might be said to be his Right Hands yet in this sense of bribery and close conveyance they were properly called his left hands The Aegyptians in Hieroglyphique painted justice by an open left hand as the colder weaker and slower hand and therefore lesse prone or able to apply it selfe to offer or doe any injury But it is better for the Common-wealth that Judges should be without Hands as the Theban Statues of Judges were then in this sense to have a left hand Benedico Gestua LXIV THE IMPOSITION OF THE HAND is a naturall gesture significantly used in condemnation absolution pardon and forgivenesse benediction adoption initiation confirmation consecration ordination sanation and in gracing our meales That this gesture is of importance in condemnation is apparent by the commands of the old Law in case of temptation to Ethnicisme and practicall Idolatry So when the sonne of Shelomith the daughter of Dibri of the tribe of Dan which she had by an Aegyptian had blasphemed the Lord by the hand of Moses commanded him to be brought forth without the campe and all that heard him were to LAY HIS HAND ON HIS HEAD And the laying of the Hand on the sacrifices head that was condemned in the offerers stead so often commanded in the Leviticall Law points to the signification of this gesture ¶ In absolution pardon and forgivenesse notwithstanding the identity of gesture there is a proper contrariety of expression and this seems to be a naturall and paraphrasticall gesture very sutable to that petition in the Lords prayer Forgive us our trespasses AS we forgive them their trespasses against us For AS Nature teacheth us to raise our Hands to beg pardon and forgivenesse at the Hand of God so she likewise moves us to the same expression of gesture as most proper and significant to seale our pardons to others implying that who forgives shall be forgiven and neither Nature nor Grace doth move us to aske pardon on any other terms The phrase of this gesture is significantly tooke into the formes of the Civill Law and
hath been practised in Ecclesiasticall absolution Parisiensis for this reason would have it a sacrament because it hath a sacring and sanctifying signe to wit a sign having a naturall resemblance with inward sanctification it self which is the Hand To this gesture as it is cunningly made an Appenage to the Papall policie of auricular confession I have nothing to say only I finde that the ancient form of absolution was to hold both the Hands conjoyned over the parties head which was to be absolved which may be also exhibited by one Hand laid in sequence of the other or both conjoyned and held above the head so appearing in the aire without any residence at all upon the head The manner of performance at this day it seems is to lay on both the extended Hands upon the head so that they touch the crowne and rest and settle downe thereon ¶ As this gesture is significant in benediction it was used by Isaac upon his death-bed when he blessed his sonne Jacob who supplanted Esau of his blessing by counterfeiting the rough Hands of his elder brother And thus Jacob about to dye blessed his twelve sonnes every one of them with a severall blessing Our Blessed Saviour who with the sacred gestures of his Hand hath sanctified the expressions of ours and made them a holy language was often seen to use this expression of the Hand whence the Church commenting upon his action saith He by his outward gesture and deed declared his good will to little children in that He embraced them in His Armes LAID HIS HANDS UPON THEM and blessed them And the very last expression that flowed from His sacred Hand was blessing for at the time of His ascention He LIFTED UP HIS HANDS and blessed His Apostles and while they beheld Him in this posture blessing them He departed bodily from them ascending up into Heaven Hence in all tacit posies of His ascention this figure of the sacred property of His Hand is most emphatically significant ¶ That in conferring the blessings of primogeniture and adoption this gesture of the Right Hand is more peculiarly significant is excellently illustrated by the adoption of Ephraim unto the birthright of Manasseth by Jacob when he blessed Joseph sons For Joseph bringing his sonnes to be blessed of his father tooke Ephraim in his Right Hand towards Israels left hand and Manasses in his left hand towards Israels Right Hand so he brought them unto him But Israel STRETCHED OUT HIS RIGHT HAND and laid it on Ephraims head which was the younger and his left hand upon Manasses head directing his Hands on purpose for Manasses was the elder But when Joseph saw that his father laid his Right Hand on the head of Ephraim it displeased him and he staid his fathers Hand to remove it from Ephraims head to Manasses head And Joseph said unto his father not so my father for this is the eldest put thy Right Hand upon his head But his father refused and said I know well my sonne I know well he shall be also a people and shall be great likewise But his younger brother shall be greater then he and his seed shall be full of Nations So he blessed them that day and said In thee Israel shall blesse and say God make thee as Ephraim and Manasseth And he set Ephraim before Manasseth For the Historicall sense of this expression see Tiraquel and Dr. Field Pererius Rupertus and Isidorus affirme that in a mysticall sense this cancelling or crossing of the Patriarchs Hands in exhibiting his blessing and transferring the right of primogeniture to the younger was representatively done to prefigure a mystery of the calling of the Gentiles and the preferring of them before the Jewes and that this was the first type or prefiguration of the manner of the promised Messiahs passion in the decreed way of redemption ¶ The same gesture we use in gracing our meals an expression very proper and significant For the Hands reverently erected without any other forme of speech annexed seem naturally to pronounce this Grace O Thou supreame Power the giver of all good things who openest with thy Hand and fillest every living thing with thy blessings vouchsafe O Lord benedicendo benedicere to let thy Right Hand blesse sanctifie and confirme unto us the blessings of thy left And it is a brand of prophane unmannerlines in the rough Hand of Esau that he was readier to strike Hand with a chapman to sell Gods blessing for his meat then with his Hand to invite it to his meate Whereas our Blessed Saviour thought blessing bid by this reverend invitation of the Hand a considerable guest at a feast who to shew that man liveth not by bread only upon all such occasions used the signification of this gesture Thus He blessed the five loaves and two fishes wherewith he wrought his feeding miracle And from this Chireulogia or act of blessing and giving thanks the Sacrament used at His last supper is called the Eucharist And in the tearmes and stile of School-men or naturall Divines to speake to the fundamentall point of this gesture now in Hand The Hands and Blessing seem to be conjugates in the Schoole both of Nature and Grace Benediction being a naturall rite neare allied unto the Hand and of spirituall affinity with prayer For Religion and Grace disaâ—â—â—â— not the powers of naturall expressions but advance them to a full and purer perfection improving the corporeall sense of those manifestations to a more spirituall and sanctified signification That inexhaustible fountaine therefore of Blessing our Blessed Saviour having ordained himselfe a Hand and having taken upon Him the corporeall nature of man was constantly pleased to honour the nature He had so taken and to enforce by the precept and authority of His owne example the significant convenience religious use and decent importance of this property of blessing annexed to the Hand ¶ In consecration this gesture hath the like congruity of signification for there was never any thing by the expresse command of any legislator to be hallowed by a dedication but the Hand was called to and injoyned to attend as a proper addition to confirm and sanctifie all other rites not that there is any inherent holinesse in the Hand or solemne forme of expression but an adherent only The very heathens have acknowledged a significant vertue in this expression of the Hand for we read that Numa was consecrated upon mount Tarpeian by the chiefe of the southsayers called Augures laying his Right Hand upon his head a piece of superstitious apishnesse they learned from the grand spirituall Impostor Moses a man skilfull in all the learning of the Aegyptians among which some secrets of our Chirosophie were judiciously veyled by inspiration commanded the Right Hand of the high Priest to wit the thumbe thereof or vice-hand to be hallowed with the oyle in his left palme from thence called the Holy Finger a forme
people the people presently hide their eyes with their Hands it being unlawfull for any to behold the Hands of the Priest as it is written Behold he stands behind the wall he looketh forth at the window shewing himselfe through the Lattice That is God stands behinde the Priest and looketh through the windowes and lattices that is through the spread Hands and dispersed Fingers of the Priest which the Hebrewes cast the windowes and lattices of the Hand The Rubriques of the Romish Rites which seeme a little to squint this way prescribe three formes of Benediction for the Hands of the Priest The holding up of the Hands before the breast The crossing of the Thumbes and the turning the little finger towards the people All which have their severall seasons and significations in their Liturgie Our blessed Saviour was a manifest observer of the Naturall forme of Benediction and hath sanctified the Gesture to a more divine importance After Christâ— ascension the Apostles communicating the vertue of his last Benediction to oâ—hers in thâ— conveyances thereof used the same expressions by gesture and were famous for the effectuall force of their prospering Hands their exemplary action was copied out by then successors the illustrious Fathers of the Primitive Church whose Hands preserved Blessing as their lips Knowledge Christians in those â—ges being devoutly ambitious of such benefits thought themselves happy when they could receive this spirituall favour at their Hands There is a story in Gregorie Nyssen of a Deacon of the Bishop of Nâ—ocaesaria who in respect of the wonderful strange things which he wrought by his inspired Hands was sirnamed Thaumaturgus Which Deacon being to goe a long and adventurous journey requested a Blessing at the Hands of his Dioceâ—an who liâ—ting up his Hands most willingly bestowed this Manuall viaticum upon him This comfortable elevation of the Hand in Benediction hath a force at this day in the Hands of our Reverend Divines And verily there is no Blessing formally confer'd or authentically administred unlesse the Hands denote their suffrages by their visible attendance and appeare in a due conformitie to the words ditected unto the eare And I never saw any Grave or Orthodox Divine from the Pulpit dismissing the People with a Blessing without this adjunct and formall concurrence of the Hands An Index to the following Rhetoricall Alphabet of MANUALL Significations A Figures out the XIX Canon B FIgures out the I Can. C FIgures out the II Can. digit D FIgures out the III Can. digit E FIgures out the II Can. F FIgures out the X Can. G FIgures out the IX Can. H FIgures out the VIII Can. I FIgures out the XXVI Can. digit K FIgures out the XI Can. L FIgures out the XXIV Can. M FIgures out the XXXII Can. N FIgures out the XXXIII Can. O FIgures out the VII Can. P FIgures out the XLVII Can. Q FIgures out the VIII Can. Digit R FIgures out the XLIV Can. S FIgures out the XLV Can. T FIgures out the XLVIII Can. V FIgures out the XXXIV Can. W FIgures out the XXXV Can. X FIgures out the XL Canon Y FIgures out the XXXVII Can. Z FIgures out the XLIX Can. The use of this following Table besides the exhibition of the Manuall Figures of Rhetorick may be for an Alphabet of Privie cyphers for any kinde of Secret intimation To make up the Alphabet C. D. I. Q. are taken in out of those supernumerary Gestures following under the Title of Indigitatio A Pacificat B Auditores mitigabit C Meotericis orditur D ad monstranduÌ„ valet E Modus agendi F Admiratur G Hortatur H Rationes profert I Flocci facit K Deprecatur L Sic ostendebit seipsum M Negabit N ê‘spicuitatem illustrat O Exclamationem aptat P Antithes in exornat Q Argumenta digorit R Benovolentiam ostendit S ComÌ„iserationem denotut T ImÌ„ensitatem aperit V Valdè aversatur W Execratione repellit X Addubitabit Y Dolebit Z Benedictione dimittit INDIGITATIO Or The CANONS of the Fingers Canon I. THe two inferior Fingers shut in and the other three presented in an eminent posture in the extended Hand is a speaking Action significant to demand silence and procure audience The ancient Oratours when they prepar'd to speake to the incomposed multitude used this action Of which gesture of the Fingers Apuleius hath left a certificate where Telephron porrigit dextram instar oratorum conformat articulum duobusque infimis conclusis digitis caeteros eminentes porrigit infesto pollice clementer subrigens iâ—sit Fulgentius expounds this common fashion of the Hand after this manner Itaque compositus in dicendi modum erectisque in iotam duobus digitis tertium pollice comprimens ita verba exorsus est who differ not much but that one makes the Thumbe erect the other comprest Many have made mention of this matter Libanius where he describes Nestor painted in the middest of the Hero's Orationem apud ipsos habere videbatur idque significare conformatione digitorum but what that conformation of the Fingers was he doth not explaine But the most usuall garbe of the Hand in way of preparative to speech was this of Apuleius Which posture of the Hand preparing the Auditours attention is found in many Statues of the Ancients There is a Colossus at Rome which in times past stood in the Baines of Anthony the left hand whereof leaneth upon a club but the two first Fingers of the Right Hand extended out with the Thumbe such as of old time was the gesture of Oratours speaking as Grutterus notes which most authenticall copie of speech they seem to have followed whose Hand the golden History of the Crosse in Cheap was for there were to be seene two statues of mitred Prelates having their Hands figured in this manner as if they were speaking to the people And in old hangings in whose contexture most part of the Historicall discourse is represented and insinuated by gestures of the Hand And in all ancient painted tables where any counterfeit of speech is exhibited nothing so obvious and remarkable as this Rhetoricall posture of the Fingers And the inventions and painted Histories of our moderne Artists in their representations of speech had in publicke have a constant relation and respect unto this ancient forme of the Fingers And over the ancient images of the Prophets which pollished by the Hands of the Jesuits come over to us from the Mart there is usually a Hand extended out of Heaven impail'd about with rayes the Fingers retaining this gesture as it were the Index of God speaking to his Prophets as He was wont to doe of old when He stirred up their hearts and suggested His sacred Oracles unto them For since they could not by any fitting semblance or fancied pourtraiture of inventive wit describe God as He is in Himselfe lest impiety should have tainted their imagination and they should seeme to make the Prophet equall to his God
heads and aides of a matter in question which have been brought in and alledged for the advancement of truth or which have been evidently refuted or proved Hence in the Areopagetique Schooles or Councel-house at Athens they painted Chrisippus with his Fingers in this posture for the signification of numbers and our moderne Artists when they would exhibit Arithmeticke counting observe the same gesture of the Fingers Such a Statue of Arithmeticke there is in the new Ovall Theater lately erected for the dissecting Anatomies in Barber-Surgeons Hall in London Canon XXX TO lift up or put forth some of the Fingers is a plaine way of Rhetoricall Arithmeticke fit to signifie a small number a simple action serving well enough their occasions who would inculcate two or three chiefe points to an ignorant multitude Roscius made use of this Arithmeticall intimation instead of speech when he rose to speake against the Lawes Gabinius had propounded for Pompeyes Authority against the Pyrates for when he could have no audience and that hee saw he could not be heard he made a signe with his Fingers that they should not give Pompey alone this Authority but joyne another unto him while he was signifying this by the gesticulation of his Hand the people being offended with him made such a threatning outâ—rie upon it that a Crow flying over the Market-place at that instant was stricken blinde and fell downe among the people Then Roscius held not only his Tongue but his Hand also This is most properly performed by the Fingers of the left hand Cresollius commends this way of numeration in the Hands of our moderne Divines So some of the Fathers when they did expound the mystery of the Sacred Trinity they lifted up three Fingers of the Right Hand But this simple way of computation hath been entertained since the ancient manner of account hath growne somewhat out of use For the ancient Rhetoricians who lived in that age wherein Wit and Industry were in their prime taking their hint from Nature by an accommodation of Art reduced all numbers into gestures of the Hand which did represent as it were the lively images of numbers And this Art of Manuall Rhetoricke was so punctually observed by the ancient Rhetoricians that it was accounted a great absurdity and disparagement to them that erred through a false and indecent gesture of computation as appeareth plainly by Quintilian who gives in this testimony thereof In causis Actor si digitorum incerto aut indecoro gestu à computatione dissentit judicatur indoctus And Apuleius reprehends this in Ruffinus the Lawyer for that by a deceitfull gesture of his Fingers he added twenty yeares Whose words alluding to the same Arithmeticall expressions run thus Si tringinta annos per decem dixisses possis videri pro computationis gestu errasse quos circulares debueris digitos aperuisse Quin vero qua â—râ—ginta quae facilius caeteris porrecta palmula significantur ea quadraginta tu dimidio aâ—ges non potes digitoruÌ„ gestu errasse nisi forte triginta annorum Pudentilla ratus cujusque anni Consules â—umerasti This Manuall Arithmeticke was much in use with the Ancients as appears by the frequent allusions to it in Authenticke Authours the knowledge whereof will bring much light to many obscure and difficult places which occurre in divers old Writers which cannot be understood without the knowledge of this Manuall Arithmetick To trace it a little through the gloomie walks of Antiquity Thus Seneca Numerare docet me Arithmetica avariciâ— accommodare digitos Tertullian thus Cum digitorum supputatoriis gesticulis assidendum Martian Capella thus In digitos calculumque distribuit The younger Plinie thus Componit vultum intendit oculos movet labra agitat digitos nihil computat St. Augustin thus Omnium vero de hac re calculantium digitos resolvit quiescere jubet Orontes son in law to King Artaxerxes was wont to compare Courtiers Computatorum digitis for like as they make a Finger sometimes stand for one another time for ten thousand even so those that be about Princes at one time can do all at once and another time as little or rather just nothing And Quintilian in disallowing one of those numericall gestures to be used to a Rhetoricall intention acknowledgeth the Arithmeticall force and validity thereof To these allusions appertains that of I know not what Poet Utile sollicitis computat articulis Hence grew the Adage Ut in Digitos mittere that is to number in the most accurate and exact way Their manner was to reckon upon the Left Hand untill they came to 100. and from thence began to reckon upon their Right Hand Salomon is thought to allude to this where he faith Wisedome commeth with length of dayes upon her Right Hand meaning as some expound that place that Wisedome should make them live a long age even to an 100 yeares Pierius in affirmation of this artificiall way of account brings in a facetious Epigram of one Nicharchus a Greeke Poet jesting at Cotyttaris an old Hagg who dissembling her true age began againe to number her yeares upon her left Hand The epigram rendred by him in latine runs thus Multum garrula anus caput omne Cotyttaris alba Propter quam Nestor non sit adhuc senior Quae cervos annis superavit quaeque sinistra Vitae iterum caeptet connumerare dies Vivit adhuc cernit pede firma est virginis instar Plutonem ut dubites passum aliquid gravius To this Juvenal speaking of the long life of Nestor doth also allude Rex Pylius magno si quicquam credis Homero Exemplum vitae fuit à Cornice secundâ— Faelix nimirum qui tot per secula vitam Distulit atque suos jam Dextra computat annos Chrysologus upon the Parable of the 100 sheep hath a most excellent conjecturall meditation alluding to this artificiall Custome Which of you having a 100 sheep and if he lose one c. Why not 50 why not 200 but 100. Why not 4 why not 5 but 1. And he shewes that he griev'd more for the number than the losse for the losse of one had broke the century and brought it back from the Right hand to the left shutting up his account in his Left hand and left him nothing in his Right c. The first posture in the Right hand wherein the Eare-finger is circularly bent in by Bede is referr'd to Virgins as that which expresseth as it were the Crown of Virginitie The Gesture Thirty is referr'd to Mariage for the very Conjunction of the fingers as it were with a soft kisse embracing and coupling themselves paints out the Husband and Wife S. Hierome willing to explaine the reason why S. Paul would have a widow indeed chosen not under 60 yeares of age to shew why this number is so properly referr'd to widowes very learnedly betakes himselfe unto the Hieroglyphique of
Atticks Cresollius hath cast in his minde what should be the cause why so excellent and weighty an Author should seeme justly to have reprehended this gesture for he could not altogether condemne it because in things sacred it hath been so religious and received with so great consent of all Nations that the most ancient holy mysteries which vulgarly were called Orgia as some Grammarians will have it tooke their denomination from this very gesture of the Hands But my Authour conjecturing what his meaning should be Perchance saith he his intention is to reprove the action of some foolish men who as Quintilian saith hold out their Hands after the manner of them who carry something or of those who as if they crav'd a Salary or Minervall of their Auditors most unskilfully bear about their Hands upwards in whom that of the Roman Poet may be verified Ille cava praetium flagitat usque Manu For Galen when he would expresse the Hand to be conveniently dispos'd for the conteining of water that it flow not out calls this purpose of the Hand Manum supinam But this would be done more unseasonably and to lesse purpose if a man by the motions of his Hands should use to imitate one taking up water out of some river as he in Virgil rite cavis undam de flumine palmis Sustulit That which seems most probable and to come neerest the true sense of that ancient Author Cresollius conceives to be an intended reproofe of a certaine action incident to nice and effeminate men for in that place Dio prosecutes the sinnes of voluptuousnesse and a lascivious habit of the minde Indeed tender and delicate minkes after their right womanish garbe lay their Hands upright which a wise man should not imitate and therefore in his opinion that excellent Poet Aeschylus with exquisite judgement aptly said Manus muliebri more supinatas So that great Emperor of learning and perpetuall Dictator of the Arts among the portentous signes of Impudence layes down Supinas manuum motus teneritudine quadam mollicie dissolutas After which manner Tatian paints out Crescens a Cynicall Philosopher the onely ring-leader to all abominable lust and beastly concupiscence whom he therefore calls delicato corpore fractum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praevar Sect. 14. THey who cast and throw out the Hand or raise the Arme with a shout if they doe it as of a customary disposition declare thereby the jovialitie of their natures To this vapouring expression of the Hand some refer that of the Prophet Hosea This is the day of our King the Princes have made him sick with flagons of wine he stretched out his Hand to scorners And Lipsius tels us that in Westphalia where they drinke super naculum as an ordinary elegancie at every quaffe carouse they put for th the hand and this seems naturall to good fellowes whose sociable disposition makes them very apt to fall upon this joviall exaltation of the Hand which in the Meridian of mirth naturally importeth the elevation of the cheered heart raised by the promotion of the brisked spirits Praevar Sect. 15. THe wagging and impertinent extension of the Fingers in speaking hath ever been accounted a note of levitie and folly And such who by a certaine reciprocall motion doe ever and anon lift up one or other of their Fingers visibly prolonged they seeme to trie conclusions with their hearers and to play with them at that exercise which was in use among the ancient Romans who had a game or lotterie wherein one held up his Finger or Fingers and the other turning away ghessed how many he held up Or if you will have it according to Polidors relation the play was after this manner Two having first shut their Hands forthwith let out their Fingers naming a certaine number As for example I put forth three fingers you as many I name foure you sixe so you by ghessing and naming the right number winne And because the Fingers thus unfolded suddenly appeare by a metaphor they were said in this sport Micare digitis Hence Varro Micandum erat cum Graeco utrum ego illius numerum aut ille meum sequatur This is well knowne among the Italians at this day and vulgarly called Mor perhaps saith Polydor quòd Maurorum hic sit ludus But the more approved opinion is quòd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est Stultorum ludus And perhaps Nero had observ'd in Claudius his predecessor some such kinde of indiscreet prevarication with his Fingers who in spightfull and contumelious manner both in word and deed was wont every way to taunt and twit him with his folly and among other opprobrious indignities offered to his name and memory in scoffing wise he would say of him that he had left now Morari any longer among men using the first syllable of the word long in which word there is couched a double sense which gives the grace unto this pleasant scoffe for being a meere Latine word it signifieth to stay or make long abode and taking it thus it importeth that Claudius lived no longer among Mortalls But as Nero spake of Moros in Greeke which signifies a foole and hath the first syllable long it importeth that Claudius play'd the foole no longer here in the world among men Cresollius condemnes this Finger-loping gesture as very uncomely and unworthy the discreet Hand of an Orator so unadvisedly to counterfeit the common gestures of Buyers of confiscate goods and he would have the Edict of Appronianus Provost of the Cittie of Rome to be set before them in which he did desire this up-and-down motion of the Fingers to be cast not onely out of the Courts of Justice and the Senate house but from the Forum and very entercourse of buying and selling This Edict is yet to be seen in a marble table at Rome beginning thus EX AUCTORITATE TURCI APRONIANI V. C. PRAEFECTI URBIS RATIO DOCUIT UTILITATE SUA DENTE CONSUETUDINE MICANDI SUBMOTA SUB EXAGIO POTIVS PECORA VENDERE QVAM DIGITIS CONCLUDENTIBUS TRADERE c. They that would conserve the qualitie and state of an Oratour must avoyd this ridiculous custome of wagging the Fingers lest now they doe not seeme to stand in their Pulpits to sell sheep but to sell them oft or to brag and boast of their parts Praevar Sect. 16. SUch who have Hands too active in discourse and use to beat the aire with an odious kinde of Chiromachia bewray the cholerique transportation of their individuall natures a habit of the Hand incident to young men who as a Learned Father saith are wont to glory that in them Supra modum vigeant manus ad motionem This habituall imperfection the Ancients called Jactare manus even as the Satyrist scoffes at those who had a smackering of the Greeke Tongue who did à facie jactare manus a gesture it seems Parasites in their way of
eyes shut their hands hanging down and joyned to their sides Daedalus a cunning and witty man was the first that formed the eyes and put forth the Hands so giving life and motion to all the parts with singular judgement teaching thereby the decencie thereof wherefore he is feigned to have made those statues and pourtraictures of men so excellently that they moved of themselves The inconvenience of this cold vacation in the Hand gave being to that Axiome in Rhetorique Est maxime vitiosum si actione manuumque motu careat for such my Author thinks a wrestling place were necessary but that of the Ancients wherein the apt and comely motions of the whole Body especially Chironomia the eloquent behaviour or Rule of managing the Hand was taught But since these helpes of eloquence now faile his advice is they would mark the gestures of famous and excellent men honestly and freely brought up and by a certaine diligent imitation garnish their owne Hands with those dumbe figures of Rhetorique Prevar Sect. 20. THey who have Hands slow and ponderous and who without any comelinesse beare and offer about their leaden Hands together with the arme after a rusticall manner so lifting it up sometimes that they seeme to move a great lumpe of trembling flesh reaching their slow Right hand out so timerously as if they gave provender to an Elephant Such are by this customary habit discovered to be Clownes and men of a most unfaithfull memorie Such men we shall sometimes see so faint and idle in their discourse that they stick in the briers and demurre in a grosse gesture of pronunciation and stricken as it were with astonishment they seeme nailed to that ill behaviour This in old time was called Agere suspensa manu For that Clownes and men not so well exercised in speaking or such whose unfaithfull memories faile them while they are altogether ignorant of the matter and are not certaine whither they shall be caried or where they shall at length rest they hang the Hand and hold it as it were in suspense Therefore Plinie the younger elegantly usurps Suspensa manu commendare for a faint and cold commendation destitute of that ardent affection which is wont to appeare in those who are moved in matters of great moment Praevar Sect. 21. THe subtle gesticulation and toying behaviour of the Hands and Fingers was called by the Ancients Gestuosa Manus arguta Manus and argutiae Digitorum and are certaine quick and over-fine delicate motions of the Fingers such as our Juglers use who performe tricks by slight of Hand and by a colourable craft mock the eye Hence Manus arguta are spoken of theeves whose Hands doe quickly leap up and issue forth instantly vanishing out of sight a non they shew themselves and are called to every part Sidonius Apollinaris very skilfully Scrinia tuaconniventibus nobis ac subernantibus effractorum Manus arguta populabitur This pratling and busie talking of the Hand and chattering vanitie of the Fingers by the common verdict of all discreet and knowing men hath been ever condemned for a ridiculous weaknesse in those that use it much against which the most judicious Rhetoricians have entred their caveats See that grave precept of the Prince of Eloquence Nulla sit mollicia cervicum nullae argutiae digitorum non ad numerum articulus cadens That rich Oratour whose wealth begot a Proverb very wisely also to this purpose Digitus subsequens vexba non exprimens This genuine blemish and epidemicall disease takes hold of the Hands of light and unskilfull persons and young men who are usually too hot at Hand in their expressions yet it hath been the noted and deforming propertie of some learned men who by reason of the lively force of their wit and vigorous alacritie of their spirits doe manifest and signifie their mindes with a tumultuous agitation of the whole body whose Hands are never out of action but alwayes stirring and kept in play their words plentifully issuing out on all Hands Q. Hortensius otherwise a man excellent was taxed with this genuine or contracted affectation of the Hand concerning whom let us heare the report of Agellius Cum manus ejus forent argutae admodum gestuosae maledictis appellationibusque probrosis jactatus est c. In which he saith true for he was upbraided by the Orators of those times for the gesticulation of his Hands and called Stage-player and Torquatus his enemie nick-nam'd him Gesticulariam Dionysiam as if he had been but the zanie and ape of Dionysia a tumbling girle and shee-Mimique of those times Tullie relates the same man to have used such subtle and swift motions of his Hands that he dazled the eyes of the beholders Such a one was Titius who as the same Author reports was so effeminate and dissolutely active in his gestures that the Pantomimi of those times made a dance of him and called it by his name Titius his Coranto Tyrtamus that sweet-mouth'd Sophister whom Aristotle for his divinitie of Elocution pointing out with his finger as it were the man call'd him Theophrastum yet Athenaeus reports him Nullum gestum corporis motionem praetermisisse and so by consequence guilty of an impertinent vexation of the Hands and Fingers Praevar Sect. 22. TO play fumble with the Fingers in speech is a simple and foolish habit of the Hand condemned by the ancient Rhetoricians as an argument of a childish and ill-temper'd minde This with the Ancients was Vibrare digitis There are saith Quintilian Qui sententias vibratis digitis jaculantur and the Hebrew Proverbe saith Stultus digito lâ—quitur The Foole speaketh with his Finger Wherefore it was the saying of Chilo the Lacedemonian Inter loquendum manus movere non debere which he spake not of Rhetoricall motions since in Sparta there was scarce any man esteemed the copious elegancie of speech worth his study but his intention was either closely to carpe at this foolish toying with the Fingers or else to admonish his Citizens to be sparing in speech and to affect Laconicall brevity and where one or two words would serve the turne to expresse their minde there would be no great need of gesturing with the Hand To this may be referred that which Suetonius reports of Tiberius Nero Caesar whose speech was exceeding slow not without a certaine wanton gesticulation and fumbling with his Fingers which with other signs were reckoned and observed in him by Augustus as properties odious and full of arrogancie Praevar Sect. 23. TO use the Middle-Finger instead of the Index in points of demonstration is much to be condemned in the Hand of any man much more of an Oratour The ancient Grecians noted and reproved such for witlesse dotards Hence Diogenes the Cynique said Multos insanire praeter digitum covertly inferring that they are not only mad who erre in putting forth of their Finger Which gives a notable lustre
to that elegant but darke place of Perseus hitherto understood of none not excepting Cornutus the ancient Scholiast for Ramirez marvells not that Erasmus was ignorant thereof in his Adage Tolle digitum the place is Satyr 5. Nil tibi concessit ratio digitum exere peccas Et quid tam parvum est Art thou void of reason and a starke foole shall I prove it to you exere digitum mimically he feignes him to have put forth his Middle-Finger which is the fooles Index according to that vulgar versicle Miles mercator stultus maritus amator And he addes Peccas thou errest in putting forth that Finger and he urges an argument à minori and what is so small and easie to doe as if he should say if you mistake in so small a matter what would you doe in a case of greater moment Lubinus commenting upon these words Digitum exere peccas sayes the Poet speaks according to the opinion of the Stoiques who did demonstrate Ne digitum rectè à stultis exeri posse and that a wise man only can doe a thing which that he might make good he puts him to an easie triall in which this foolish Dama miscarried which discovered he was not able to move the least member of his body without fault and incurring a just reprehension Paschalius alluding to the same misprision of the Hand in demonstration saith Stultus medium digitum monstrat hinc sese denudat an action so unnaturall and uncomely that we will not permit children to be guilty of committing it Praevar Sect. 24. TOme a sure out distinguish the intervals of an oration by scanning motions of the hand certain delicate flexions and light sounding percussions of the Fingers is an action condemned in the Hand of an Oratour called by Quintilian in his Prohibition against this action Ad numerum articulis cadens and explaining himselfe in this matter he saith Soluta oratio non descendit ad strepitum digitorum Indeed Protagoras cal'd Man the measure of all things The Learned very fitly call Measure the daughter of the Fingers and the Aegyptians used to signifie measure by a Finger painted Hence the meeting and scanning of verses upon the Fingers hath been a very ancient custome and it was the manner of old in the recitation of the verses of Poets in the measuring and singing them to note out the intervalls and stroaks by a certain motion of the Hands wherein the Fingers exhibited a sound which Quintilian cals Digitorum ictum for he saies in meeter Digitorum ictu intervalla signari S. Augustin not obscurely consents to the same who attributes singing applause and percussion to the recitation of verses hence that sentence of Seneca's to be taken notice of Quorum Digiti aliquod inter se carmen metientes semper sonant where as Cresollius observes that great guide of literatur Lipsius hath corrected a place which was sound of it selfe but the Fingers saith he in that measuring doe scarce sound therefore for sonant hee puts sunt yet Cresollius is loath to thinke that the above mentioned place of Quintilian had escaped his knowledge which confirms this ictum digitorum or sounding motion of the Fingers which Seneca in this sentence alludes unto So a Dactyl one of the Poeticall feet on which verses run they wil have to have took denomination from the drawing in length of the Finger which they very cunningly used to expresse the modulation of the instrument But this ietus or musicall cadence of the Fingers which Cresollius thinkes was not usurped of old by Oratours when they related the verses of anclent Poets unlesse perchance of the more effeminate of them who hunted also after delicate flexions of words though it may be tollerable for the setting off the intervalls of restrained numbers yet in free prose which Fabius calls orationem solutam to affect these subtill cadences deserves the sting of the Stoique which he put out against it Prevar Sect. 25. TO use the left hand commonly as principall in Action which should be at most but accessory is the idle property of one destitute of all Artifice and common notions and of one that would seem to speake in despite of the advertisements of the Ancients a strange errour in the Hand of Orator yet observed condemned by Cresollius in some pretenders to divine Rhetoricke fit only to preach before such as the children of Nineveh who cannot discerne between their Right Hand and their left for in those things that are done in the sight of honest men it was never thought the property of an ingenious minde and one well bred to use the left hand Neither is there any cause why in the education of Noble-mens children it is diligently given in charge that they feed themselves with the Right Hand yea nurses use to rebuke infants if happily they put forth their left which precept is drawne out of honesty it selfe and nature and hath ever beene in use with those Nations who have addicted themselves to humanity and good manners Hence the Aegyptians because in writing and casting account they frame their letters and lay their counters from the Right Hand to the left and the Grecians as Herodotus notes coutrariwise from the left to the Right used to gird and trump at the Grecians saying that themselves doe all to the Right Hand which is well and honestly but the Greeks to the left that is perversely and untowardly And indeed the Nomenclators seeme to have excluded the left hand from all actions of decencie and importance The Hebrewes call the Right Hand Jamin the South the light and active Hand and the left the North the obscure and darke hand much inferiour to the South Homer though hee differ yet maintaines the dignity of the Right Hand above the left in calling it the Orient and the left the Occident The Hand is so occupied in endeavouring and doing that the Greeks who to the advancement of wisdome have flourished in polishing humanity and inventing names call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quòd ut magni Grammatici animadvertunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meletius saies the left hand is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod in rebus per agendis ipsa per se claudicet oberret And that is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laevam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod ob sui imperfectionem ab omni penè functione removetur Sometimes with the Greeks it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. relinquo Hence with the Latines Relicta a relinquo a retrò linquo and laeva it may be for that in most actions we leave it out for the same reason in the English Nomenclature the left hand for that it is most usually left out With the Germans it is Die linke hant quasi leigend hant id est quiescens vel cessans manus With the Italians Mano flánca
Manus lassa and Máno â—ánca id est Manus desiciens S. Hierom so attributes vertue and honesty to the Right Hand that â—e will not acknowledge a just man to have so much as a left hand and the Hebrewes and Greeks ascribe the left hand to vice Who saith Cresollius is so great a forrainer and stranger in the nature of man that he knowes not the Right Hand to be naturally more vigorous and able then the left If there be any such I could produce a cloud of witnesses for his information and the chiefe Authours and Ring-leaders of Antiquity trooping together under this banner the splendour of whose Armes and Martiall lookes shall put all ignorance to flight Aristotle in his Problems filled with incredible variety of learning saith Dextrae partes corporis nostri longe sunt nobiliores sinistris multò amplius solent efficere They who followed him in the chorus of the Learned taking their hint from this their renowned principall adhere to the same opinion for Plutarch totidem verbis sinistra est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to omit what Apuleius Censorius Plinie Solinus and others deliver who have given their manuall suffrage and assent unto this point Philo Judaeus enquiring the reason why the Divine Law in the rite of sacrifices gave to the Priests the part of the oblation which they call the Right shoulder sayes there is a symbolicall signification in that mystery That the Priest ought to be diligent and swift in action and exceeding strong in all things We know that commonly in combats the left hand is it were affixed to the body manageth the shield and staying as it were at home quiet the Right Hand shewes it selfe forth and is occupied in doing and giving the charge In which we may see a certaine shadow of Rhetoricall motion for in speaking motion and action is proper to the Right Hand onely the left remaines quiet and is scarce openly brought forth Tullie not very obscurely adviseth thus who disputing of Action makes mention only of one Hand which he somewhere calls the Right Hand no where the left Si erit sermo cum dignitate laevi Dextrae motu loqui opportebit But the most cleare Interpretour of all the Ancients Quintilian hath brought this Oracle of Rhetoricians from behinde the curtaine Manus sinistra nunquam sola gestum facit and how should it make of it self a compleat action since the action thereof is more contracted infirme incomposed and out of order whereas the actions of the Right are free frequent continued composed and resembling the sweet cadencies of numbers therefore hath the prerogative of eloquence in the body as being nearest the principle of motion and most apt to move and signifie And because the left hand of it selfe is of very small dignity in pronunciation common humanity doth teach us that as a Virgin shut up in her chamber it should be modestly concealed the Right Hand on the contrary as a most goodly Scepter of Reason with its force and weight doth much among men But although this praevarication of acting with the Left hand in chiefe be an errour so grosse that we cannot away with it even in picture where an imitation of speech is exprest Yet there might be a Quaere rais'd what toleration might be granted to such who are Left-handed or Ambodexters by nature or custome And I could furnish a Prevaricator in Chirosophie with some notions to advance with toward an excuse or Apologie in the behalfe of those who are Scaevaes and Scaevolaes in this point of Rhetorique For many of the ancient Sages who gave themselves to the speculation of Nature are of opinion that both Hands are by nature equally qualified The great Oracle of Physique saith Utramque in homine Manum esse consimilem And Plato where he speakes of the Hands with that wit wherewith he comprehended things divine and humane affirmes Parem Dextra atque Sinistra vim à Natura fuisse concessam And that it hapned by Custome that one Hand is better and the other more infirme yet Custome is another Nature But Goropius hath a saying to Plato for this Meletius point-blanke from an exemplar argument proves Dextram Laeva potiorem neutiquam esse Plato the Prior of all ancient Philosophers where he sets forth the education of honourable Childhood he would have them all in warre and handling their weapons to be like those Sonnes of Thunder in Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and no lesse then the Scythians in battaile equally to use both Hands since it seemes easie to be done The lawes of which most acute Philosopher when the Interpreter of Nature briefly sets downe in illustrating his learned Tractate of Politie he remembers this to be one Gives omnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse oportere Since there is little reason why one Hand should be idle and quiet And Commodus the Emperor preferr'd the Left hand for any action and was wont to boast much that he was Left-handed We read also that Ehud and Tiberius were of this complexion But although some are found more nimble and active in their left hands and some Ambodexters which Bartholinus imputes to a paire of veines whereas the puissance of the Right Hand proceeds from a veine sine pari on that side onely yet the utmost dispensation can be granted is a connivence in common actions for in matter of speech or ornamentall gesture there can be no toleration granted to an Oratour to play the Ghibeonite and to sling words at his Auditors out of the Auke of utterance though he can doe it at a haires breadth For the truth is the Left Hand wants that agilitie excellence force and grace in point of action being made contrary and unhappy by its scituation whereupon 't is called Sinistra in latine quia sine astris bonis And the lack of grace in doing of a thing is called Sinisterit as and sinistrè the adverb sounds unhappily The best way therefore that it can be imployed is in attendance on the Right which by the course of Nature hath the prioritie as the more proper and propense and apter to make good its actions by a more handsome diligence as being planted neerer the fountain of the blood And verily the Left Hand seemes to be born to an obsequious compliance with the Right And therefore when Quintilian calls for this accoÌ„modation he seems to have had respect unto the Interpretour of Nature whose well-grounded Axiome it is Ita comparata esse à Natura ut Laeva Dextris obsecundent And the Philosopher addes his reason in another place quòd omnia Sinistra Dextris humidiora sunt facilius obsequi atque ad nutum alterius fingi moveri which the Hebrew Divines as Cresollius sayes seeme to have had respect unto in their exposition of Deuteronomie about the ceremonie of washing Hands where they say thus Denique opus est ut
a caveat entered for the interposing of some intervall or pause as 't were a measure of the expression or stay of the active elocution of the Hand some that are skilfull and curious in this matter would have three words to make the intervall of every motion in the Hand But Quintilian condemnes this for too nice a subtilty as that which neither is nor can be observed Cautio XII NO gesture that respects the rule of Art directs it selfe to the hinder parts Yet otherwhiles the Hand being as it were cast backe is free from this prohibition for whereas there are seven parts of motion To the Right Hand To the left upwards downwards forward backward and circular the first five are only allowed a Rhetorician Cautio XIII TAke heed of a Hand Solecisme or of transgressing against the rule of Action by the incongruity of your Hand and Speech For to speake one thing with the Tongue and to seem to meane another thing by a contrarient motion in the signifying Hand and so to thwart and belie a mans selfe hath been ever accounted a grosse absurdity in Rhetoricke and the greatest solecisme of pronunciation Which makes to this purpose Wee read how at the Olympique Games which in times past were celebrated at Smyrna where Polemon that skilfull Sophister was present there enters the Stage a ridiculous Player who when in a Tragedy he had cried out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ô Coelum he put forth his Hand to the earth and againe pronouncing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ô Terra erected his face towards Heaven The learned Sophister laughed at the absurd Actor withall alow'd so that all were neare might heare him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic manu solaecismum admisit Wherefore being President of those Games he by his censure deprived that rude and ignorant Mimique of all hope of reward For reconciling of the Hand and Tongue and bringing them to an uniformity of signification and for maintaining their naturall and most important relations Rhetoricians have agreed upon many Canons and Constitutions And the Hand then only accords and complies with Speech when it moves to verifie our words for if the motions of the Hand doe dissent from the expressions of the Tongue it may contradict and convince the tongue of vanity for so we may commend even when we doe reprove if the gainsaying Hand should have a contrarient motion seem to confirme when we are in doubt when we forbid our Hand may deport it selfe into the forme of an exhortation we may acquit when we accuse accept when we refuse and abhor comply in words yet by our disordered Hand bid defiance be sad with a rejoycing Hand affirme and grant what we deny and many other waies thwart and belie our selves No true construction can be made of any speech nor can we evade such dull absurdities of this voucher of our words do move in opposition to their meaning for without judgement and advice which should set in order and support the thought into the Hand that is ever ready to maintaine that trust that the Tongue endeavours to obtaine Truth wants her warrant and is so absurdly crost that the efficacie of Speech is utterly defac'd and all the credit that such language amounts unto is the pittance of a doubtfull faith Cautio XIV SHun similitude of gesture for as a monotone in the voyce so a continued similitude of gesture and a Hand alwayes playing upon one string is absurd it being better sometimes to use a licentious and unwarrantable motion then alwayes to obtrude the same Coleworts Cresollius sayes he once saw an eminent man one who had a name for the knowledge of honest Arts and indeed there was in the man much learning and that of the more inward recondit a great Antiquary and one that had a certain large possession of Divine and Humane Lawes goodnesse of words soft and pellucent and decked with flowers adorned and polished with the sayings of wise men and a speech flowing equally after the stile of Xenophons But it can scarce be imagined how much the ill composed and prevaricant gestures of his Hands tooke off from the common estimation of his accomplished wit For when he had turned himselfe to the left Hand he powred out a few words with little gesture of his Hands then reflecting himselfe to the Right Hand he plainly did after the same manner againe to the left Hand strait to the Right Hand almost with the like dimension and space of time he fell upon that set gesture and univocall motion his Hands making circumductions as it were in the same lineall obliquity you would have tooke him for one of the Babylonian Oxen with blinded eyes going and returning by the same way which for want of variation gave an incredible distaste to his ingenious Auditors which did nauseat that ingratefull saciety of Action if he might have followed the dictate of his owne Genius he would either have left the Assembly or given him money to hold his peace But he considered there was but one remedy that was to shut his eyes or to heare with them turned another way yet hee could not so avoid all inconvenience for that identity of motion entring at his ears did disturbe his minde with nodious similitude Cautio XV. TAke care that variety of gesture may answer the variety of the voyce and words which that it may be better done foure things are to be observed First see to the whole cause whether it be joyfull or sad then look to the greater part for in an Exordium a gentle motion is most commodious Narration requires the Hand a little spread and a quick freer motion Confirmation a more sharpe and pressing Action the conclusion of an Oration if it be composed to excite must have rowsing motions if to pacifie gentle and sweet if to sadnesse slow and short and broken motions if to joy liberall cheerfull nimble and briske accommodations Then the sentences are to be weighed which vary with the affections in expressing which diligence must be used Last of all the words some whereof are now and then to be set off with some emphasis of irrision admiration or some other signification yet those gestures which fall from the slow Hand are most patheticall Cautio XVI TAke heed of levitie and a scrupulous curiositie in a pedanticall and nice observation of these gestures of the Hands and Fingers Cautio XVII SHun affectation for all affectation is odious and then others are most moved with our actions when they perceive all things to flow as it were out of the liquid current of Nature Cautio XVIII VSe some preparation and meditate before-hand of the action you intend to accommodate your voyce with Cautio XIX ALthough an Orators art should not altogether consist in imitation yet remember that Imitation is one of the great Adjutants and chief Burnishers and Smoothers of Speech it having been an ancient and laudable custome for ingenious Sparks of
CHIROLOGIA OR THE NATVRALL LANGVAGE OF THE HAND Composed of the Speaking Motions and Discoursing Gestures thereof Whereunto is added CHIRONOMIA Or the Art of MANVALL RHETORICKE Consisting of the Naturall Expressions digested by Art in the HAND as the chiefest Instrument of Eloquence BY HISTORICALL MANIFESTO'S EXEMPLIFIED Out of the Authentique Registers of Common Life and Civill Conversation With TYPES or CHYROGRAMS A long-wish'd for illustration of this Argument By J. B. Gent. Philochirosophus Manus membrum hominis loquacissimum LONDON Printed by Tho. Harper and are to be sold by R. Whitaker at his shop in Pauls Church-yard 1644. TO HIS HEROIQVE FRIEND EDWARD GOLDSMITH of GRAIES-INNE Esq. SIR WHen I first according to my open and free manner of communication to my Intellectuall Friendes shewed you a Copie of my Idea which acquainted you with my scope and generall projection upon Gesture you were pleased as in a Platonique extasie of apprehension to admire the vastnesse of the Designe to applaud the rise thereof and the promising aspect it had to the advancement of Learning insomuch as fill'd with the benevolent influence and illustration of a Prophetique rapture you turn'd Chiromancer divining by the lines of life and prosperity which appeared faire unto you in the first draught that the Hand would be embraced and kissed by the more intelligent part of the world and in time travell and learne to speake as it doth naturally so literally all Languages This strong reflection of your conceits on my early undertakings you have by the vivacity of a mastering phansie oftentimes endeavoured to propagate in the opinions of your most generous Acquaintances which as they were the friendly efforts of a subtle perspicacity of your Iudgement which I have heard a Great Critique to acknowledge to be the genuine felicity of your intellect whereby you are able to dissect the least atome of a Philosophicall projection I have though the raising of expectation proves many times an injurious courtesie took as a good omen to advance upon VVhat was then a cloud that had neither the shape nor bignes of a mans Hand is now growne fit to be held up and by its owne suffrage to chuse and confirme you its Patron For I affecting no Dedication that rises above the levell of Friendship having intentionally consecrated all the issues of my recesse and leisure to certaine select Friends This both by prescription and signiority of acquaintance as by a Prerogative and by a reciprocation of love for your affection to it falls to your Tuition I confesse some other of my digested thoughts strugled for precedencie claiming by the analogie of Natures usuall course and the Head would have had the priviledge of primogeniture But it fell out in the contention somewhat like as in the case of Tamars twins where Zarah put forth his Hand and the midwife said This is come out first However this Chirosophie or first Fruits of my Hand be accepted abroad having put forth my Right Hand in signe of amity to you and for performance of promise there remaines nothing most noble Chirophilus but that you take it between Yours in token of warranty and protection as the tender off-spring of one who is Your affectionate Friend JOHN BULVVER TO THE Candid and Ingenious READER This Copy of my IDEA OR THE Hint Scope and generall Projection THe consideration in generall and at large of humane Nature that great Light of Learning hath adjudged worthy to bee emancipate and made a knowledge of it selfe In which continent of Humanity hee hath noted as a maine deficiencie one Province not to have beene visited and that is Gesture Aristotle saith he ingeniosè solertèr corporis fabricam dum quiescit tractavit eandem in motu nimirum gestus corporis omisit that is he hath very ingeniously and diligently handled the factures of the Body but not the Gestures of the Body which are no lesse comprehensible by Art and of great use and advantage as being no small part of civill prudence For the lineaments of the Body doe disclose the disposition and inclination of the minde in generall but the motions doe not only so but doe further disclose the present humour and state of the minde and will for as the Tongue speaketh to the Eare so Gesture speaketh to the Eye and therefore a number of such persons whose Eyes doe dwell upon the Faces and fashions of men do well know the advantage of this observation as being most part of their ability neither can it bee denied but that it is a great discoverer of dissimulation and great direction in businesse For after one manner almost we clappe our Hands in joy wring them in sorrow advance them in prayer and admiration shake our Head in disdaine wrinkle our Forehead in dislike crispe our nose in anger blush in shame and so for the most part of the more subtile motions Taking therefore from hence my Hint I shal attempt to advance in the scrutinie and search after the scattered glances and touches of Antiquity tracing them through most classicall Authors with intent to reduce them into one continued and intire History propounding this form to my self to handle Gesture as the only speech and generall language of Humane Nature For ballast to the subject and to make the matter in Hand more sollid and substantive I shall annex consultations with Nature affording a glosse of their causes And for the further embellishing thereof I shall inrich most points of expression with examples both of Sacred and prophane Authority more especially drawne from Poets and Historians the only great Doctors in this point of Humane literature wherein by the way I shall lay claime to all metaphors proverbiall translations or usurpations and all kinde of symbolicall Elegancies taken and borrowed from Gestures of the Body with the depredations the subtiler Arts of Speech have made upon them for the advancement and exaltation of their particular inventions and designes All these together with the civill rites and ceremonious customes and fashions of divers Nations in their nationall expressions by Gesture with the personall properties and genuine habits particular men being but as so many severall lines that meet in an angle and touch in this point I intend to reduce and bring home to their fountaine and common parent the Body of man Two Amphitheaters there are in the Body whereon most of these patheticall subtilties are exhibited by Nature in way of discovery or impression proceeding either from the effect of sufferance or the voluntary motions of the Minde which effect those impressions on the parts which wee call the Speaking Motions or Discoursing Gestures and naturall Language of the Body to wit the Hand and the Head in answer whereof I intend two receptacles of the observations falling within the compasse of their particular Districts under the generall Titles of Chirologia and Cephalelogia The naturall language of the Hand and The naturall language of the Head and these two comprise
to intimate and expresse our mind It speakes all languages and as an universall character of Reason is generally understood and knowne by all Nations among the formall differences of their Tongue And being the onely speech that is naturall to Man it may well be called the Tongue and generall language of Humane Nature which without teaching men in all regions of the habitable world doe at the first sight most easily understand This is evident by that trade and commerce with those salvage Nations who have long injoy'd the late discovered principalities of the West with whom although their Language be strange and unknowne our Merchants barter and exchange their Wares driving a rich and silent Trade by signes whereby many a dumb bargaine without the crafty Brocage of the Tongue is advantageously made Hence 't is apparent that there 's no native law or absolute necessity that those thoughts which arise in our pregnant minde must by mediation of our Tongue flow out in a vocall streame of words unto which purpose we must attend the leisure of that inclosed instrument of speech Since whatsoever is perceptible unto sense and capable of a due and fitting difference hath a naturall competency to expresse the motives and affections of the Minde in whose labours the Hand which is a ready Midwife takes oftentimes the thoughts from the forestalled Tongue making a more quicke dispatch by gesture for when the fancy hath once wrought upon the Hand our conceptions are display'd and utter'd in the very moment of a thought For the gesture of the Hand many times gives a hint of our intention and speakes out a good part of our meaning before our words which accompany or follow it can put themselves into a vocall posture to be understood And as in the report of a Piece the eye being the nimbler sense discernes the discharge before any intelligence by conduct of the vocall Wave arrive at the eare although the flash and the report are twins born at the instant of the Pieces going off so although Speech and Gesture are conceived together in the minde yet the Hand first appearing in the delivery anticipates the Tongue in so much as many times the Tongue perceiving her self forestall'd spares it selfe a labour to prevent a needlesse Tautologie And if words ensue upon the gesture their addition serves but as a Comment for the fuller explication of the manuall Text of utterance and implyes nothing over and above but a generall devoyre of the minde to be perfectly understood A notable argument we have of this discoursing facultie of the Hand in our common Jesters who without their voice speaking onely by gestures can counterfeit the manners fashions and significant actions of men Which may be more confirm'd by that wonder of â—â—cessity which Nature worketh in men that are borne deafe and dumbe who can argue and dispute rhetorically by signes and with a kinde of mute and logistique eloquence overcome their amaz'd opponents wherein some are so ready excellent they seeme to want nothing to have their meanings perfectly understood T is parallel to this what Natures grand Inquisitor reports of certaine Nations that have no other language wherein to impart their mindes the common tongue of Beasts who by gestures declare their senses and dumb affections For although Seneca will not allow their motions to be affections but certain characters impressions ad similitudinem passionum like unto passions in men which he calleth impetus the risings forces and impulsions of Nature upon the view of such objects as are apt to strike any impressions upon it yet as Montaigne in that elegant Essay of his where he in imitation of Plutarch maintaines that Beasts participate with us in the rationality of their discourses shewes that even they that have no voyce at all by their reciprocall kindnesse which we see in them we easily inferre there are some other meanes of entercommunication their gestures treat and their motions discourse Non alia longè ratione atque ipsa videtur Protrahere ad Gestum pueros infantia linguae No otherwise then for they cannot speake Children are drawne by signes their mindes to breake And why not saith he as well as our dumbe men dispute and tell histories by signes Certainly as he well observeth there is a society and communion of justice fellowship good wil and affection betweene us and Brutes they being not so remote from good nature gentlenesse and sweet converse but that they can expresse their desire of honour generositie industrious sagacity courage magnanimity and their love and feare neither are they void of subtilty and wisedome For by reason of their affinity as it were and daily conversation with men they get a tincture from us of our manners and fashions and consequently enjoy a kinde of nurture and teaching discipline and apprentising by imitation which does enable them to understand and expresse themselves in this language of gesture teaching us by learning of us that capable they be not onely of the inward discourse of Reason but of the outward gift of utterance by gesture and if there be some gestures of ours that they doe not understand so there are some of theirs which need an Interpretor a greater Critique in their language then Democritus Melampus or Apollonius Thyaneus were who understood all the idiomes of Birds and Beasts to expound them unto us Plato in setting out the golden Age under Saturne reckons among the chiefest advantages this kinde of communication And indeed it is a kinde of knowledge that Adam partly lost with his innocency yet might be repaired in us by a diligent observation and marking of the outward effects of the inward and secret motions of beasts This naturall Language of the Hand as it had the happinesse to escape the curse at the confusion of Babel so it hath since been sanctified and made a holy language by the expressions of our Saviours Hands whose gestures have given a sacred allowance to the naturall significations of ours And God speakes to us by the signes of his Hand as Bernard observes when he works wonders which are the proper signes of his Hand Hic est Digitus Dei say the astonished Magi when they acknowledged the expression of a Divine Hand These signes in Bernards language are notae stelliferae blazing and Starrie expressions In another Dialect of his Divine Hand he expresses his revealed will to his Prophets by inspiration as Ribera notes which the Prophets in Scripture acknowledge to be the still voice of the Hand of the Lord. Bede takes notice of another Dialect or way of expression which God useth with his Hand when he perswades men working upon them by the examples of good workes After this manner Christ our Lord to his doctrine added the signes of his Hand that is his workes according to that of the Evangelist Iesus began to doe and teach And as God speakes to us with his Hand by a supernaturall
him and he sate upon it and Aaron and Hur stayd up his Hands the one on the one side and the other on the other side so his Hands were steady untill the going downe of the Sunne and Josuah discomfited Amalech Upon which Philo allegorizing shewes that victorious gesture of Moses Hands doth signifie that by the vertue and intention of prayer all things are overcome or it implyes the elevation of the intellect to sublime contemplations and then Amalech that is the affections are overcome Origen descanting upon the posture of Moses Hands observes that hee did elevate not extend his Hands that is his workes and actions to God and had not his HANDS DEIECTED He LIFTS UP HIS HANDS that layes up treasure in heaven For where we love thither resorts the eye and the Hand He that keepes the Law orecomes he that doth not lets Amalech prevaile Elias Cretensis thus This gesture of Moses Hands if you looke to that which falls under the aspect of the eye signifies prayer Hence in an old Scheme of Clodovaeus there are two armes erected to Heaven supported by two others with this Motto TUTISSIMUS with reference to the conquering Hands of Moses To teach Commanders that piety strikes the greatest stroke in all battailes Gâ—ropius who with an over strained phancie following his owne conceit makes use of the naturall expressions of the Hand for the exalting the Cimbrian or old Teutonique tongue into the preheminencies of the originall language presenâ—s his superstitious observations thus To joyne the hands in prayer and so to applie their upper parts to the mouth doth signifie that men in prayer should seeke to be conjoyn'd to one that is most High and because prayer proceeds from the mouth and the Hands upright with the mouth transverse seeme to delineate a Roman T he hath another inference from that similitude The STRETCHING OUT THE HANDS TO GOD is sometimes taken in Scripture for the acknowledgement of an offence as in the prayer of Solomon at the consecration of the Temple and Solomon praying STRETCHED FORTH HIS HANDS TO HEAVEN after this manner And thus Moses praying STRSETCHED OUT HIS HANDS UNTO THE LORD Thus Judas Macchabeus encountring the army of Nicanor STRETCHED OUT HIS HANDS TOWARDS HEAVEN and called upon the Lord that worketh wonders ¶ To the signification of anguish and affliction belongs that of the Prophet Jeremiah Zion SPREADETH FORTH HER HANDS and there is none to comfort her For they who pray sometimes STRETCH OUT THEIR HANDS somtimes LIFT THEM UP Hence Lauretus to SPREAD OUT or EXTEND THE HAND is to open dilate and unfold that which was straitned and folded in To SPREAD OUT THE HAND is also to lift it up but to EXTEND is to erect and raise them up So he expoundinâ— the sacred sense of these speaking gestures of prayer S. Hillarie very elegantly distinguisheth betweene the EXPANSION and ELEVATION of the Hands which in this matter of prayer are promiscuously used in Scripture So upon that of the Psalmist I will LIFT UP MY HANDS in thy Name hee doth not take it for the habit of praying but for a declaration of a worke of a high elevation So likewise upon such a passage of another Psalme Let my prayer be set forth before thee as incense and the LIFTING UP OF MY HANDS as the evening Sacrifice He shewes that the Apostle where he exhorts them to LIFT UP pure Hands hee does not appoint a habit of praying but addes a rule of divine operation So the noble Prophet when you SPREAD FORTH YOUR HANDS I will hide mine eyes from you yea when you make many prayers I will not heare if you EXTEND YOUR HANDS not if you LIFT THEM UP but if you EXTEND YOUR HANDS because the habit of praier is in the SPREAD OUT HANDS but the power of a perfect worke is in the ELEVATION Therefore the LIFTING UP THE HANDS is an Evening Sacrifice But this for all I can finde is but the peculiar fancie of this Father For surely the ELEVATION as well as the EXPANSION or STRETCHING OUT OF THE HANDS are both significantly naturall in this sense Indeed St. Hierome drawes these two gestures of prayer into Allegories not much unlike thus TO SEND FORTH THE HAND to God as it were to seeke out for reliefe is to direct our actions to him and not to worke for vain glory He also SPREADS FORTH HIS HANDS to God who dilates in the evaporation of a vain mouth and who against the grace of the Giver is proud of the virtue of his workes Calvin in his Comment upon Timothy upon which place Cornelius à Lapide hath also noted many things observing that the Apostle hath put the signe of prayer for the thing signified sayes that this expression of gesture is very agreeable to true piety so the verity that is figured thereby doe answer the signification to wit that being by nature admonished that God is to be sought for in heaven that first wee should put off all terrene and carnall imaginations of Him that nothing may hinder us in the raising of our selves above the world Idolaters and Hypocrites in LIFTING UP THEIR HANDS in prayer are but Apes who while they by the outward Symbol professe to have their mindes erected upwards the first of them sticke in the wood and stone as if God were inclosed there the second sort intangled in vaine cares or wicked cogitations lye groveling on the earth and by a contradiction of gesture beare witnesse against themselves The Ancients are very copious in expressing these outward formes of devotion in the Hands for they say the HANDS STRETCHED OUT PUT FORTH HOLDEN ABROAD EXPANSED and ERECTED and all to imply the naturall piety of the Hand in this expression With Tertullian the Hands thus affected are EXâ—ANS'D with Virgil HOLDEN ABROAD as Nonnius interpreteth the action they are the OPEN AND EXTENDED HANDS And in this gesture many things are contained Maldonat conceives the meaning of this naturall ELEVATION OF THE HANDS is to teach us that Heaven is the throne and as it were the Cathedrall Temple of God Pintus thinkes this gesture shewes that God is on high and that all things are to be hoped for at His Hands Cresollius sayes that this deportment of our Hands declares that we affectionately fly unto the protection of God our heavenly Father Even as little children disabled by some fright with stretcht out Hands run into the lap of their parents or as men in the midst of shipwracke stretch out their Hands to some friendly Saviour For since the force of this Organum organorum the Hand the most excellent instrument of common life doth chiefly consist in three things in Giving Doing and Repelling who LIFTS UP HIS HANDS seems wholy to deliver and commit himself and all that he is into the sacred power of the Godhead as if with David he had his soule
in his Hand from the Right-hand of Charity and the Left-hand of Zeale both joyn'd together to make their intentions more acceptable as from the living censer or incense-pan of prayer there ascends in a sweet kind of articulated silence the speaking savour of these significations O Parent of the World God the maker of all things this soule all that I am a thousand times due to thy majesty and gracious Goodnesse I render and refer to its Fountaine and Originall What e're my Hands can doe or my tacite understanding and industry endeavour let it be Thine Thee seduced by ill counsell I have withstood and like a wretch rejected thy Gifts and by wicked machinations repelled and throwne them from mee Behold my Hands which it thou please command to be bound and mee an unworthy Traytor who have sinn'd with a high hand to be drawne to punishment who had not liv'd unlesse Thou hadst lent mee life which I have abus'd and rebelliously stretched out my Hand against Thee to my owne destruction and the reproach and dishonour of Thy Name All these significant expressions as Cresollius hath happily observ'd are contain'd in this Gesture S. Augustine very elegantly and sweetly gives us the retionality and religious conveniency of this manuall expression When men in prayer STRETCHT OUT THEIR HANDS or use any visible expressions they doe that which is agreeable to the case of a suppliant although their invisible will intention of their heart be known to God neither doth hee stand in need of such declarations that the minde of man should bee laid open before him but by this gesture man doth more rouze up himselfe to pray and groane more humbly and fervently And I know not how whereas these motions of the body cannot be done unlesse the inward motions of the mind precede the same thing againe being made externally visible that interiour invisible which caused them is increased and by this the affection of the heart which preceded as the cause before the effect for so much as they are done doth encrease And indeed this outward addition or adjunct of Piety the OPENING and LIFTING UP OF THE HANDS is a naturall manifestation of the uprightnesse and integrity of the heart and of the sincerity of the affections For deceit naturally hath no wil though hypocrisie sometimes may affect to dilate and extend the Hand And the sympathy is so strong betweene the Heart and the Hand that a holy thought can no sooner inlarge the erected Heart but it workes upon the Hands which are RAISED to this expression and EXTENDED OUT TO THE UTTERMOST OF THEIR CAPACITIES Upon this naturall motion or exposition of the minde Saint Chrysostome sets a morall glosse This LIFTING UP OF OUR HANDS should put us in mind to take heed of sin lest we defile our Hands therewith Since it is very absurd that those who are to bee the Trouchmen and Interpretours of prayer and divine administrations should also be the instruments of wickednesse for if we say it is not honest for a man to pray with dirty and unwashen Hands how much more naughtinesse will that expression be tainted with to LIFT UP HANDS not dirty but defiled with the pollutions of sin And in this sense washing of Hands was used by most Nations before prayer This Manuall of Prayer as a helpe at Hand the Christians in all ages have diversly used for the furthering their devotion as may be collected out of the Ecclesiasticall records of Time Tertullian renders a reason thereof thus Christians pray with SPREAD OUT HANDS because our Hands are harmlesse bare-headed because we are not ashamed and without a monitor because we pray from the breast For the most part they LIFTED THâ—M UP Which Tertullian would have modestly done not as mad-men who pray Hand over Head For this grave Father reporting and praising the modesty and humility of the Primitive Christians hath left this caution for a rule in prayer Adoring with modestie and humilitie we doe more commend our prayers to God not so much as our Hands more loftily held up but temperately and honestly erected Sometimes Christians did not indeed lift up their Hands on high but did EXTEND THEM OUT HERE AND THERE into the figure of Christs suffering Hence in a Medall of Gordian the godly there is an Image LIFTING UP THE SPREAD OUT HANDS TO HEAVEN with this inscription fitted to the device Piet as Augusta And Eusebius hath left a memoriall that Constantine was wont to be figur'd in Coines and painted Tables with his HANDS HOLDEN ABROAD and his eyes lift up to Heaven which he calls The habit and composition of Prayer Doctor Donne in reference to the Symbolicall signification of the Gesture calls it Constantines Catechisticall Coyne The same Author in a Sermon upon Iob 16. 17 c. upon these words Not for any injustice in my Hands also my Prayer is pure according to his elegant way of descanting upon the emphaticall expressions of holy Writ hath many notions about nocturnall and diurnall cleannesse and foulnesse of Hands and observing that the holy Ghost hath so marshalled and disposed the qualifications of prayer in that place as that there is no pure prayer without cleane Hands which denote righteousnesse towards man comming to speake of the gesture and observing that Moses prayer had no effect longer then his HANDS WERE LIFTED uâ— All this saith he perchance therefore especially that this LIFTING UP OF THE HANDS brings them into our sight then we can see them and see whether they be cleane or no and consider that if we see impurity in our Hands God sees impurity in our prayer Can we thinke to receive ease from God with that Hand that oppresses another mercy from God with that Hand that exercises cruelty upon another or bounty from God with that Hand that with-holds right from another And to adde by a little enlarging his owne words in another place How can we expect God should open with his Hands of benediction who shut up our Hands and that which is due to another in them How much more then if we strike with those Hands by oppression or as Esaiah we lift up the bloudy Hands of cruelty At this day the common habit of praying in the Church is as pertaining to the Hands TO IOYN THE HANDS MODERATELY LIFT THEM up or religiously cut them by ten parts into the forme of the letter X holding them in that manner before the breast which manner of prayer Cresollius calls Manus decussatas In the Romish Church which doth superabound in the externall adjuncts of Devotion and where the Rubriques direct to varying formes of manuall expressions at the word Oremus there is alwayes annexed some emphaticall behaviour of the Hand Hence in the Masse when the Priest saith Oremus hee EXTENDETH and then IOYNS HIS HANDS By the extension of his Hands he gathereth as it were the hearts of the people by the joyning of
his Hands together he doth amasse them into one which is the glosse of Huelamus upon this Romish rite The many gesticulations of the Hands and Fingers so ceremoniously troublesome in the Masse whose mysterious senses Bellarmine Durandus in ritibus Ecclesiae and Gavantus in his large Comment upon their Rubriques hath so copiously explained was one thing that made the Masse so uneasie to bee said of old by the Hands of every Sir Iohn as requiring one very well trained up in their Schoole of divine complements This is the Manuall of Prayer and Practice of Picty commended by Nature unto us as a faithfull assistant to our private devotions which expressed in one of the most significant Dialects of the generall language of the Body is more vocall and effectuall then the explications of the Tongue and more religiously true to the soule in case of extremity which is manifest by their use in â—his Christian exercise when the voice cannot expresse or performe her office for the Hand inabled by Nature to supply the defect of a vocall Interpretour hath continued the act of prayer and presented many visible petitions to the eye of Compassion which understands the groaning Gestures and dumb ejaculations of the Hand And this is often observed in religious men in extremity of sicknesse whose Hands in the time of health having beene used to accompany and exhibit their requests to heaven as the last service they can doe the soule and body offer themselves in this Evening Sacrifice of life To passe by common instances it is reported of that learned and reverend Doctor of our Church that he was totus in his sacrifiâ—â—is alwayes imploy'd in this reasonable service God requires at our Hands and toward the time of his dissolution his Hands were never empty of prayer and when he could pray no longer voce with his voice yet manibus oculis by LIFTING UP THE HANDS and eyes hee prayed still and when weaknesse and necessity of Nature had excluded these externall accidents of devotion the Hands and voyce failing in their function with his heart he prayed still as was perceived in him by some outward tokens Ploro Gest. III. TO WRING THE HANDS is a naturall expression of excessive griefe used by those who condole bewaile and lament Of which Gesture that elegant Expositour of Nature hath assign'd this reason Sorrow which diminisheth the body it affects provokes by wringing of the minde teares the sad expressions of the eyes which are produced and caused by the contraction of the spirits of the Braine which contraction doth straine together the moisture of the Braine constraining thereby teares into the eyes from which compression of the Braine proceeds the HARD WRINGING OF THE HANDS which is a Gesture of expression of moysture This COMPECTINATION or WEEPING CROSSE of the Hand is elegantly described by Apulcius in these words Palmulis inter alternas digitorum vicissitudines super genua connexis sic grabatum cessim insidens ubertim flebam Where as Cresollins observes hee hath rightly conjoyned this Gesture of the Hands with weeping and teares For 't is the declaration of a mind languishing for grief and almost spent and wearied with some vehement affliction Which the brother of Basil the Great elegantly setting out to our eyes saith Complodis manus digitos complicas atque tuis cogitationibus angeris So also Dio Chrysostomus among the arguments and signes of mourning and lamentation puts down manum complicationes humilemque sessionem Indeed the FOLDING and WRINGING OF THE HANDS in the naturall equipage of sorrow hath ever passed for a note of lamentation History the mistris of life and right Hand of experience which is the mother of Prudence holding up the Mirrour to Nature wherein she may see her own actions represented in their true and lively colours affords some confirming reflection of this Gesture Wee reade that when Heliodorus that hated favourite of the Emperour Valens was dead and his corps carried forth to bee buried by the Beir-bearers Valens commanded that many should attend on foot bare-headed yea and some also with HAND IN HAND and FINGERS CLUTCHED ONE WITHIN ANOTHER to go before the cursed coarse of that bloudy villaine Who had not the Emperours command extorted this formality of sorrow from their Hands had missed of so solemne exequies and interment Admiror Gest. IV. TO THROWUP THE HANDS TO HEAVEN is an expression of admiration amazement and astonishment used also by those who flatter and wonderfully praise and have others in high regard or extoll anothers speech or action The first time that this expression appeared in the Hand of Man was certainly upon occasion of some new unexpected accident for which they gave thankes to God who had so apparently manifested the act of his beneficence And as it is a signe of amazement 't is an appeale unto the Deity from whose secret operation all those wonders proceed which so transcend our reason which while wee cannot comprehend wee RAISE OUR HANDS TO HEAVEN thereby acknowledging the Hand and Finger of God And that this is a naturall and so by consequence an universall expression of the Hand appeares by the generall use of this Gesture with all Nations That passage of Catullus is well known Admirans ait hac manusque tollens Dii boni c. To which intention of gesture Horace alludes Importunus amat laudari donec ohe jam Ad coelum manibus sublatis dixerit To this appertaines that of Cicero Hortensius auteÌ„ vehementer admirans quod quidem per petuo Lucullo loquente fecerat ut etiam manus saepe tolleret And that of his in another place Sustulimus manus ego ut Balbus ut illud nescio quid non fortuitum sed divinum videretur And to this is referred that of Livie Ad quam vocem cum clamor ingenti alacritate sublatus esset ac nunc complexi inter se gratulentesque nunc manus ad coelum tollentes c. Applaudo Gest. V. TO CLAP THE RAISED HANDS ONE AGAINST ANOTHER is an expression proper to them who applaud congratulate rejoice assent approve and are well pleased used by all Nations For applause as it is a vulgar note of encouragement a signe of rejoycing and a token and signe of giving praise and allowance doth wholly consist in the Hands Whence Cicero Populus Romanus manus suas non in defendenda libertate sed in plaudendo consumit Which hee spake of theatricall applause exhibited by the Hand of old Xenophon expresseth this affection of the minde in a very cleare and eloquent kinde of speech in these words Primipulus qui nos proxime discumbebat rem intuitus manus invicem complosit ridensque laetabatur And Histaspas in the same Author speakes unto Cyrus in these words Unum solum ignoro quinam modo ostensurus sim me gaudere bonis tuis utrum manuum concussione utendum est an
hand shewing her right Hand stretched out and spread with this inscription Venus genetrix But this placing one Hand upon another was ever held unluckie Whence Hippocrates derides certain superstitious and knavish Emperickes for quack-salving Cheats who bid men against the Epilepsie Nec pâ—dem pâ—di nâ—â— manum manui superponere Innocentiam ostendo Gest. XI TO IMITATE THE POSTURE OF WASHING THE HANDS BY RUBBING THE BACK OF ONE IN THE HOLLOW OF THE OTHER WITH A KIND OF DETERSIVE MOTION is a gesture sometimes used by those who would professe their innocency and declare they have no Hand in that foule businesse not so much as by their manuall assent as it were assuring by that gesture that they will keepe their Hands undefiled and would wash their Hands of it nor have any thing to doe therein A gesture very significant for the Hands naturally imply as it were in Hieroglyphique mens acts and operations and that cleansing motion denotes the cleannesse of their actions As this expression is heightned by the addition of water 't is made by the Aegyptians the Hieroglyphique of innocency In token also of innocency this gesture was commanded the Elders of the neighbour Cities in case of murther And it was practised by Pilate when he would have transferred from himselfe unto the Jewes the guilt of our Saviours blood who when he saw he could not prevaile with the multitude for the delivery of Christ he called for water and washed his Hands I am innocent saith hee of the bloud of this just man looke you to it To this gesture that of the Psalmist referres I will wash my Hands in innocency And from this gesture came the Adage concerning mutuall good offices Manus manum digiti interim digitos lavant Lucri apprehensionem plaudo Gest. XII TO RUB THE PALMES OF THE HANDS TOGETHER WITH A KIND OF APPLAUSE MUCH AFTER THE MANNER AS SOME ARE WONT TO DO WHO TAKE PAINES TO HEAT THEIR HANDS is an itching note of greedy haste many times used by such who applaud some pleasing thought of deceit that they have in their heads This I confesse is somewhat a subtile notion yet noted in some men by Phisiognomers and to be found by an observation and marking of nature for every minute thing if wee waite and watch the time of relation will appeare an expression from whose remonstrance wee may take arguments for they issue out into notes and breaking the barre of silence by token speake and informe the eye LibertateÌ„ resigno Gestus XIII TO HOLD FORTH THE HANDS TOGETHER is their naturall expression who yeeld submit and resigne up themselves with supplication into the power of another This with the Ancients was* manum dare Hence Ovid Omnia te metuent ad te sua brachia tendent To illustrate this by examples taken out of the ancient Registers of time Thus Vercingetorix falling on his knees before Caesar and HOLDING FORTH HIS HANDS exhibited the gesture of a suppliant And thus Diridates King of Armenia exhibited the same obedience of gesture and submission to Nero. Thus the Legates of Decebalus with IOYNED HANDS after the manner of captives presented themselves unto the Senate upon which peace concluded Trajan triumphed over the Dacians and was sirnamed Dacieus The Romanes that were in the Galley that were carrying the cup of gold to Delphos made of the jewels of the Roman Ladies when hard by the Island of Aeolus they were set upon by the Gallies of the Lipparians they used this expression for they HELD UP THEIR HANDS and intreated making no resistance But for the signification of this gesture in submission Plutarch is very emphaticall who declaring the pride and power of Tigranes King of Armenia sayes that hee had ever many Kings in his Court that waited on him but amongst others he had foure Kings that waited continually on his person as footmen for when he rode abroad any whither they ran by his stirrop in their shirts And when he was set in his Chaire of State o give audience they stood on their feet about his chair HOLDING THEIR HANDS TOGETHER which countenance shewed the most manifest consession and token of bondage that they could doe unto him As if they had shewed thereby that they resigned all their liberty and offered their bodies unto their Lord and Master more ready to suffer then any thing to doe Protego Gest. XIV TO EXTEND OUT THE RIGHT HAND BY THE ARME FORERIGHT is the naturall habit wherein we sometimes allure invite speak to cry after call or warne to come bring into exhort give warning admonish protect pacifie rebuke command justifie abow enquire direct instruct order shew a generous confidence hardinesse and authority give free liberty of speech manifest a readinesse to answer and make an apalogy for our selves and appeare to undertake a businesse All which acceptions of this gesture though they more easily fall in the compasse of observation then they can be exemplified by authenticall authority yet Histories have taken notice of most of the expressions of this gesture of the Hand That it is significant in the six first senses may bee collected out of many ancient Writers Thus Memnius Regulus the Consull in the Senate and presence of the Senatours called Sejanus unto him For thus Dion sets it downe Inclamans manu portenta Sejane ades hue And Cyrus when any of his friends were seene crowding towards him as Xenophon hath recorded it protensa manu eos accersebat The same gesture of invitation Ahasuerus used to Esther when he signified her comming was according to his will Wisedome also cloathes her words in the language of this gesture Because I have called ye refused I have STRETCHED OUT MY HAND and none would regard The Psalmist acknowledges himselfe to have used this gesture I have called upon Thee I have STRETCHED OUT MY HANDS UNTO THEE ¶ This indicative gesture of the Hand our Savior used to direct and instruct the Jewes who were his brethren when STRETCHING OUT HIS HAND to his Disciples he said Behold my mother and my brethren ¶ Flavius Flaccus made use of this warning gesture of the Hand instead of speech for when Mutius began to call the Tribes of the people to give their voices for the establishing of some new lawes propounded by Tiberius Gracchus in favour of the people and he could not proceed according to accustomed order in the like case for the great noise the hindermost made thrusting forward and being driven backe and one mingling with the other in the meane time Flavius Flaccus one of the Senatours got up into a place where all the people might see him and when he saw his voice could not be heard of Tiberius hee made a signe with his Hand that hee had some matter of great importance to tell him Tiberius who soone understood this gesture of his Hand bade them make a lane
through the preasse So with much adoe Flavius came at length unto him and bewray'd a conspiracy against him ¶ Valentinian with good successe used this gesture of pacification and rebuke when hee was pronounced before the whole Army Soveraigne Ruler of the Empire For when hee addressed himselfe to make a premeditated speech as he PUT FORTH HIS ARME that he might speake more readily there arose a great mumbling that out of Hand there might a second Emperor be declared w th him Valentinian fearing to what the Souldiers confident boldnes might prove HOLDING UP HAPPILY HIS RIGHT HAND as a most hardy and redoubted Prince daring to rebuke some of them as seditious and stubborne delivered his minde without interruption of any The Emperour having ended his speech which an unexpected authority had made more confident appeared them and won them all to his minde which was to choose his companion who took afterwards unto him to be Colleague in the Empire his brother Valens ¶ That this gesture is significant to protect appeares by most passages of holy Writ intimating the powerfull and gracious protection of God Where the expressions by an Anthropopeia are taken from this gesture Thus God having put Moses in the cleft of the rocke covered him with his Hand while he passed by And 't is Noverinus his observation that with the Hebrewes Caph signifies both the Hand or the hollownesse of the Hand and a cloud Hence Pagninus turns protegam te manu mea into operiam te nube mea a good coherens saith he manus nubis nexus In this sense that of the Prophet Isaiah is to bee taken Under the shadow of his Hand hath he hid me That is he hath taken me into his protection and defence And the Metaphors of an OUT-STRETCHED ARME and HIGH HAND are very frequent in Scripture to shadow out the powerfull protection of God in the two degrees of it the ordinary and extraordinary For in this representation of power there is the Hand and the Arme the mighty Hand and out STRETCHED ARME two degrees of power both great but one greater that of the Hand is great but ordinary that of the Arme is greater and commeth forth but upon extraordinary occasions every thing we put not to the Armes end And their Hands are properly said to be shortned that have lost the power to save and protect a phrase much used in holy Writ by the Prophets speaking in His Name who made the Hand the naturall Hieroglyphique of power ¶ This gesture doth naturally import command Hence Kings are said to have LONG HANDS as the Romane Poet Quiâ— nescit longas Regibus esse manus The Hand found under the Table as Vespasian was at dinner signified as the Southsayers did then interpret that command should one day come to his Hand and this was before he was Emperor And Crinagoraâ— a Greeke Poet very learnedly praising Caesar sayes his Right Hand was mighty to command which by its majestique power and authority did quell the fiercenesse and presumptuous audacity of barbarous men The second fall of Dagon the Idoll before the Arke of God by a flat acknowledgement confirmes this naturall signification in the Hand For his head falling off from his body and the Hands from the armes shewed that it had not power nor understanding in the presence of God since the head fell off which is the seat of Reason and knowledge and the Hands by which wee exâ—â—â—â— strength were sundred from the armes ¶ In the sense of direction Jeroboam STRETCHED OUT HIS HAND from the Altar saying Lay hold on him but his Hand hee put forth against the Prophet dried up and hee could not pull it in againe unto him ¶ Foelix the Governour made this signe unto Paul to give him leave to speake ¶ And thus when Agrippa said unto Paul Thou art permitted to speake for thy selfe Paid STRETCHED OUT THE HAND and anâ—wered for himselfe Triumpho Gest. XV. TO PUT OUT THE RAISED HAND AND TO SHAKE IT AS IT WERE INTO A SHOUT is their naturall expression who exalt brag boast triumph and by exultant gesture expresse the rapâ—ures of their joy they also who would declare their high applause or would congratulate and they who have drunke doe commonly use the same gesture In congratulatory exclamations either in the behalfe of our selves or others welfare it is usuall and naturall Examples whereof are yet fresh in the life of Memory For we read that when the Antiochians understood that Tiâ—ns was comming to their City they could not containe themselves within their walls for â—â—y but all went out to meet him and not only men but women and children expecting his comming 30. stounds off and when he approached neerâ— unto them they HOLDING UP THEIR HANDâ— unto him â—aiâ—ted him with great joy and acclamations Hence Israel is said to have gone out of Aegypt with a HIGH HAND that is with great joy and boldnesse And this â—ROTENSION AND EXALATION OF THE HAND in signification of mirth jollity pleasure and delight is so grounded in Nature that it is the common custome of all Nations when they are tickled with joy that cannot be contained from breaking out into gesture OUT GOES THE HAND So the Prince and Father of Poets Deficiunt risu tâ—lluntque per aera palmas For the Hand anointed as it were with the same oyle of gladnesse where with the heart is replenished signifies its sensibility of the enlargement of the heart by this amplification of gesture and naturall periphraâ—â—s of joy Silentium postulo Gest. XVI THE BECKING WITH THE RAISED HAND hath beene ever with all Nations accounted a signe of traâ—ing and 〈◊〉 and intreating a favourable silence And how considerable an expression this gesture of the Hand was ever accounted in this businesse may be collected out of the office of the common Cryer whom wee finde in the monuments of the Ancients commanding silence by the Hand alone without the voice Whence that of Dion may receive illustration Praeâ—o cum manum porreâ—â—sset esset que ob eam causam silentium consequutum ut est consuetudo c. Which gesture if it were used by the Cryers of Courts of Justice would be more proper and significant to procure silence then by making more noise to engender peace and their loud way of reclaiming one auricular disturbance with another The learned inventions of the Ancients do ordinarily allude to this expression Seneca that witty contriver of that abusive Play of the death of Claudius Caesar which he called Apocolocynthosis or Immortality gotten by Mushromes very elegantly brings in Claudian the Emperour commanding silence with this â—â—CKING OF THE HAND Heliodorus in his History which hee preferred before his Bishopricke in that passage where the people affected with joy and pittie at the strange hap that Cariclia was knowne to be Hydaspes daughter would not heare the Cryer that
commanded silence makes Hydaspes himselfe to STRETCH OUT HIS HAND to appeare them and did them be still And Barclay brings in Euphormio when there was a noise that he could not bee heard with THIS GESTICULATION OF HIS HAND signifying that he had somewhat to say unto them Prophane Histories that containe a relation of things really done are not barren in this expression of the Hand For when Titus was returned to Rome after the destruction of Jerusalem and his Father Vespasian and hee triumphed in common as soone as they were set in their ivory Tribunals the Souldiers with loud voice declared their valour and fortitude Vespasian having received their prayses they offering still to speake on in his commendations he BECKNED WITH HIS HAND and made a signe unto them to bee silent When Commodus the Emperour was set in his throne to behold those famous Actors which were to celebrate a sacred Agon or Pageant in honour of Jupiter Capitolinus and the Theater full of spectatours before any thing was said or acted on the Stage suddenly there starts out one in a Philosophers habit with a staffe in his Hand and a scrip on his shoulder halfe naked who running to the midst of the Stage stood still and Bâ—CKONING WITH HIS HAND for silence discovered the treason of Perennius to Commodus Thus Drusus being sent to appease the rebellion in Pannonia standing up upon the Tribunall BECKONED WITH HIS HAND for silence to be made And after Constantine the Emperor was baptized having caused a Throne to bee erected in the Palace of Trajan he declared with the eloquence of a Monarch the reason which had moved him to alteration of Religion His Oration being heard of all the world with great applause in such sort that for the space of two houres the cryes of a great many were heard which made acclamations at length the Emperour rose up and MAKING A SIGNE WITH HIS HAND required silence which instantly made all that great multitude hold their peace The most sacred History is not without examples of holy men who have significantly made use of this expression of the Hand For wee reade that Peter BECKOND with his Hand unto them that were gathered together in Maries house to hold their peace Thus Paul stood up and BECKOND with his Hand and said Men of Israel and ye that fear God hearken c. And when Claudius Lysiâ—â— the chiefe Captaine had given Paul licence to speake unto the people Paul stood upon the greices of the Castle into which they were leading him and BECKOND unto the people and when there was made a great silence he began his Apology in the Hebrew tongue Alexander likewise used this BECKING with the Hand when hee would have excused the matter unto the people In the Originall Peter is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manu silentio postulato as one Translation anxuere manu ut tacerent as Beza in the others the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is left out for the BECKING MOTION OF THE HAND upon such occasions cannot well be understood otherwise then for a signe of reaving audience Juro Gestus XVII TO LIFT UP THE RIGHT HAND TO HEAVEN is the naturall forme and ceremony of an oath used by those who call God to witnesse and would adjure confirme or assure by the obligation of an oath An expression first used by the Hands of the ancient Patriarchs and is thought to have flowed from God himselfe who in many places of holy Writ is brought in speaking of himselfe to have used this gesture for confirmation of his gracious promises by the outward solemnity of an oath Hence it was that Abraham said unto the King of Sodome I have LIFTED UP MY HAND UNTO THE LORD that is I have sworne that I will not take from a thread even to a shooe latchet c. Unto this naturall expression the Psalmist alludes HE LIFTED UP HIS HAND that is he swore And to the signification of this gesture of the Hand some referre that passage of the Psalmist Whose Right Hand is a Right Hand of falshood that is they have forsworne and broke their vow Hence by a forme of speech taken from this expression TO LIFT UP THE HAND in the Scripture phrase is the same as to sweare and take a solemne oath With reference to the manifest attestation and significant obligatory force of the Hand in this businesse the late nationall Covenant was expresly ordered to be tooke with the Right Hand held up on high The Angels also when they sweare doe it not without this manuall asseveration for the Angell in the Apocalyps that Iohn saw standing upon the sea and upon the earth when he sware that there should be time no longer lifted up his Hand to Heaven ¶ This vowing expression of the Hand Marius used in the battaile of the Cymbres when he promised and vowed a Hecatomb or solemne sacrifice of an hundred Oxen. Thus also Catulus vowed to build a Temple to Fortune for that day Asseveratione Deo attestor Gestus XVIII TO EXTEND AND RAISE UP BOTH THE HANDS TO HEAVEN is an expression of establishment and a most strong kinde of asseveration implying as it were a double â—ath There is a passage in the prophesie of the Prophet Daniel which doth confirme and illustrate this expression And I heard the man cloathed in linnen which was upon the waters of the rivers when he HELD UP HIS RIGHT HAND AND HIS LEFT UNTO HEAVEN which was a double oath as our Glosse hath it Lauretus upon this place saith that the lifting up of the right and the left Hand signifies an oath with a commination and a promise Ovid well knowing this double forme of an oath describing Philomela frighted at the comming of her sister Progne as she strove to sweare and call the gods to witnesse to the purity of her thoughts and that she was compelled to that dishonourable fact very elegantly makes her HOLD UP HER HANDS for spéech Such an asseveration of gesture I lately observed in some at the publique taking of the last Nationall Covenant who as I conceived rather out of a zealous earnestnesse to ingage themselves in the Cause then out of any affectation or privity to this double formality of a Vow tooke the Covenant with BOTH THEIR HANDS HELD UP In the same posture of expression we finde Gadatas the Eunuch in Xenophon LIFTING UP HIS HANDS TO HEAVEN taking an oath Suffragor Gest. XIX TO HOLD UP THE HAND is a naturall token of approbation consent election and of giving suffrage An expression of the Hand so common that Chirotonia which properly is this gesture of the Hand is usurped per metalepsin connexi pro suffragio To this declaration of the Hand that elegant metaphor of the Prophet Zephanie is referred The deepes made a noise and LIFT UP THEIR HANDS ON HIGH that is shewed signes of
restrained by some sumptuary Law made against the naturall munificence of the Right Hand refer all matters of beneficence to the penurious discretion of the Left Hand Nay are there not some who as if they held ignorance to bee the mother of thrift to elude this nesciat of the Gospel have made their Hands strike a league together and agree never to know any such thing one by the other Auxilium fero Gestus XXVI TO EXTEND AND OFFER OUT THE RIGHT HAND UNTO ANY is an expression of pity and of an intention to afford comfort and reliefe used also as a token of assurance peace security and promised safety and salvation An expression much desired by those who are in distresse and are not able to shift for themselves who use to call for the guift or auxiliary loan of this Hand for thus Palinurus calls to Aeneas Da dextram misero tecum me tolle per undas Hence Dare manum alicui vel manum admovere sign opem auxilium ferre Symmachus calls this adjutricem manum the helping Hand Cassiodorus Dextram salutarem the comfortable Hand and with Isidor it is the witnesse of salvation Pierius makes this gesture the hieroglyphicke of fortitude and aid in which sense it is very frequently used by the learned Romans The same manner of expression hath prevailed also with the Greeks and with the Hebrews likewise for so saith the Scripture The wicked lend one another the Hand but in vaine for though HAND IOYNE IN HAND the wicked shall not scape unpunished The like expression of gesture is frequent in sacred Writ The Prophet Isaiah in reference to the signification of comfort saith they shall not STRETCH OUT THE HANDS for them in the morning to comfort them for the dead And Salomon speaking of the vertuous woman saith She spreadeth out her Hands to the poore and putteth forth her Hand to the needy To this intent Jesus immediately STRETCHED FORTH HIS HAND and caught up sinking Peter crying out unto him to save him And so significant and demonstrative to succour and support is this gesture that Uzza for putting forth his Hand to stay the Arke of God was smitten with death for that speaking errour of his Hand This gesture of succour and reliefe hath been observed in ancient coines stamped with the image of the goddesse Ops by that posture promising a willingnes to helpe all that invoke her name ¶ This gesture is also a naturall token of assurance and promised safety Thus the King of Persia saved Mentors life by REACHING HIM HIS RIGHT HAND Ammianus Marcellinus saith the same of one Nebridius who was the only man that refused to conspire with others against Constantins and therefore to save himselfe from the fury of the Souldiers who had drawne their swords upon him flying with all speed he could make to Julian besought him that for assurance he would vouchsafe to GIVE HIM HIS RIGHT HAND whereunto Julian made answer what shall I keep especially for my friends in case thou touch my Hand but goe thy wayes from hence whither thou wilt in safety and security Commisereor Gestus XXVII TO LET DOWN THE HAND with intent to reare some languishing creature from off the ground is a greater expression of pity and commiseration then to afford a STRETCHED OUT HAND to one who riseth of his owne accord for between these expressions the Learned have made a distinction To this expression I finde that of the Psalmist referred Send downe thy Hand from above Irascor Gestus XXVIII TO STRIKE A TABLE OR SOME SUCH LIKE THING WITH THE HAND is the gesture of one angry or grieved in minde and very impatient To which gesture that of the Prophet Ezekiel is referred Thus saith the Lord God SMITE WITH THINE HAND c. By this signe inciting the Prophet to signifie the great wrath and destruction to come The natural reason of which gesture is the minde fretted that it cannot meet with a revenge doth out of Hand endeavour to quench her fervent heat some other way to wit by STROKES or noise or some other remedy which somewhat ease the minde To descend downe into our owne Historie for an example of this patheticall motion of the Hand a Royall Copie whereof we have in a Prince whose passions were as himselfe great to wit Henry the eight who demanding of one of his Physicians whose patient Cardinall Woolsey was what distemper Woolsey had who then was sicke the Doctor replyed what disease soever he hath hee will not live to the end of three dayes more The King STRIKING THE TABLE WITH HIS HAND cryed out I had rather lose two thousand pounds then hee should dye make haste therefore you and as many Physicians as are about the Court and by all meanes endeavour his recovery Another example of this expression I finde in our Chronicles before the times of this Prince and that is in the Duke of Gloster Protectour to young King Edward the fifth For among other passionate gestures which accompanied his changed countenance when he accused the Queene Mother and her complices of plotting his death and my Lord Hastings had adventur'd to returne some answer to his fierce interrogatory submissively saying If the Queene have conspired The word was no sooner out of the Lord Hastings mouth when the Protectour CLAPPING HIS HAND UPON THE BOARD and frowningly looking upon him said Tellest thou me of If and And I tell thee they and none but they have done it and thou thy self art partaker of the villany c. Cohorto Gestus XXIX TO HOLD UP THE HAND HOLLOW ABOVE THE SHOULDER POINTS AND TO SHAKE IT IN ORBE BY THE TURNE AND RETURNE OF THE WREST is their naturall expression who encourage embolden and exhort one to be of good chéere Antonius in stead of speech significantly used this gesture For it is written of him that while he was setting his men in order of battaile at Actium being resolved for a navall fight to end the controversie betweene Octavius Caesar and him for the Monarchie of the world there was a Captaine and a valiant man that had served Antonius in many battailes and conflicts and had all his body hacked and cut who as Antonius passed by him cryed out unto him and said O noble Emperour how commeth it to passe that you trust in these vile brittle ships what doe you mistrust these wounds of mine and this sword Let the Aegyptians and the Phoenicians fight by Sea and set us on the main land where we use to conquer and to bee slaine on our feet Antonius passed by him and said never a word but only BECKOND TO HIM WITH HIS HAND and Head as though he willed him to be of good courage although indeed he had no great courage himselfe Praeclara aggedior Gestus XXX TO EXALT OR LIFT UP THE STRETCH'D OUT HAND is the habit of one attempting
to doe and take some famous exploit in Hand and is a naturall posture of an exalted and victorious power Hence he is said to have his RIGHT HAND EXALTED who is made powerfull and glorious Hence the Prophet Micha Thy HAND SHALL BE LIFT UP upon thine adversaries that is Thou shalt overcome and be victorious And to this gesture the Psalmist alludes Thou hast SET UP THE RIGHT HAND of his adversaries Wee reade in Deuteronomy that the Lord would have scattered his people but hee feared their enemies should wax proud and say our HIGH HAND and not the Lord hath done all this And that mirrour of patience The HIGH ARME of the wicked shall be broken The Psalmist using the expression and signification of this gesture in great attempts Arise O Lord LIFT UP THINE HAND And againe Thou hast a mighty Arme strong is thy Hand and HIGH IS THY RIGHT HAND And the Scriptures generally under the metaphor of this gesture shadow out the power of God manifested in the delivery of the children of Israel out of Aegypt who under this phrase is significantly said to have brought them out from thence openly and by maine force ¶ That it is significant in their Hands who goe about to set in Hand a businesse to omit other confirmation appeares in Pharaohs speech to Joseph were he said unto him I am Pharaoh and without thee shall no man LIFT UP HIS HAND in Aegypt Examples of this attempting gesture are not wanting in prophane Histories For the day on which the battaile of Pharsalia was strucken Caesar seeing Crastinus in the morning as he came out of his Tent asked him what he thought of the successe of the battaile Crastinus STRETCHING OUT HIS RIGHT HAND unto him which was a mute omen hee should have the Better Hand of his enemies that day cryed out aloud O Caesar thine is the victorie and this day shalt thou commend mee alive or dead and accordingly brake afterwards out of the rankes and running amongst the midst of his enemies with many that followed him made a great slaughter at last one ran him into the mouth that the swords point came out at his neck and so slew him Profero Gestus XXXI TO PRESENT THE HAND is their expression who profer or deliver a thing as their act and déed And the Verbe profero which hath the signification to profer and present a thing seemes to imply the very gesture This was the first expression that ere appeared in the Hand and was used by Eve in the fatall profer of the forbidden fruit unto the first man And it was required in the old Law at the Hand of the offerer who was to present his offering with his owne Hand for in religious duties there was never a proxie allowed ¶ As it is significant in delivery of writings as our act and deed it is most apparantly seene in its signification at the delivery of Deeds so called from this gesture for this is that which gives force to all legall conveyances and without this expression Liverie and Seisin is of none effect ¶ A semblance of the same gesture wee use when wee would take or accept what is profered and delivered into our Hands And that similitude of posture seemes to imply a correspondency and a favourable inclination to entertaine their offer as if they there withall profered thanks for the same To the naturall purpose and meaning of this gesture the Sonne of Sirach He hath set fire water before thee STRETCH FORTH THY HAND unto whether thou wilt that is take or accept of which thou wilt for by a metonymy of the adjunct the signe is put for the thing signified This was the second gesture of any signification that is recorded to have appeared in the Hand and the first that shewed it selfe in the Hand of the first man Adam when hee accepted of that forbidden fruit with which hee tooke a curse that filled his Hand with labour and forced it often to advance to wipe his sweating browes From this unhappy gesture the Hand may be well called Manus à manando because all evill proceeded from this action Two uses the Hand was chiefly ordained for to take and doe as Galen well observes but Man took so ill with it at first that he undid himselfe The misguided Hand would be reaching at the Tree of knowledge but prohibited by an expresse caveat was prevented from putting forth it selfe to the tree of life Effoeminate festino Gestus XXXII TO WAG THE HAND IN A SWINGING GESTURE is their naturall expression who would endeaâ—our to hasten and assist themselves in progressive motion and withall denotes a kinde of wantonnesse and effeminacy Aristotle sayes that man could not walke unlesse he were assisted by the motion of his shoulders and that the SWINGING OF HIS ARMES doth much help the bodies transportation in leaping which men by instinct knowing doe many times fall into this gesture upon such occasion Hence Phisiognomicall Philosephers who know that every man hath his peculiar genius causing that native difference of habilities in men observing the operation of these spirits as they are matched and conjoyned to outward gestures which by a kind of tacit character give out the manner of their complexion doe easily discerne the differences of spirits by arguing syllogistically from the naturall habit to the genuine or contracted which custome makes more personall for as mens present passions and inclinations are brought by nature into act so men following the vogue of nature are wrought to a reiteration of that action untill the Hand hath contracted a habit ☜ The result of these Phisiognomers falls thus into a grand axiome of their art that whosoever is as by a personall propriety and actuall condition customarily seen to use the gesture of any naturall affection he is by habituall complexion very incident to that affection exhibited by that gesture Hence Seneca not unskilfull in this art of Chiromanticall Phisiognomie makes the CUSTOMARY WAGGING OF THE HAND TO AND FRO a personall character of effeminacie and impudence Impudicum incessus â—stendit manus motâ— relatus ad caput digitus flexus oculorum The gate the turning of the eye the finger on the head and the WAGGING OF THE HAND shew a shamelesse wanton And Marcus Cato was wont to say he would not have him for a souldier that WAGD HIS HAND AS HE GOETH removes his feet as he fighteth and routeth and snorteth louder in his sleep then when he crieth out to charge upon his enemy DemoÌ„stro non habere Gestus XXXIII TO SHAKE OUT THE HAND is their naturall expression who would shew that they have not nor desire to have a thing This the Latines call* manus excutere The Prophet Isaiah in reference to the signification of this gesture saith The righteous SHAKETH HIS HANDS from holding of bribes And the sonne of Sirach alludes to the signification
to the care of the Senate in a dissembling Oration he made Thus Cyrus taking Hystaspas by the Right Hand gave her unto his friend Gobrias who having stretched out his Hand before received her at his Hands And this expression Raguel used when he gave his daughter Sarah to wife to young Tobias an expression which delivered from Hand to Hand is one of the solemne rites of Matrimony to be used by the father of the Bride Officiose duco Gestus XLVI TO LEAD ONE BY THE HAND is their expression who take care of the weaknesse and inability of others in matters of progressive motion used most commonly to young children whom wee would teach and assist to goe with more ease and safety of which manuduction Holy Writ affords many examples Thus Agar by commandement of the Angel held her childe by the Hand which allegorically signifies the workes of the Law that is the Law commandeth workes Thus the Tribune tooke the Nephew of Saint Paul by the Hand And to this may be referred that of the Prophet Ezekiel Thus saith the Lord unto Cyrus whose Right Hand I have holden And to the signification of this gesture appertains that of the Prophet Isaiah concerning the misery of Jerusalem There is none to guide her among all the sonnes whom she hath brought forth neither is there any that TAKETH HER BY THE HAND of all the sonnes that shee hath brought up This sense of gesture hath that also of the Author to the Hebrewes In the day when I TOOK THEM BY THE HAND to lead them out of the land of Aegypt The like phrase of gesture occurres in divers other places of Scripture But when this expression is used to a female and one of riper yeares 't is significant to present an officious and tender respect or serviceable affection The aspiring affectation of women raised by Choppines to an artificiall elevation of stature hath made this courtly garb of gesture more necessary and commodious to great Ladies and hath preferr'd it to bee one of the eight parts of speech of a Gentleman-ushers Accidence Hence Ovid a man well versed in such obsequious expressions makes Jupiter at his arrivall into Crete LEAD EUROPA BY THE HAND into the Cave of Dicte This expression is sometimes used to the blinde for the Hand as it speaks by signes unto the dumb so in a more necessary garbe of speech it officiates the place of an eye and speaking in the conducting dialect of a friendly assistance supplyes the defect of an ocular direction Samson when the Philistines had boared out his eyes was beholden to the Lad that HELD HIM BY THE HAND for the last atchievement of his fatall strength And in this sense the blind man and his leader are a kind of relatives Impatientiā prodo Gestus XLVII TO APPLY THE HAND PASSIONATELY UNTO THE HEAD is a signe of anguish sorrow griefe impatiencie and lamentation used also by those who accuse or justifie themselves The recourse and offer of nature in this relieving expression of the Hand makes good the Adage Ubi dolor ibi digitus The Prophet Jeremiah prophesying against Judah foretels that she should be brought to use this note or signe of lamentation ¶ And Tamar defloured by her brother Ammon LAID HER HAND UPON HER HEAD as it were accusing or justifying her selfe as Lorinus And 't is probable that the Shunamites childe when he cryed My head my head made use of this dolorous expression of the Hand Thales by a pretty Pageant put Solon into such a passion by making him beleeve his sonne was dead at Athens that like a mad man he straight beganne to beat his head like one impatient in affliction and overcome with sorrow The Head is the naturall hieroglyphique of health and the Hand of reliefe and protection as being the Champion of the Head Hence in the straits of imminent perils or dolorous calamity they usually meet in a Committee of safety Hence Tiberius Gracchus engaged in extreame danger as it were justifying himselfe and recommending his life and safety which depended on his Head to the people of Rome LAYING HIS HAND UPON HIS HEAD went forward to the Capitoll which by the sinister interpretation of his enemies turned to his prejudice they inferring that by this signe he craved the Diadem Some such passage you shall finde in Aristophanes where Dicaepolis to this effect Et si non vera profatus fuero manu supra caput imposita quaeque universus approbet populus Sollicite cogito Gestus XLVIII TORUE OR SCRATCH THE HEAD WITH THE HAND is their naturall gesture who are in anguish or trouble of minde for commonly when we are in doubt and uncertaine what to doe we musing SCRATCH OUR HEAD Hence by a proverbiall translation from this gesture Caput fricare seu digito scalpere is used pro cogitare But why we should in earnest meditation so naturally expresse our endeavour by this recourse of the Hand to the head to scratch where it doth not itch is may be to rowze up our distracted intellect or else the Hand which is the Engineere of invention and wits true Palladium having a naturall procacity to bee acquainted with their phansie officiously offers it selfe to facilitate the dispatch of any affaires that perplex a faculty so neer ally'd unto it the Hand in the collaterall line of Nature being couzen germane to the Fancie Pudeo Gestus XLIX THE RECOURSE OF THE HAND TO THE FACE in shame is a naturall expression as Alexander Aphrodisaeus proves For shame being a passion that is loath to see or be seene the bloud is sent up from the breast by nature as a mask or veile to hide the labouring face and the applying of the Hands upon the face is done in imitation of the modest act of Nature Hence Licentius a Noble young man writing to Austin a learned and sweet Poem very cunningly alludes to this naturall expression Et mea Calliope quamvis te cominus altum Horreat vultus abscondat This declaration of shame by the Hand we finde Marke Antony to have used after the battaile of Actium fought betweene him and Octavius Caesar For he flying with a doting speed after Cleopatra who was fled before having overtaken her and being pluckt up into her Gally at his first comming saw her not but being ashamed and cast downe with his adverse fortune went and sate downe alone in the prowe of the Ship and said never a word CLAPPING HIS HEAD BETWEEN BOTH HIS HANDS ¶ And this expression is not onely used in respect of our selves but of others also as daily experience and the actions of men doe declare For when there were divers Oratours of Greece very fluent and elegant speakers sent Ambassadours unto Philip and Demosthenes had not spoken sufficiently for the honour of the Commonwealth If there bee any credit to bee given to Aeschines his enemy putting it
Hand of Cyrus for what it promised it performed And the Danes Swedes and Norwegeans in whom the honest impressions of nature flow from their Hands pure and unmixt without any fucus of dissimulation or affectation of art doe most faithfully retaine the naturall sincerity of this expression of faith for of those Northerne Nations our learned Barclay gives this commendation They breake no promises when their HANDS ARE GIVEN Such Religious observers of their manuall faith were the ancient Medes and Persians Hence Plethon Genistus manus porrectio maxima inter Persas censetur fides Wherefore Cyrus in Xenophon in an Oration he made unto the Medes saith Hyrcanis quibus jusjurandum dextras dedi fidem servabo nunquam hoc deprechendar prodidisse And Xenophon relating an agreement between the Persian and the Grecian Armies for a peaceable departure and safe conduct having recited the Articles saith Haec utrinque jurejurando sancita sunt dextra datae vicissim A royall example of this declaration of the Hand we have in Darius who after he was wounded by Bessus and the other conspirators to the souldier of Alexander who found him sore wounded in his litter but as yet alive recommending in a speech he made of his master touching his love and acknowledgement of courtesie and that he dyed his debter in token whereof as a Kingly pledge of his faith he gave the souldier HIS RIGHT HAND to carry unto Alexander and these words being uttered having STRETCRED OUT HIS HAND hee gave up the ghost Florus Josephus proves this expression of the Hand to have been in very great force and virtue among the Ancients Artabanus saith he King of the Parthians STRETCHING OUT HIS RIGHT HAND swore to Anilaeus the Jew that his brother Asinaeus might have safe accesse unto him which with the Barbarians about to assemble is a most certaine argument of trust For after the RIGHT HAND GIVEN with them it is neither lawfull to deceive or difficult all suspitions and diffidence ceasing Wherefore when he was moved by the master of his Horse that he might kill Asinaeus he denyed to permit that against a man who had committed himselfe to his Faith conâ—â—nied BY GIVING THE RIGHT HAND with an oath To this expression that passage also of the Romane History may be referred where Flavius cometh to the Romane Generall Gracchus enforming him that hee had begunne an enterprise of great consequence for the accomplishing and full perfecting whereof hee needed the helping Hand of Gracchus himselfe namely that he had perswaded all the Fretors and Governours who in that universall trouble of Italy had revolted to Annibal to returne into the league and friendship of the Romanes by many arguments I have used to them Thus and thus were my words unto them and indeed but my words Mary they had liever heare Gracchus himselfe speake and heare the same from his owne mouth they would more gladly talke with him in person and TAKE HOLDOF HIS RIGHT HAND which as the assured pawne of his faithfull promise he carryeth alwayes with him wheresoever he goeth and they desire no more This may bee further illustrated by another passage of Livic where Syphax King of Numidia having contracted a new alliance with the Africans by marrying Sophonisva the daughter of Asdrubal allured by the faire words of his new Spouse sent into Sicily to Scipio to advise him not to passe over into Africke nor rely upon any confidence of him or build upon his former promises Scipio in his Letters which he dispatched by the same Ambassadours requested him earnestly to be advised and bethink himselfe that he breake not the rights either of friendship or hospitable league with him or the league and society entred with the people of Rome nor violate Justice and faithfull promise made BY GIVING RIGHT HANDS nor yet beguile and abuse the gods the Witnesses and Judges of all covenants and agreements made ¶ Isidore saith the surety of Peace is given with the Hand And indeed all leagues truces and compacts are confirmed by this gesture of the Hand Thus the league Trium-virat betweene Antonius Lepidus and Caesar was established at Confluents betweene Perusia and Bononia they IOYNE HANDS and their armies embrace Which league they symbolically expressed by three Right Hands embracing each other with this Motto Salus generis humani a strange Impresse to gull the world with and to cloake their ambitious confederacy The King of Persia commanded his Ambassadours to make this expression in his name And in the same manner the ancient Emperours and Kings of Germany were wont to send their great men to conclude a peace and determine affaires when they could not goe themselves Apollophanes Cyzicenus who had in former times beene bound to Pharnabazus by the lawes of Hospitality and was a guest at that time with Agesilaus promised him to bring Pharnabazus to a parly for confirmation of a Peace which Agesilaus hearing of consented so he having received faithfull promise of safe conduct and THE RIGHT HAND BEING GIVEN brought Pharnabazus into the appointed place where having saluted one another Pharnubazus first of all PUT FORTH HIS RIGHT HAND to which Agesilaus also IOYN'D HIS Of this language of assurance expressed by the GIVEN HAND there called Dextra securitatis The Bookes of the Macchabees are very pregnant Thus when the 3. thousand Souldiers that Jonathan had sent to Demetrius to Antiochia at his request when the Citizens saw that the Jewes had gotten the upper Hand and they were disappointed of their purpose of staying their King made their supplication unto the King saying GIVE US THE RIGHT HAND or grant us peace Thus they of Gaza made supplication unto Ionathan and he GAVE THEM THE RIGHT HAND or made peace with them When Simon had besieged Beth-sura and fought against it a long season and shut it up at last they desired RIGHT HANDS TO BE GIVEN THEM to whom GIVING THE RIGHT HAND c. that is they desired peace which he granted When Simon had besieged Gaza the people of that City cried with a loud voice beseeching Simon TO GIVE THEM RIGHT HANDS that is to grant them peace So they in the Castle at Jerusalem besought Simon that he would IOYNE RIGHT HANDS which he gave them or make peace with them which he did Thus Andronicus comming to Onias who had fled to the Sanctuary at Daphne hard by Antiochia counselled him craftily GIVING HIM HIS RIGHT HAND with an oath by that faire show of peace perswaded him to come out whom incontinently without any regard of righteousnesse he slew according to Meuelaus instigation So the Nomades of Arabia being overcome besought Judas A RIGHT HAND TO BE GIVEN THEM which Iudas giving them thereupon they SHOOâ— HANDS and so departed to their Tents And thus Antiochus Eupater communed with the men in Beth-sura and GAVE AND TOOKE THE RIGHT HAND or tooke truce with
coines with two Hands joyned together with this inscription of Faith kept Fides Romanorum sometimes Fides legionum And hence also it was that the Romans were wont to contrive the statues of those Princes that had deserved well of the Common-wealth that by a Right Hand extended out they signified their Faith unto the same Tully had reference to this Stateoath when he said I gave Publicke Faith upon the promise of the Senators that is to say he offered forth his Right Hand as a pledge thereof and it is fit this naturall ceremony of an oath should be reverenced in the Hand the chiefest seat of Fidelity since it is the honest foundation of all right and equity ¶ Nothing so ordinary in the common affaires of life as STRIKING HANDS whether it be for confirmation of our bargaines grants or covenants in the behalfe of our selves or in undertaking by way of promise and suretiship for others wherein the Hand as a surety is still engaged And indeed the whole trade of the universe is driven by this driving stroke of the Hand he that shall as I have sometimes done walke upon the Royall Exchange among Merchants meerly to observe their â—iâ—ter courses of buying and selling shall soone be saisfied in the naturall force of this expression But he that would see the vigour of this gesture in pur is naturalibus must repaire to the Horsâ— Cirque or Sheep Peâ—s in Smith-field where those crafty Olympique Merchants who â—â—ed the Hand of no Broker to speed the course of their affaires will take you for no chapman unâ— lesse you strike them good lucke and smite them earnest in the palme And I have sometimes in consort with my friend had good sport to set him to observe the pure and naturall efforts of these men in the heat of their dealings and have suffered my selfe to bee a little smitten with the Hand of deceit to gaine the curiosity of an experiment a kinde of solace pleasing to Philosophicall complexions and such who hunt after the subtleties of Nature wherein though I cannot brag of my bargain yet I can afford my Reader a good penniworth Their cunning mannaging of the Hand in time and tone I have sometimes call'd the Horse-Rhetorique of Smithfield which by calculation I have found to differ from the Fish Dialect of Billingsgate in the monochord of motion and peaceablenesse of accent And he that shall undertake to out-write Markham and like Hocus Pacus to discover the subtleties of his own profession wil not set forth the art of Hors-coursing well if he omit the rule of buying and selling by this insurance and policy of the Hand ¶ But as concerning that perillous striking of the Hand for others Salomon who was well versed in the subtle notions of manuall utterance acknowledging the signification thereof in suretiship discommends the inconvenient and obligatory force of this expression My sonne if thou be surety for thy friend if thou hast stricken thy Hand with a stranger thou art snared c. And in another place Be not thou of those that strike Hands or of them that are sureties for debts And the Wiseman striking again with the same Hand of reprehension A man void of understanding striketh Hands and becommeth surety in the presence of his friend Wherein he checkes the indiscreet forwardnesse of some men in these kinde of undertakings who offer themselves before the favour is required at their Hands and at the very sight of and presence of his friend without consideration or looking into the businesse thrusts his Hands into the bond of suretiship And such a man is here describ'd to bee a man wanting a heart and surely it were well if such a one were without a Hand also for since hee hath not understanding in his heart to keep him from hurt it were good he had no power in his Hand to doe himselfe hurt especially if he be such a foole as having strucken anothers Hand and made himselfe a surety he striketh his owne Hands as applauding himselfe for it which may be the sense of this place Surely such a foole may quickly wring his Hands together in sorrow who before did clap his Hands in joy and may strike himselfe in anger with the same Hand wherewith in the foolish kindnesse of suretiship he strucke the Hand of another For he that hath strucken his Hand to be surety for his friend had beene better that his friend had strucke him with a harder blow when by striking his Hand he hath brought him under the Hand of another and behinde hand in the world Salazar commenting upon these places of the Proverbs renders this expression of the Hand according to Expositors Variously sometimes 't is Manum desigere volam percutere in fidei jubentibus pro debitis manum pepigere in fidei jussionibus stipulata manu side jubere And he calls it sometimes Sonum securitatis vel assecurationis scil eum sonum quem in stipulationis fideijussionis seu assecurationis pacto manus manui conserta illisa edore solet Job also eloquent in affliction in his appeale from men to God acknowledgeth the obligatory sense of this expression of the Hand Lay downe now put me in a surety with thee who is hee that will STRIKE HANDS with me By Tully this solemne bond or obligation of the Hand is called Nexus Attici te esse scribis mancipio nexu meum autem usu fructu And in another place Non enim ita dicunt eos esse servos ut sunt mancipia quae sunt Dominorum facta nexu aut aliquo jure civili Hence in the Lawes of the twelve Tables we finde these words Ut quae res mancipii essent qui eas venderet nexum faceret To which may bee annexed that which Valerius Maximus reports of Titus Veturius who as his words are Propter domesticam ruinam grave as alienum C. Plotio Nexum se dare admodum adolescentulus coactus esset This expression by gesture by reason of the signification it hath in Nature was not onely used in Testaments in which the Heyre was taken by the Hand that hee might passe into the family of the Testator and in the buying of servants but also in all obligatory bargaines and pledges as Hottoman informes us and indeed in buying and selling this Nexus was commonly used aâ— when he that sold a commodity did undertake for the thing sold and did oblige himselfe to make gooâ—â— whatsoever there lacked of the weight or taâ—â— of the commodity bought as the same Hottoman affirmes which is as much as to undertake to be sâ—â—eâ—y for the thing it self for suretiship is a species of bargaining And according to Varro a free man when he had enthralled himselfe to servitude for money borrowed untill hee had paid it hee was called Nexus à nector vel nexum quasi neo sâ—â—m Clemens Alexandrinus calls this Law-expression Carpismum because
mischance that happened to the learned Oporinâ—s of the University of Basil going about to use this courtly expression to whom it being given in charge to receive the famous Erasmus by offering him presents of wine in the name of the City he was prepared for it with a brave and a long Oration but being trained up to the Schooles which hath little curiosity and quaintnesse in complements going about to kisse Erasmus his Hand full of the gout he did it so roughly that he hurt him and made him to cry out with paine he had put him to by his kisse which made the good Professour lose himselfe nor could he ever hit upon the beginning of his discourse untill they plentifully had powred out some of the presented wine for him to drink so to awaken his memory ¶ In supplication this gesture is also significant for it hath beene a custome with all Nations in supplication to appeale unto the Hand of those from whom they expected aid pressing upon it as that part whose touch was an omen of successe tendering their requests thereto because the power of doing doth most manifestly rest therein whereas to touch the left hand was ever accounted an ill presaging osse To this appertaines that of Apuleus Juvenem quempiam c. in medium producit cujus diu manus deosculatus c. miserere ait sacerdos And the same Author in another booke presents us with this examplar confirmation Pontianus ad pedes nostros advolutus veniam oblivionem praeteritorum omnium postulat flens manus nostras osculabundus Of which kinde of supplication exhibited with reverence and outward worship declaring the inward affection the Roman Annales are full of examples Thus Sophonisba the wife of Syphax taken prisoner by Masanissa desiring that it might be lawfull for her to open her mouth and make an humble speech unto him her Lord in whose only Hands lyeth her life and death If I may be so bold saith she as to touch your knees and that victorious Right Hand of yours c. to whom when as now she HELD HIM FAST BY THE HAND and requested his protection he GAVE HIS RIGHT HAND for assurance to performe her request And when Mithridates cast himselfe at the knees of Eunones Eunones moved with the nobility of the man and the change of his fortunes at his prayer which argued no base minde lifted up the suppliant and commended him that he had chosen the Adorsian nation and his RIGHT HAND for obtaining pardon Archelaus when he besought Sylla with teares in his eyes to be contented with what the Ambassadours of Mithridates his master had excepted against his demands TAKING HIM BY THE HAND by intreaty at the end obtained of Sylla to send him unto Mithridates promising that he would either bring him to agree to all the articles and conditions of peace that he demanded or if he could not he would kill himselfe with his owne Hands Thus also Nicias comming to Marcellus with tears in his eyes and embracing his knees and KISSING HIS HANDS besought him to take pity of his poore Citizens The Souldiers of Germanicus who upon pretence of this expression in their complaints lamentations and supplications unto him tooke him by the Hand as it were to kisse it thrust his fingers into their mouths that he might feele they were toothlesse Hecuba comming as a suppliant to Ulisses to intreat for Iphigenia as she addrest herselfe to TOUCH HIS RIGHT HAND he HID IT thereby cutting off all hope of pardon To this appertaines the speech of Lucius Caesar the kinsman of Julius Caesar the Conqueror where he praieth Cato to helpe him to make his oration which he should say unto Caesar in behalfe of the three hundred Merchants in Utica And as for thee Cato saith he I will KISSE HIS HANDS and fall downe on my knees before him to intreat him for thee ¶ For the exemplifying this expression in the sense of faith loyalty and subjection Martin Flumee affords us an Historicall and pregnant proofe in King John of Hungarie when with a great company of the Hungarian Nobility which he brought with him he came to KISSE SOLYMANS HAND and to acknowledge himselfe to him as his subject and tributarie who found him sitting under a canopie where he made no great countenance to move himselfe at the reverences he made but shewing a great majesty he GAVE HIM HIS RIGHT HAND in signe of amity which he KISSED There is a pleasant Story agreeable to this purpose of Amalasuinta Queen of the Longobards how when she after the death of the King her husband being childlesse had with great prudence and gravity governed the Kingdome and was much magnified of her subjects at the last her Nobles offered her a free power of chusing them a King out of the Nobility whom she might make her husband who having sent for one of her Nobles whom she preferred in her choice to the rest and he supposing he had been sent for about som affaires of State as soon as he saw the Queen who was come out to meet him he leapt from his horse and bowed himselfe to KISSE HER HAND to whom she smiling not my Hand but my face meaning that he was now no longer to be a subject but her husband and King Aurelianus sent by Clodovaeus to Clotilda of whose vertue he was enamoured to finde means of accesse unto her resolved to beg almes of her for which cause he stood at the gate of a Church among a great rable of beggars expecting the Princesse to come forth she failed not to performe acts of charity to all the poore according to her custome and perceiving this man who seemed of a generous aspect in these miserable rags felt her heart seised with extraordinary pity beholding one of so good carriage reduced to such misery and without any further enquiry she gave him a piece of gold Aurelianus seeing this Royall Hand to charitably stretched out to succour a counterfeited want whether he were transported with joy or whether he was desirous to make himselfe observed by some act he lifted up the sleeve of the Princesse which according to the fashion of Robes then worne covered all even unto her Hands and having bared her Right Hand KISSED it with much reverence She blushing yet passing on and shewing no resentment afterwards sending for him which was the scope of his desire who comming to the place assigned him Clotilda beholding him soundly chid him for his boldnesse in lifting up the sleeve of her garment and KISSING HER HAND He who was a most quaint courtier found out this evasion and said The custome of his Countrey permitted to kisse the lips of Ladyes at salutation but the unhappinesse of his condition abased him so low hee could not aspire to the face behold the cause why hee contented himselfe with the Hand it being a thing very reasonable to kisse
a Hand which is the sourse of so many charities Reservatione saluto Gestus LXII TO OFFER THE BACKE OF THE RIGHT HAND TO BE KISSED by others which Plinie calls a religious ceremony used by all Nations is an expression of state used by proud and scornfull persons who affect the garbe of great ones and are willing to afford a sleight respect to one they thinke unworthy of a higher touch Martiall very acutely jeers at the condition of such over-weening magnifico's Basia das aliis aliis das posthume dextram Dicis utrum mavis elige malo manum Many such apes of sovereignty our times afford who arrogate to themselves more honour then either their birth or fortunes can chalenge such may see a copy of their improper expression in Marcellinus who describing the corrupt state of Rome in the dayes of Valentinian and Valens shews how the Nobility some of them when they began to be saluted or greeted breast to breast turned their heads awry when they should have been kissed and bridling it like unto curst and fierce bulls offered unto their flattering favourites their knees or Hands to kisse supposing that favour sufficient for them to live happily and be made for ever Indeed the favourites of fortune and great Commanders of the world with a little more reason have thought them much to wrong their majesty who in kissing presumed above their Hands Examples of which imperious expression we have in Caligula who as Dion reporteth of him was very sparing of his Hand except it were to Senatours and to whom he offered this favour they gave him publicke thanks in the Senate for it whereas all men saw him daily allowing this favour to dancers and tumblers And Domitian to Caenis his fathers concubine newly returned out of Istria and offering to kisse his lippes hee PUT FORTH HIS HAND And the younger Maximin is noted to have used the said stately expression in his demeanour towards them that came to salute him and not to have admitted any above his Hand A piece of state that hath been as improperly usurped by the proud Prelates of the Church who have expected the same symbol of subjection from the humble mouths of their adorers A reserved carriage which begat envy in the people to the greatest Emperours Wherefore Pliny comending Trajan the Emperor in forbearing this expression of state condemning it in those that used it saith I am quo assensu senatus quo gaudio exceptus es cum canditatis ut quemque nomina veras osculo occurres devexus in planum quasi unus ex gratulantibus te miror magis an improbem illos qui efficerunt ut illud magnum videretur cum velut affixi curulibus suis manum tantum hanc cunctanter pigrè imputantibus similes promerent Yet in Princes whose tempers did enrich them with their peoples love this demonstration of the Hand was held to be a note of Royall plausibility Of this kinde of benigne and courteous Princes was Marcus Aurelius as Herodian noteth who was of so sweet a temper and debonaire behaviour towards all men that he would GIVE HIS HAND 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to every man that came to him commanding his guard to keepe backe none that came unto him The same Author speaking of the Emperour Severus his entrance into Rome with his Army and noting his plausibility the next day when he came to the Senate where he made a smooth and plausible speech and then saith he he GAVE HIS HAND to all the company where he useth the same Greeke word as before Absolon used this popular action of his Hand as a bait to entice and steale away the hearts of the people from his father David for the text saies it was so that when any man came nigh him to doe him obeysance he put forth his Hand and tooke him and kissed him Otho was of the same courtly complexion and as Tacitus observeth was well skilled in the facit force of this popular insinuation very ready to STRETCH FORTH HIS HAND and to bow himselfe to every meane person neither did he reject any though comming single The humanity of Alexander the Great King of Macedon a Prince of an invincible spirit and noble temper is most renowned in Histories who although he was weakned with the violence of a disease a thing most incredible to be spoken or heard raising himselfe upon his couch PUT FORTH HIS DYING HAND to all his souldiers that would to touch it and holding it in that posture untill all his Army had kissed not untill then taking in his wearied arme Upon which unimitable act of Alexander Valerius Maximus breaks forth into a most patheticall interrogatory Quis autem manum osculari non curreret quae jam fato oppressa maximi exercitus complexui humanitate quam spiritu vividiore suffecit Nor was the affability of Cyrus King of Persia much lesse remarkable who declaring upon his death-bed how they should dispose of his body after his a to wit to bury it presently in the earth and not to inclose it in any gold or silver urne wherefore saith he if there be any of you that would either touch my Right Hand or behold my eye while I am yet alive let them come neare but when mine eyes are once closed I crave of you my sonnes that my body may be seene of no man nor of you your selves and having spoken these and other things when he had given them all his Hand he closed his eyes and so dyed Great Princes at this day expose not their Right Hand to be kissed but to such whom they would welcome with some especiall grace For when great Potentates intend to admit a friend into protection or in their Royall goodnesse are pleased to re-admit some exile from their love and would dispense with greater majesty a pardon royall for some passed offence they use openly to offer and PRESENT THE BACKE OF THEIR RIGHT HAND permitting them by that favour to reverence their power and high command or the signification of that touch and honourable favour is as much as a firme signe of reconciliation and a gracious league obtained at their Hand Furacitatem noto Gestus LXIII TO PUT FORTH THE LEFT HAND AS IT WERE BY STEALTH is their significant endeavour who have an intent unséene to purloine and convey away something From which fellonious action the Adage is derived Utitur manu sinistra which translated in the proverbiall sense is tooke up against cheates and pilfering fellowes who by a théevish sleight of Hand and slie way of robbery can bereave one of a thing unperceived for such Mercurialists who addresse themselves to filch and lurching closely assay under-Hand to steale a thing Hand-smooth away doe in the cursed Handicraft of theft out of a kinde of cunning choice imploy the left hand which is the hand that lyes more out of sight and
gesture to the more visible and significant application of his miraculous cures He gave sight to the blinde yet not without touching the eye Hearing to the deafe not without thrusting his Finger into the eare and speech to the dumbe yet not without wetting the tongue most with this gesture of IMPOSITION Thus by TOUCHING Simons wifes mothers Hand He cured her of her feaver Thus by PUTTING FORTH HIS HAND AND TOUCHING the leper He healed him of his leprosie Thus by LAYING HANDS on the woman that was troubled with a spirit of infirmity he loosed her from her diseâ—se and made streight her bowed body And it is said of Him that he could doe no great workes in his owne Countrey by reason of their unbeleefe save that HE LAID HIS HANDS UPON a few sicke folkes and healed them And indeed their sutes that came unto him for helpe were commonly tendered and expressed in such formes of speech as shewed that he much used this significant expression of gesture For although as Fonseca truly observes the flesh of our Saviour for that it was the flesh of God gave life and health to all that touched it for a certain vertue went out from all parts of Him and cured all men as the woman that had the issue of bloud experimentally found yet He was pleased so to honor the Hand to use his Hand in the conveyance and application of that curative vertue as that which in nature is the most important significant member of the body he could have said the word only and it had been done but he would speak reliefe with his Hand Thus Jairus besought him to come and LAY THE HANDS UPON his sicke daughter that she might be healed and live And they who brought the deafe and stammering man unto Him besought Him to PUT HIS HAND UPON him whose requests were graciously answered in this desired and his accustomed formeof expression with his healing Hand And Expositors agree that they required no expression of pity from our Saviours Hands then what they had observed him to use thereby attributing unto him the honour and right of the chiefe Prophet For it was an expression used by the ancient Prophets as a holy charme against bodily infirmities And of the practice of this gesture attended with a visible successe the Heathens were not ignorant apparent by the speech of Naaman who was halfe wroth with Elisha for omitting this expression or pledge of health for the thought with himselfe that the Prophet would have come out and stood and called upon the name of the Lord his God and PUT HIS HAND UPON the place and heale the leprosie After the ascention of our Saviour his promise was fulfilled that they should LAY THEIR HANDS ON the sicke and they should be cured Thus Paul received his sight by the LAYING ON OF Ananias Hands And thus Paul healed the father of Publius Governour of the Islle of Melita now Malta Thus Peter TAKING the Cripple that sat at the gate of the Temple called Beautifull BY THE RIGHT HAND recovered him of his lamenesse But of all the curetorie miracles wrought by the vertue of this expression of the Apostles the casting out of Divells and freeing the possessed most astonished the people especially after those sons of one Sceva a Jewish exorcist had took in Hand to counterfeit that powerfull gift by an unwarrantable imitation and were soundly beaten for their apish and vain attempt After the Apostles times the exorcists an order in the Primitive Church used this curatorie adjunct in commending those to God who were disquieted with Divells ¶ The curative adjunct with a tangit te Rex sana te Deus is used in the conveyance of that Charisme or miraculous gift of healing which derived from the infancie of the Church the inaugured Monarchs of this Land so happily enjoy In which expression of their sanative vertue they not only surpasse the fabulous cures of Pyrrhus or Vespasian of which Plinie and others make mention but the pretended vertues of other Christian Monarchs And indeed it is a maxime Ecclesiasticke that no miracle is wrought out of the Church And this miraculous imposition of the Hand in curing the disease called the Struma which from the constant effect of that Sovereigne Salve is called the Kings Evill His sacred Majesty that now is hath practised with as good successe as any of His Royall Progenitours An Index of reference to the following Table or Alphabet of naturall expressions Which Gestures besides their typicall significations are so ordered to serve for privy cyphers for any secret intimation A Figures out the I Gesture B Figures out the II Gest. C Figures out the III Gest. D Figures out the IV Gest. E Figures out the V Gest. F Figures out the VI Gest. G Figures out the VII Gest. H Figures out the VIII Gest. I Figures out the IX Gest. K Figures out the X Gest. L Figures out the XI Gest. M Figures out the XII Gest. N Figures out the XIII Gest. O Figures out the XIV Gest. P Figures out the XV Gest. Q Figures out the XVI Gest. R Figures out the XVII Gest. S Figures out the XVIII Gest. T Figures out the XIX Gest. V Figures out the XX Gest. W Figures out the XXI Gest. X Figures out the XXII Gest. Y Figures out the XXIII Gest. Z Figures out the XXIV Gest. The necessary defect of these Chirograms in point of motion and percussion which Art cannot expresse must be supplied with imagination and a topicall reference to the order and number of their Gestures A Supplico B Oro. C Ploro D Admiror E Applaudo F Indignor G Explodo H Despero I Otio indulgeo K TristitiaÌ„ animi signo L InnocentiaÌ„ ostendo M Lucri apprehensioneÌ„ plaudo N Libertatem resigno O Protego P Triumpho Q Silentium postulo R Iuro S Assevero T Suffrago V Respuo W Invitoo X Dimittoo Y Minor Z Mendico An Index to the following Alphabet of naturall Gestures of the HAND Which Gestures besides their typicall significations are so ordered to serve for privy cyphers for any secret intimation A Figures out the XXV Gesture B Figures out the XXVI Gest. C Figures out the XXVIII Gest. D Figures out the XXXIII Gest. E Figures out the XXXIV Gest. F Figures out the XXXV Gest. G Figures out the XLII Gest. H Figures out the XLIII Gest. I Figures out the XLV Gest. K Figures out the XLVI Gest. L Figures out the XLVII Gest. M Figures out the XLVIII Gest. N Figures out the XLIX Gest. O Figures out the L Gest. P Figures out the LII Gest. Q Figures out the LIII Gest. R Figures out the LV Gest. S Figures out the LVI Gest. T Figures out the LVII Gest. V Figures out the LIX Gest. W Figures out the LX Gest. X Figures out the LXI Gest. Y Figures out the LXII Gest. Z Figures out
Lampridius speaking of the notorious effeminacie and luxurious impudencie of that sottish Emperour Heliogabalus among other expressions of his corrupted minde reports him to have used this Nec enim unquam verbis pepercit infamibus cum digitis impudicitiam ostentaret nec ullus in conventu audiente populo esset pudor Thus Caligula was wont to flout and frump Cassius Chaerea Tribune of the Praetorian cohort in most opprobrious tearmes as a wanton and effeminate person And one while when he came unto him for a watch-word to give him Priapus or Venus another while if upon any occasion he rendered thankes to reach out unto him his Hand not only fashioned but wagging also after an obscene and filthy manner Q. Cassius a right valiant man and one that distasted the corrupted manners of those times tooke this reproach of effeminacie so ill at Calligula's Hand that he bore him a particular grudge for this very cause and was the man that conspiring with Cornelius Sabinus his fellow Tribune deprived him of life and Empire Thus Diogenes when certain strangers in a great assembly were very inquisitive to know which was Demosthenes Diogenes in derision PUTTING FORTH THIS FINGER instead of the Index pointed him out and shewed him unto them covertly thereby noting the impudent nature and effeminacie of the man And it may be the envie and despite of Josephs brethren towards him shewed it selfe in the contumelious gesture of this Finger which pointed out unto him their contempt of him when he was afar off and waking towards them when they said one unto another Behold this dreamer commeth Contemno Gestus XVI TO COMPRESSE THE MIDDLE-FINGER WITH THE THUMBE BY THEIR COMPLOSION PRODUCING A SOUND AND SO CASTING OUT OUR HAND is a gesture we use to signifie our contempt of unprofitable things to shew by gesture how we sleight contemne insult and undervalue any thing This KNACKING with the Fingers was called by the ancient Romans * Crepitus or Percussio digitorum Hence that illustrious Poet expounding the sense of this expression makes mention of the Thumb which he therefore calls argutum id est resonantem whose verses very cleare for this businesse run thus Cum poteret seram media jam nocte matellam Arguto madidus pollice Paâ—aretus Arguto pollice that is as he hath iâ— in another place crepitu digitorum And Propertius to the same purpose At illi Pollicibus fragiles increpuere manus The posture of the same expression prepared to create a sound The statue of stone at Tharsis which Plutarch speaks of to have been made for Sardanapalus after his death and set over his grave did significantly retaine which statue was formed dancing after the Barbarian fashion and â—NACKING as it were with his Fingers over his head like an Anticke the inscription was Sardanapalus the son of Anacynderaxa built Anchialus and Tarsus in one day but thou my friend Eat drinke the wanton Leacher play For nothing else is ought I say signifying the undervaluing sound produced by such a KNACKING of the Fingers ede bibe c. nam caetera omnia sunt illius sonitus quem efficere manus solet as Athaeneus hath it Ironiam infligo Gestus XVII TO BEND THE MIDDLE-FINGER WHILE ITSTIFLY RESTETH UPON THE THUMB AND SO IN IE STING-WISE TO LET IT OFF is a triviall expression whereby we with a FILLIP inflict a trifling punishment or a scoffe This FILLIP with the Finger or naile some thinke is so called à sono fictitio qui cum Talitrum alicui impingitur datur and Talitrum à talione est enim ludi genus inter pueros quo par pari refertur vel recurvi digiti impressio unde forte melior denominatio Latinae vocis à talo convolutio digitorum quem emulatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graecis That this gesture was called Talitrum by the ancient Latines appears by Suetonius who speaking of Tiberius and the native vigour of his left Hand Articulis ita firmis fuit ut caput pueri vel etiam adolescentis Talitro vulneraret Sometimes they were said scimalissare who in mockery used this gesture A kinde of punishment we usually inflict upon unhappy wags Hence that of Petronius Ego durante adhuc iracundia non continui manum sed caput miserantis stricto acutoque articulo percussi Percussit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pueri Gitonis caput This slighting expression of the Fingers gives such a slur of disgrace if used to men that it hath been thought such a disparagement as wounded a tender reputation Sir Francis Bacon in his charge in the Star-Chamber touching Duells being then His Majesties Atturney Generall informes against the hot spirited Gallants of those times who pretended a defect in our Law that it hath provided no remedy for FILLIPS A strange thing that every touch or light blow of the person though they are not in themselves considerable save that they have got upon them the stampe of a disgrace should make these light things passe for such great matters The Law of England and all Laws hold these degrees of injury to the person slander battery maime and death but for the apprehension of disgrace that a FILLIP to the person should be a mortall wound to the reputation he saith it were good that men would hearken to the saying of Gonsalvo the great and famous Commander that was wont to say a Gentlemans honor should be de tâ—la crassiore of a good strong warpe or web that every little thing should not catch in it when as now it seems they are but of copweb-lawne or such light stuffe which certainly is weaknesse and not true greatnesse of minde but like a sicke mans body that is so tender that it feels every thing Contemptuose provoco Gestus XVIII TO BECKEN WITH THE EARE-FINGER is their usuall concise expression who are advanced by confidence to relie upon the strength of their ability and would by a provoking signall dare chalenge defie and bid one prepare for an encounter implying a strong presumption of the victory as if they esteemed him as nothing in their Hand To this expression Horace alludes Crispinus minimo me provocat accipe si vis Accipe jam tabulas Avaritiam prodo Gestus XIX TO GRIPE THE LEFT HAND THE THUMBE CLUTCHED IN WITH ALL is the hold-fast gesture of tenacious avarice and significant to discover the miserable and penurious condition of a close-fisted niggard a parcell of the character of an old pinch-penny This catching and restrained gesture is an expression often seen in the Hands of penny-fathers and men of a terene complexion and is parallel to the Thumbe under the girdle The Aegyptian Mythologists who were very quaint in their occult devices used to paint out Avarice by this posture of the left hand And they who allegorically interpret dreames make this hand the symboll of lucre profit gaine and
33. r. dextramque p. 17. l. 34 r. Chirothlipsia p. 141. l. 15. r. instituted p. 143. l. 10. r. coevality p. 149. l. 1. r. sanat p. 161. l. 16. r. 1000. p. 167. l. 19. r. thanks ibid. p. l. 14. malicious p. 17 and 64. a marginall quotation superfluous CHIRONOMIA CHIRONOMIA Or The Art of Manuall Rhetorique WITH THE Canons Lawes Rites Ordinances and Institutes of RHETORICIANS both Ancient and Moderne Touching the artificiall managing of the HAND in Speaking Whereby the Naturall GESTURES of the HAND are made the Regulated Accessories or faire-spoken Adjuncts of RHETORICALL Utterance With TYPES or CHIROGRAMS A new illustration of this Argument By J. B. Philochirosophus Ratio est Manus Intellectus Rationis Oratio Orationis Manus Scal. LONDON Printed by Tho Harper and are to be sold by Richard Whitaker at his shop in Pauls Church-yard 1644. TO HIS HONOVRED FRIEND WILLIAM DICONSON ESQUIRE SIR AFter I had once well relished the sweetnesse of your conversation having calculated your temper and disposition according to the meridian of Friendship I soone proposed you to my selfe as an Idea and patterne of all Humanity This apprehension I have of your virtues is so deeply setled in my understanding that I finde it difficult to restraine affection from dilating upon this Argument even to a Panegyrique Yet I confesse I doe not more truly honour and revere you under any one notion as I doe in that relation you stand in to my worthy Friend your Son a relation which you have made more reverend and amiable by the felicity of your comportment There Nature and Education are in their Zeniths This is the Achma of worldly Beatitudes when by a reciprocall invention without the confusion of distance and proximity reverence and affection there results by converse Idem Alter Alter Idem were not this a truth that hath oft beene visible to discerning eyes I might be thought a little to play the Poet and this assertion taken for an Allegory Sir the congruity of this Art with your Nature in gaining upon the affections of men hath made me pitch upon you as a competent Iudge and Patron To you therefore I consecrate this Fruit of my Hand as to one well read in the prudentiall Laws of Civill Conversation and by consequence knowing to manage the Hand of your Intellect and Reason your reason and speech to the best advantage and utterance of discretion and honesty Be pleased in returne of those expresses of your affection and respect I have received from you to accept of this demonstration of respect from him who is Your faithfull friend to command IO. BULVVER To his affectionate Friend the Authour On HIS CHIRONOMIA THe Hand of Nature plac'd the Eye and Eare As Parallels within Minerva's spheare Th' ast set the Understandings Optique line Above the common sense of Discipline By Thy life-speaking Types engraven by A keen beame borrow'd from Thy Muses eye The sprucer Arts of Speech will grow more neat And rich in utterance by Thy conceit Demosthenes might here his garbe refine And Cicero out-act his Cateline Nay in Thy Glasses typicall Expresse Commanding Rhoterique may mend her dresse Th' ast drawn all bookes de Oratore dry And Polychronicons but few will buy While they may have Thy Hand to draw and mend All Action by their Mindes can well intend Alcides Chaine is Thine by just surprize Plac'd in Thy Hand fix'd to the peoples eyes Who may'st with greater sway by this Hands tongue The Wise command then he his long-ear'd throng Singularis amicitiae ergo THO. DICONSON Med. Templ To his loving friend the Author On HIS CHIRONOMIA VVHat dream last night I had how sweet how high And when I wak'd how I desir'd to die If death such sleep had been Minerva's Phane Me thought wide open flew to entertaine Thy faire Chironomie which there install'd Was by Wits Hand the new Pallâ—dium call'd The Graces Hand in Hand appear'd in signe Of honour acting with the Triple Trine The new perswasive gestures of thy Art But when I saw Thy active Muses part So well perform'd I lost my ravish'd sense Orecome by her Hands silent Eloquence May this good Omen strike Thee luck and force The Worlds dull eye to like Thy Hands discourse Untill the Honours on Thy Front that stick We count with the Right Hands Arithmetique J. D. Ad summum GESTUUM Artificem Chiromysten in CHIRONOMIAM CVm Venerem spectas blandam mirare figuram Omnia concinno membra decore nitent Omnia sint formosa tamen superantur ab Vno Non habuit talem vel Cytherea Manum Ad eundem HOc si sit verum senior quod prodidit olim Scaliger haud poterit pulchrior esse liber Ad eundem ALtera jam teritur Bellis Civilibus aestas Luxuriátque novo sanguine tristis humus Tu tamen in tuto es nec territat hosticus ensis Defendit Manuum Te numerosa MANUS Ad eundem GYthing's commended so is Martin too For Hands of any sort but their Pens doe Fall short of thy Quills worth th' are at a stand Admiring You that write a better Hand JO. HARMARUS Oxoniensis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amico suo ingeniosissimo in CHIRONOMIAM CHIRONOMON gestus Naturae legibus effers Commensuratos Rhetoricosque facis Articulis Digitis Abacumrationis adornas Calcula et in Digitos mittere viva doces Sculpturae secreta typis manifesta renident Adventu lucis splendidiora novae Tunc fugienda notas sed naevos primus Agentis Chirosolaecismos praevaricantis habes Rhetoris invadis gravido comprensa maniplo Omnia puncta gravi suavis ubique MANU Dulce decus Charitum Manuali semper ab ore Verbula commenso gesta decore sonant R. G. Nomenclator Chiro-musae Of the necessitie and dignitie of this Art of MANUALL RHETORICK PRAELUDIUM HOw prevalent Gestures accommodated to perswade have ever been in the Hand both the Ancient Worthies as also Use and daily Experience make good it being a thing of greater moment then the vulgar thinke or are able to judge of which is not onely confined to Schooles Theaters and the Mansions of the Muses but doe appertaine to Churches Courts of Common pleas and the Councell-Table where we daily see many admirable things done by those who in the course of Humanitie and profitable studies have been well instructed and inform'd in this facultie of the Hand And the wisedom of the Ancients is in good part placed in this care and diligence That they who were nourished to the hopes of great dignities should have composed and comely motions which might signifie an ingenious Minde and adorne their very Eloquence Some may perchance imagine that this Manuall Rhetorique is a vaine and unnecessary Art because they see little writ by the Greekes who were the Doctors of Eloquence and but few things thereof by the Latines when yet these men of excellent wits of both Nations have with great artifice beautified all the sublime
kindes of Eloquence to heighten the Grandieure of a majestique Utterance Cresollius alleadgeth many causes why this one part of most noble Science seemes though not as neglected yet passed by and omitted by those great lights of Antiquitie For the Greekes borne in a region which by reason of the thinnesse and puritie of the aire was more fertile of good wits then any other productions had naturally both motions of the Minde and Body to explaine and unfold their cogitations and recondite senses with an incredible facilitie by reason whereof they lâ—sse needed the precepts of this Art For since they had two Palaestra's wherein a double Chironomia was practised one of Armes another of Peace and proper to the pacifique temper of Humanitie a domesticall Theater Doctors and Rhetorique Professors and publique Declamations having in common among them such illustrious aides of Pronunciation no marvell that so few Rhetoricians have left any Manuscripts of the Conformation of gesture this artifice of the Hand being a thing so common and as it were naturall unto them Which volubility of a prompt easie nature wonderfully accommodating it selfe to all things made the Satyrist say that the whole Nation of the Greekes were Comoedians for in the Scene and Theater and in graphicall assimilating and imitating the affections there were few of any Nation could match them and none that could out-act them And as they were very studious in all kinds of literature when they apply'd their minds to eloquence it cannot be said how they excel'd in gesture by the force and guide of Nature which perchance was the cause why the Stagerite said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Rhetorique was naturall and that any one without the instructions of a Teacher seems to be of himself by a Naturall ingenie fit to raise motions in himselfe and others But the Romans comeing out to speake not from under the Canopie of Minerva but the Pavilion of Mars being not of so ready polished a wit thought it convenient and necessary to have books of Institutions for the Conformation of these Rhetoricall expressions of which Plotius and Nigidius two great Doctors in these Elegancies to omit others published their beauteous Commentaries They that follow Aristotle in his mistaken opinion of Action esteeming these Chironomicall Notions as things of no great matter are much deceived for that great Doctor of the Lyceum as Cresollius well observes spake rather of himselfe then of all men in generall who being of a most excellent wit and by Nature furnished with all ornaments he contemned Rhetoricians as seeing himself to have little need of those petty Rules which were carried about for the conformation of Manuall gestures For else he had Demosthenes in his eyes a man wholly composed of this Artifice and turn'd after a manner upon the wheele of Rhetorique who at first by reason of his naturall imperfection herein was much discouraged by which it appeares that an Oratour is not borne but made and to speake well and laudably there is need of studie and striving before the facultie can be attained For as for this opinion of ignorant men who thinke that Gestures are perfect enough by Nature and that the climate availes nothing it being not materiall whether the Hand be moved hither or thither that every one may please himselfe observing no rule or admonition of Rhetoricians The daily Example of speakers refute For we see many both in sacred and prophane places so preposterously ilfavoredly expressing their minds that 't is a wonder how any eye can behold them with attention Certainly men polished with Humanitie cannot without loathing behold the praevarications of such durty and slovenly Oratours and with a just indignation distaste their inconsiderate action If the Naturall motions were absolutely compleat sufficiently fit to open unfold the sense of the Mind or were accommodated to gaine good will or opportune for the incredible force and varietie of the affections would these goodly Orators and lovers of faire speech so bewray themselves and wallow in the dirt But this is enough to prove that the actions of the Hand are not perfect by Nature Therefore let those upstart and tumultuarie Oratours bragge as much as they will of the force of Nature and facilitie of Gestures Reason and the sayings of the learned Ancients doe not onely gainsay them but prove these Cosmetique gestures of the Hand to be things of great moment the very Palme and Crown of Eloquence Had the ancient pieces of this Art which ingenious Oratours writ of old more for the benefit of after-times then their own come to our Hands men might have beene more ready in speaking then they are and not so prone in these points to offend the discreeter part of their Auditory but since those helpes are lost I cannot see how an Oratour can be perfect and absolutely compleat that hath not consulted with the Oracle of Quintilian about this Manuall pronunciation whose institutions contain all those ancient subtleties that escaped the injurious Hand of Time Things which of old they were wont to learne with their Grammar as Sidonius Apollinaris witnesseth which perchance was the reason why Polihymnia whom that learned Senatour affirmes to have taught the Elegancie of Gesture the same by the Greeks is said to have taught Grammar and Letters And indeed Decencie of expression doth so depend upon this Art that as Grammarians observe Decencie is properly spoken of Gesture and motions of the Hand and Body and it so exalts Beauty from the concrete into the abstract that Nature and the tacit voice and assent of all men allow of it as a thing very materiall in commerce and is so look'd for at the Hand of an Orator that the defects of extemporarie and jejune Orations have been covered by the Elegancies of this Artifice and those that have come off unhandsomly with their expressions for want of these comely and palliating graces of Elocution were ever laughed at and justly derided CHIRONOMIA OR THE ART OF Manuall Rhetoricke THE Clazomenian Sage as Plutarch reports of him upon a curious speculation of the properties and motions of the Hand as it were in an extasie of admiration concluded Man to be the wisest of all creatures because he had Hands as if they were the spring and fountaine of all intellectuall and artificiall elegancies which opinion of Anaxagor as Galen with great elegancie and humanity by way of inversion corrects That because Man was the wisest of all creatures therefore he had Hands given him the Hands being added that as he was the most intelligent so he might have fit organs to do and explain what his knowledge did inlight him unto Art in the Hand being the same with Science in the Intellect nor is the Genius of Nature silent herein Plutarch endeavours to give an Allegoricall interpretation of this saying of Anaxagoras Manus est causa sapientiâ—
declarare And indeed the Prince of Roman Poets where he handles the names inventions of the nine Muses ascribes the finding out of this kind of utterance to Polyhymnia Signat cuncta manu loquitur Polyhymnia gestu The learned observation of these premises made the ancient Masters of the â—ieroglyphiques who used to decypher a distinct and articulate voyce by a Tongue adde a Hand comprehending the same to note out eloquence by that conceit implying that speech stood in need of that moist organ the Tongue but pronunciation required a Hand to wit an artificiall helpe to set it off and make it beautifull to the eye And the first inventer of the Art of Logique to note the moods and brevity of argumentation exhibited Logique by a Hand comprest into a Fist and Rhetoricke by an open and dilated Hand which is but pugnus expansus Analogicall to this is that symboll of the Cynique Manus non sunt proferendae complicatae confusis digitis which insinuates that speech should not be perplext in the delivery but should be open plaine and free for then speech labours of a blinde crampe when it is too concise confused or obscure Hence Phisiognomers according to their rule ad apparentiaem infer such men to be full of words whose manners and common use it is to hold the Hand spread out with the Fingers ☜ These Hand Critiques observing the apparent manners of men say That he who customarily useth much action of his Hand in his talke is a faire speaker and neat in his language And that ancient Interpretour of dreames in his Allegoricall inferences makes the Hand to signifie reason understanding speech and languages which as it were by the conduct of letters or rather an opportune speech declares the tacit affections of the minde Ribera observes that the Hand in Scripture doth not only signifie the divine suggestions of Prophesie but also all kinde of speech especially wherein there is any thing commanded and he addes the reason Quia sicut manns movet it a movet locutio praecipiens The reasons why grave Antiquity did render and understand all kinde of speech and language as Pierius notes by a Hand are for that the moving and significant extention of the Hand is knowne to be so absolutely pertinent to speech that we together with a speech expect the due motion of the Hand to explaine direct enforce apply apparrell to beautifie the words men utter which would prove naked unlesse the cloathing Hands doe neatly move to adorne and hide their nakednesse with their comely and ministeriall parts of speech And words would have but a cold lodging in the eares of the auditors if the Hand should not be the Harbinger of the Tongue to provide and prepare the eye for their better entertainment for as words paint out the image of the minde So these suffragans of speech by a lively sense afford that shadow which is the excellencie of the vocall pourtraicture Since as these gestures of the Hand alone and by themselves doe speak and shew the mentall springs from whence they naturally arise so invited by Art to the aid of Eloquence they become the Accessories and faire spoken Adjuncts of speech Hence the first Artificers of Manuall Rhetoricke hit on the right veine of Oratorie when conducted by a learned curiosity of wit they tooke in hand that polite device and elegant design of reducing the usuall gestures of Nature into strict rules of Art preparing the undigested motions of Nature and making them more formall and fit for the intention of Rhetoricke whose life and force they made much to consist in the just demeanour of the Hand whose motions appeare as emphaticall to the eye as speech doth to the eare two ports of sense through which all passions finde an entrance to ceaze upon the minde And hence such Orators have ever won the prise and have had their Hands crowned with the Olympique palme of Eloquence who have excelled in the subtill notions of this Art who conceiving Rhetoricke to consist most in a decent motion of the body bestowed well neare as much paines to adapt their gestures to Rhetoricall significations as in the elegant disposing of their choice flowers the Hands so surpassing in dignity all the other corporall adjutants of mans wit that there can bee no eloquence without them And they perceiving that action 〈◊〉 most sway with the people who most commonly are led by sense which is moved by some adequate object that without the true knowledge of this secret of Art none could be accounted in the number of good Oratours that a mean Oratour instructed in this knacke of action did oft excell the most eminent they bent their whole endeavours for the attaining this quality Demosthenes who deserves the sirname of Chirocrates for his active judgement in these Rhetoricall endeavours he was wont to compose the action and gesture of his body by a great looking-glasse and for further acquaintance with this faculty he entertainned Andronicus the Stage-player by whom being instructed in this Art after he had reformed the defect that was before in his Orations for want of Action he grew very famous for Eloquence insomuch that Aeschines the Oratour who in a discontent left Athens and came to keep a Schoole at Rhodes and begun to teach the Art of Rhetorique when he otherwhiles read unto the Rhedians and that with action and gesture the Oration he had pronounced against Ctesiphon when all the hearers marveiled thereat and namely how possibly he could be cast if he acted such an Oration You would never wonder at the matter quoth he my Masters of Rhodes if you had been in place and heard Demosthenes and seen the vigorous sharpnesse of his eyes the terrible weight of his countenance a sweet voyce accommodated to every word and the efficacious motions of his Hand and body This Art was generally practised by all the eminent Oratours of Athens unlesse perchance in that sad and solemne Session of the Areopagites where when they were to speak without affection in an obscure and darke place there was no cause why they should use the motioÌ„s of the hand Among the Romane Oratours Cicero to this intent made use of Roscius the Comoedian and Aesope the Tragaedian in his time the Masters of this kind of learning who was wont to call Roscius for his great skill in these subtleties of the Hand Delicias suas his Darling and upon a time in a most eloquent Oration he rebuked the people of Rome because while Roscius was acting they made a noyse What an apt Scholler he proved and what his opinion was of this Art appeares by his book de Oratore wherein he so highly extolls Action the practice whereof help'd to intitle him to the principality of Eloquence Plutarch relating the force of Cicero's eloquence by reason of the sweet grace of his pronunciation reports him in his Oration pro
Ligario so marveilously to have moved Caesar one that could well skill in Manuall Rhetorique that he changed divers colours and shewed plainly by his countenance that there was a marveilous alteration in all the parts of him For in the end when he came to touch the battaile of Pharsalia then was Caesar so troubled that his body shooke withall and besides certaine bookes which he had fell out of his hands and he was driven against his will to set Ligarius at libertie Therefore the malice of Antonie forced teares and lamentations into the eyes of the Romans when they saw Cicero's Right Hand the instrument of his divine Eloquence with which he penn'd and pronounced the Phillippiques nail'd fast unto his head and set upon the Rostrum or Pulpit of Common pleas in the Forum Cn. Lentulus also for his excellencie in this Art was more famous then for his vocall eloquence C. Lentulus P. Lentulus C. Gracchus L. Apuleius Saturnius Crassus and C. Julius Caesar were men expert in this mysterie Antonius he used the Asiatique phrase in his pleadings which carried the best grace and estimation at that time full of ostentation and bravery of gesture As for Q. Pompeius sirnamed Bithynicus C. Macer Manilius Sura c. they lost the estimation of good Oratours for their deficiencie in this Art But above all most actively eloquent was Q. Hortensius the Oratour one could not tell whether they should most desire to run to heare or see him speake his presence and aspect did so a dorne and become his words and assist his periods to accomplish all their numbers and againe his verball expressions were so conformable to his gesture and so elegantly administred unto his hand that for certaine Aesop and Roscius two famous Actors of those times were often observ'd to croud into the Assembly when he was pleading that they might by imitation transferre some of his expressive gestures from the Forum to the Theater Some Lawyers and Divines I have observed to have been very prevalent by virtue of this artifice of the Hand even in these times among whom most eminent was that much lamented Dr. Donne of whom an ingenious friend thus in his Elegiack knell Yet have I seen thee in the Pulpit stand Where one might take notes from thy look hand And from thy speaking action beare away More Sermon then some Teachers use to say Such was thy cariage and thy gesture such As could devide the heart and conscience touch Thy motion did confute and one might see An error vanquish'd by deliverie Such as Sconerus notes was the action of the Prophets and Ecclesiasticall Oratours in the Primitive times plainly Heroique as may be collected out of Sacred Writ and some Commentators thereon in whom the Eloquence of the Prophets is graphically described Nature exhorts all men to Action consentaneous to the stile of their Elocution which inbred and commodious propensitie unlesse illustrated by Art and confirmed by exercitation is as Trapezuntius notes but as a field untill'd which runs wild with disorder'd productions Art being the Imitator which perfects Nature makes her actiōs more dilucid illustrious and sweet by her positive accommodations For whatsoever Nature doth institute in the individuals worthy observation reduced into one exact idea built upon generall precepts by a perpetuall order Art doth expose under one aspect of the Understanding And Nature againe placed by Art beholds the excellent actions of eminent men and expresses them by a happy exercitation Wherefore the ancient Rhetoricians who cast their eyes upon Nature and insisted in her steps whose Art was principally bent to imitate the severall actions of the Mind with a decent and comely grace admitted no gesture to the hand but what they did find by an accurate collation to have some similitude with the truth of Nature That which Philostratus Junior requires of a Painter who would be eminent by his Hand is more necessary to an Oratour He would have him that would seeme to manage that Art skilfully to be a man endued with a good fancy and a sound judgement actively apt to every thing and industrious in the observing of mens natures and assimilating their manners and counterfeiting of all things which in the gesture and composition of the body are the signes and notes of the tacite mind and affections And indeed then shall the hand of an eloquent man move aptly and as to the purpose applyed to expresse what he takes in hand when he hath converst with Nature and insinuated himselfe into all the veines of the affections of the Hand by diligent study hath attained to an exquisite experience in the properties of the fingers and what the naturall motions of the Hand are wont to be Hence Philosophers who can discern of the naturall causes of things have a notable advantage for he shall most elegantly judiciously manage his Hand moderate the gestures thereof who by the discipline of Philosophie shall apply and conforme himselfe neerest to the nature varietie of the affections Hence Demosthenes being demanded the question Which was the first point of Eloquence he answered Action Which the second He answered Action and which was the third he said Action still Wherefore in the Olympian Games at that famous assembly of Greece that Theater of Honour where the Arts wisdome and the illustrious Vertues were recompenced with publique honours there in the sight of the people of Greece after the sound of a Trumpet wherewith the mindes of the standers by were rowzed up to attend the solemne commendation of the publique Cryer the Hands were first crowned before the Head as S. Chrysostome advertiseth us For when the Brabutia which were most skilfull Judges would declare that all the glory of the Victors did proceed from the Hand or Action and that in the first place Industry labour and skill were crowned by them not the shoulders of the triumphant Olympianiceans but their Hands were decked and praised with the glorious Palm Skilfully therefore S. Ambrose Palma manus victricis ornatus est And Victorie is called Dea palmaris and victoriosus with Isidor is palmosus But why the Palme was given to them that overcame and why the boughes thereof have been proposed as rewards to such as were victorious in Artes or Armes according to that of the Poet Palmaque nobilis Terrarum dominos evehit ad deos There are who alleadge this reason For that the fruit of the Palme doth resemble the Hand and fingers and are thereof by the Greekes named dactili that is digiti fingers for the great ends of the branches appeare like hands stretched forth and the dates as fingers It seemed therefore right the Palm should be given to them whose Hands were skilfull in Arts and Fingers cunning in battail since the chief weight illustrious honour of all triumphs depend upon the hand or action or as if the fruit of the Palm were peace And
Tullie when he had unfolded all the ornaments of a costly and copious eloquence he casts up all in the summary of these grave words Sed haec omnia perinde sunt ut aguÌ„tur implying that without a pleasing and opportune Action all the other aydes of Speech would become vaine and unprofitable Talaeus is in the right where he saith that many Infants by the dignity of Action have often reap'd the fruit of Eloquence while many eloquent men through the deformity of gesture have been accounted very babies in Expression For whereas Nature assignes to each motion of the Minde its proper gesture countenance and tone whereby it is significantly exprest this grace of Gesture is conceived to be the most elegant and expressive virtue of the three install'd by Plato among the Civill virtues as the speech and native eloquence of the Body for that those Elegant conceptions that inrich the pregnant Mind incite the minde by some stratagem of wit to finde out apt and fit expressions and while she labours to be free in powring out her hidden treasures she imprints upon the body the active hints of her most generous conceits darting her rayes into the body as light hath its emanation from the Sun which eloquent impressions a kinde of speech most consonant to the minde are in the moving of the Hand so neatly wrought and emphatically produced that the Hand many times seemes to have conceived the thought He therefore that would purchase the repute of an accomplish'd Rhetorician must pursue the knowledge of this Art which consists in understanding the lawfull garbe and ordered motions of the Hand the most puissant Agent of the soule and which hath by some been called Mens corporis or the Minde of the Body the voyce of Philosophie admonishing in Epictetus no lesse to be minded by a Rhetorician then a Philosopher Ne digitum quidem temerè extendere Some notions of this Manuall Rhetorique are derived from the Heroique ages of the world and were approved and allowed of by Soâ—â—ates Yet in the dayes of Aristotle were not delivered by any as digested into any forme of Art which had been a Subject worthy of his pen but in Chirologicis dormivit Aristoteles The Art was first formed by Rhetoricians afterwards amplified by Poets and cunning Motists skilfull in the pourtraicture of mute poesie but most strangely inlarged by Actors the ingenious counterseiters of mens manners The first Romane Oratour that collected these Rhetoricall motions of the Hand into an Art translating so much from the Theater to the Forum as stood with the gravity of an Oratour was surely Quintilian unto whose curious observation in the Hand I referre those who out of curiositie desire to be more punctually informed in these most subtle and abstruce notions of the Hand which they may also finde recited in Vosoius his Rhetorique a mysterie in great request with the ancient Sophisters and Rhetoricians and properly handled by them although some not well advised would have them considered in the Aethiques for there is distinction to be made between that which Moralists call Actionem moratam or civitem and Oratoriam which the Greekes call Hypocrisâ—n and Quintil. Chiromomiam which are accoÌ„modated to move the affections of the Auditors And indeed the gestuâ—â—s of Rhetoricall utterance doe presuppose the Aethique precepts and the lawes of civill conversation The Ancients especially the Grecians were men ever very inventive of such subtleties had a Palestra or place of exercise for this purpose Talaeus preferres these Canonicall gestures before the artifice of the Voyce although his Commentator will allow the preheminence of this Art only among Nations of divers tongues and not where the assembly is of one lip Keckerman gives the voyce the dignity of precedence for our times but he is no better than a precision in Rhetorique of whose conceit let the learned judge since he confesseth the Jesuites known to be the greatest proficients in Rhetorique of our times instruct their disciples after this manner And how wonderfully they have improved and polished this kind of ancient Learning appeares sufficiently by the Labours of three eminent in this facultie Cresollius de gestu Oratoris Voellus de arte dicendi and Causinus de Eloquentia Alstedius could wish we had some booke of the Pronunciation of the Ancients that we might take out of it such gestures as did square with our times such a Booke as Laertius praises And Schonerus wishes for Types and Chirograms whereby this Art might be better illustrated then by words Which defect in this Art I have here attempted to supply and as I hope with reasonable successe If I have miscarried in any it is the more pardonable since in all my search after these subtleties of the Hand I never met with any Rhetorician or other that had picturd out one of these Rhetoricall expressions of the Hands and fingers or met with any Philologer that could exactly satisfie me in the ancient Rhetoricall postures of Quintilian Franciscus Junius in his late Translation of his Pictura veterum having given the best proofe of his skill in such Antiquities by a verball explanation thereof That which inabled me to advance so farre in this Art is the insight I have purchased in the ground-work or foundation of all Rhetoricall pronunciation to wit the Naturall Expressions of the Hand THE CANONS OF RHETORICIANS TOUCHING The Artificiall managing of the HAND in Speaking With an Historicall Manifesto exemplifying the Rhetoricall Actions thereof Canon I. THe Hand lightly opened timorously displayed before the breast and let fall by short turnes under the heaving shoulders is an humble and neat action becomming those who daunted and dismaid begin to speak as if their tongue were afraid to encounter with the publicke eare and such who shunning a profuse excesse of words would sparingly expresse their Mindes or asswage and mitigate the censorious expectation of their Auditours by an ingenious insinuation of a diminutive Action Quintilian thinks that Demosthenes in that lowly and fearfull Oration for Ctesiphon began with his Hand composed after this manner And that Ciero's Hand was formed to this composition of gesture in the beginning of his Oration for Archias the Poet when he said Si quid est in me â—â—genii judices quod sâ—ntio quam sit exiguum Canon II. THe stretching forth of the Hand is the forme of pleading and hath a secret helpe and preparative to ready speaking and commendeth an Apology or any set speech to the Auditours In the memorialls of Antiquity in the writings of the old Annales the lineaments of Pictures and ancient Statues we shall finde this postute of preparation in the Hands of famous Oratours Aristides reports that Prince of Oratours Mâ—ltiades to have been so painted in Grece to the eternall monument of his memory stretching out his Right Hand only as he was wont most honourably to speake unto his people Phillip that eloquent man
was wont to say that he did so rise up to speake that hee knew not his first word yet he said he used to speake excellently well when he had once warmed his Arme. And Marcellinus observing the demeanour of Valintinian about to make a publicke speech when he had put forth his Hand saith he that he might speake more readily That divine Oratour and chief Speaker of the Apostles used this Action as a preparative to his ensuing Apologie for when Agrippa had permitted Paul to speake for himselfe Paul stretched out the Hand and answered for himselfe This forme of pleading is to be seene in the ancient Statues of Roman Advocates Canon III. THE indulgent putting forth of the Hand towards the Auditours signifying a kinde of Humdnity and good will is a benevolent action fit for those who praise or congratulate and is of great efficacie to move the affections This Action had a singular grace and comelinesse in Meletius that reverend Bishop of Antioch a man invironed with a guard of all the Vertues with which Action of his Hand as with the engine of good will he seemed to lift up the hearts of his hearers with him therefore Gregory Nyssen attributes to him Comâ—m dextram veluti lenocinio orationis perfusam qua 〈◊〉 cum or is facundia digites commovere soleat Canon IV. THe gentle and wel-ordered Hand throwne forth by a moderate projection the Fingers unfolding themselves in the motion and the shoulders a little slackned affords a familiar force to any plaine continued speech or uniforme discourse and much graceth any matter that requires to be handled with a more lofty stile which we would faine fully present in a more gorgeous excesse of words The comelinesse of this Action which best suites with them who remove shift their standing appears herein that by this emanation of the Arm and delivery of gesture speech is so well pronounced and powred forth that it seems to flow out of the Hand Canon V. THE Hand directed towards the Auditours with a kinde of impetuous agitation of the Arme maintaining its gravity with a swift recourse is an action 〈…〉 of vehemencie fit to 〈◊〉 denounce reprehend and 〈◊〉 and by its extension implies power and a prevalent authority This Action is not seasonable untill an Oration begin to wax hot and prevalent and the discoursing appetite of the Hand be rowsed up and well heated by a Rhetoricall provocation and is sufficiently affected to move according to the nimble contention of the Tongue And then this glittering dart of speech like lightning or the shaking of Apollo's beams expatiates it selfe into a glorious latitude of elocution The Oration with this militarie gesture as it were powring out it selfe The left arme if any thing is to be done with it is to be raised that it may make as it were a right angle Canon VI. THe Hand restrained and kept in is an argument of modesty and frugall pronunciation a still and quiet action sutable to a milde and remisse declamation This Action with Tully is Molli brachio ageres with Fabius Mâ—lli articulo Gladiatorem vehement is impetus adversarii mollis articulus excepit And in the Primitive times of elocution when eloquence began to flowre and bud and insolencie was rarely entertained Oratours were wont to keep their Hands within their cloaks for so as Aeschines will have it those ancient Oratours Princes of Greece in most account both for their language and judgement Pericles and Themistocles were wont to declame as an action most sutable to conserve their modesty And he fetcheth his argument of so laudable a custome from the statue of Solon which the ancient Statuaries skilfull in the counterfeiting mens maners made for Solon at Salamina in this posture to note his moderation and modesty with which signification there was the like statue long after his time erected at Rome for Scipio And verily Aeschines who approved of this posture of the Hand as an Index of moderation he observed it himselfe even in the heat of reprehension and reproofe but this animadversion of Aeschines who spitefully carped at the important gestures of the Hand the Oratour Demostheues did afterwards most elegantly deride and explode for that statue of Solon saith he the Salaminians say was not dedicated above fifty yeares agoe But from Solon to this present time are two hundred and forty yeares so that the work-man who expressed that gesture no not his grandfather were then alive But it cannot be denied that such a thing might be with the Ancients which Aeschines knew rather by conjecture then any certaine assurance For we read of one Polemon a deboyse young man who upon hearing of Xenocrates became modest and drew his Hand within his cloake And the gravest Writers report of Cleon that turbulent Oratour of Athens to have been the first that opened his cloake in speaking This rationall conceit prevailed also with the Romans for although in the ancient statnes of Lawyers in Rome we finde the Right Hand put forth the forme of pleading yet the first year they were called to the Bar they were not to put forth the Hand nor a young Advocate permitted to plead after the same manner as an ancient Practitioner Cicero hath left a certificate of this custome Nobis olim annus erat unus ad cohibendum brachium constitutus ut exercitatione ludoque campestri Tunicati uterentur which garbe of the restrained Hand as it is an argument of frugall pronunciation the great Prelates of Rome observe at this day when they speake before the Pope as that great Master of the Hieroglyphiques testifies But when wit which lay asleep in those rude and simple times began to be rowzed up and instructed with Arts those streights of bashfulnesse were inlarged the Hand released and set at liberty and a more freer course of pleading brought in not that modesty should be excluded mens manners which is a great ornament of life but that speech might have a greater force to worke upon the affections of men Now to use this fearfull demeanour of the Hand were the part of one void of common sense and humanity against whom that of Quintilian might be brought who reprehended those who in pleading inhibited the Hand as if the businesse were done sluggishly Canon VII THe Hand put forth and raised aloft is an action of congratulatory exclamation and amplification of joy This is drawn from Nature into the Schooles and discipline of Rhetoricians who prescribe this free and liberall motion of the Hand as a fit periphrâ—sis of gesture upon such occasions and most consonant to the intention of Nature Canon VIII THe Hand collected the Fingers looking downewards then turned and resolved is a set form accommodated to their intention who would openly produce their reasons The artificiall conceit of this Action is that it seems as it were indeed to bring forth with it some hidden matter to make the argument
in Hand more Rhetorically apparent Canon IX THe hollow Hand raised above the shoulder with some kinde of grave motion of the wrest doth cheere exhort embolden and encourage Canon X. THe palme the Fingers all joyned together turn'd up and by the return of the wrest in one motion spread and turned about with the Hand is an action convenient for admiration Canon XI THe Hand the Fingers all joyned at their tops referred to the vocall passage of the minde doth lightly admire and fits their occasion who in the interim are moved with sudden indignation and in the end fall to deprecate amazed with fear Canon XII THe turned up Hand the Thumbe bent in and the other Fingers remisse transferred to the Northern side of our body and then prone to our South side so lightly waved to and froâ— doth very aptly distinguish contraries and may shâ—w the variety of numbers Canon XIII THE hand after one sort is not still disposed to aske a question yet commonly when wee demand however it be composed we use to change or turne our hand raising it a little upwards Canon XIV THE hand erected and then so moved that the inside is turnedout is a sensible Action that apparently presents the least disparity or difference Canon XV. THE Hand that by alternate motions contracts and unfolds it selfe doth aid them in their pronunciation who are very instant to urge a thing Canon XVI THE turning of the Hand may serve to signifie an easie dexterity of performance This is a magistrall notion raised upon this principle that the Hand is so borne to Action and so prompt to expedite all accounts of signification that nothing seems more easie then the motion of the Hand Hence the Greeks very ingeniously call that which is proclive and easie to be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it were no more difficult then to stir the Hand for the ancient Greeks call the Hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence Manus non verterim the Adage pro eo quod est nihil omnino laboro a forme of speech used by Apuleius The Carthaginian Ambassadour used this adjunct of demonstration to Andromachus at the City Tauromenion for in his bold speech wherein he threatned in the name of the Carthaginians to make quick dispatch to the overthrow of Tauromenion he shewed first the palme of his Hand then the back of his Hand threatning him that his City should be so turned over hand if he did not quickly send away the Corinthians Andromachus turning his Hand up and downe as the Ambassadour had done bad him be going and that with speed out of his City if he would not see the keele of his Gally turned upwards This Action as it is expressive to the easinesse of performance is Canonicall enough but as a demonstration of the Cities or Gallyes overthrow it is Apochryphall Canon XVII THE Hand brought to the stomacke and spread gently thereon is a gesture of Rhetoricall asseveration But whether it be convenient to touch the breast with the Hand the sonnes of Rhetoricians have made enquiry in their learned Disputations Some would have the Hand to be onely turned and so referred to the Breast Others say we may touch the Breast with our Fingers ends both in the opinion of Cresollius may bee done without reprehension when we speake any thing concerning our selves and that our speech glydes with a calme and gentle streame But the touch doth most availe in a sharpe and inflamed stile when the motions of the minde are by Action unfolded As when an Oratour would expresse an incredible ardour of love lodged in his bosome and cleaving to his very marrow or griefe deeply setled in his yearning bowells in signifying these and such like affections none can rebuke an Oratour if he shaltouch his Breast with his Fingers ends only Cresollius makes little doubt but Tully used this gesture when he said miserum me c. for in such occasions the splendour of pronunciation is lacking neither have words sufficient force to make the minde altogether intelligible unlesse the Hand be brought to the Breast Canon XVIII THE shewing forth of the Hand or beckning with the same are Rhetorically significant to speake to call after invite bring in and warne to come Tullie in the Epilogue of his Oration for Plancius which did abound and overflow with lamentation very commodiously explain'd himselfe by this Rhetoricall compellation where with most excellent artifice he call'd Plancius and bids him come unto him that he might touch and imbrace him Cresollius rather prefers the first action to the Hand of an Oratour and would have invitations signified by putting forth the Hand onely without any waving motion for that Beckning with the Hand in his judgement is the propertie of an unskilfull multitude and of men of small account who want gravitie and moderation who doe not onely induce and apply their bent-in-Hand to this perswasive behaviour but doe also revoke and bow back their whole body and wind and wrest about their very sides Who though he doe not forbid or repudiate this calling gesture of the Hand alone yet if the body be drawne in withall he would have it referr'd to the Stage and to places of common resort Canon XIX THe Hand rais'd stretched out with the arme or the Hand waved towards the auditors are advaÌ„tageous actions for them who would imply a generous confidence and their authoritie and abilitie to effect a thing it serves also to call for and demand silence and for the prologue to an act of pacification This Canon is grounded upon the Axiome in Nature That there does appeare in the Hand as 't were a Naturall marke of the Majestie and Authoritie of Man Hence Ovid in this Rhetoricall sense attributing a Majesticall Gravity to the Hand of Jupiter qui postquam voce manuque Murmura compressit tenuere silentia cuncti Substitit clamor pressus gravitate regentis And Statius speaking of the action of Jupiters Hand in a Councell of the gods advanc'd to the same purpose veniam donâ—â— pater ipse sedendi Tranquilla jubet esse manâ— Hence Aelian of Jul. Aug. Manu semper cos placare cuperet But though the Hand onely put forth and advanced with authoritie is of force to asswage tumults and procure audience as Domitian in Statius Dextra vetat pugnas Yet if a certaine kinde of motion be there withall exhibited it will be of more force and dignitie which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words which the Greekes use in this case doe import Herodians phrase is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the proper word in this businesse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greekes also say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Greg. Nyss. 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 almost in the same sense although this last seems to signifie something lesse onely the
convenient enough to expresse a certaine anxious and turbulent heat of cogitation of an Oratour that cannot sufficiently explaine his minde or doe as he would Cresollius conceives that infringere articulos that Qintillian speaks of as an elegant and comely action in the Hands of the ancient Rhetoricians and so commendable that they used it as a Manuall introduction to their Orations was no other but this Action Canon XLII THe Hands gently set together by a sweet approach causing a low sound by their light encounter or complosion make an opportune cadence of Action to attend the close or period of a sentence This Action was commended by the practice of Proaeresius that accomplished Oratour of old time the Master of brave speech and grace in ready speaking who publickly pleaded his cause at Athens to the great admiration of all men of whom one of his Auditours Eunapius thus speaks Proaeresius orditur flumen quodaam orationis singulos periodos pulsu manum finiens Canon XLIII BOth Hands smitten together with a certaine kinde of gravity doth affirme with Rhetoricall asseveration Canon XLIV BOth the Palmes held respective to the body declare benevolence Canon XLV BOth Palms held averse before the Breast denote commiseration This Action with this signification I have observed in some ancient painted tables the Hands of cunning Motists And verily without the knowledge of the naturall and artificiall properties of the Hand as Franciscus Junius well observes it is impossible for any Painter or Carver or Plastique to give right motions to his works or Hand for as the History runnes and ascribes passions to the Hand gestures and motions must come in with their accommodation The notions therfore of this Hand may bee of good use for the advancement of those curious Arts. Canon XLVI THe Hands addrest to both sides are well disposed to satisfie or to request Canon XLVII IF both Hands by turnes behave themselves with equall Art they fitly move to set off any matter that goes by way of Antithesis or opposition Canon XLVIII VVE may use likewise the advantage of both Hands when wee would present by some ample gesture the immensity of things some spaces far and wide extent a great number almost infinite large affections or when the voyce is reiterate by conduplication Canon XLIX BOth Hands modestly extended and erected unto the shoulder points is a proper forme of publicke benediction for the Hands of an Ecclesiasticall Oratour when hee would dismisse his Auditours It was the custome of the Hebrew Divines to observe this Decorum in elevation of the Hands for solemne Benediction And the Romanists who in matter of ceremony much emulate the externall devotion of the Jew in all their extensions and elevations of the Hand which they use in blessing keepe them within these prescribed bounds Not that there is any mystery in this point only the elevation of the Hand declares that we have chosen heavenly things according to Origen and the extension or spreading out of the Hands signifies the effectuall force of prayers as Basil expounds it Tertullian therefore regulating the Hands in this rite to a decencie of motion would have them temperately and modestly erected whereupon it seems to me the Papists conforming their Rubrique to the Jewish Talmud limit the Priests Hands not to overtop or exceed the distance of the shoulders This solemne Action according to some modern Expositors implies the solemnity of a presentation of the Auditours to God in prayer and doth denote unto them Gods favourable goodnesse protection and spirituall Benediction desires God to confirme the blessing given who opens with his Hands and fills all creatures with his blessings and seems to wish the accomplishment of all that is comprised in their Manuall vote That Priestly Blessing or solemne Benediction with which the Priests under the Law blessed the People was apparantly uttered and pronounced by this advancement of Gesture because they could not lay their Hands on all the Congregation they lifted them up onely to the shoulder-points the ordinary forme that was then in use was to impose the Hand which could not be done with any decent expedition and this the Levites conferred face to face from the place where they stood Such a solemne Benediction was that where with Melchisedech is said to have blessed Abraham when he met him in his returne from the slaughter of the Kings and blessed him The like was practised by the Hand of Aaron when he lift up his Hands towards the people and blessed them And Symon the High Priest the sonne of Onias in finishing the solemne service lifted up his Hands over the whole Congregation of the children of Israel to give the blessing of the Lord with his lips The people bowing themselves that they might receive a blessing from the most High The forme of which solemne Benediction the Psalmist gives us Lift up your Hands to the Sanctuary and praise the Lord. The Lord that hath made heaven and earth Blesse thee out of Sion For thus the Levites used to praise the Lord and blesse the People Spirituall Benediction having been ever accompanied with this sacred Manifesto of the Hands Hence we finde it observed that among the Hebrewes of old when the Priest blessed the People they used to erect three fingers to wit the Thumbe the Index and middle finger by which number of their fingers they tacitely implyed a Secret of the Trinitie Pâ—trus Blessensis seemes to allude to this action of the Hand His Benedictionibus sacerdos alios Benedicens protrusas ante vultum suum Palmas utrasque tenebat Cum vero dicebat Dominus quod Hebraico illo trino uno nomine exprimebant Tres digitos priores id est Policem Indicem Medium utriusque manus rectum altius erigebat dicto it à Domino digitos remittebat ut prius Addit statim Quid per trium digitorum elevationem melius quâm Trinitatis excellentia mysticè intelligi potest a qua scilicet vera plena Benedictio A Gesture of the Hand used in the same sense and signification by the Pope at this day who when he is carried upon mens shoulders in solemne procession with the same posture of his Right Hand and number of his fingers bestowes his Canonicall Benedictions upon the people onely waving them into a Crosse. Buxtorfius sayes that the moderne Jews at the feast of their Passeover when the Priest at the end of their Prayers Blesseth the people he extends and spreads abroad his Hands and Fingers which they call Châ—â—umim whereupon Schechina or the Glorie and Majestie of God doth rest upon the Hands of the Priest wherefore they give a strict charge that none of the people presume to looke upon their Hands at that time unlesse he would be imitten with blindnesse And in the Feast of Reconciliation when the Priest pronounceth the Blessing he extends out his Hands towards the
they would not by a grosse discription shadow out God speaking Face to face because the Face presents the Person Nudam Divinam Essentiam as Brixian cleerly as he is in Himselfe but Hee hath never been seen in that manner by dreame or vision of His Seers nor is it possible any mortall eye should endure the infinite lustre of so great a Majesty therefore to evade the prophanenesse of that presumptuous errour they only displaied a Hand from Heaven to that intent of signification as a more lawfull note and as it were a member more remote from the face and because the Hand is the Index and signe of inspiration and that Divine power and impulsive ravishment wherewith the Prophets were raised up to Prophesie For Prophesie if it be strong with the Hebrewes it is called the Hand as Ribera observes in which sense the Hand of God is taken in divers places of Scripture for the Prophets used to call that Spirit the Hand of God which fell upon them when He did inspire their disposed soules and heating them with the ravishing influence of a Prophetique fire by a terrible illustration filled them strangely full of His revealed will Cornelius a Lapide affirmeth himselfe to have seen the like description of the Prophets in the ancient Bibles of the Vatican Library and in his Comment upon the four greater Prophets he hath prefixed to their Prophesies their severall effiges after the same manner which as it is probable were copied out of the Vatican Bibles Canon II. THe Thumbe erect the other Fingers gently bent in is a convenient composition of the Hand for an exordium and to lead to the forming of the other actions of the Hand oft used by our modern Chironomers Canon III. IF any thing be to be shewed the Thumb must be bent in the other foure Fingers remisse Canon IV. THe Index joyned to the Thumbe the other Fingers remisse is another forme of the Hand fit for an exordium Canon V. THe middle Finger applied unto the Thumbe the other three let loose is a fashion of the Hand most of all commodious for a Proem This Action must be performed with a gentle motion to both sides the Hand a little put forth the Head together with the shoulders with a shrinking modesty regarding that part to which the Hand is carried In Narration the same gesture but a little more produced and certaine in Exprobration and arguing sharpe and instant for in these parts of an Oration it is put forth longer and appeares in a larger extent Which should bee the best Rhetoricall figure of the Hand to frame it to expresse by Art what it cannot so well insinuate by Nature neither by the use and practice of experienced and eloquent men that now are nor by any advertisement of the Ancients can be certainly collected since they differ much about the matter some pronounce with the unfolded Hand these holding it downwards others contract it and make thereof a Fist some frame their action by the fourth Canon some by the fifth Canon Which Quintilian commends above all other formes allowed to be of any moment to set a glosse or vernish upon discourse So many Oratours so many varying and different formes of speaking But Cresollius whose judgement is Oracular in such matters conceives that posture best observed by an Oratour that when hee pronounceth with the open Hand held abroad and set at liberty he would not hold it wholly down nor altogether upwards but in a certaine meane which as it is according to the opinion of Physitians most naturall as he notes it out of the two grand Patriarchs of Physicke so it seemes to him most easie and agreeable to modesty although this ought to be in common use yet upon occasion the Hand may fall into the other postures Canon VI. THe two middle Fingers brought under the thumb is an Action more instant and importunate and doth urge more then is convenient for an Exordium or Narration Canon VII THE top of the Fore-finger moved to joyne with the naile of the Thumbe that 's next unto it the other fingers in remitter is opportune for those who relate distinguish or approve 'T is also fit for them that mildly councell and becomes the phrases of pompous Elocution with which Rhetoricians polish and enrich their Orations 'T is seasonable also for Narrations and Panegyriques where a soft pellucid Oration flowes with the copious streames of Eloquence and it availes in any painted kinde of speech and agrees with an Epidixis Cresollius commends this composition of the Fingers as most comely of all others and consonant to ingenious dispositions if the arme be extended out fore-right which best agrees with a manly and couragious speech or the Arme a little bent and the Hand lifted up before a gesture much affected by elegant men Canon VIII THe two last Fingers drawn to the bottome of Cytherea's brawny hill or the pulpe of the Thumb the Thumb apprest unto the middle joynt of the two next if the Dexter Hand so form'd doe smite with a light percussion on the sinister Palme it doth conspicuously distribute digest the numbers arguments and members of an Oration Canon IX THe top of the Thumb joyn'd to the middle of the naile of the Right Index the other Fingers remisse is fit to distinguish contraries Canon X. THE left Thumb prest downe by the Index of the Right Hand doth urge and instantly enforce an argument Canon XI THE top or grape of the left Index gently apprehended puts the Hand into a Rhetorical shape for disputation Canon XII THE middle joynt of the left Index apprehended intends more earnestnes and sublimates the sense of words unto a point of greater vehemencie Canon Canon XIII THE upper joynt of the Index apprehended the two next Fingers a little bowed the eare-finger in the meane time scarce bent at all hath a Rhetoricall force in Disputations Canon XIV THE Mid-finger prest to the Palm and the others at their own behest makes the Hand competently apt for to upbraid Canon XV. THE two Middle-fingers bent inward and their Extremes presented in a fork doth object a scoffe and doth contumeliously reproach Canon XVI THE Vice-hand or Thumb extended out with the Eare-Finger the other Fingers drawn in doth denote amplitude Canon XVII THE Thumbe that presents it selfe upright out of a Right-hand bent into a Fist is a grave Masculine action fit to advance the sense of Magnanimitie Canon XVIII THE Thumbe turn'd out by a received custome is made an act of Demonstration Canon XIX THe three last Fingers contracted close to the Palme and compress'd by the Champion of the Hand and the Index display'd in full length upbraides is a point of indigitation most demonstrative The force in this indicatorie action Antonie noted Crassus to have skilfully used to his purpose in expressing his earnest griefe and the vehement affection of his minde Quae me hercule Crasse cùm
offending of those that are nigh are all Prevarications in Rhetorick noted and condemned by Quintilian Praevar Sect. 4. TO throw downe the Hand from the Head with the Fingers formed into a gripe or scratching posture or To use the action of one that Saws or Cuts or of one dancing the Pyrrhique lyard or To throw it upwards with the Palme turned up are actions prevaricant in Rhetorick and condemned by Quintilian Prevar Sect. 5. TO represent a Physitian feeling the pulse of the arteries which with them is manum mittere in carpum or To shew a Lutenist striking the chords of an instrument are kind of expressions to be avoided for an Oratour should bee farre from any light imitation of a Dancer and is not permitted to shew what hee speakes but his gesture must more expresse his sense then his words Praevar Sect. 6. TO denounce with a high Hand or To erect a Finger to its utmost possibility of extension is a blemish in the Hand of an Orator That habit which the peace-makers of old were painted carved in wherein the Head inclined to the Right Shoulder the Arme stretched out from the Eare the Hand extended out with the Thumb manifestly apparent which most pleaseth them who brag that they speak with a high Hand is reckoned by Quintilian among the moales of Rhetoricke an action not far from the usuall pendent posture of Changelings and Idiots Prevar Sect. 7. TO bring the Fingers ends to the Breast the Hand hollow when we speake To our selves or in cohortation objurgation or commiseration is an action that will seldome become the Hand of an Oratour or to strike the Breast with the Hand which is Scenicall Praevar Sect. 8. TO apply the Middle-Finger to the Thumbe is the common way of gracing an exordium yet to direct it as it were towards the left shoulder and so make it a collaterall action is nought but worse to bring forth the Arme transverse and to pronounce with the elbow Praevar Sect. 9. TO set the Arms a gambo or aprank and to rest the turned in backe of the Hand upon the side is an action of pride and ostentation unbeseeming the Hand of an Oratour Praevar Sect. 10. THe trembling Hand is scenicall and belongs more to the theater then the forum Praevar Sect. 11. THere are certaine hidden percussions of speech as it were a kind of feet at which the gesture of most of the ancient Oratours did fall which though they were usuall yet Quintilian condemns them for most deceitfull motions noting it also for a fault in young Declamers that while they write they first tune their sentences to gestures and forecast for the cadence of the Hand whence this inconvenience ensues that gesture which in the last should be Right doth frequently end in the sinister point It were better that whereas there are certaine short members of speech at which if there be need we may take breath to dispose or lay downe our gesture at those pauses Praevar Sect. 12. TO clap the Hands in giving praise and allowance is a Naturall expression of applause encouragement and rejoycing heard in common assemblies of people and in publique Theaters which was at first according to the simplicitie of those times plaine and naturall for Ovid speaking of the primitive and ancient Playes of the Romans saith Plausus tunc arte carebat But afterwards they had an artificiall manner of clapping their Hands to a certaine measure or proportionable tune Of which the Poet Carippus Ingeminantque cavos dulci modulamine plausus For the applause was done with the hollow of both Hands which being smitten together caused that sound which is called Popismus a word altogether feigned to the similitude of the sound The posture of this artificiall plaudite of the Hands and the sound also raised from their collision Philostratus most elegantly describes in the image of Comus the god of Ebrietie in these words Plausum etiam quendam imitatur pictura cujus maximè indiget Comus Nam Dextra contractis digitis subjectam sinistram ad cavum plectit ut Manus cymbalorum more percussae consonae siant The very figure of which gesture is to bee seen in the French translation of that Author How ambitious was Nero of this popular approbation when he entred upon the Theater to contend for the prize of Harpers and kneeling shew'd a reverence to the Assembly with his Hand and the Citie-people accustomed also to approve the gesture of the Player answered him with a certaine measure and artificiall applause Thou wouldst have thought saith Tacitus they had rejoyced and perhaps for the injurie of the publique discredit But those which from townes farre off and from remote provinces unacquainted with dissolute behaviour came either as Embassadours or for private busines could neither endure that sight nor applaud any way so dishonorable a labour but weary of their unskilfull clapping of Hands and troubling the skilfull were often beaten by the Souldiers placed in thick array lest any moment of time should be lost by an untuned and disproportionable crie or slothfull silence The like applause he expected and had from the Hands of his friends at home for Xiphilinus reports that Seneca and Burrhus though lame of his Hand when ever Nero spake they applauded him with their Hands and Vestments The ancient Sophisters were so greedy of this manner of applause in their Schooles and Auditories that they purchased it having for that purpose a Chorus of domesticall Parasites who were ready in the assemblies at every Gesture to give them this signe of approbation This Applause which Nazianzen calls Canoram Manuum actionem and S. Hierom Theatrale miraculum and condemned by Chrysostome among the trifling and unprofitable gesticulations of the Hand and Theatricall gestures crept into the Christian Churches and was given to the Divine Oratours of the Primitive times untill such time as it was exploded out of the Temples by their grave and sharpe reprehensions But although the ancient Oratours received this token of approbation from the hands of their auditors yet they never exhibited upon any occasion such Manuall plausibilitie to the people it being a Gesture too plebeian Theatrically light for the Hands of any prudent Rhetorician who can never decently advance his intentions by the naturall or artificiall plaudite of his Hands Prevar Sect. 13. TO discourse customarily with the Hands turn'd up of old said supinis Manibus disserere is an effeminate and ill habit in the Hand of an Oratour Dio Prusaeus among the Symbolls of Intemperance reprehends this habituall demeanour of the Hand for when hee would reckon up those things which signifie a corrupt and naughty custome which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sets downe among the rest Supinis Manibus disserere Now they are properly called Manus sâ—pinae that are so advanc'd that the Palmes respect the heavens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the
Oratorie to be present at the Declamations of eminent Oratours studiously to observe their Countenance and Hand Plinie dislikes those that imitate none but are examples unto themselves The same Plinius Secundus a famous Pleader and most sweet Orator among others that applied themselves unto him had Fuscus Silinator Numidius Quadratus Junius also commended to him by his ancestours was trained up in the Examplar doctrine of Manuall gestures Hence the Tribe and Nation of Oratours were called by the name of those eminent men which they did imitate Sidonius truly sirnamed Apollinaris call'd those Frontoneans who did imitate Fronto a famous Philosopher and Oratour the patterne of Eloquence to M. Antonie So the followers of Posthumus Festus were called Posthumians Sulpitius not the least in the Chorus of elegant men imitated the Hand of Crassus that Nightingall of the Forum the glory of the Senate and as Tullie sayes almost a god in speaking of whom that it seemes might be spoken with small exchange of words which was Hyperbolically said of Herods eloquence Non Manus hominem sonat Wherein He was so happy and industrious that he was accounted to be very like unto him Cautio XX. IN Imitation propose to your selfe the best patterne according to the Aethique Rule of Aristotle Par est in omni re optimum quenque imitari Fusius erred in this part of whom Tullie reports that he did not imitate the sinewie expressions of C. Fimbria but onely his Prevarications Basil the Great a grave and perfect Oratour a man accomplish'd in all kinde of humanitie which in him had a sacred tincture of pietie when he had beene acknowledged to be Ensigne-bearer to Vertue he had not only admirers but some that strove to be his Imitators And what did some imitate Certaine moales and defects of Action and so fell into an unpleasant and odious kinde of Manuall composition Therefore Nazianzen a man of a most sharpe judgement sticks not to call them Statuas in umbris a kinde of Hobgoblins and night-walking spirits who did nothing lesse then aemulate the splendor of Rhetoricall dignitie Take heed therefore that Imitation degenerate into Caco-zeale and of proving a Left-handed Cicero Cautio XXI VVHen you have judiciously proposed your patterne keep close unto it without levitie or change for diversity of copies is the way to mar the Hand of Action Titanius Junior was famous for this vice who as Capitolinus saith was the Ape of his time The same levitie or facility of imitation Libanius the Sophister had who was called by those of his times the very painted Map of mens manners and dispositions Cautio XXII Vse Exercise For as the most learned of the Iews there are three Ideas Nature Art and Exercitation by which we endeavor to the best end The Corinthian Oratour much commends this Exercitation And the Oracle of the Graecian Sage is Omnia sita sunt in Exercitatione The absolute perfection of all Arts is from thence and from it Eloquence receives her beauteous colours her Musive or Mosaique Excellency whereby shee becomes most accomplished Bend and wrest your Arme and Hands to the Right to the Left and to every part that having made them obedient unto you upon a sudden and the least signification of the mind you may shew the glittering orbes of Heaven and the gaping jawes of Earth Sometimes place your arguments upon your Fingers sometimes lifting up your Hands threaten and denounce punishment or with a rejecting posture abominate sometimes shake and brandish your Hand as the lance of Elocution that so you may be ready for all varietie of speech and attaine that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or facilitie of action with the decorum beauty of decent motion which excells both that of colours and proportion Charmides a goodly young Oratour when he would compose his gesture to all kinde of elegancie and as Ovid speakes Numerosos ponere gestus that is acurate and made neat by a subtle judgement at home alone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he practised the gesticulations of his Hand Cautio XXIII TO have Censors at times of exercise who shall informe truly and skilfully of all our gestures would much helpe to the conformation of the Hand Or to practice in a great Looking glasse for though that Mirrour reflects that image of one Hand for another yet we may beleeve what we see to be done Demonax a great Philosopher and an acute Rhetorician advis'd an untoward Declamer to use more exercise and while he answered that he alway first acted his Orations to himself Demonax replied that may very well be for you act so little to the purpose because you have alwayes a foole to your Iudge Cautio XXIV THe gestures of the Hand must be prepar'd in the Mind together with the inward speech that precedes the outward expression Cautio XXV Vse no uncomely or irregular excesse of gesturing with your Fingers in speaking nor draw them to any childish and trifling actions contrary to the rules of Decorum and to that they serve for lest you diminish the glory of faire speech and Rhetoricall perswasion and offer a great indignitie to Minerva to whom these organicall parts of Elocution were sacred Cautio XXVI THe Left hand of it selfe alone is most incompetent to the performance of any perfect action yet sometimes it doth but very rarely Most commonly it doth conform accommodate it selfe to the Right Hand And where both Hands concur to any action they exhibite more affection Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Duall is masculine cause vis unita fortior Cautio XXVII BOth Hands doe sometimes rest and are out of action yet this Rhetoricall silence of the Hand is an act proper where no affection is emergent though a long intermission of gesture be displeasing Cautio XXVIII AVoyd Knackings and superstitious flexures of the Fingers which the Ancients have not given in precept Cautio XXIX THe Actions of the Hand are to bend that way that the voyce is directed Cautio XXX TAke heede that while your Hand endeavours to accomplish the acts of Rhetoricall pronunciation you lose not modestie and the morall and civill vertves nor the authoritie of a grave and honest man Cautio XXXI IN all Action Nature beares the greatest sway Every man must consider his own Nature and temperament The reason is because no man can put off his own and put on anothers nature One Action becomes one man and another kind of behaviour another That which one does without Art cannot wholly be delivered by Art for there is a kind of hidden and ineffable reason which to know is the head of Art In some the Civill vertues themselves have no grace in others even the vices of Rhetorique are comely and pleasing Wherefore a Rhetorician must know himselfe yet not by common precepts but he must take counsell of Nature for the framing of the complexionall and individuall properties of his Hand Cautio XXXII