ascent or approximation but unto the latitude of Cancer or the Summer Solstice it had been Autumne for then had it it beene placed in a middle point and that of descent or â—longation And if wee shall take it literally what Moses described popularly this was also the constitution of the first day for when it was evening unto one longitude it was morning unto another when night unto one day unto another and therefore that question whether our Saviour shall come againe in the twilight as is conceived he arose or whether he shall come upon us in the night according to the comparison of a thiefe or the Iewish tradition that he will come about the time of their departure our of Aegypt when they eate the Passeover and the Angell passed by the doores of their houses this Quere I say needeth not further dispute for if the earth be almost every where inhabited and his comming as Divinity affiâ—meth must needs be unto all then must the time of his appearance bee both in the day and night For if unto Jerusalem or what part of the world soever he shall appear in the night at â—he same time unto the Antipodes it must be day if twilight unto them broad day unto the Indians if noone unto them yet night unto the Americans and so with variety according unto various habitations or different positions of the Spheare as will be easily conceived by those who understand the affections of different habitations and the conditions of Antaeci Perieci and Antipodes and so although he appeare in the night yet may the day of Judgement or Doomesday well retaine that name for that implyeth one revolution of the Sun which maketh the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the day and night and that one naturall day and yet to speake strictly if as the Apostle affirmeth we shall be changed in the twinckling of an eye and as the Schooles determine the destruction of the world shall not be successive but in an instant we cannot properly apply thereto the usuall distinctions of time calling that twelve houres which admits not the parts thereof or use at all the name of time when indeed the nature thereof shall perish But if the enquiry be made unto a particular place and the question determined unto some certaine Meridian as namely unto Mesopotamia wherein the seat of Paradise is presumed the Quaery becomes more seasonable and is indeed in nature also determinable yet positively to define that season there is I conceive no slender difficulty for some contend that it began in the Spring as beside Eusebius Ambrose Bede and Theodoret some few years past Henrico Philippi in his Chronologie of the Scripture Others are altogether for Autumne and from hence doe our Chronologers commence their compute as may be observed in Helvicus Jos. Scaliger Calvisius and Petavius CHAP. III. Of the Divisions of the seasons and foure quarters of the yeare according unto Astronomers and Physitians that the common compute of the Anciâ—nts and which is still retained by some is very questionable AS for the divisions of the yeare and the quartering out this remarkable standard of time there have passed especially two distinctions the first in frequent use with Astronomers according to the cardinall intersections of the Zodiack that is the two Aequinoctials and both the Solsticial points defining that time to be the spring of the yeare wherein the Sunne doth passe from the Aequinox of Aries unto the Solstice of Cancer the time between the Solstice and the Aequinâ—x of Libra Summer from thence unto the Solstice of Capricâ—â—â— Autumne and from thence unto the Aequinox of Aries againe Wintâ—â— Now this division although it be regular and equall is not universall for it includeth not those latitudes which have the seasons of the year double as have the Inhabitants under the Aequator or else between the Tropicks for unto them the Sunne is verticall twice a yeare making two distinct Summers in the different points of verticallity So unto those which live under the Aequator when the Sunne is in the Aequinox it is Summer in which points it maketh Spring or Autumne unto us and unto them it is also Winter when the Sun is in either Tropick whereas unto us it maketh alwayes Summer in the one And the like will happen unto those habitations which are between the Tropicks and the Aequator A second and more sensible division there is observed by Hippocrates and most of the ancient Greekes according to the rising and setting of divers starres dividing the yeare and establishing the account of seasons from usuall alterations and sensible mutations in the ayre discovered upon the rising and setting of those starres accounting the Spring from the Aequinoxiall point of Aries from the rising of the Pleiades or the severall starres on the backe of Taurus the Summer from the rising of Arcturus a starre between the thighes of Bootes Autumne and from the setting of the Pleiades Winter of these divisions because they were unequall they were faine to subdivide the two larger portions that is of the Summer and Winter quarters the first part of the Summer they named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second unto the arising of the Dog-star 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from thence untothe setting of Arcturus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Winter they divided also into three parts the sirst pare or that of seed time they named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the middle or proper Winter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last which was their planting or grasing time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this way of division was in former ages received is very often mentioned in Poets translated from one Nation to another from the Greeks unto the Latines as is received by good Authors and delivered by Physitians even unto our times Now of these two although the first in some latitude may be retayned yet is not the other in any to be admitted For in regard of time as we declare in the Chap. of canicular dayes the starres do vary their longitudes and consequently the times of their ascention and discention That starre which is the terme of numeration or point from whence we commence the account altering his site and longitude in processe of time and removing from West to East almost one degree in the space of 72 yeares so that the same starre since the age of Hippocrates who used this account is removed in consequentia about 27 degrees which difference of their longitudes doth much diversifie the times of their ascents and rendereth the account unstable which shall proceed thereby Againe in regard of different latitudes this cannot be a setled rule or reasonably applyed unto many Nations for whereas the setting of the Pleiades or seven starres is designed the terme of Autumne and the beginning of Winter unto some latitudes these starres doe never set as unto all beyond 67 degrees and if in severall and farre distant latitudes we observe the same starre as a common terme
March the 14 th 1645. I Have perused these Learned Animadversions upon the Common Tenets and Opinions of men in former and in these present times Entituled Pseudodoxia Epidemica and finding them much transcending vulgar conceipt and adorned with great variety of matter and multiplicity of reading I approve them as very worthy to be Printed and Published IOHN DOVV NAME Pseudodoxia Epidemica OR ENQUIRIES INTO Very many received TENENTS And commonly presumed TRUTHS By THOMAS BROVVNE Dr. of Physick IUL. SCALIG Ex Libris colligere quae prodiderunt Authores longe est periculosissimum Rerum ipsarum cognitio vera è rebus ipsis est LONDON Printed by T. H. for Edward Dod and are to be sold in Ivie Lane 1646. TO THE READER WOuld Truth dispense we could be content with Plato that knowledge were but Remembrance that Intellectuall acquisition were but Reminiscentiall evocation and new impressions but the colourishing of old stamps which stood pale in the soul before For what is worse knowledge is made by oblivion and to purchase a clear and warrantable body of Truth we must forget and part with much wee know Our tender Enquiries taking up Learning at large and together with true and assured notions receiving many wherein our renewing judgements doe finde no satisfaction and therefore in this Encyclopaedie and round of knowledge like the great and exemplary wheeles of heaven wee must observe two Circles that while we are daily carried abâ—ut and whirled on by the swindge and rapt of the one wee may maintaine a naturall and proper course in the slow and sober wheele of the other And this wee shall more readily performe if we timely survey our knowledge impartially singling out those encroachments which junior compliance and popular credulity hath admitted Whereof at present wee have endeavoured a long and serious Adviso proposing not onely a large and copious List but from experience and reason attempting their decisions And first wee crave exceeding pardon in the audacity of the Attempt humbly acknowledging a worke of such concernment unto truth and difficulty in it selfe did well deserve the conjunction of many heads And surely more advantageous had it beene unto Truth to have fallen into the endeavours of some cooperating advancers that might have performed it to the life and added authority thereto which the privacie of our condition and unequall abilities cannot expect Whereby notwithstanding wee have not beene diverted nor have our solitary attempts beene so discouraged as to despaire the favourable looke of learning upon our single and unsupported endeavours Nor have wee let fall our penne upon discouragement of contradiction unbeleefe and difficulty of disswasion from radicated beliefs and points of high prescription although we are very sensible how hardly teaching yeares do learn what roots old age contracteth into errours and how such as are but twigges in younger dayes grow Oaks in our elder heads and become inflexible unto the powerfullest arme of reason Although we have also beheld what cold requitals others have found in their severall redemptions of truth and how their ingenuous enquiries have been dismissed with censure and obloquie of singularities Some consideration we hope from the course of our Profession which though it leadeth us into many truths that passe undiscerned by others yet doth it disturbe their communications and much interrupteth the office of our pens in their well intended transmissions and therefore surely in this woâ—ke attempts will exceed performances it being composed by snatches of time as mediâ—all vacations and the fruitlesse importunity of Vroscopy would permit us And therefore also perhaps it hath not found that regular and constant stile those infallible experiments and those assured determinations which the subject sometime requireth and might be expected from others whose quiet doors and unmolested hours afford no such distractions Although who shall indifferently peâ—pend the exceeding difficulty which either the obscurity of the subject or unavoidable paradoxologie must often put upon the Attemptor will easily discerne a worke of this nature is not to bee performed upon one legge and should smell of oyle if duly and deservedly handled Our first intentions considering the common interest of Truth resolved to propose it unto the Latine republike and equall judges of Europe but owing in the first place this service unto our Country and therein especially unto its ingenuous Gentry we have declared our selfe in a language best conceived Although I confesse the quality of the Subject will sometimes carry us into expressions beyond meere English apprehensions and indeed if elegancie still proceedeth and English Pennes maintaine that stream wee have of late observed to flow from many wee shall within few yeares bee faine to learne Latine to understand English and a work will prove of equall facility in either Nor have wee addressed our penne or stile unto the people whom Bookes doe not redresse and are this way incapable of reduction but unto the knowing and leading part of Learning as well understanding at least probably hoping except they be watered from higher regions and fructifying meteors of knowledge these weeds must lose their alimentall sappe and wither of themselves whose conserving influence could our endeavors prevent wee should trust the rest unto the sythe of time and hopefull dominion of truth Wee hope it will not bee unconsidered that wee finde no open tract or constant manuduction in this Labyrinth but are oft-times faine to wander in the America and untravelled parts of truth For though not many years past Dr. Primrose hath made a learned full Discourse of vulgar Errors in Physick yet have we discussed but two or three thereof Laurentius â—oubertus by the same title led our expectation into thoughts of great releef whereby notwithstanding we reaped no advantage it answering scarce at all the promise of the inscription Nor perhaps if it were yet extant should wee finde any farther Assistance from that ancient peece of Andreas pretending the same title And therefore wee are often constrained to stand alone against the strength of opinion and to meet the Goliah and Gyant of Authority with contemptible pibbles and feeble arguments drawne from the scrip and slender stocke of our selves Nor have wee indeed scarce named any Author whose name we doe not honour and if detraction could invite us discretion surely would containe us from any derogatory intention where highest pennes and friendiest eloquence must faile in commendation And therefore also wee cannot but hope the equitable considerations and candour of reasonable mindes We cannot expect the frowne of Theologie herein nor can they which behold the present state of things and controversie of points so long received in Divinity condemne our sober enquiries in the doubtfull appertinancies of Arts and Receptaries of Philosophy Surely Philologers and Criticall Discoursers who look beyond the shell and obvious exteriours of things will not be angry with our narrower explorations And wee cannot doubt our brothers in Physicke whose knowledge in naturals will
who having received excellent endowments and such as will accuse the omissions of perfection have yet sat downe by the way and frustrated the intention of their habilities For certainely as some men have sinned in the principles of humanity and must answer for not being men so others offend if they be not more Magis extra vitia quam cum virtutibus would commend those These are not excusable without an Excellency For great constitutions and such as are constellated unto knowledge do nothing till they outdoe all they come short of themselves if they go not beyond others and must not sit downe under the degree of worthies God expects no lustre from the minor stars but if the Sun should not illuminate all it were a sin in Nature Vltimus bonorum will not excuse every man nor is it sufficient for all to hold the common levell Mens names should not onely distinguish them A man should be something that men are not and individuall in somewhat beside his proper nature Thus while it exceeds not the bounds of reason and modesty we cannot condemne singularity Nos numerus sumus is the motto of the multitude and for that reason are they fooles For things as they recede from unity the more they approach to imperfection and deformity for they hold their perfection in their simplicities and as they neerest approach unto God Now as there are many great wits to be condemned who have neglected the increment of Arts and the sedulous pursuit of knowledge so are there not a few very much to be pittied whose industry being not attended with naturall parts they have sweat to little purpose and roled the stone in vain which chiefly proceedeth from naturall incapacity and geniall indisposition at least to those particular wayes whereunto they apply their endeavours And this is one reason why though Universities bee full of men they are oftentimes empty of learning Why as there are some which do much without learning so others but little with it and few that attaine to any perfection in it For many heads that undertake it were never squared nor timbred for it There are not onely particular men but whole nations indisposed for learning whereunto is required not onely education but a pregnant Minerva and teeming constitution For the wisdome of God hath divided the Genius of men according to the different affaires of the world and varied their inclinations according to the variety of Actions to be performed therein which they who consider not rudely rushing upon professions and wayes of life unequall to their natures dishonour not onely themselves and their functions but pervert the hâ—rmony of the whole world For if the world went on as God hath oâ—dained it and were every one implyed in points concordant to their Natures Professions Arts and Common-wealths would rise up of themselves nor needed we a Lanthorne to finde a man in Athens CHAP. VI. Of adherence unto Antiquity BUt the mortallest enemy unto knowledge and that which hath done the greatest execution upon truth hath beene a peremptory adhesion unto Authority and more especially the establishing of our beliefe upon the dictates of Antiquities For as every capacity may obseâ—ve most men of Ages present so superstitiously do look on Ages past that the authorities of the one exceed the reasons of the other Whose persons indeed being farre removed from our times their woâ—ks which seldome with us passe uncontrouled either by contemporaries or immediate successors are now become out of the distance of envies And the farther removed from present times are conceived to approach the neerer unto truth it selfe Now hereby me thinks wee manifestly delude our selves and widely walke out of the tracke of truâ—h For first men hereby impose a thraldome on their times which the ingenuity of no age should endure or indeed the presumption of any did ever yet enjoyne Thus Hippocrates about 2000. yeare agoe conceived it no injustice either to examine or refute the doctâ—ines of his predecessors Galen the like and Aristotle most of any yet did not any of these conceive themselves infallible or set downe their dictates as verities irrefragable but when they either deliver their owne inventions or rejâ—cted other mens opinions they proceed with Judgement and Ingenuity establishing their assertion not onely with great solidity but submitting them also unto the correction of future discovery Secondly men that adore times past consider not that those times were once present that is as our owne are at this instant and wee our selves unto those to come as they unto us at present as wee rely on them even so will those on us and magnifie us hereafter who at present condemne our selves which very absurdity is dayly committed amongst us even in the esteeme and censure of our owne times And to speake impartially old men from whom wee should expâ—ct the greatest example of wisdome do most exceede in this point of folly commending the dayes of their youth they scarce remember at least well understood not extolling those times their younger yeares have heard their fathers condemne and condemning those times the gray heads of their posterity shall commend And thus is it the humour of many heads to extoll the dayes of their fore-fathers and declaime against the wickednesse of times present which notwithstanding they cannot handsomely doe without the borrowed helpe and satyres of times past condemning the vices of their times by the expressions of vices in times which they commend which cannot but argue the community of vice in both Horace therefore Juvenall and Perseus were no prophets although their lives did seeme to indigitate and point at our times There is a certaine list of vices committed in all ages and declaimed against by all Authors which will last as long as humane nature or digested into common places may serve for any theme and never be out of date untill Doomes day Thirdly the testimonies of Anâ—â—qâ—ity and such as passe oraculously amongst us were not if wee consider them alwayes so exâ—ct as to examine the doctrine they delivered For some and those the acutest of them have left unto us many things of falsitie controulable not onely by criticall and collective reason but common and countrey observation Hereof there want not many examples in Aristotle through all his booke of animals we shall instance onely in three of his Problemes and all contained under one Sâ—ction The first enquireth why a Man doth cough but not an Oxe or Cow whereas notwithstanding the contrary is often observed by husbandmen and stands confirmed by those who have expresly treated de re Rustica and have also delivered diverse remedies for it Why Juments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he termes them as Horses Oxen and Asses have no eructâ—tion or belching whereas indeed the contrary is often observed and also delivered by Columella And thirdly cur solus homo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why man alone hath gray hayres whereas it cannot escape the eyes and ordinary observation
over this act but affirming his goods and dignities were restored Agathius who lived at the same time declareth hee suffered much from the envie of the Court but that hee descended thus deepe into affliction is not to bee gathered from his pen. The same is also omitted by Procopius a contemporary and professed enemy unto Justinian and Belisarius and who as Suidas reporteth did write an opprobrious booke against them both And in this opinion and hopes wee are not single but Andreas Alciatus the Civilian in his Parerga and Franciscus de Cordua in his Didascalia have both declaratorily confirmed the same Certainely sad and Tragicall stories are seldome drawne within the circle of their verities but as their Relators doe either intend the hatred or pitty of the persons so are they set forth with additionall amplifications Thus have some suspected it hath happened unto the story of Oedipus and thus doe wee conceive it hath fared with that of Judas who having sinned beyond aggravation and committed one villany which cannot bee exasperated by all other is yet charged with the murther of his reputed brother parricide of his father and Incest with his owne mother as Florilegus or Matthew of Westminster hath at large related And thus hath it perhaps befallen the noble Belisarius who upon instigation of the Empresse having contrived the exile and very hardly treated Pope Serverius Latin pens as a judgement of God upon this fact have set forth his future sufferings and omitting nothing of amplification they have also delivered this which notwithstanding Iohannes the Greeke makes doubtfull as may appeare from his Iambicks in Baronius 2. That fluctus Decumanus or the tenth wave is greater and more dangerous then any other some no doubt will be offended if we deny and hereby we shall seeme to contradict Antiquity for answerable unto the literall and common acception the same is aveâ—red by many Writers and plainly described by Ovid Qui venit hic fluctus fluctus supereminet omnes Posterior nono est â—ndecimoque prior Which notwithstanding is evidently false nor can it bee made out by observation either upon the shoare or the Ocean as wee have with diligence explored in both and surely in vaine wee expect a regularity in the waves of the Sea or in the particular motions thereof as in its generall reciprocations whose causes are constant and their effects therefore correspondent whereas its fluctuations are but motions subservient which winds stormes shoares shelves and every interjacency irregulates With semâ—lable reason wee might expect a regularity in the windes whereof though some bee stataâ—y some anniversary and the rest doe tend to determinate points of heaven yet do the blasts and undulary breaths thereof maintaine no certainty in their course nor are they numerally feared by Navigators Of affinity hereto is that conceit of Ovum decumanum so called because the tenth egge is bigger then any other according unto the reason alledged by Festus Decumana â—va dicuntur quia â—vum decimum majus nascitâ—r For the honour wee beare unto the Clergy wee cannot but wish this true but herein will bee found no more of verity then in the other and surely few will assent hereto without an implicite credulity or as Pythagoricall submission unto every conception of number For surely the conceit is numerall and though not in the sâ—nce apprehended relateth unto the number of ten as Franciscus Sylvius hath most probably declared For whereas amongst simple numbers or Digits the number of ten is the greatest therâ—foâ—e whatsoever was the greatest in every kinde might in some sence be nâ—med from this number Now because also that which was the greatest was metaphorically by some at first called Decumanus therefore â—haâ—soever passed under this name was literally conceived by others to respect and make good this number The conceit is also Latin for the Greeks to expresse the greatest wave do use the number of three that is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a concurrence of three waves in one whence arose the proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a trifluctuation of evils which Eâ—asmus doth render Molarum fluctus Decumanus And thus alâ—hough the termes be very diffâ—rent yet are they made to signiâ—ie the selâ—e same thing the number of ten to explaine the number of three and the single number of one wave the collective concurrence of more 3. The poyson of Parysatis reported from Câ—esias by Plutarch in the life of Artaxerxes whereby annointing a knife on the one side and therewith dividing a bird with the one halfe shee poysoned Statira and safely fed her selfe on the other was certainely a very subtile one and such as our ignorance is well content it knowes not But surely we had discovered a poyson that would not endure Pandoraes Box could wee be satisfied in that which for its coldâ—esse nothing could containe but an Asses hoofe and wherewith some report that Alexander the Great was poysoned Had men deâ—ived so strange an effect from some occult or hidden quâ—lâ—â—ies they might have silenced contradiction but ascribiâ—g it unto the manifest and open qualities of cold they must pardon our beliefe who perceive the coldest and most Stygian waters may be included in glasses and by Aristotle who saith that glasse is the perfectest worke of Art wee understand they were not then to bee invented And though it be said that poyson will breake a Venice glasse yet have wee not met with any of that nature Were there a â—â—uth herein it were the best preservative for Princes and personages exalted unto such feares and surely farre better then diverse now in use And though the best of China dishes and such as the Emperour himselfe doth use bee thought by some of infallible vertue unto this effect yet will they not I feare bee able to elude the mischiefe of such intentions And though also it bee true that God made all things double and that if wee looke upon the workes of the most High there are two and two one against another that one contrary hath another and poyson is not without a poyson unto its selfe yet hath the curse so farre prevailed or else our industry defected that poysons are better knowne then their Antidotes and some thereof doe scarce admit of any And lastly although unto every poyson men have delivered many Antidotes and in every one is promised an equality unto its adversary yet doe wee often finde they faile in â—heir effects Moly will not resist a weaker cup then that of Circe a man may bee poysoned in a Lemnian dish without the miracle of John there is no confidence in the earth of Paul and if it bee meant that no poyson could worke upon him we doubt the story and expect no such succâ—sse from the dyet of Mithridates 4. A story there passeth of an Indian King that sent unto Alexander a faire woman fed with Aconites and other poysons with this intent either by converse or copulation