the minde and diseases of the body NEIther doe our eies onely serue as false reporters to the minde in natural and artificiall things but as secret intelligencers in morall matters for discovering her weakenesse to the world Thus by a fierce sparkling eie we discover anger by an open staring eie vnstaidnes by a rowling vnsetled eie wantonnesse by a hollow wan eie envy and iealousie by a hautie skornfull eie pride by a narrow deiected eie basenesse by a dull fixed eie heavines of spirit many times to the shame sometimes to the disadvaÌ„tage of him that is discovred his enemies by this means gaining advaÌ„tage to work vpoÌ„ that passioÌ„ by which they see him Possessed or to which they iudge him most inclined to this agrees that of Salomon wisdome is in the face of him that hath vnderstanding but the eies of a foole are in the corners of the world and of Esar the daughters of Sion are hauty and walke with stretched out necks with wandring eies wherfore the â—on of Sirachs councell is good goe not thou gazing about in the streets of the citty neither waÌ„der thou in the secret places thereof for a wise man will easily discrie thee he that hath vnderstaÌ„ding wil know thy thoughts Nether are passions of the minde alone but withal the diseases of the body and in them their increasing decreasing by the eie more theÌ„ by any other part laid open to the view of the world whence it is that Hippocrates out of his owne observations rightly couÌ„sails practitioners in physick in visiting their Patiâ—nts to view the face well and in it especially the eie be cause by nothing sooner is the habilitie or weaknes of the inner facultie discerned hence itâ— is that Orpheus tearms the eies the looking glasse of nature Aphrodiseus the casements of the soule and Blemor the Arabian went so farre as to affirme that the soul had her principall dwelling mansioÌ„ house in the eies Here theÌ„ let Momus be summoned to natures court pay her honourable amends for having iniuriously accused her that in the fabricke of mans body there waÌ„ted christal windowes in the brest to discover the thoughts diverse passions of the hart to the world CAP. 20. Of the infinite diseases casualties which the eie is subiect vnto NOW besides this secret intelligence which the eie giues the world of the souls weaknes the bodies imperfectoÌ„s I find themselues subiect to far more diseases from within and casualties from without then any other member CharroÌ„ in his book of wisdome counts the diseases only to be sixscore but Rhodigin who runnes over the particulars bringes in a catalogue of a greater number and Laurentius in his treatise of the eie purposing to speake of this matter begins in this manner I wil not vndertake saith he in this place to set down any exact descriptioÌ„ of the diseases of the eie it being an enterprise to tedious which would require at least an hundred several chapters the particulars are so infixit And sure if we coÌ„sider aright the diverse peeces parcels of the eie as the three humors the 7 tunicles the muscles the vaines the arteries the nerues the spirits withal vnderstand that each of these hath his severall diseases proper to it besides those which are many times imparted from the disteÌ„per of the braine with which the eie holdes a marvelous correspondence and those which are incident to the whole bal of the eie as excesse or defect in quantitie improper situation or figuration or the like cannot but conceaue as much as is before affirmed especially if to these internall diseases we ioine those externall accidents offeÌ„siue to it winde dust smoake gnats straines stripes bruises sometime to the diminution and sometime to the depravation and not seldome to the totall losse and perishing of the sight But aboue all it is most coÌ„siderable that light the very obiect in which it most delighteth and comforteth it selfe it notwithstanding most hurtfull and dangerous to it by dispersing and dissolving as it were the opticke spirits as may appeare by S. Paul stricken blind with a light from heaveÌ„ which suddenly shoane round about him and by Zenophons souldiers who travelling many daies through the snow the greatest part of them lost their sight To this ende t is worth the remembring which Galen mentioneth in his tract of the sight that Dionysius the tyraÌ„t of Sicilie being disposed to punish any with blindnesse would first cast them into a deepe dungeon in which was no crevise or chincke for admission of the sunne beames where hauing kept them by the space of certaine daies they were in a cleere sunshine weather immediatly from thence brought into a higher chamber full of lights and all paâ—ieted over with a bright kind of plaister by which meanes surfiting as it were and glutting their eies vpon this new fresh lustre within a while â—according to the tyrants designe they became flarke blinde The truth of this assertion is also prooued by the experience of seeing the starres at noone day from the bottom of a deep well or when the sun is eclipsed as Thucydides witnesseth it happened in his time the sight being otherwise so dazeled with the cleerenes of the sun-beames that it cannot possibly apprehend or discern those lesser lights in presence of the greater But beside these assaults of the sight from without and diseases arising from the natural dispositioÌ„ from withi nt diverse kindes of meates and sauces there are in our ordinary diet which serue as much to diminish or depraue the sight as to nourish or augment the body Of these D. Baily in his treatise of the preservation of the eie sight hath mustred vp a faire troupe which mixed withsome other accidents the schoole of Salerne hath notwithstandinge summarily and pithily comprehended in a few verses and and because they are happily rendred by S. Iohn Harrington I will set them downe in our own mother tongue Wine women bathes by arâ— or naturâ— wrought Onions garlicke mustard seed â—ire and light Smoake bruises dust pepperâ—to powder brought Beanes lâ—tiles straines winde teares Phoebus bright And all shâ—rpe things our eie sight doe molest Yet watching hurts them more then all the rest Among whâ—ch one hath vnhappily marked two things as offensiue to the sight which notwithstanding are most necessary in the life of man hic haec ignis the one to the preservatioÌ„ of mankinde and the other of particulars The former of which notwithstanding is fouÌ„d to bee lesse offensiue to the eie â—ight in other countries especially in the higher Germany then t is here with vs there being ever in their hypocausts a convenient warmth howbeit the fire bee never seene so that the scorching heat which is it that dries the christalline humor â— by that meanes hurts the eie is not felt in those parts Others there are who note two other things as vseful in another
lookedst on thy bed where the foule adultery was represeÌ„ted the sacred table where the tremblable mysteries of the sacrament are performed Whiles thou accustomest thy selfe to see such spectacles insensibly by degrees bidding adue to shame modesty thou beginnest to entertaine practise the same Those verie women whom their own lewdnes vnhappines hath prostituted to the coÌ„moÌ„ vse are notwithstaÌ„ding covered with the darke secret retiring places even they who haue sould their blushing yet in such actions blush to be seene But this Monster enters the theater dares mouÌ„t the stage doth take a pride to play his part in the publike view face of the world and not only to speak do naught but to glory boast in it which is worse to professe himself a Master teacher of Art so that in regard of this boldnesse the brasen forehead of the stewes may iustly challenge the title of Modestie CAP. 8. How the eie was the chiefe occasion of originall sin of examâ—es in all those mischiefes which â—ormerly are proued to arise froÌ„ it NOw for originall sin which was the first personall in our first parents and cleaues to all their posterity as natural wee â—inde the first outward occasion of it to haue been the fairenesse of the apple apprehended by the womans eie the punishment first inflicted on it to haue been the opening of the eies whether of the minde or the body I dispute not Whence it may be in the Hebrew the same worde signifieth as well an eie as a fouÌ„taine to shew that froÌ„ it as from a spring or fountaine did flowe both sinne it selfe the cause of sin and misery the punishment of both and because by the eie came the greatest hurt therefore God hath placed in it the greatest tokeÌ„s of sorrow For froÌ„ it comes teares by which the eâ—pressing of sorrow is peculiar to man alone in which regarde iâ— were to bee wished that men would often pervse that excellent treatise of the gouernment of the eies written by M Grienham a worke vndertaken vpon like reasoÌ„ no doubt as was that practicall discourse of the government of the tongue by the late reverend and ever renowned Mr Perkins The former of which we doubt not but is so much the more acceptable and vsefull as the subiect is more large and error dangerous for the tongue discloseth what evill â—loweth vnto it but the eie keepeth it close which is a thing more perilous But to proceed from reasons precepts to examples the most popular arguments there doth not want in holy writ a clowd of witnesses to bring in evidence of the necessity vse of the precepts before laid downe Of covetousnesse in Achan of fornication in Sichem in David Putaphars wife of adulterie of gulttony in our first parents of anger envy and revenge in Soule in each of which particulars it pleased the holy Ghost no doubt that hee that readeth might consider to set down in expresse tearms the sense of seeing as the first motiue which drewe theÌ„ into these particulars 1. for AchaÌ„ we haue it registred vnder his own coÌ„fession I saw among the spoile saith he a goodly Babylonish garmeÌ„t 200 shicles of siluer a wedge of gold of 200 shicles weight I coveted theÌ„ took theÌ„ 2. for SicheÌ„ the text it self is clear Then Dinah the daughter of Lea. the which she bare to Iacob went out to seâ— the daughters of the CuÌ„try whoÌ„ when Sichem the son of Hamor Lord of the Country saw hee took her lay with her defiled her 3 for David we find it in the forefront of this teÌ„ptatioÌ„ wheÌ„ it was euening saith the Text David arose from his bed walked vpoÌ„ the roof of the Kings Palace from the roof he saw a woman washing her selfe the woman was very beautifull to looke vpon then David sent messengers tooke her away and she came to him hee lay with her And for Put aphars wife the Text saith that she cast her eie on Ioseph and said ly with me 4. For Saul the scripture is very remaâ—kable where it s said that afteâ— the slaughter of the Philisâ—ians the womeÌ„ sang by course Saul hath slain his thousand David his tenthousand wherefore Saul had an eie on David froÌ„ that day forward Lastly for our first parents Moses the pen-man of God or rather the spirit of God inditing to Moses rather then that circuÌ„stance should be vnvrged in coÌ„tent to thrust it into a parenthesis see the womaÌ„ saith the Text seeing that the tree was good for meat that it was pleasaÌ„t to the eie and a tree to bee desired to get knowledge took of the fruit therof did eat and gaue it also to her husband hee did eat To these may be added as Apocripha the example of the 2 Iudges in the story of Susanna of whoÌ„ it s said That they saw her walking daily in her husbands garden from theÌ„ce their lust was first inflamed towards her to conclude this point for making vp the musick ful to this vniversal diluge of sin may bee added the cause that drew the generall flowd of waters vpon the old world which in the letter of the Text is expressed to be that the sons of God saw the daughters of meÌ„ that they were faire and they tooke them wiues of al that they liked sure it is to bee thought that froÌ„ the eie first sprang the sinne of the Sodoâ—â—â—s conceaued against the Angels which Lot receaued because from thence their punishment first began according to that rule of the Câ—vilians who advise not so much the fact iâ— selfe as the first originall cause from whence it springs to bee looked into VpoÌ„ which grouÌ„d was fouÌ„ded that more wise theÌ„ strict law of Zalencus in commaunding the eies of an adulterer to bee put out as being either the chiefe guides or counsellers in that worke and his owne son afterward offending in the same kinde rather then his law should be broken content he was good man to loose one of his owne eies by that meanes to redeeme one of his sonnes And vpon the same reason of Iustice did Oedipus in the Poet execute vpon himselfe the same kinde of punishment and in the same member though in the appearance of men for a different offence was Henrie the 2. king of France striken by the finger of God hauing that eie put out by the splinter of a staffe broken in Tilting with which not long before hee had vowed to see Anne of Burge one of the PresideÌ„ts of the Parliament of Paris some other of his associats of the reformed religioÌ„ to be burnt if they persisted in that opinion as Serres and Thuanus both French and excellent historiographers of this age haue left recorded But to returne to the matter once of this we are sure
who lefte his cloake behinde him on the earth and with it his earthly affections to follow our Saviour and out of the Apocrypha Tobias of whom S. Augustin speaks on this wise Othe light which Tâ—bias saw wheÌ„ his caruall eies being shut he set his sonne notwithstaÌ„ding into the right way of life trod out a direct path before him as a guid with the never-erring foot of charity CAP. 28. Treating of the drvers priviledges of blind men OVr Saviour himselfe giues testimony of him that was borne blind that neither his nor his parents sin was the cause of it but that the workes of God might be made manifest which testimony I find not given to any other infirmity of the sense or disease of the body But yet more observable seemeth the last verse of the same chapter where our Saviour not only excuseth blindnesse as not proceeding from sinne but maketh it in a manner the cause of not sinning if you had beene blind saith he you had not sinned both which passages I confesse to be subiect to interpretation and for their ful clearing to need many distinctions yet for my purpose is the letter alone sufficient in which no doubt but vnder the very rinde of it as in the whole scripture beside the speaker being the engraven forme of the godhead and the eternal wisdome of his father inteÌ„ded some special thing besides the general drift scope of the place His meaning in these words may somewhat the better appeare if wee compare them with them in the gospell where speaking by way of parable of the great supper provided in the kingdome of heaven when the bidden guests refused to come he expresly by name commaunded the blinde to bee brought in and placed at the table and in a verse or two immediately going before to make knowne his care and respect even towarde those who are indeed bodily blind he exhorteth his disciples and followers that when they make a feast one of their chiefe cares should bee to invite the blinde as their principall guests besides reason and law exempteth them from personall serving in the wars And in the Levitical law of the Iews we finde an heavy curse to be laid on such as should lay a stuÌ„bling blocke before the feete of the blind or turn him out of his right way and the ancient Romanes imposed on some of their chiefe families the surnames of blind lame to this end saith Plutarch that the people should not skorne at those imperfections and by that meanes condemne or neglect those excellent gifts of the minde vvhich many times reside in such bodies Hence Iob when he would make his innoceÌ„cy cleare to the world knew not how to expres it more effectually or in better tearmes theÌ„ by professing himselfe to haue beene an eie to the blind And Lewes the 8. of that name who was the only Saint or at least one of the two in the whole three races of the frenâ—h kings how beit he wonne many glorious conquests against the infidels erected many goodly buildings for religious persons yet was hee thought worthy that honour for nothing more then for instituting the colledge of the 300. blind men vpon occasion of so many of his souldiers who were taken in his waâ—s against the Moores and sent home with their eies put out the colledge is yet standing in Paris at this day devote to the same vse how beit not replenished indeed as it hath beene CAP. 29. That blind men need not complain of the want of pleasures especially the sense of their grief beiâ—g by blindnes much lessened which is proued by the strong impression of those obiects which are presented by the eie NOW besides this respect which God maÌ„ seeme to beare toward his infirmitie mee thinkes it need not much complaine of the want of delightâ—s even in this world Besids those proper to the night the mantel of defects imperfections and by consequent the mother of vnion and loue the repose and closing vp of the daies labours as the morning is againe a fresh entrance overturne to therenewing of travaile our daiely cares in this case being likened to the marygold or dazy which openeth with the rising of the sun and shuts with the setting And where as the Poet witneseth of the Carthaginian Queene that her care had alwaies recourse towards the evening I suppose it not so much to bee meant of a sober setled as of a distracted and distempered minde such as he supposes hers to haue beene if then the night bring not tediousnesse with it why should a day which is like a night be thought to bring it Though I denie not but to the pleasures of the night may also be added those which we vse as coÌ„monly in the day in hearing of bookes read in playing vpon musical instruments in discoursing with friends in exercising many pastimes which require not the vse of seeing Nay in those very sports which seeme necessarily to require it as bouling shooting coiting shoufgrating the like how many haue we seen beyond expectatioÌ„ excellent in which kind I hard reported by those to whoÌ„ I giue credit that one MouÌ„s Guimins a gentlemaÌ„ of good note in the province of Britanny when any of his acquaintance or other strangers come to visit him hee takes a singular delight in describing to them his mappes pictures as they hang in order in his gallerâ—e in conmmending vnto them such or such a peece or proportion for rare workmanship and surely in my vnderstanding those delights which blinde men conceaue to themselues must needes affect them much as being freed from that loathsomenesse shame teâ—rours griefe antipathies fearfull dâ—eames which by the glassy gate are often convaid in and presented to the minde whose obiects as they are in number more and in action quicker so are they for certainty more vndoubted for impression decper theÌ„ those of any other sense this facultie needing lesse helps in working and apprehending her obiects in a farther distance and presenting them to the coÌ„mon sense and from thence to the imagination with greater life assurance insomuch that the best Poets and Orators lead by art and common people by nature when they would make knowne a deepe passion they haue conceaued are wont to expresse it by these or the like tearms I my selfe was an eye witnesse or I saw it with these eiet which Mark Antony wel vnder standing in his funerall oration vpon the death of Iuliuâ— Casar that he might throughly inceÌ„se and inflame the people against the murderers opned the hearse where the corps lay and shewed them the fresh bleeding wouÌ„ds which Casar had receaued in the Senate as the Lacedemonian women were wont often to present to their sonnes the bloody shirts of their Fatheâ—s slaine in the wars therby to make theÌ„ more sensible of the iniurie and mindefull of revenge Since then the operation of the sight