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
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
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.
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
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
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
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
the best part of the expressions of Humane Nature Chironomia or the Rule of the Hand is adjoyned as the perfection and sublimation of Chirologie as Cephalenomia or the Rule of the Head is to appeare with Cephalelogia as being the qualification of all Cephalicall expressions according to the Lawes of Civill Prudence The personall or genuine expressions fall in with these What I finde remarkable in the naturall expressions of the other parts I shall refer to a generall Rendevouze wherein I shall take a muster of the Postures and Gestures of the Body in generall All that I shall have to say more to the Hand in point of Gesture is under the Title of Chirethnicalogia or the Nationall expression of the Hand This I account my left Hand By this Clavis I suppose the Intellectuall Reader will see that the Work wil be supplementall to Learning and not of supererogation New and in regard of the generality of the Designe never attempted by any affording profitable hints to such ingenious spirits who desire to understand the mysterious properties of so admirable and important a piece of themselves In candidissimam amicissimamque Johannis Bulweri Manum DA Bulwere ManuÌ„ cui reddaÌ„t oscula Musae Quam mirata velit Pallas esse suam Talem formosae Veneri pinxisset Apelles Hoc quoque Posteritas non imitetur opus Delicias Scenae nec Roscius ille movebat Talem visa fuit quae sine voce loqui Candidior non illa volentem docta Senatum Ducere facundi quae Ciceronis erat Dignior ecce Manus tua formas induit omnes Invenit atque artes ingentosa novas Eloquii pandens nunc melleaflumina fundit Nunc contracta brevi rem ratione probat Nunc sublata Dei laudes ad sydera tollit Nunc conjuncta humiles mittit ab ore preces Jam demissa pavet jam se complexa potitur Voto jam pectus sed gemibunda quatit Quid mihi vel centum linguae sint oraque centum Unica mille tua haec si Manus instar erit At tu Chirosophus Digito monstrabere PalmaÌ„ Deferat plaudens jam Tibi cuncta manus Ad eundem ALciden pede cognoscamus ungue Leonem Gratulor ostendi Te potuisse MANU FRA GOLDSMITH To his ingenious Friend the Authour on his CHIROLOGIA THe Hands discoursing Gestures ever rife Though not so much observ'd in common life Notes wherein Historie delights to place The circumstantiall beauties of her grace Thy Hand hath like a cunning Motist found In all the Senses wherein they abound Which in one Bundle with thy Language ty'de Ore-tops the poring Book-wormes highest pride At the first sight we learne to read and then By Natures rules to perce and construe Men So commenting upon their Gesture finde In them the truest copie of the Minde The Tongue and Heart th' intention oft divide The Hand and Meaning ever are ally'de All that are deafe and dumbe may here recrute Their language and then blesse Thee for the mute Enlargemeut of Thy Alphabets whose briefe Expresses gave their Mindes so free reliefe And of this silent speech Thy Hand doth shew More to the World then ere it look'd to know He is that does denie Thy Hand this right A Stoique or an Areopagite GUIL DICONSON To his singular good and approved Friend this Expresse or Signature of intellectuall Amitie Upon his CHIROLOGIA I joy deare friend to see thy Palme display A new Chirosophie which hidden lay In Natures Hieroglyphique grasp'd the grand And expresse Pantotype of Speech the Hand Me thought thy Enchiridion at first view Seem'd like that Manuall cloud that swiftly grew Till the moyst Curtaine had the heavens ore-spread For straight waies it became th' Encycloped who 'll not beleeve with deep Charon that men May have more senses then they erst did ken Since Speech that doth within thy Hand commence Deserves the double honour of a Sense And may obteine unto a better end That to which Lingua did in vaine pretend How might Antiquitie now blush to see Such maine deficiencies supply'd by Thee Interpreters henceforth grow out of date While Politiques usurpe the Sultans state And fellow-Communers in dumbe disputes Outvâ—e th' intelligence of all his Mutes The babe whose harpe of Speech is yet unstrung Speakes sense and reason in this Infant-Tongue All Tribes shall now each other understand Which though not of one lip are of one Hand Chirologie redeemes from Babels doome And is the universall Idiome Ad eundem REmove the Pillars and set out the Bar Th' old Ne plus ultra's narrow bounds as far As active Wit imployes a speaking Hand For Science though it have an unknown land Yet there 's no Straights or utmost Thule set Inventions new Discoveries to let Since the Great Instauration of the Arts By Verulamian Socrates whole parts Advanced Learning to a perfect state Thou art the first that from his hints durst date For Arts bemoan'd defects a new supply The hardest Province in Humanitie Which doth in thy Projections ample spheare Another Novum Organum appeare And as we much unto Thy Hand doe owe For Augmentation some as farre shall goe Another way to shew their learned might While Science Crescent-like extends her light Thus while the gratefull Age offer whole springs Of Palme my zeale an humble Dactyle brings Which lawfull pride like Batrachus his name He strove to fasten on Octavia's frame Shall be my highest glory May I stand But as Excrescence on thy well-limb'd Hand THOMAS DICONSON Med. Templ To his deservedly honour'd Friend Mr. I. B. Upon his excellent piece his CHIROLOGIA SIR IN those Antique times when men were good And studied the now vice call'd Gratitude Those that in Arts inventions first did shine Were honour'd with the Title of Divine Physick and Versing in his flaming Chaire Plac'd Phoebus and bestow'd that blazing Haire Whence often it hath been observ'd and seen Physitians have the best of Poets been How should we honor Thee then whose Hands gain Hath added to his Gifts a higher veine In these consuming dayes hast eas'd our Tongues And rais'd an Art in favour of the Lungs Let Bacons soule sleep sweet the time is come That Gesture shall no longer now be dumbe And Natures silent motions shall advance Above the Vocall key of Utterance Where every Digit dictates and doth reach Unto our sense a mouth-excelling Speech Arts Perfector What Babell did denie To Lips and Eare Th' ast given the Hand and Eye Hast reconcil'd the World and its defect Supply'd by one unerring Dialect To Thee this boone we owe for which great worth We all desirous are to limb Thee forth But blushing must confesse none can command A pencill worthy Thee but Thy own Hand JO. DICKENSON Ad eruditum CHIROLOGIAE Authorem omnisque reconditioris Philosophiae Scrutatorem assiduum NOn priùs auditae Sophiae dasfercula Mystis Et Tua convivas excipit una MANVS Das quod pollicitus saepe es laetorque videre Te
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
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
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
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
naturall to those who becken a retreat or forbid and is a Synechdoche of gesture whereby we significantly use the Index for the whole Hand Though I annex no example of this gesture yet the validity thereof is not much the lesse and when all is done somewhat must be left to observation and if it be matter of oversight in the cursory reading over of some Histories then my Reader hath an opportunity to oblige me by a more happy invention and application yet prudent omissions have their places and an universall forestalment of a Readers fancie or memory is one of the foure and twenty properties of a moyling Pedant Diffidentiam noto Gestus XIII TO FEEL WITH THE FINGERS ENDS is their scepticall expression who endeavour to satisfie themselves by information of the Tact in the qualities of a thing A gesture that proceeds from the instinct of nature whereby we know our Hand to be the judge and discerner of the touch for although this touching vertue or tactive quality be diffused through the whole body within and without as being the foundation of the animal being which may be called Animalitas yet the first and second qualities which strike the sense we doe more curiously and exquisitely feele in the Hand then in the other parts and more exactly where the Epidermis or immediate organ of the outer touch is thinnest but most subtily in the grape of the Index which being the only part of the body that hath temperamentum ad pondus is by good right chiefe Touch-warden to the King of the five senses The satisfaction the Hand gives the minde by this gesture made Alciat taking his hint from Plautus who seems to me to have called this expression manum occulatam to represent in Embleme the certainty of things by an eye in a Hand Hence manus oculata the Adage and verily we may well beleeve this occular test or feeling eye of the Hand Thomas Dydimus as diffident as he was received a palpable satisfaction by this way of silent information MollicieÌ„ prodo Gestus XIV TO SCRATCH THE HEAD WITH ONE FINGâ—R is a kinde of nice and effeminate gesture bewraying a close inclination to vice observed in many by cunning Motists who have found the way to prie into the manners of men A gesture so remarkable that it grew into an Adage Digito uno caput scalpere by a metonymie of the adjunct signifying impudence effeminacy taken by Critiques out of Juvenal who hath given a satyricall lash at this gesture Pompey was publickly upbraided to his face with this note of effeminacy by Clodius the Tribune asking aloud these questions who is the licenciousest Captaine in all the City what man is he that seeks for a man what is he that SCRATCHETH HIS HEAD WITH ONE FINGER some that hee had brought into the market-place for that purpose like a company of dancers or singers when he spake and clapped his Hands on his gowne answered him strait aloud to every question that it was Pompey As concerning the phrase of seeking for a man that Prince of the Senate of Critiques sayes that he hath read in an old manuscript of an Interpreter of Lucan never published this distich Magnus quem metuunt homines digito caput uno scalpit quid credas hunc sibi velle virum Molles enim solent virum quaerere Cicero also observed in Caesar the same genuine fashion of his Hand as appeares by the opinion he once had of Caesar when saith he I consider how fairly he combeth his fine bush of haire and how smooth it lyeth and that I see him SCRATCH HIS HEAD WITH ONE FINGER ONLY my minde gives me that such a kinde of man should not have so wicked a thought in his Head as to overthrow the state of the Common-wealth By the way I cannot but note that two of the greatest Commanders Rome could ever boast of concurrents intime and competitors for the Empire of the World should be both branded with one and the selfe-same note of effeminacie Convicium facio Gest. XV. THE PUTTING FORTH OF THE MIDDLE-FINGER THE REST DRAWN INTO A FIST on each side which is then called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Greeks vulgarly Higa in the ancient Tongue pugner à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a naturall expression of scorne and contempt This gesture is called Catapygon by the Athenians id est Cinaedus scortum quia pronus ad obscoenitatem quod infamiam concuteret convicium faceret which is well noted by that elegant Epigrammatist Rideto multum qui te Sextile Cinaedum Dixerit digitum porrigito medium Id est si te Sextile Cynaedum vocaveret tu eandem contumeliam ei objice repende sublato medio digito quae nota Cynaedi est non solumenim ad irrisionem sed etiam ad infamiam molliciem alicujus denotandum valet To which that of Plautus may be referred In hunc intende digitum hic leno est Hence also Martial calls this Finger Digitum impudicum Ostendit digitum sed impudicum Derides quoque fur impudicum Ostendis digitum mihi minanti Perseus calls it infamum Infami digito With Acron and Porphyrius it is famosus Euphormio calls it improbum Et hic quidem intendebat improbum reclusae digitum dextrae describing the posture of exprobration in some images In another place the Epethite is flagitiosus Callion flagitioso digito superiorem explicans barbam With Plantus it is manus pullaria à palpandis tentandisque pullis c. as Turnebus thinks Petulans and lascivus by others Hence with the Athenians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est scimalissare est praetentare digito ubi quemquam flocci facere ostendunt nam et si proprie Graecis sit cum digito pertentamus ecquid gallinam ova conceperit tamen verbo eodem utantur cum protensum contumeliose ostendunt medium digitum concerning which expression Juvenal Cum fortuna ipse minaci Mandaret laqueum mediumque ostenderet unguem nam * medio digito aliquid monstrare per ignominiam siebat ob ejus infamiam as Lubinus upon the place This pointing out with the Finger in way of mockerie Tertullian calls digito destinare That the scoffing motion of this Finger moves an apprehension of what we intend may plainly be gathered out of the Prophesie of the Prophet Isaiah where he saith If thou take away from the midst of thee the yoke the PUTTING FORTH OF THE FINGER and evill speaking which by the most of Expositors is conceived to be meant of this very gesture although Divines have variously descanted upon the place In this sense also that of the Wise man may be understood The wicked man speaketh with his Finger that is his Finger by gestures and signs speaks scoffes As Doctor Jermin in his paraphrasticall comment upon the place
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