and land with many a tempestuous blast and unwished breathings Moreover this also may be observed that the long continuance of the windes in any of these quarters produceth these and the like effects As first the East winde breedeth in cholerick bodies sharp fevers raging madnesse and perilous apostumations Secondly the South winde breedeth corrupt humours and in hot bodies cramps giddinesse in the head or the falling sicknesse pestilence and cruel fevers viz. when they blow long in the winter This is held to be the most unwholesome winde Thirdly the West winde breedeth phlegme in moist bodies it procureth sleep causeth apoplexies and the like and is never so churlish as when winter begins to approach And last of all the North winde is good against the pestilence and yet in cold bodies it breedeth plurifies coughs gouts and in some squincies and sore throats but yet of all windes it is held to be the wholesomest although it be sharp in our winter moneths And this also note that a continuall still summer is a signe of plague or earthquake for a standing aire putrifieth and an enclosed winde shaketh the ground Artic. 5. Of whirlwindes storm-windes and fired whirlwindes A Whirlwinde is a winde breaking out of a cloud rowling or winding round about which may be caused two manner of wayes First when two or more contrary windes blowing from divers places meet together Secondly when the matter of winde being an hot and drie exhalation breaketh out of a cloud in divers parts of it coming through the said holes with more then an ordinary violence Or rather thus Imagine a windie exhalation bursting out of a cloud to be so driven that by the way it happeneth to be pent between two clouds on either side of it against which beating it self and finding a repercussion it is forced to turn and whirl about even as we see in the streets of cities when the winde is beaten from two walls and meeteth in the middest of the street for then there is made a little whirl-puffe which whisking round about taketh up the dust or straws and bloweth them about as doth the great and fearfull whirlwinde it self which hath brought not onely amazement and terrour to mortalls but also much harm and mischief Plinie is perswaded that vineger thrown into one of these blasts will break it because vineger is of a cold qualitie and the exhalation hot and therefore the one is as it were quelled and quenched by the other The Greeks call a whirlwinde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latinists turbo or vortex Also a sudden storm-winde is called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by the Latines procella and this happeneth either when a windie exhalation is thrown down and encompassed in a thin course of clouds newly overcast or else when a windie exhalation is come to an extraordinary thicknesse and violently moved out of a cloud to the darkening of the aire without inflammation or burning for when it burneth they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incendo to burn or set on fire And this last is that which we call a fired whirlwinde being an exhaled blast set on fire either by an Antiperistasis by repercussion or violent detrusion from the cloud wherein it was enclosed for it is made apt to be fired in regard that it consisteth of an exhalation which hath more fattie substance in it then other windes which burn not And know that it differeth from lightning chiefly in these respects first because lightning consisteth of a more subtil and thin matter for although a fired whirlwinde have a more thin spirit or blast then a whirlwinde or a stormie winde yet it is not so tenuous as the spirit of fulmen or lightning Secondly because lightning is more flamie and lesse breathie the one having more windie spirits in it then the other The conclusion of this dayes work ANd thus at the last I have let you take a view with me of what is pertinent to this dayes work We have seen good reader the framing of the out-spread Firmament with the lifting up of the waters over it we have examined the nature of the heavens and scarce found them of a quint-essence we have searched what heavens they were which Moses meant when he said God called the firmament Heavens From thence we proceeded to the severall regions of the aire examining their temperatures and qualities and thereupon we fell into an ample consideration of such appearances as are usually seen in any of those Regions discoursing at large both of fierie waterie and aierie Meteors And this being all which this day affordeth I may here make and end and say That eve and morn conclude the second day And in his work God findeth no decay CHAP. VI. Wherein is contained a survey of the third dayes work together with such things as are pertinent to it Sect. 1. Shewing into how many main parts the businesse of this day may be distinguished BEing come from the second to the third dayes work I cannot say with Virgil now Ille ego qui quondam gracili modulatus avenâ But rather on the contrary Ille ego qui superis volitabam nuper in oris Nunc humilis sequor arva soli nunc tenuia presso Ore loquor Because in the former day the work belonging to it compelled my winged pen to soar aloft not suffering her to come unto the ground till now For she was to walk above the Firmament and view the out-spread buildings laid in the flowing waters then through the Regions of the liquid aire she was to trace a path which finished she must be content to frame her self unto a lower pitch before any leave be granted to ascend again And indeed I think it is what both she and I desired for we were long detained there And now having both of us obtained our wishes we finde that Gods inspired pen-man holy Moses so setteth down the admired work of his Almighty maker done on this third day of the world that into three main parts it may be severed for by viewing the words which he hath written of it the same will be apparent And God saith he said Let the waters under the heaven be gathered together unto one place and let the drie-land appeare and it was so And God called the drie-land Earth and the gathering together of the waters called he Seas and God saw that it was good And God said Let the earth bring forth grasse the herb yeelding seed and the fruit-tree yeelding fruit after his kinde whose seed is in it self upon the earth and it was so And the earth brought forth grasse and herb yeelding seed after his kinde and the tree yeelding fruit whose seed was in it self after his kinde and God saw that it was good And the evening and the morning were the third day This is the summe of all which as before was said consisteth of
may be also thought that both these waters dropping from clouds in the aire and also all other waters under the canopie of Heaven or within the concavitie of this Expansum are but the lower waters and those other which are separated from them must be in an higher place viz. above the firmament and so shall they be divided by the firmament otherwise not To which purpose Du Bartas thus I 'le rather give a thousand times the lie To mine own reason then but once defie The sacred voice of th'everlasting Spirit Which doth so often and so loud averre it That God above the shining firmament I wot not I what kinde of waters pent Or as Hyperius also writeth Assentiemur Mosi ac simpliciter statuemus aquas non tantùm infra firmamentum ubi in portiones quasi regiones certas eae ipsae sunt distributae aliaeque per aërem circumvehuntur aliae terris sunt adglutinatae verùm etiam super illud esse alias undique circumfusas That is Let us assent to Moses and plainly determine that there are not onely waters below the firmament as it were divided into certain portions and regions some of them carried about through the aire some fastened to the earth but also that there are other waters above the firmament spread round about it Which thing is also thus further manifested because those waters that are separated by the firmament are to be at all times separated For God in the creation of this firmament did not onely command that it should separate but also that it should be separating that is Let it continually separate or divide the waters from the waters quasi voluerit nullum esse tempus quo non distinguat as if he would have it that there should be no time wherein it might not distinguish between the one the other Which as it cannot be doâ—…e unlesse there be alwayes waters to be distinguished so neither can it be pertinent to those waters in the clouds because the aire is often cleare and those bottles of rain are not alwayes there And again it is from the vapours drawn from below that clouds and rain come which cannot at all times be but then onely when there is a naturall concourse of causes to effect it And then again when they are there they be soon gone for the rain proceeding from those vapours which we call the clouds stayeth not long in the aire but forthwith falleth down again and so by little and little the vapour consumeth and the cloud is gone How can it therefore be that these should be those supercelestiall waters separated from all other waters by the firmament seeing the firmament is above them and not onely so but also their proper place is here below being but at times drawn from hence and then it is as it were against their wills which makes them therefore hasten hither again with all the speed they can whereas on the contrary the firmament is to be between those waters and not over them separating them not at times but continually Neither may it seem strange how the out-firmament can be able alwayes to uphold them seeing as hath been said it was made strong by stretching out lifting then the waters up with it and therefore well fitted for this office and can no more fall then the heaven it self whose beams or rafters are laid in the waters as the Prophet speaketh Psalme 104. 3. And hereupon it also was that noble Bartas said I see not why mâ—…ns reason should withstand Or not beleeve that He whose powerfull hand Bay'd up the Red sea with a double wall That Israels host might scape Egyptian thrall Could prop as sure so many waves on high Above the Heav'ns starre-spangled canopie This was his opinion concerning the waters separated by the firmament of which opinion are sundry more But on the contrary side are other some who are of another minde affirming that they are meant onely of those waters in the clouds for say they the aire is called the firmament so also is the skie c. And of the clouds it is said in Job that God bindeth up his waters in thick clouds and the cloud is not rent under them So that first as every part of the water is called by the name of water in like manner every part of the firmament is called by the name of the firmament in which regard those waters in the clouds although no higher then the aire may be taken for those waters which the firmament doth separate and secondly that place in Job sheweth no lesse making it appeare how and in what manner the waters are separated by the firmament Furthermore Ex ipsa nubium natura saith Pareus From the very nature of the clouds this appeareth to be so for what other thing are the clouds but waters separated by force of the diurnall heat and by the cold of the aire made thick whereupon as Plinie calleth them they are said to be Aquae in coelo stantes Waters standing in the heavens Also it may be added saith Pareus that Moses makes mention but of two kindes of waters superas inferas the higher and the lower but the clouds are waters as hath been shewed and no low waters therefore they are the upper waters unlesse there be three kindes of waters which is contrary to Moses Besides this saith he is confirmed by the grammaticall construction of the words For Moses saith not that it divided from the waters which were supra Expansum but thus viz. from the waters which were desuper Expanso The sense therefore is not that the waters were carried up above the whole Expansum or Firmament but rather that they were carried upwards so as that with the firmament they were supra and desuper that is above and on high Also the name of heaven confirms no lesse for saith he the Expansum is called according to the Hebrews Schamajim or Shamajim from Sham There and Majim Waters which derivation is common And therefore those upper waters are not quite above the Expansum or the Firmament but are there that is in the Firmament namely in the middle Region of the aire Thus we see the difference concerning these waters And now let the reader choose which opinion likes him best But for mine own part I like this latter worst yet let me not tie another to be of the same minde any further then he pleaseth for it is no matter of faith and therefore we have our free choice according to the best reasons and most forcible demonstrations Wherefore let me proceed a little further that thereby as neare as I can I may set down that which seemeth to me the best meaning and nearest to the truth First then I answer that they do mistake who divide the Expansum into parts as if in so doing they could absolutely cleare the matter in question for it is not a part of
drowned before it ceased to rain it cannot but be that the rain descended from some higher place 1. Object But perhaps some may think that the clouds mounted higher and higher as the waters increased insomuch that as the waters by little and little gat above the mountains so did the clouds Answ. This cannot be because that which makes us distinguish the aire so as it may have a middle Region is nothing else but the differing temper that it hath both from the upper and lower Region and this differing temper is caused by the hills which hindering the aire from following the motion of the heavens do make it a fit place to thicken those vapours into clouds which by the attractive power of the starres and planets are drawn up thither as already hath been shewed and as afterwards shall be touched when I come again to speak of the severall Regions and their tempers shewing you that it is an Axiome undeniable that the farnesse from a circular motion gives quietnesse coldnesse and heavinesse even as the nearenesse to it gives motion heat and lightnesse 2. Object Or secondly perhaps some may think that the hills and mountains were not before the Floud but made by the violence of the waters and that Moses when he would describe how high the waters were doth but shew us that they were higher by fifteen cubits then the highest mountain that was then in his time which he might well say and make such a comparison although there were no hills before the floud Answ. That which hath been said in the former answer concerning the cause of the middle Region doth sufficiently stop this last objection unlesse it be granted that there were no clouds untill the Floud had made the hills And indeed if any such thing be granted then all is granted and the controversie quite ended concerning these waters above the Heavens But besides that answer I hope to make it appeare that mountains valleys and plains were created in the beginning and were before the Floud in the dayes of Noah For first if hills were caused by the Floud then it must be that the waters suffered an extream violent motion but the waters being over the whole face of the earth had nothing to hinder them from their own free motion nor any thing to compell them to a violent motion such I mean as should make them work such wonders as are supposed Had they been overtopped by any thing then indeed running from one place to another there might have been a repercussion and by such contention more strange accidents then were might have been produced as the making of hills and the like Or secondly if there were such a violent motion as questionles the waters moved untill all places were filled alike with no small violence yet the violence was not so great as to be the parent of the hills and mountains for then without doubt it would have been so forcible also as to have turned rivers and changed them from one place to another cast down all manner of buildings and structures rooted up all trees and the like so that after the Floud nothing should have had the same name bounds and description which before it had neither would the memories of the former ages have been but buried from all succeeding time which we know is otherwise for if it were not it is likely that Moses speaking of the site of Paradise and setting down all the rivers of it exactly would have specified it in his historie that thereby after-ages looking for those places might not mistake or suspect the truth of his relation Neither have we just cause to think that all buildings and ancient monuments of the Fathers before the floud were extinguished in the floud For it is reported by Pomponius Mela and Plinie concerning the citie Ioppa that it was built before the floud and that Cepha or Cepheus reigned there which is witnessed by certain ancient altars bearing titles of him and his brother Phineus together with a memoriall of the grounds and principles of their religion And of the citie Henoch there is a much like relation But what need I mention more seeing Iosephus a writer of good credit affirmeth that he himself saw one of those pillars which was set up by Seth the sonne of Adam and this for the truth of it was never questioned but warranted by all antiquitie Moreover seeing the dove was twice sent out of the ark and returned with an olive branch at her last return and not at her first it is not without reason that we think the trees were not torn up by their roots but remained still fixed in the ground even as they had done before for if the trees had been swimming or floating upon the waters as some may think then the poore dove might have found one branch or other as well at the first as second time Besides when she did bring any thing Noah took it not as a token what havock the floud had made but as a signe that the waters were decreased she therefore plucked it off from some tree growing on the earth and not floating on the waters And last of all although I say nothing of the delectation and profit of the mountains which do thereby even amplifie the goodnesse of God in his works creating and not occasioning them I shall need to point you no further then to the plain text it self which doth most plainly tell us not that the waters were as high as the highest mountains which are now or were then when Moses wrote his historie but that even from the beginning there were hills and mountains whose loftie tops in the universall floud were covered with waters for thus stand the words And the waters prevailed exceedingly upon the earth and all the high hills which were under the whole heaven were covered Fifteen cubits upward did the waters prevail and the mountains were covered Whereupon as I remember one writeth thus saying that this judgement was admirable seeing there are mountains as Atlas Olympus Caucasus Athos and other such that are so high as their tops are above the clouds and windes as Historiographers do report it and yet see all these are covered and these being covered the middle Region must needs be drowned and that being drowned how could the clouds be those windows of heaven which poured down rain for fourtie dayes And those not being the windows of heaven it cannot but be that the waters above the heavens are in a more remote and higher place even above the concave of the out-spread Firmament 3. Object But perhaps you may think that I now pitch too much upon reason concerning this of the Floud seeing it was caused not by naturall and ordinary means but by the extraordinary power of God Answ. To which it is answered that this floud was partly naturall partly supernaturall and to shew how farre nature had a hand in this admirable effect we may distinguish with
other be the meaning of Moses his words it may be answered that although the sea be divers in name yet all seas are so continued together that one sea is perpetually joyned with another and thereupon the name given is not Sea but Seas as in the text is manifest Yea and hereupon it also is that Geographers make these waters come under a fourefold division For they either call this gathered water Oceanus Mare Fretum or Sinus 1. Oceanus the ocean is that generall collection of all waters which environeth the world on every side 2. Mare the sea is a part of the ocean to which we cannot come but through some strait 3. Fretum a strait is a part of the ocean restrained within narrow bounds and opening a way to the sea 4. Sinus a creek or bay is a sea contained within a crooked shore thrusting out as it were two arms to embrace the lovely presence of it Object But perhaps you will say that the Caspian sea is a sea by it self and therefore all seas joyn not the one unto the other Answ. To which it is answered that this sea is either as a lake in respect of the contiguous or joyning seas or else it was no sea in the beginning of the world but began onely at the ceasing of the Floud was caused by the waters coming down from the Caspian hills setling themselves in those declive and bottomie places where the said sea is Plinie and Solinus are perswaded that it joyneth it self unto other seas by running into the Scythian or Northern ocean through some occult passages under ground which is not improbable But howsoever this we are sure of that the river Volga is joyned to it being as another sea and having no lesse then seventie mouthes to emptie it self which river is also joyned to the river Don and that hath great acquaintance with the Euxine sea Besides Volga is not a stranger to other waters which fall either into the Scythian or Baltick ocean insomuch that it may be said this Caspian sea is tied as it were with certain strings to three other seas and so not onely all waters are made one bodie like as before I shewed but if this gathering must needs be referred to the seas even all seas also shake hands and by one means or other mutually embrace one the other A third question is Whether the waters be higher then the earth Concerning which there be authours on both sides some affirming some denying That they be higher then the earth it is thus affirmed First because water is a bodie not so heavie as earth Secondly it is observed by sailers that their ships flie faster to the shore then from it whereof no reason can be given but the height of the water above the land Thirdly to such as stand on the shore the sea seemeth to swell into the form of an hill till it put a bound to their sight Fourthly it is written of Sesostris King of Egypt and after him of Darius King of Persia that they would have cut the earth and joyned Nilus and the Red sea together but finding the Red sea higher then the land of Egypt they gave over their enterprise lest the whole countrey should be drowned Fifthly the arising of springs out of the highest mountains doth declare it because the water cannot be forced higher then the head of the fountain opposite to it As for example Like as we see a spring that riseth in an hill conveyed in lead unto a lower ground will force his waters to ascend unto the height it beareth at the fountain even so the waters which stand above the mountains do force out springs of water by necessary and naturall cause out of the highest mountains Sixthly the Psalmist doth witnesse the same affirming moreover that God Almighty hath made the waters to stand on an heap and hath set them a bound which they shall not passe nor turn again to cover the earth And Jer. 5. 22. Fear ye not me saith the Lord will ye not tremble at my presence which have placed the sand for the bound of the sea by a perpetuall decree that it cannot passe it and though the waves thereof rage yet can they not prevail Thus on the one side But notwithstanding all this methinks the other part yet choose which you will is most probable For first the water indeed is a bodie not so heavie an earth yet heavie enough to descend not being of an aspiring nature but presseth eagerly towards the same centre that a stone or any part of the earth coveteth It cannot therefore possibly be above the earth although not so heavie as earth unlesse there were no hollow places in the ground to receive it But God Almighty in gathering them provided lodgings for them lest they should turn again and cover the earth which also is insinuated by the Hebrew word Kava signifying to congregate or gather together from whence the Latine word Cavus hollow may seem to be derived Besides should it be alledged that the hollow places could not be deep enough to receive them what were this but to curtall the earths Diameter or thicknesse for suppose the waters stood above the hills before they were gathered to one place yet know that even the Semidiameter of the earth is deeper by no few miles then the highest hill Suppose you could imagine an hill to be above a thousand miles high which is impossible yet the earths Semidiameter would be two thousand foure hundred and above 36 miles deeper then that height As for example if the earth be 21600 miles in compasse then the Diameter will be 6872 8 11 miles and if the Diameter be 6872 8 11 miles then the Semidiameter must be half so much viz. 3436 4 11 miles Secondly suppose it be observed by sailers that their ships fly faster to the shore then from it this proveth not the sea higher then the land For know that it is no wonder to see a ship sail more speedily homewards then outwards because when it approacheth to the shore it cometh with a continued motion which makes it the swifter but when it goeth from the shore it doth but begin its motion and is therefore slower then before This if need were might be proved by many plain and familiar examples Thirdly suppose that the sea seemeth to such as stand on the shore to swell higher and higher till it put a bound to the sight this rather proveth the sphericall roundnesse of the earth and sea then any thing else shewing that both together make one globie bodie Which why it is perceived rather in the water then the land this may be a reason namely because the sea being a plain and liquid element and spacious enough doth better shew it then the earth which hindereth our full view by reason of many woods trees and other fixed obstacles which the sight meeteth and encountreth by the way Fourthly although Sesostris K. of
them who say that an effect may be called naturall two manner of wayes first in regard of the causes themselves secondly in regard of the direction and application of the causes If we consider the meer secondary and instrumentall causes we may call this effect naturall because it was partly performed by their help and concurrence but if we consider the mutuall application and conjunction of these second causes together with the first cause which extraordinarily set them on work we must needs acknowledge it to be supernaturall Now then although we have built upon reason and so found that before fourtie dayes fully ended the middle Region it self was drowned whereupon it could not rain from thence yet in so doing we do not argue amisse for it is no whit derogating from the power of the Almighty to ascend up higher till we finde the cause of this long rain and also the place from whence it came seeing that when we have so done we shall plainly finde that in regard of the direction and application of the cause it was extraordinarily set on work by a divine dispensation and so the effect was supernaturall I may therefore now proceed and that I may make the matter yet a little plainer concerning these cataracts or windows of heaven and so by consequence of the waters also above the heavens this in the next place may be added namely that Moses setteth down two causes by which there grew so great an augmentation of water as would drown the world the one was the fountain of the great deep the other was the opening of the windows of heaven Now if these windows were the clouds then it seemeth that the waters were increased but by one cause for the clouds in the aire come from the waters in the sea which by descending make no greater augmentation then the decresion was in their ascending And although it may be thought that there are waters enough within the bowels of the earth to overflow the whole earth which is demonstrated by comparing the earths diameter with the height of the highest mountains yet seeing the rain-water is made a companion with the great deep in the augmentation of the drowning waters I see no reason why that should be urged against it especially seeing it is found that the earth emptied not all the water within her bowels but onely some For thus stand the words The fountains also of the deep and the windows of heaven were stopped and the rain from heaven was restrained their store therefore was not spent when they had sufficiently drowned the world but their fury rather was restrained when they had executed Gods purpose by climbing high enough above the hills Cardinall Cajetane was conceited that there was a mount in Paradise which was not overflown and there forsooth he placeth Henoch The like dream also they have amongst them concerning Elias And as their champion and Goliah Bellarmine is perswaded all those mountains onely were overflown where the wicked dwelt Iosephus also reporteth out of Nicholas Damascenus that the hill Baris in Armenia saved many who fled thither for succour But these are dreams and devices which are soon overthrown by Moses in his foresaid evident text where the words are so generall that they include all and every mountain under not onely the Aiery heaven as Cajetane collecteth but under the whole Heaven without exception And now after all what hindereth that there should not be waters above the concave of the Firmament and that the opening of the windows of heaven should not be more then the loosing of the clouds For it is affirmed and not without reason you see that the rain or a great part of it which fell in the universall Floud came from an higher place then the middle Region of the aire and that the upper waters are to be above the Firmament and not the parts of it is an assertion well agreeing to Moses his description of this second dayes work For as hath been shewed concerning the fowls and stars it is true that they are but in the Firmament and not above it neither is there any more Firmament then one seeing Moses mentions not a second The fowls indeed fly above the earth as the text it self speaketh in Gen. 1. 20. but not above the Firmament their course being as Iunius reads the place versus superficiem expansi coeli or ante expansum or coram expanso coeli but never supra expansum And as for the starres the text likewise saith ver 15. Let them be for lights in the out-spread firmament mentioning never more then one and the same Firmament But for the waters it is otherwise The Firmament is appointed to separate them as being between and not above them Esto expansum inter aquas it is learned Iunius his right version of the place ut sit distinguens inter aquas Fecit ergò Deus expansum quod distinguit inter aquas quae sunt sub expanso inter aquas quae sunt supra expansum That is Let there be a firmament between the waters c. Between the waters as having waters above it And how unlike it is that the upper waters should be placed otherwise let the former reasons witnesse For all things considered we need not stand so much upon Pareus his reading Super quasi in expanso and desuper expanso as if they were but above or on high within the concave as are the fowls and starres this I say we need not stand upon seeing Iunius readeth Supra expansum without any such nice salving although he thinketh with Pareus that these upper waters are no higher then the middle Region of the aire And also admit that some derive the word Schamajim or Shamajim which signifieth Heavens from Sham There or in that place and from Majim Waters concluding thereupon that these waters which we now speak of must be There viz. in the heavens and not above them although some I say make this derivation yet others derive the same word otherwise And no few be there who not without reason do suppose that it is no derivative nor compound word at all but rather that the Ismaelitish word Schama which signifieth nothing else but High or Above doth proceed from this word Schamajim which in English we reade Heavens In which regard the Etymologie helpeth nothing to prove the adverse part And yet as I said before let the reader take his choice For perhaps he may now think after all that if there be waters above the starry heaven and that part of those waters descended in the time of the Floud that then the Heavens would have been corrupted and dissolved as some have said the rain falling through them from the convexitie of the out-spread Firmament Sect. 3. An objection answered concerning the nature of the Heavens examining whether they be of a Quint-essence BUt concerning this it may be said that it is not known whether the heavens be of
Comets be burnt consumed and wasted in the starrie heavens it seemeth that there is no great difference between them and things here below for if there were it might be thought that they would not suffer such earthly matter to ascend up their territories such I say as doth either wholly or in part compose them Wholly or in part I adde because perhaps even the heavens themselves may afford some matter towards the generation of them especially if they be new starres such as Aristotle never saw wherefore he writes that a Comet consisteth altogether of an hot drie and a kinde of oylie exhalation drawn from the earth and questionlesse in such as are utterly below the moon it is even so but if they â—…e higher and continue longer they as well as new starres may have some help from such matter as the heavens afford towards the generation of strange appearances which though they have yet that they have no earthly matter is not excluded because next under God the efficient cause of these things is attributed to the starres and their operation for when they are aptly and conveniently placed and aspected then by their power working upon things here below they draw up hot drie and oylie exhalations and these exhalations afford unto Comets that matter whereof they consist Ptolomie attributeth much in this kinde to Mars and Mercurie and so do many others else beside him and why the yearely aspects of these starres do not alwayes produce such effects is because they are not alwayes aspected in the same manner but sometimes in one part of the heavens sometimes in another and cannot therefore produce their intended effects without either the meeting or avoiding of apt or inconvenient occurrences But I conclude and do yet affirm that the nature of the heavens is certainly such that the waters above the heavens might passe or issue through them in the time of the Floud and yet the heavens not be dissolved nor suffer damage by their falling damage neither in corrupting them nor yet in leaving a vacant place by coming all away of which in the fourth dayes work when I come to speak of the starres I shall adde yet something more CHAP. V. How to understand the word Heavens and of the severall Regions of the aire together with a consideration of such appearances as we use to see there Sect. 1. ANd now to go on with the residue of this dayes work God saith Moses called the firmament Heavens c. By heavens in this place Moses meaneth onely the visible heavens because he speaketh onely of the visible part of the world And yet the same word which is here used is sometimes put for the aire wherein windes clouds and fowls do flie sometimes for the upper Firmament where the sunne moon and starres are set and sometimes for the high places where Angels dwell And hereupon it was that S. Paul mentioned the third heavens wherein he saw things unspeakable The first of these is like to the outward court of Solomons temple and is the most open to us The second is like his inward court lesse open and abounding with starrie lights or lamps never going out And the next is as the Sanctum Sanctorum whither he is entred once for all who is a Priest for ever and maketh intercession for us In the two lowest is no felicitie for neither the fowls nor starres are happie It is the third of these alone where the blessed Trinitie enjoyeth it self and the glorified spirits enjoy it And questionlesse in this highest part must needs be more then exceeding glorie seeing the other two within the concave of the Firmament are so full of wonder But of the one of them I shall need to speak little in this dayes work yet of the other under it as being more pertinent something must be added Sect. 2. Parag. 1. Of the Aire and the severall Regions in it VVE may therefore now if you please look into the Aire and here following the common path and separating it from the starrie heaven I must say that it is divided into three stages or Regions although I verily think as afterwards shall be shewed when I come to speak of the starres that all this space even from the earth to the eighth sphere is nothing else but aire The highest Region is said to be exceeding hot and also drie by reason of the neighbourhood that it hath with the fierie element as is said and with the starres by the force of whose beams it receiveth heat which is also much increased by following the motion of the heavens The lowest Region is somewhat contrary for it is said to be hot and moist hot chiefly by the reflection of the sunne-beams meeting with the earth and moist by reason of the proper nature of the aire and also by reason of the vapours exhaled out of the earth and water This is the qualitie which commonly is attributed to this Region But I think that we may rather say it is variable now hot now cold and sometimes temperate differing according to the times and seasons of the yeare In which regard Du Bartas writeth thus Warm-temper'd show'rs do wash it in the Spring And so in Autumne but more varying In Winter time 't is wet and cold and chill In Summer season hot and soultry still For then the fields scorched with flames reflect The sparkling rayes of thousand starres aspect The chief is Phoebus to whose arrows bright Our Globie Grandam serves for But and White Neither is it altogether variable in regard of time but also by reason of the diversitie of place some climates being more hot and drie some more cold and moist then others which cometh to passe according to their distance from the Equinoctiall towards either of the Poles Thus for these two Regions But now concerning the middle Region it is alwayes cold yet surely in its own nature it would be warmer then the Region which is here below were it not cooled by a cold occasioned by the reflection of the Sunne-beams For they reflecting upon the earth drive up above the beams of their reflection much cold from below which being daily supplied is kept as a continuall prisoner between the heat above and the heat beneath Or if you will take it thus namely that it is cold but not extreamly cold yet cold I say it is in respect of the two other Regions which are hotter then it And this coldnesse happeneth partly through the causes before expressed and partly by reason of the Aire in it which cannot follow the motion of the heavens seeing it is hindred by the tops of the mountains And hereupon it is that the Philosophers make this a rule saying that the farrenesse from a circular motion gives quietnesse coldnesse and heavinesse even as the nearnesse gives motion heat and lightnesse Which in this thing concerning the middle Region is found to be true the
three severall parts The first whereof concerneth the gathering together of the waters in these words And God said Let the waters under heaven be gathered together unto one place The second concerneth the drying of the ground in these words And let the drie-land appeare The third is pertinent to the sprouting and springing of the earth in these words And God said Let the earth bring forth grasse the herb yeelding seed and the fruit-tree yeelding fruit after his kinde c. All which in their orders are severally to be discussed together with such other things as are pertinent to the said division And concerning the two first observe that God bestowes as it were sirnames on them calling the gathering together of the waters Seas and the drie-land he calleth Earth Sect. 2. Of the gathering together of the waters which God called Seas VVAter and earth are the two lowest elements and this was that day which brought them to perfection for untill now they were confused because their matter although not quite void of form received at this time a better form of due distinction and more comely ornament The informitie was expressed before when Moses said that the earth was void and invisible because covered with waters but the formitie is then expected and declared when the waters are gathered and the drie-land made apparent It is a wonder sure to think what a confused tyrannie the waters made by their effusion for they did rather tyrannize then orderly subdue or govern this inferiour mirie masse wherefore it seemed good to the Almightie maker first to divorce one from the other before he gave them leave so to be joyned each to other that both together might make one globie bodie which according to the best approved writers is one and twentie thousand and six hundred miles in compasse But concerning this gathering together of the waters there arise certain questions which may not altogether be forgotten As first it is enquired How the waters were gathered together Secondly How it can be said that they were gathered to one place seeing there be many seas lakes rivers and fountains that are farre asunder Thirdly Whether they be higher then the earth Fourthly Whether there be more water then earth Fifthly Whether the earth be founded upon the waters Sixthly Why the seas be salt and rivers fresh Seventhly and lastly What causeth an ebbing and flowing in the sea rather then in rivers Concerning the first of these questions those who think that there be no Antipodes supposed that the waters did runne together and cover the other part of the earth which is opposite to this where we dwell But the experience of skilfull navigatours and famous travellers yea and reason it self doth crie against it Others imagine that it was some mighty winde which dried them up or that the fervent heat of the sunne effected it But both think amisse because the drie-land saith one appearing all at once was so prepared by a greater power then either of the winde or sunne which could not work it at once nor scarcely in a long continuance of time neither was the sunne made untill the next day after Dixit igitur factum est he spake the word onely and by the power of that word it was done For the efficient cause of the sea was the onely word of God the materiall was the waters the formall was their gathering together and the finall partly was that the drie-land might appeare Ezekiels wheels were one within the compasse of another and so was the earth water and aire before the powerfull word of God commanded this their gathering the earth within the water the water within the aire and the aire within the concave of the Firmament Which if they had all for ever so remained and man made as he is the world had been no house for him to dwell in neither had it been a work so full of never ended admiration as now it is Perhaps the pores and holes of the ground were full before this gathering yet neverthelesse their bodies must be willing to be made the beds for more That they were full it proceedeth from the nature of the water falling downwards and filling them That being full they are yet made capable of more might proceed both from a more close composure of the not hollow parts of the earth and also by making these waters thicker then they were before For whilest the not hollow parts were made more solid the hollow could not choose but be enlarged and whilest the thin and vapourie waters were better thickened and condensed the outface of the ground could not be obscured but shew it self as one released from out a waterie prison Some adde unto this their heaping together in the high and wide seas whereby it cometh to passe that they flow to and fro at flouds and ebbs and do often force out water-springs from out the highest mountains which last whether it be so or no shall be examined afterwards The next question was how it can be said that they were gathered to one place seeing there be many seas lakes rivers and fountains that are farre asunder It was a strange conceit of him who thought that this one place unto which the waters were gathered was separate so from the earth that the waters by themselves should make a globe and have their proper centre for leaving to descend towards the centre of the earth they were gathered to a centre of their own and so the drie-land appeared But this opinion is very false and worthy to be reckoned amongst absurdities for as the Prophet Esay writeth the Lord is said to sit upon the circle of the earth Now experience sheweth that it is not the earth alone but the earth and sea together that make one globe or circle This one place then whither the waters were gathered was not a place separated from the earth being in the aire or elsewhere but was in the very body of the earth it self Neither was it one place strictly taken as it meant one point or angle of the earth or as if there were no Antipodes half the earth under us was to be covered with water But rather it is called one place because in the whole globe of the earth every place is either water or land or if not so because there is but one body of all the waters that are for every part of the water is joyned unto the whole as it were with arms and legs and veins diversly dilated and stretched out So that either under the earth or above the earth all the waters are joyned together which also the wise man witnesseth Eccles. 1. 7. But haply some may think because this gathering together of the waters is called Seas that therefore the one place unto which they were gathered is not to be understood of every collection or gathering of water but onely of the sea Well be it so And if this rather then the
Egypt and after him Darius K. of Persia dared not to make a cut out of the Red sea into Nilus for fear of drowning the countrey because they supposed that the sea lay three cubits higher then the land of Egypt yet as some report how truely I cannot tell the Ptolomies kings of Egypt effected the work without any danger of inundation But suppose they had not done it or suppose it were granted that the Red sea were higher then the plains of Egypt yet it followeth not unlesse one swallow can make a summer that the sea in generall is every where higher then the earth As for the height of the Red sea above the land neare adjoyning to it Aristotle seemeth to give a reason perswading himself that there is such a change in the universe as that that which hath been sea is sometimes land and that which hath been land is sometimes sea and so he thinketh of those low grounds neare the Red sea that they have been gained from the sea The like we may also think of many places in the Netherlands and of that small part of sea which is between Dover and Callis as Verstegan proveth in his restitution of decayed antiquities cap. 4. pag. 97. Fifthly suppose that certain springs arise out of the highest mountains must the sea therefore needs be higher then those mountains surely I think not For albeit I be not of Aristotles minde nor of their opinions who do not derive the rivers from the seas nor make subscription unto them who give a sucking and an attractive power to the veins of the earth yet I finde it as a thing possible although that part of the sea which lieth opposite to the head of the fountain or to the place where the water first breaketh out be lower then the ground that the said water may neverthelesse easily ascend and not break forth untill it finde a place convenient Now this ascent is caused by the sea which seeing it is a vast bodie is very ponderous and heavie and cannot be thrust back by the water at the head of the fountain opposite to it but rather it doth potently and strenuously croud on the said water through the hollow ports and passages of the earth untill at the last it springeth forth Were it so indeed that there were an equall weight of both waters I mean of the sea-water driving and of the spring-water arising then the ascent of the one could not be higher then the superficies of the other but seeing the weights are unequall which Cardan did not well consider the stronger and heavier must needs drive on the weaker and lighter causing it sometimes to ascend even above it self Sixthly and lastly that which the Psalmist witnesseth concerning the standing of the waters on an heap I take to be nothing else but the gathering of them to one place so and in such a manner that their coming together may be called Seas and their forsaking the land be called Earth for if one place of Scripture be expounded by another it will appeare to be even so First because it is said Ecclesiastes 1. 7. All the rivers go into the sea but the water hath his naturall course downwards and cannot be forced up but by the heavier weight as hath been shewed Secondly because it is said Psal. 107. 23. They go down to the sea in ships down as to the lower place and not up as to the higher And for that alledged out of Jeremy viz. Fear ye not me c. The Prophet speaks there of no miraculous work against nature but of the ordinary providence of God by naturall means keeping back and bounding the sea as at the 24. verse is manifest For there he gives the like instance of the rain which we know is not wrought by miracle and yet it sheweth the watchfull providence of God preserving the world by the naturall course of the creatures Judge then if they be not mistaken who would have the sea higher then the earth The fourth question is Whether there be more water then earth Now here I am perswaded that the answer may be either double or doubtfull For if we have respect to the known parts of the world then I think there may be more sea then land But if we have respect to all both known and unknown then perhaps there may be as much land as sea For we see that in the maps of the world the Southern parts are not known and therefore they write Terra Australis nondum cognita which whether it be sea or land is uncertain Pareus upon Genesis is perswaded that the land is more then the sea alledging a proof out of Esdras where it is said that when God commanded the waters to be gathered he gathered them into the seventh part of the earth and dried up the six other parts which although it be Apocryphall in respect of the autoritie of the book yet saith he it serves to shew that the waters are not more then the earth The next question is Whether the earth be founded upon the waters The Psalmist seemeth to affirm it Psal. 24. verse 2. For according to the common reading it is He hath founded it upon the seas and prepared it upon the flouds To which it is answered that if the earth as it is be the receptacle for the waters or holdeth the waters in the concavities of it how can it be that the waters are in stead of a foundation Job saith He hangeth the earth upon nothing chap. 26. 7. If upon nothing then not upon the waters for they are something And again even the Psalmist also saith The foundation of the earth cannot be moved Psal. 104. 5. If not moved then not founded upon the waters for they are moveable flitting to and fro sometimes this way sometimes that way and never standing still Wherefore when the Psalmist saith The earth is founded upon the seas he meaneth that it is so placed above them as that it is made fit to be a place for habitation And so Expositours understand the Hebrew word Gnal viz. in such a sense that it doth signifie above and not upon In which sense the waters that it sustaineth do not hold it but are holden by it for they are in it tanquam in utre as in a certain vessel and do alwayes strive to come as neare the centre as is possible For conclusion then of this question thus much must be known namely that when God made the world he made all things in number weight and measure insomuch that the earth although it be hanged upon nothing is so equally poysed on every side that it cannot but be firmly upheld and no more fall then the sun out of the firmament or the starres out of heaven For hath not man sometimes shewed an admired portion of skill in this or that rare work which he hath wrought and effected by nothing else but onely the deep and profound rules of
art yes surely hath he And if man be so potent as to make his skill admired yea and by those who are men as well as he what may we think of the Maker of men but that his art is much more then commendable and his wisdome much more then matchlesse so that the world and all the parts thereof afford nothing but matter of wonder It is therefore an acclamation which deserves impression in the hearts of us mortall men Oh God how manifold are thy works in wisdome thou hast made them all And being made his providence doth sustain them The sixth question is concerning the saltnesse of the sea and freshnesse of rivers Aristotle in his second book of Meteors at the 3. chapter setteth down besides his own three opinions concerning this saltnesse One whereof is that the waters overflowing the earth in the beginning of the world were so dried up by the heat of the sunne that not onely the drie-land appeared but all those waters which remained being the sea were so sucked and robbed of their sweet savour that they could not but be salt Another opinion agreeing to that of Plato who generating the sea ex tartaro or from great and deep gulfs in the earth or with others drawing it through the bowels of the earth gave occasion to think that the water in it self was sweet and yet became salt by reason of the divers savours that it met withall in the ground or veins of the earth Which cause by the interpretours of Aristotle is also attributed to Anaxagoras Metrodorus as being pleasing to them For as water strained through ashes is endued with a certain tart and salt kinde of acrimonie so the sea is made salt by some such kinde of earth through which it passeth which is as others have also thought who suppose that the saltnesse of Mineralls doth much conduce to this purpose A third was the opinion of Empedocles who affirmed that the sea was but the sweat of the earth being as it were rosted by the heat of the sunne and was therefore salt because all sweat is of such a savour Now these three opinions Aristotle endeavoured to confute by severall reasons shewing other causes of the seas saltnesse And indeed had it been so with him that he could have repaired unto Moses then had the first opinion been struck dead more easily then it was because Moses would have told him that the drying of the earth and gathering of the waters were one day elder then either sunne or starres And for the second if it be taken in a qualified sense it is not much amisse for although Aristotle saith that if it be a true opinion then rivers would be salt as well as seas because they runne in the veins of the earth yet know that all and every vein is not of one and the same temper as is apparent by the differing qualitie of springing waters As for the third it seemeth rather a ridiculous then philosophicall opinion for sweat is but a small part of that humour contained in any bodie that yeeldeth sweat but the sea is not the smallest part of humour in the bodie of the earth therefore it neither causeth the sea nor saltnesse of it But beside all these there are other opinions also Wherefore some again have attributed the cause to adust vapours partly let fall on the sea and partly raised from it to the brinks and face thereof Others to the motion of the sea Some to under-earth or rather under-sea fires of a bituminous nature causing both the motion and saltnes also Others to an hot and drie aspiration exhaled out of the earth and mixed with the water of the sea But that which followeth seemeth absolutely the best namely that it is effected by the working of the sunne which draweth out the purer and finer parts leaving the grosser and more base behinde even as in this little world of our bodies the purest part of our nourishment being employed in and on the bodie the urine and other excrements remaining do retain a perfect saltnesse Unto which opinion they also assent who affirm that the saltnesse is radically or originally in the matter of the water which must be so understood as the water hath in it an earthy kinde of substance of a drying nature which as I suppose was not first in the matter of the waters before they were gathered unto this one place where now they are because as is reported and written there be salt mines in sundry places as in a certain hill in Barbary out of which perfect salt is digged and used for salt after it is made clean and beaten small All which doth greatly commend the providence and wisdome of God For it is not unlike but that the sea was by his wisdome and providence gathered into such salt valleys of the earth as were otherwise barren and unfruitfull with which substance the gathered water being mixed must needs partake both of an earthy matter and also of a salt savour yet so as this salt savour cannot be drawn out and sensibly perceived in the mixture of many sweet humours joyned with it without a separation first made by the heat of the sunne of the thinner parts from the thicker And so the sunne is a disponent though not a productive cause of this saltnesse Now this opinion may be strengthened by many reasons First because sea-water when it is boyled doth evaporate a dewie or watrie humour which being collected and kept together hath a sweet tast or savour Secondly because vapours drawn from the sea and turned into rain are void of saltnesse Thirdly because the sea in summer and towards the South as Aristotle affirmeth is more salt then elsewhere which cometh to passe in that the sunne at that time and place draweth away more of the sweet humours then at other times Fourthly because the sea is fresher towards the bottome then at the top as some have found by using practises to experience it Fifthly because as Aristotle again testifyeth if an emptie vessel sealed up with wax be by some means or other caused to sink into the sea and there let lie for a certain space it will at the last be filled with very fresh and sweet water issuing in through the insensible small pores of the wax for by this manner of passing into the vessel the thin is strained from the thick yea by this means the earthy and adust part which carrieth the saltnesse in it is excluded whilest the other is admitted For in every salt savour two things are required viz. an adustion and an earthie kinde of substance of a drying nature both which are found in the sea For according to the testimonie of Physicians sea-water doth heat and drie more then other waters and is also more ponderous or heavie yea and it doth more easily sustain a heavie burden giving it lesse leave to sink then the fresh silver-seeming streams And thus we see
no such luckie flouds there it is found that these bounteous watrie bodies yeelding vapours do purchase for them such dropping showers of rain that the valleys stand so thick with corn that they laugh and sing and therefore these are great benefits challenging most humble thanks as it is Psal. 107. The third is that they can quell the rage of the hottest element and keep our mansions from cinders or a flamie conversion into ashes The fourth is that they yeeld us an easinesse and speedinesse of conduct and traffick by which each place partaketh of the blessings of every place Yea these and many more are the benefits of water without which the life of man could not be sustained But here I contract my sails and end this question for by coming on the shore I shall the better view that which remaineth concerning this liquid element Wherefore it followeth The next and last question propounded was concerning the fluxion and refluxion of the sea wherein I purpose as neare as I can to shew both why seas have that alternate motion as also why such murmuring brooks and rivers as do not ebbe and flow are destitute of the foresaid courses The motion of the sea is either naturall or violent The first is performeth on its own accord the other it doth not but by some externall force compelling it The first being a naturall motion is such as is in every other water namely that all waters do evermore flow into the lowest place because they have an heavinesse or ponderositie in them And thus the ocean naturally floweth from the North where it is highest unto the South as the lower place for there in regard of the great cold the waters are not onely kept from drying up but also increased whilest much aire is turned into water whereas in the South by reason of great heat they are alwayes sucked up and diminished Now this motion is called a motion of Equation because it is for this end namely that the superficies of the water may be made equall and distant alike on every side from the centre of gravitie The other being that which dependeth upon some externall cause is such as may be distinguished into a threefold motion One is rapt and caused by force of the heavens whereby it floweth from East to West The second is a motion of Libration in which the sea striving to poise it self equally doth as it were wave from one opposite shore to another And note that this is onely in such as are but strait and narrow seas being a kinde of trepidation in them or as I said before a motion of Libration just like a rising and falling of the beam of an equall-poised balance which will not stand still but be continually waving to and fro The third and last is Reciprocatio or Aestus maris called the ebbing and flowing of the sea The cause of which hath added no little trouble nor small perplexitie to the brains of the best and greatest Philosophers Aristotle that master of knowledge helps us little or nothing in this question And yet Plutarch affirmeth that he attributed the cause to the motion of the sunne Others have gathered from him that he seemed to teach it was by certain exhalations which be under the water causing it to be driven to and fro according to contrary bounds and limits But howsoever he taught or whatsoever he thought this we finde that nothing troubled him more For as Coelius Rhodiginus writeth when he had studied long about it and at the last being weary he died through the tediousnesse of such an intricate doubt Some say he drowned himself in Negropont or Euripus because he could finde no reason why it had so various a fluxion and refluxion ebbing and flowing seven times a day at the least adding before that his untimely and disastrous precipitation these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quandoquidem Aristoteles non cepit Euripum Euripus capiat Aristotelem That is Although Aristotle hath not taken Euripus yet Euripus shall take Aristotle meaning that that should end him whose cause could not be comprehended by him But leaving Aristotle we shall finde as little help from his master Plato who as did also the Stoicks attributed the cause to the breath of the world Such also have been the fancies of others among whom Kepler may not be forgotten who in good earnest affirmeth and beleeveth that the earth is a great living creature which with the mightie bellows of her lungs first draweth in the waters into her hollow bowels then by breathing respires them out again A prettie fiction this and well worthy the pen of some fabling poet rather then to be spoken in good sober sadnesse and affirmed as a truth Others would have the cause to be by reason of waters in the holes of the earth forced out by spirits which comes something neare to that before concerning the breath of the world A third sort attribute the cause to the circular motion of the earth affirming that there is a daily motion of the earth round about the heavens which it performeth in 24 houres the heavens in the mean time onely seeming to move and not moving in very deed This opinion came first from the Pythagoreans and is defended by the Copernicanians as an effect of the foresaid motion As for example the earth moving swiftly round the water not able to follow the motion is left behinde and caused to flow to and fro like as in a broad shallow vessel may be seen for put water in such a vessel and let it be swiftly pulled forward and then you shall see that by being left behinde it will beat it self against the one side before the other can at all partake of its company and so it is also in the earth leaving the waters behinde whilest it moveth But if this opinion be true first tell me how it comes to passe that the sea doth not ebbe and flow alwayes at one and the same time but altereth his course and is every day about one houre later then other Secondly shew me why the tides are at one time of the moneth higher then at another Thirdly let me be informed why broad lakes and large rivers do not flow as well as seas Fourthly let me be rightly instructed how it comes to passe that things tend to the earth as their centre if the sunne as Copernicus and his followers imagine be the centre of the world Fifthly shew me why the aire in the middle Region is not rather hot then cold for surely if the earth should move round with a diurnall motion as they maintain then the middle Region must be either farre higher then it is or else the aire would be so heated by going round that the coldnesse in it would be either little or none at all for it is a ruled case that Remotio à motu circulari dat quietem frigiditatem et gravitatem sicut
flows out of the same lake makes them white See Plin. in the 103. chap. of his 2 book Plinie also in the former book and chapter makes mention of the river Xanthus which will make the flocks turn red if they drink the water Solinus affirmeth the like of a fountain in Arabia neare to the Red-sea saying in littore maris istius fontem esse quem si oves biberint mutent vellerum qualitatem at fulvo postmodum nigrescant colore To which purpose we may heare Du Bartas descant thus Cerona Xanth and Cephisus do make The thirsty flocks that of their waters take Black red and white And neare the crimson deep Th' Arabian fountain maketh crimson sheep Seneca speaketh of a river which maketh horses red Now these things may be as Dr. Fulk yeelds probable conjecture in that the qualitie of the water may alter the complexion and the complexion being altered the colour of their wooll and hairs may be changed Aristotle in his 3 book chap. 12 de histor animal maketh mention of such like waters also as there is a river in Assyria called Psychrus of that coldnesse which causeth the sheep that drink thereof to yean black lambes in Antandria there are two rivers the one maketh the sheep white the other black the river Scamander doth die them yellow Dr. Will. in his Hexap on Gen. ex Aristot. Plinie makes mention of the Hammonian fountain saying Iovis Hammonis fons interdiu frigidus noctibus fervet The fountain of Jupiter Hammon is cold in the day time and hot in the night Like unto which is that which he calleth the fountain of the Sunne excepting that the water is sweet at noon and bitter at midnight but for the times of cold and heat it is like to the other fountain lib. 2. cap. 103. Some seem to think that this may be the reason namely that the cold humidity of the night nourisheth the heat and by an Antiperistasis causeth it to reinforce it self inward But by day the Sunne-beams sucking up that heat which is in the surface that is to say above the water remaineth cold Others determine thus saying that this may be by the same reason that well-water is colder in summer then it is in winter We have in England wells which make wood and all things else that be cast into them stones the cause whereof is great cold Iosephus de Bello Iudaic. lib. 7. cap. 24. writeth that there is a river in Palestine which passeth between two cities called by these names viz. Arcen and Raphaneâ—… which river is admirable for an extraordinarie singularitie namely that having entertained his violent and swift course for the space of six dayes on the seventh it remaineth dry which being past it runneth as before and therefore is called the river of the Sabbath Du Bartas calleth it the Jews religious river Keeping his waves from working on that day Which God ordain'd a sacred rest for ay In Idumea was a well which one quarter of the yeare was troubled and muddy the next quarter bloudie the third green and the fourth cleare Isiodore makes mention of this and it is called the fountain of Job Seneca and others affirm that there be rivers whose waters are poyson now this may be in regard that they run through poysonous mineralls and receive infection from their fume and the like Such is the water Nonacrinis in Arcadia of which it is recorded that no vessell of silver brasse or iron can hold it but it breaketh in pieces onely a mules hoof and nothing else can contain it Some write that Alexander the great through the treacherie and plots of Antipater was poysoned with this water Curtius calleth it the water of Styx lib. 10. juxta finem In an isle of Pontus the river Astaces overfloweth the fields in which whatsoever sheep or other milch cattell be fed they alwayes give black milk This river Plinie forgetteth not lib. 2. cap. 103. It is reported that in Poland is a fountain so pestilent that the very vapour thereof killeth beasts when they approach unto it There be some waters which make men mad who drink of them Which is in a manner by the same reason that other fountains have made men drunk Some again spoil the memorie and make men very forgetfull which may very well be by procuring obstructions in the brain Fulk Seneca speaketh of a water that being drunk provoketh unto lust Plinie in the second chapter of his 31 book speaketh of certain waters in the Region of Campania which will take away barrennesse from women and madnesse from men And in Sicilia are two springs one maketh a woman fruitfull the other barren The foresaid Plinie in the same book and chapter saith that the river Amphrysus or Aphrodisium causeth barrennesse And again in his 25 book and 3 chapter he speaketh of a strange water in Germanie which being drunk causeth the teeth to fall out within two yeares and the joynts of the knees to be loosed Lechnus a spring of Arcadia is said to be good against abortions In Sardinia be hot wells that heal sore eyes and in Italie is a well which healeth wounds of the eyes In the isle of Chios is said to be a well which makes men abhorre lust and in the same countrey another whose propertie is to make men dull-witted Now these and the like qualities may as well be in waters which are mixed with divers mineralls and kindes of earth as in herbs roots fruits and the like The lake Pentasium as Solinus saith is deadly to serpents and wholesome to men And in Italie the lake Clitorie causeth those that drink of it to abhorre wine Fulk Met. lib. 4. Ortelius in the description of Scotland maketh mention of divers fountains that yeeld forth oyl in great quantitie which cometh to passe by reason of the viscositie or fatnesse of the earth where they passe and from whence they arise The like may be also said concerning pitchie streams c. Some waters are of that temper that men sink not in them although they know not how to swimme The like lake is said to be in Syria in which as Seneca relateth no heavie thing will sink That which Plinie writeth of the fountain Dodone lib. 2. cap. 103. is very strange whereupon Du Bartas makes this descant What should I of th' Illyrian fountain tell What shall I say of the Dodonean well Whereof the first sets any clothes on fire Th' other doth quench who but will this admire A burning torch and when the same is quenched Lights it again if it again be drenched There be some wells whose waters rise and fall according to the ebbing and flowing of the sea or of some great river unto which they are neare adjoyned The reason therefore of this is plain But strange is that which Dr Fulk mentioneth of the river Rhene in Germanie
when sheep feed on it they have their livers enflamed their guts and entrails fretted and blistered by it It is hot and drie in the fourth degree Sulphur-wort or Hogs fennell in Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine Peucedanus or Feniculum porcinum It is hot in the second and drie in the beginning of the third degâ—…ee and is used with good successe against the ruptures and burstnings of young children being very good to be applied to their navels if they start out over much Feverfew called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Latine Parthenium is hot in the third degree and drie in the second This herb dried and made into powder is good against a swimming and turning in the head if some two drammes of it be taken with hony or sweet wine Also it is good for such as be melancholie sad pensive and not desiring to speak Mouseare or Pilosella is hot and dry The decoction or the juice of this herb is of such excellencie that if steel-edged tools glowing hot be often cooled therein it maketh them so hard that they will cut stone or iron be it never so hard without turning the edge or waxing dull Celandine or Swallow-wort in Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine Chelidonium This herb is hot and dry in the third degree Some say that it was thus named because as Plinie writeth it springeth at the coming of the swallows and withereth at their departure which I suppose is false seeing it may be found all the yeare That therefore which he writeth in his 8 book the 27 chapter did rather occasion the name For saith he the swallows have demonstrated unto us that Celandine is good for the sight because when the eyes of their young ones be out they cure them again with this herb Whereupon one writes out of Schola Salerni thus An herb there is takes of the Swallows name And by the Swallows gets no little fame For Plinie writes though some thereof make doubt It helps young Swallows eyes when they are out Also the root being chewed is reported to be good for the tooth-ach Angelica is hot and dry in the third degree It is an enemie to poysons and cureth pestilent diseases if it be used in time yea the very root chewed in the mouth is good against infection Contagious aire ingendring pestilence Infects not those who in their mouthes have tane Angelica that happie counter-bane Dragon is an herb much like to Angelica in operation if the distilled water be drunk onely observe that the smell of Dragon flowers are hurtfull to women newly conceived with childe Ger. Sowbread or Swines-bread is an herb hot and drie in the third degree In Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Latine Tuber terrae This herb is also dangerous for women with childe either to touch take come neare or stride over it For without controversie as Mr Gerard affirmeth it maketh them be delivered before their times He therefore having it growing in his garden used to set sticks or barres that such a danger might be shunned And this effect he attributeth to the extraordinarie naturall attractive vertue in it Dioscorides and Matthiolus do not deny the said marvellous operation and Du Bartas remembers it thus If over it a childe-great woman stride Instant abortion often doth betide Lavender as is supposed is but the female plant of that which we call Spike and being sweet in smell it is used in baths and waters to wash the hands in which regard it is called Lavender or Lavander from the Latine word Lavo to wash Leek is hot and dry the Greeks call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latines Porrum according to which name Nero the Emperour was called For because he took great pleasure in this root he was named in scorn and called Porrophagus Leeks are not good for hot and cholerick bodies because if they be eaten often they ingender naughtie bloud hurt the head dull the sight and make one to be troubled and affrighted with terrible dreams The like may be said of Onions And yet according to some the water of the distilled roots being done in June and drunk often by women that are barren helpeth them As also the same water helpeth the bleeding at the nose if fine cotten be dipped in it and put up into the nostrils And of Onions it is likewise written that if they be bruised and mixed with salt and hony they will then destroy warts and make them fall off by the very roots Also there is another propertie in Onions which when I had little else to do I observed in this following Epigram He that a bad wife follows to the grave And knows not how for joy a teare to crave May Onions use to make him weep in shew For who can weep indeed to lose a shrew Garlick called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Latine Allium is hot and dry as Galen writeth even unto the fourth degree It is called the countrey mans Triacle and hath many good properties And amongst other things one thing very strange I finde recorded of it viz. that though the often eating of it do harm the whole and perfect sight yet the moisture or juice infused into the eyes doth comfort a dull sight It is said that the strong smell of Garlick is put away by chewing of Cummin-seed or by eating a green bean or two after it Also I finde that if a woman doubt of her being with childe let there be set all night by her bed side some Garlick and if she smell it not then she may conclude that she hath conceived or is with childe Sleep not presently after the eating of Radish for that will cause a stinking breath And withall let this be noted that the Parsnep and Carret are hot and dry about the third degree The Turnep is hot and moist This is a root which is eaten of men but loathed of swine The Skirret is moderately hot and moist The Artichoke is hot and dry unto the second degree The Elocampane is hot in the third but dry in the second degree and the chief vertues of it are to open the breast or to help shortnesse of winde caused by tough fleâ—… me which stoppeth the lungs Also it openeth oppilations of the liver and splene and comforteth the stomack as saith Schola Salerni Enula campana haec reddit praecordia sana c. Elecampane strengthens each inward part Asswageth grief of minde and cheers the heart A little loosenesse is thereby provoken It quelleth wrath and makes a man fair-spoken The Rape is also of an hot temper And Tarragon is hot and dry to the third degree The Red Darnell is hot also and
attraction between this stone and iron and the accretion which is caused by their reall contaction This I think may be supposed But I leave it to the readers further enquirie and abler examination 5. Asbestos is a stone of an iron colour which being once fired can hardly be ever quenched Plinie saith that it is to be found in the mountains of Arcadia Lib. 37. cap. 10. 6. Dendritis is a white precious stone which being put under a tree keepeth the ax that cutteth it from dulling Idem lib. 37. cap. 11. 7. Galactites is of an ash-colour it seemeth to sweat out a kinde of liquour like unto milk Plinie saith it increaseth milk in nurses and keeps the mouth of the childe moist if it be hanged about the neck c. some also say that it helpeth running of the eyes and ulcers 8. Amphitane is a precious stone of gold colour square and of the nature of the Loadstone almost excepting that it is said to draw gold unto it Plinie saith that this stone is also called Chrysocolla and is found in a part of India where the ants cast up gold from their hills Lib. 37. cap. 10. 9. Androdamas is a stone hard and heavie bright like silver and in form like divers little squares It putteth away rage of lecherie and as the magicians think saith Plinie it stoppeth the force of furie and anger 10. Pansebastos is a precious stone taking away barrennesse 11. There is also in Plinie mention made of the stone Thracius which being steeped in water burneth and sprinkles but it is quenched with oyl 12. Amiantus is a stone like unto alume this being put into the fire is not hurt nor slurried but rather more bright and cleare Unto which one patient in troubles and adversities may be likened for his afflictions harm him not but better him making him look in the middest of a fierie triall not like one slurried with repining but cleare and beautifull in the sight of heaven by refining But I conclude and with him who writeth thus cannot but say Oh mickle is the pow'rfull good that lies In herbs trees stones and their true qualities For nought so vile that on the earth doth live But to the earth some secret good doth give And nought so rich on either rock or shelf But if unknown lies uselesse to it self Therefore who thus doth make their secrets known Doth profit others and not hurt his own Now follow metalls of a more friable and brittle nature They are more mollified bodies may be easily brought into crumbes or dust are called precious earths something clammie and of a middle nature between stones and the lesse pliable metalls First I begin with Terra Lemnia which is an exceeding red earth of Lemnos isle digged in a red hill In old time this had Diana's seal upon it printed by her priests who were onely wont to wash this earth and now in Silesia and Hassia there is almost as good earth found It is of force to resist poison and to heal old putrified or festered wounds 2. Cinoper is a soft red stone found in mines otherwise called Vermilion of which Plinie speaketh in his 33 book at the 7 chapter saying that in times past it was not onely of great but of sacred esteem among the Romanes for they painted their gods with it as he tells us of Jupiters image whose face was coloured with Vermilion So Virgil also speaking of the shepherds god Pan saith that he was seen Sanguineis Ebuli baccis Minió que rubentem With bloudie Walwort berries stain'd And with Vermilion red Neither were their gods alone thus beautified but their own bodies also in publick feasts and triumphing solemnities as we reade again in Plinie that Camillus when he triumphed in Rome was painted with this Vermilion 3. Boâ—… Armenian or Bole Armoniack is of a pale red colour as easie to break as chalk being of a very binding nature and of great vertue against the plague and seeing it drieth it profiteth against all fluxes 4. Oker is a light clayie earth of a red or yellow colour 5. That which the Grecians call Arsenick the Latines call Auripigmentum but I had rather that Arsenick should be the generall name and that it be divided into 3 kindes namely into white red and yellow Orpment The white is that which is the common rats-bane Red Arsenick is called Sandaracha of a bright red colour used of painters and found in mines of gold and silver Yellow Orpment is the right Auripigmentum it is like unto Brimstone This if it be our common Arsenick is a very dangerous drug for it is hot and burning so as it gnaweth the stomack pierceth the bowels producing a fever with an intolerable and an unquenchable thirst 6. Red lead comes something neare to the nature of Vermilion and as Plinie writeth out of Homer was used by the Trojans and honoured before they knew Vermilion For as Theophrastus in Plinie witnesseth Callias of Athens first found out Vermilion thinking indeed to draw gold out of it Howbeit Red lead is no minerall but made artificially 7. Terra Samia is a white stiffe and tough earth coming from the isle Samos Plinie makes two kindes of it the one more glutinous then the other the other more â—…loddie lesse glutinous and whiter He saith there be those who preferre the first as best They are either of them good against spitting of bloud Lib. 35. cap. 16. 8. Chalk is a white earth which was first found in Creet and therefore in Latine it is called Creta But now we finde of it in many other places Plinie makes many kindes of Chalk all which are not white as in his 34 book at the 17 chapter is apparent Fullers earth being a chief kinde among them and that by others is called Creta Tasconia Brown Umber cometh also neare to the nature of the said earth Calx is Lime-Chalk which after it is burnt will be fired with water but quenched with oyl as authours write It is called Calx viva because it contains a kinde of hid fire in it 10 Ampelite is a pitchie earth cleaving and black being much like to that which we call Pit or Sea-coal as some imagine and haply the diversitie of climate causeth the difference There is also found another earth which Plinie calls Pignitis and some others Pnigitis and it is as black as this 11. Bitumen is a fat and tough moisture like Pitch and is called Earthy Pitch Or thus It is a kinde of clay or naturall Lime clammie like Pitch and is to be found in many countreys of Asia They who builded the tower of Babel used this in stead of Morter as appeareth in Gen. chapter the 11. And so did others also in old time making it in like manner burn in lamps in stead of oyl
part whereof is circa mundi medium from whence may be had in readinesse alwayes that which is sufficient to water and fructifie the earth and leave a place for habitation The other circa mundi extremum as in a great treasure and plentifull store-house from whence per mediam aëris naturam both the starres are cherished their beams made wholesome to the world and also the expense of these lower waters salved in what is needfull for the earth as a bad debter either sends back none or little of that which it borrowed not being easily turned into any other element From whence saith he we may answer that question amongst the ancient Ethnick Philosophers mentioned by Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unde nutriatur mundus And indeed for mine own part I also think that the starres are of such a nature or substance that in their kinde they stand in need of daily sustentation like a lamp which can burn no longer then the oyl lasteth which ever feeds it For the heavens are subject to change and alteration neither is there any necessitie compelling us to attribute a quintessence to either of them especially seeing we are certain that the world is not eternall but that we may as well and as probably grant them to be of the same nature with the elements as formerly I have related Which being granted I suppose them to be chiefly of a fierie nature and this perhaps they took from the highest part of the aire in the supream height of heaven which reacheth to the utmost extent of the out-spread firmament For there is that which we call the Elementarie fire there I say and not in a lower place although Aristotle would have it in concavo lunae or next under the orb of the moon of which see more in the second dayes work And herein I do willingly also embrace the opinion of Plato that the starres for the most part are fierie yet so as they in some sort participate also of the other elements that thereby their bodies may be as it were glewed together and firmly concreted into a durable lump differing no otherwise from a Comet then ice doth from crystall or a cleare solid gemme from bright brittle glasse An experiment whereof we have in that new starre of Cassiopea's chair which because it was of a more solid composition then ordinarie comets and of a nearer nature to the matter of the continuing starres did therefore appeare like one of them lasted a long while with them before it was extinguished for had it not been exalted to a great perfection and solid composition of the parts it had been gone extinct and vanished a long while sooner And in granting to them something of every element although their greatest portion especially in the sunne be fierie it comes to passe that they have differing qualities of which see more afterwards in the Astrologicall part of this dayes work Neither shall I need to stand upon it as a thing necessary for me to prove whether they make warm the aire and us by any heat which is formally in them or by the attrition made with their beams Onely know that it is hotter in summer then in winter because when the beams of the sunne come nearest to a perpendicular trajection their heat is the greater because their reflexion is the stronger But leaving this give me leave to proceed and to prosecute more fully the matter in hand that thereby I may shew my meaning now more clearely concerning the daily nourishment of these bright heavenly lamps For as hath been said seeing their chiefest matter is of that nature of which it appeareth to be they must of necessitie be nourished out of some store-house or other otherwise the world comes to decay impavidum ferient ruinae and the very ruines will strike him who fears it not For satisfaction therefore in this it cannot be amisse to remember the opinion amongst sundry of the ancient Philosophers who said the truth and yet erred in declaring it as Cleanthes who allowed the matter of the sunne to be fierie and that it was nourished by humours attracted from the ocean Also Anaximander and Diogenes after whom Epicurus and the Stoicks thought in like manner that the sunne was nourished by waters and lest it should perish through any defect of aliment they fondly supposed that the oblique motion which it had from one Tropick to another was to finde out moist humours that thereby it might live perpetually Now these things very worthily were held by Aristotle to be ridiculous and absurd as in the second book of his Meteors at the second chapter is apparent Yet neverthelesse succeeding times did in a manner pitch still upon the same tenents and would not onely have the sunne and rest of the Planets but even all the other starres nourished by vapours and watrie humours as well as they For amongst others it was Cicero's opinion in his second book De natura deorum making the sea and waters of the earth their daily store-house See also Seneca in his 6 book and 16 chapter of Naturall questions and Plutarch in libello de Iside and Plinie in his Naturall historie lib 2. cap. 9. whose words are these Sydera verò haud dubiè humore terreno pasci c. These indeed spake the truth but as I said before they erred in declaring it For it is nothing probable neither may it be granted that all the seas or waters in the world are able to afford moisture enough for such a purpose And therefore smile I at those fable-forgers Whose busie-idle style so stiffly urges The heav'ns bright Saphires to be living creatures Ranging for food and hungry fodder-eaters Still sucking up in their eternall motion The earth for meat and for their drink the ocean Nor can I see how th' earth and sea should feed So many starres whose greatnesse doth exceed So many times if starre-divines say troth The greatnesse of the earth and ocean both For here our cattell in a moneth will eat Sev'n times the bulk of their own bulk in meat Wherefore be pleased to call to minde what was formerly mentioned in the second day concerning the waters above the heavens set apart from these below by the out-spread Firmament but how it is that there they are and that the out-spread Firmament is able to uphold them let the alledged reasons in the foresaid day be again remembred And then observe that these waters were certainly separated for some purpose for Deus Natura nihil faciunt frustra God and Nature make nothing in vain He made all things in number weight and measure saith Solomon so that there is nothing which was not made for something I do therefore consent again to those who suppose that these waters do daily nourish and cherish the starres thereby also so tempering and ordering their beams that they may remain wholesome to the world turning also and attenuating those drops with
it should be exceeding the exactest measure which can be had by the quantitie of eleven minutes or there abouts causing thereby by little and little to be an apparent anticipation of the Equinoctiall and Solstitiall points insomuch that the Vernall equinox whose place at the first Councel of Nice was upon the 21 day of March is now come to be upon the 10 day of March The reformation of which errour hath been wished for by divers learned men and in some sort performed by Pope Gregorie the 13 using likewise in it the help of Christopher Clavius and some others who in the yeare 1582 brought back the Equinoctiall day to the same place it was at the said Nicene Councel by cutting off 10 dayes in the moneth of October writing in the Calender next after the fourth day the fifteenth day by means whereof all their moneths begin ten dayes sooner then ours as do also all those feasts whose place is fixed and not moveable Now in this reformation it was likewise ordered that the yeare should consist of 365 dayes 5 houres and 49 minutes And that the Equinox might not be subject any more to anticipation in 400 yeares they thought it fit to omit three Leap-yeares The first whereof will fall into the yeare of Christ 1715 the second into the yeare 1848 and the third into the yeare 1982 if God suffer the frame of the world to stand so long Howbeit in thus doing although the alteration will be very little yet the reformation is not exactly true because there is an inequalitie of anticipation in the Equinoctiall as the great Masters in Astronomie teach us being as they say in some ages more and in some lesse But seeing as I said the alteration will be very little if it ever come to that it is fit the Leap-year be then omitted And thus am I come now to the end likewise of this fourth dayes work wherein after my plain manner I have discoursed upon every such thing as is pertinent to the work done in it Let me therefore concluding say with Moses The Eve and Morn confine the fourth of dayes And God gives to his work deserved praise CHAP. VIII Concerning the creatures created in the Fifth day of the world and they were Fishes and Fowls Sect. 1. Of Fishes their kindes properties c. NOw follow the works of the Fifth day which when I consider I cannot but admire the harmonious order which the Almightie observeth in the whole progresse of his creating For as yet the world was but like an emptie house without inhabitants a stately structure having no moving creature with life and sense to be living in it not so much as a poore flie a fish or a bird to taste the goodnesse of things created and made But in this and the next day the building thus framed and cheer provided he brought as it were his guests to participate of his delicates alwayes provided that things inferiour should serve things superiour making his best work last namely Man unto whom the other works were put in subordination to shew me thinks that the end is the perfection of every thing And now see the first day was for the matter The second brought it into a better form stretched out the heavens and lifted up the waters which are above them The third did not onely shew the face of the earth by the gathering together of those waters under heaven but also adorned it with herbs trees and plants The fourth beautifies the vaulted roof of the sparkling firmament with funne moon and starres In the fifth and sixth he makes all kindes of living creatures furnishing first of all the waters and aire with their inhabitants and last of all the earth And for those many creatures in the waters and aire their creation was effected in this fifth dayes work so that every kinde of fish and all kinde of birds were now produced God onely said it and it was done as by viewing the text of Moses will appeare For in all his works he spake the word and they were made he commanded and they were created But to proceed We need divide the whole of this day into no more then two parts The one of Fishes the other of Birds That of fishes is the formost and therefore the varietie of those creatures would be first admired And see how Moses ushers them The greater ones are placed in the forefront For God saith he made great whales And then he proceedeth to adde something concerning the other species of smaller creatures living and moving in the water saying And every living creature that moveth which the waters brought forth abundantly after their kinde Pareus and other Expositours also by the word which is commonly translated great whales understand the biggest kinde of sea-beasts and monstrous fishes of the largest greatnesse And indeed the epithet great is not added to the whale without cause For the word tannin signifieth a serpent dragon or a great fish and the whale or great fish is the greatest of all living creatures as in Job 41. 33. In the earth there is none like him His jaws are likened to doores vers 14. his scales to shields vers 15. Out of his nostrills goeth smoke as out of a seething pot or caldron vers 20. he maketh the sea to boil like a pot vers 31. Munster writeth that neare unto Iseland there be great whales whose bignesse equalizeth the hills and mightie mountains which are sometimes openly seen and these saith he will drown and overthrow ships except they be affrighted with the sound of trumpets and drummes or except some round and emptie vessels be cast unto them wherewith they may play and sport them because they are much delighted with such things But above all this he affirmeth to be a good remedie against such dangerous whales to wit that which the Apothecaries call Castoreum tempered with water and cast into the sea for by this as by a poyson they are utterly driven and banished to the bottome Other authours mention farre greater whales then these And Olaus Magnus writeth that there are many kindes of whales For some he affirmeth to be rough-skinned and bristled and these contain in length 240 feet and in breadth 120. others are smooth and plain and these are lesse being taken in the North and Western ocean Some again have jaws with long and terrible teeth of 12 or 14 feet in length and the two dog-teeth are farre longer then the rest like unto horns or the tusks of a boar or elephant This kinde of whale hath eyes so ample and large that sometimes 15 20 or more men may sit in the compasse of one eye and about either eye there be 250 horns ad rigidam vel placidam anteriorem vel posteriorem motionem ventilationem serving also to defend the eyes either in a tempestuous season or when this fish is assaulted by any other sea-beast Physeter or the Whirl-pool-whale hath a
large wide mouth but round This is a cruel fish to the marriners and will sometimes lift up his head above the sail-yard casting up so much water through certain pipes in his forehead that as the foresaid authour witnesseth great and strong ships are either compelled to sink or else are exposed to great and manifest danger Sometimes again by laying his head upon either end of the ship he drowns it by his over-loading weight Some call the Whirl-pool-whales Balaenae But howsoever Balaena is reckoned amongst the whales and is differing from the Prister or Physeter which before I called the Whirl-pool-whale Olaus Magnus speaking of the Balaena saith that it hath no gills but certain Fistulae are in stead thereof placed in the forepart of the head and that it is a fish which shews great love and affection towards her young ones For when they are little being faint and weak she takes them into her mouth to secure them from tempestuous surges and when the tempest is over she spues them again out into the sea A fit embleme this to teach all sorts of parents either in Church Commonwealth or private families to provide for and not destroy those under them as also to secure them from dangers whensoever they arise When this Balaena and her male-whale accompanie together for they increase by copulation they scatter much of their seed in the waters which being found by the marriners is taken and sold as a pretious drugge Some call it Ambra or Ambergreese affirming that it is good contra guttas and against the palsie and resolution of sinews if it be used as an oyntment good also to be drunk down against the falling sicknesse and swounding having also great power of strengthening the inward parts It is commonly white and sometimes counterfeited with the dust of Lignum aloes and the sweet gum Storax sea-mosse and the like but that which is sophisticated may be easily known because it will soon be dissolved like wax whereas that which is without sophistication is more solid lesse easie to be made liquid Thus affirmeth Olaus magnus howbeit others write that Ambergreese is the spawn of the whale But Avioen is perswaded that it grows in the sea and some again onely write that it is cast up on the shore and found cleaving to stones there the fume whereof is good against the falling sicknesse and comfortable to the brain Munster writeth that many in Iseland of the bones and ribbes of the biggest whales make posts and sparres for the building of their houses and how great profit proceedeth from the oyl of the whale no man is ignorant Plinie writeth of a little fish called Musculus which is a great friend to the whale for the whale being big would many times endanger her self between rocks and narrow straits were it not for this little fish which swimmeth as a guide before her Whereupon Du Bartas descants thus A little fish that swimming still before Directs him safe from rock from shelf and shore Much like a childe that loving leads about His aged father when his eyes be out Still wafting him through ev'ry way so right That reft of eyes he seems not reft of sight Which office of that little fish may serve as a fit embleme to teach great ones superiours that they ought not to contemne their inferiours for they are not alwayes able so to subsist of themselves that they never stand in need of their helps who are but mean and base in the eyes of greatnesse there may come a time when the meanest person may do some good and therefore there is no time wherein we ought to scorn such a one how mean soever he be Furthermore as the whale is befriended by the Musculus so also he is as much infested by the Ork for albeit the Ork be lesse then the whale yet it is a nimbler fish and cruell withall having sharp teeth with which as with an admired weapon she cruelly wounds the whale in the belly and then floating into a shallow place endangers the whale to follow after The Sword-fish called Xiphia is little like to any other fish he hath an horrid head like an owl a deep mouth as if it were some immensive pit ougly eyes with a back and a bill like a sword There is also another great fish called Serra or a Saw-fish having an hard copled head with teeth like a saw standing in manner of a combe upon the head of a cock with which the said fish when she wants a prey cutteth the bottome of ships that the men being cast away a prey may be provided by feeding on their carcases The Monoceros or fish with one horn may fitly be called the Sea-unicorn it is a sea-monster having a great horn in his forehead wherewith he is able to pierce through a ship Howbeit his crueltie is much hindered in regard that it hath pleased the Almighty to make him very slow in motion whereby those who fear him have advantage given them to flie away The Sea-elephant is a fish which often goes on shore and sleeps in the rocks hanging by his two Elephant-like teeth but both they and his bodie are farre bigger then the land-elephant and being espied by men at sea they call to others on the shore by whose help using nets and gins and other instruments for that purpose they together invelope his bodie and then suddenly assaulting and awaking him he leaps with a violent rush as if he would leap into the sea but being hampered and entangled by the fishers engines he cannot he is compelled therefore to yeeld himself to their mercie who having killed him do first skin him then take out his fat and of his skinne they make thongs which are sold for a great price as being very strong and such as will never rot Olaus magnus commendeth his teeth above the other parts of his bodie Lib. 21. This fish thus sleeping and caught suddenly may be as a fit embleme of those men who coming out of their right way do fall asleep in sinne and at last when death awakes them they think to go to heaven or leap into the wayes of godlinesse but then it is too late for they are taken as surely and as suddenly as was that fool in the Gospell who thought he had goods laid up for many yeares The Crocodile seeing it lives in the waters as well or rather then on land I reckon among the fishes They be commonly found about the river Nilus in Egypt and Ganges in India and as Munster writeth in his cosmographie it waxeth of a little thing to a very great beast For his egges are much like unto goose egges but the young which cometh of them taketh increase to 16 or 18 cubits in length He liveth almost as long as a man his back is hard and full of scales he wants a tongue but hath
whereof they make lard and hath not the savour or taste of fish It feedeth on the grasse that groweth on the banks of the river and never goeth out it hath a mouth like the mozell of an ox and there be of them that weigh five hundred pound apiece Purchas In the West sea there is a fish called the Pontarof a cruell monster that taketh great pleasure to carrie away young children loving to play and sport with them Du Bart. Summar ex Oviedo lib. 13. The fishes called Sharks are most ravenous devourers and in the waters upon the coasts of Africa they have been seen with six or seven other smaller fishes garded with blew and green attending like serving-men And omitting many whether in the new-found world in the Norway seas or elsewhere I come now to the Dolphin that king of fishes then whom there is not any which is swifter none more charitable to his fellows and which is above all the rest none more loving to man Plinie hath written much of this fish in his ninth book at the eighth chapter and so have others also affirming that he is not onely sociable and desirous of mans company but delighted also in sweet and sensecharming musick Amongst the fishes that did swiftly throng To dance the measures of his mournfull song There was a Dolphin did the best afford His nimble motions to the trembling chord But whether that in the storie of Arion be true I am not able to say Perhaps their censure is none of the worst who perswade themselves it is a fable which was invented by those who had heard of that famous historie of the Prophet Jonas for divers stories of the Bible have been in this manner changed by the Pagans as amongst the rest that of Sennacheâ—…ib was very counterfeitly told by Herodotus when he makes mention of a great companie of mice as he had his relation from the priests of Egypt who came by night and eat off the feathers from his arrows Herod lib. 2. And the floud of Deucalion is related by Ovid as if Noahs floud and that were all one And the Grecians fable upon the sunnes going back in Hezechiahs time that at the birth of Hercules the sunne made a longer night then at other times Howbeit this scruple may not take away the love of the Dolphin towards man For besides those things related in Plinie of a boy feeding a Dolphin and carried on his back over the waters to school with such like things in the said authour others also have in a manner written to the same purpose And amongst the rest Elian tells a storie of a Dolphin and a boy this boy being very fair used with his companions to play by the sea side and to wash with them in the water practising likewise to swimme which being perceived by a Dolphin frequenting that coast the Dolphin fell into a great liking with this boy above the rest and used very familiarly to swimme by him side by side the boy at the first was fearfull of this his unwonted companion but through custome he and the Dolphin grew so familiar that they would be friendly antagonists and contend together in swimming each by other insomuch that sometimes the boy would get upon the Dolphins back and ride through the waterie territories of Neptunes kingdome as upon some proud pransing horse and the Dolphin at all times would bring him safely to the shore again of which the people in the adjoyning citie were eye-witnesses and that not seldome At last it chanced that the boy not carefull how he sat upon the fishes back but unadvisedly laying his belly too close was by the sharp pricks growing there wounded to death And now the Dolphin perceiving by the weight of his bodie and by the bloud which stained the waters that the boy was dead speedily swimmeth with all his force to the land and there laying him down for very sorrow died by him In memorie whereof let these few lines be added The fish would live but that the boy must die The dying boy the living fish torments The fish tormented hath no time to crie But with his grief his life he sadly vents Oh where is love or grief so firm as this Of such true love and grief most men do misse The Sea-fox is a fish that hath a long tail is subtil in his chase having a strong sent as the Land-fox hath He â—…seth to swallow his young into his belly in time of danger as the Balaena doth which some also attribute to the Dolphin This fish and the Amia use to deceive the fisherman either by leaping at or by sucking up so much of his line that they may be sure to bite off the hook Aelian var. hist. lib. 1. The Cantharus is an admired pattern of chastitie Elian speaketh of the ardent love of this Cantharus and saith that between him and the adulterous Sargon is great enmitie for he will fight as couragiously for his mate as Paris could fight for Helena being in this the true embleme of a loyall couple who hate defiled sheets loving and living constantly together Like unto which is the Mullet who albeit she be a fearfull fish as Plinie telleth us lib. 9. cap. 17. and will hide her head for fear yet seeing her male taken she followeth after him as farre as she can choosing rather to die with him then to be left her self alone But the Sargon is contrarie for this is an adulterous fish daily changing mates and not so content useth to go on the grassie shore horning the he-goats who had horns before For as Elian writeth his lustfull love towards the she-goat is so furious that the fishermen use to take these fishes by covering themselves with a goats skinne And doth not this fish bear a true embleme against adulterers Yes surely doth it For those who make horns on other mens heads do but make engines to tosse themselves to hell Caprae refert scortum similis fit Sargus amanti Qui miser obscoeno captus amore perit The goat a harlot doth resemble well The Sargus like unto the lover is Who poore wretch taken is condemn'd to hell And for his lust depriv'd of heav'nly blisse Howbeit a Ten in the hundred or a Fox-furr'd-clouted-pated fornicatour who to his tenants wife is sometimes a lecherous administratour cannot see it neither will such beleeve that whores are the hackneys which men ride upon into Devils-ditch for thither do they gallop like the deceived Sargus caught by the fisher in the skinne of a goat Hoga is said to be a fish as big as a mackerell or as some say no bigger then a herring This fish hath wings which do not so much help her by flying to escape a farre greater fish as endanger her to the mercilesse crueltie of another enemie I mean a certain sea-fowl which waits but for such an oportunitie
obvious to the sight d Fulk e Iste locus vult quâ—…d ventus sensibus deprehendi nequeat certus locus ubi ventus flarâ—… incipias desiâ—…at notari non possit vis enim ejus tantùm sentiatâ—… Havenreut * Psal. 104. 24. a Plin. Lib. 2. cap. 47. b Origan de effect cap. 5. c Ibid. d Lib. 2. cap. 22. The mariners reckon 32 windes f Orig. Ephes. lib. de effect cap. 6. a Windes blowing into the haven and famous citie of Panormus or Palermo in Sâ—…cilie b In a book called a generall description of the world c Origan Ephem de effect cap. 5. Their qualities according as they commonly blow Norths qualitie Souths qualitie Easts qualitie Why the East and North windes sometimes bring rain for a whole day West windes qualitie d Lib. 1. carm od 4. The effects of a long-continuing winde at certain seasons A signe of plague and earthquake a Lib. 2. cap. 48. Typhon * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod est verberare 〈◊〉 Prester A conclusion repeating the sum ne of this dayes work a Aeneid lib. 1. Questions concerning the waters which are said to be gathered together Quest. 1. Which sheweth how the waters were gathered together * Ezek. 1. 16. * Job 38. 10. Quest. 2. Shewing how they were gathered to one place * Esay 40. 22. * Dr. Fulk in his Met. lib. 4. saith that some lakes are so great that they bear the names of seas among which he reckoneth this Caspian sea a As Duina major and Duina minor called also Onega Look into the maps of Russia or Moscovia b Viz. the Euxine Baltick and Scythian or Northern seas Quest. 3. Shewing whether the waters be higher then the earth c Herodot in â—…terpe in lib. sequent Plin. lib. 6. cap. 39. * Psal. 104. d Met. lib. 1. cap. 14. e De subtil lib. 3. pag. 123. Quest. 4. Shewing whether there be more water then earth * 2. Esdr. 6. 42. Quest. 5 Shewing upon what the earth is founded * Wisd. 11. 22. * Job 26. 7. Quest 6. Shewing why the sea is salt and rivers fresh i 〈◊〉 〈◊〉 Arist. de Met. lib. 2. cap. 1. k Lyd. dâ—…â—…ig foâ—… cap. 8 9. l viae under the water The sea made salt by the substance of the ground that is my opinion Of rivers and from whence they proceed Arist. de Met. lib. 1. cap. 13. n Lib. 2. cap. 103. †Aëriall vapours are partly a cause of springs o Goclen Disput. Phys. cap. 39. ex Plat. in Phaed. * Plato did but expresse Moses meaning Gen. 7. 11. in other words How springs come to be fresh seeing the sea is salt p Putei prope mare falsi longiùs minùs procul nihil Ial Scal. exercitat 50. The benefit and use of waters Quest. 7. Wherein is shewed the cause of the ebbing and flowing of the sea q Zanch. Tom. 3. lib. 4 cap. 1. quest â—… thes 1. * Note that this is pertinent to the openest seas as the Atlantick and Southseas and especially between the Tropicks where is a constant Easterly breath caused by the superiour motions which draw together with them not onely the element of fire but of the aire and water also r De placiâ—… â—…los lib. 3. cap. 17. Dr. Fulk 〈◊〉 liâ—… 4. t Antiquarum lecti 〈◊〉 lib. 29. cap. â—… u Iuâ—… Mart. Greg. Naz. Aescâ—…ines orat contra â—…tes L. Valla Dialog de lib. arbitriâ—… c. x Livie saith that it is not seven times a day but â—…emere in modum venti nunc huc nunâ—… ilâ—…c rapitur lib. 8. dec 3. The earth hath no circular motion * Viz. chap. 4. sect 2. and chap. 5. sect 2. Paragraph 1. y Lâ—…sberg 〈◊〉 iâ—… 〈◊〉 terra diâ—…r pag. 7. * Wiâ—…d 11. 22. * Joâ—…h 10. 12 13. Esay 38. 8. z Motus terra is nothing but Germinatio terrâ—… Gen. 1. * Ecclus. 46. 4. * Bish. Hall * Revel 16. 5. This is the most probable cause why the Sea ebbs and flows z Sir Christopher Heydon in his defence of Judiciall Astron. chap. 21. pag. 432. a Idem pag 433. cap 21. Why all seas do not ebbe and flow Why fresh waters do not ebbe and flow Psal. 107. 23 24. Water used in stead of vineger Water used in stead of burnt wine Water which makes men drunk A water which is deadly to beasts but not to men A purging killing water A water which makes horses mad A cold burning water A water which will both rosâ—… and bake A river which breedeth flies A water which maketh oxen white Water which maketh sheep black or white Water which makes them red b Plin. lib. 31. cap 2. See also 〈◊〉 2 cap. 103. A water like to the former A water cold in the day and hot in the â—…ight A water turning wood into stone A river which rests every seventh day c In his 3 day A strange well in Idâ—…mea Poysoning waters d Plutarch See also Just. lib. 12. and Curt. lib. 10. A water which makes cattell give black milk Poysoning waters Water which makes men mâ—…d A water that spoils the memorie A water which procureth lust A water which causeth barren nesse and another which causeth the teeth to fall c. e For this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 where 〈◊〉 you may 〈◊〉 of â—…nother that sharpeâ—…eth the senses Fountains of oyl Waters of a strange temper Of the fountain Dodone Waters which work miracles * In which he was deceived it was rather to trie their strength and make them hardie as Verstegan well declareth Restitâ—… cap. 2. pag. 45. f Dâ—… 〈◊〉 cap. 51 52. g Dâ—… 〈◊〉 3 day We ought to make the best uses of the strangest things i Hâ—…iditas non est â—…stimanda ex irrigatione sed ex propria deâ—…nitione quod scilic et difficulter alieno termino clâ—…uditur Iam videâ—…us â—…quam includi faciliùs certis limitibus quà m aâ—…rem ergo c. Quod autem aqua magis â—…ectat id fit propter crassiorem substantiam Cùm eâ—…im humiditas aqua in denâ—…ore materia hâ—…reat ideo est magìs unita proinde efficacioâ—… ad humectandâ—…m Aeris verò humiâ—…tas tam crâ—…ssam substantiam siâ—…ut â—…qua non habet propâ—…erea tantum madorem corporibus 〈◊〉 â—…equit quod quandoque exiccâ—…re videatur id non est per se sed per accidens 〈◊〉 per exhalationes c. k Efficiens est calor solis simul ignis subterraneus quibus suppeditant tres superiores planetae l Causa materialis est spiritus seu vapor in terrae visceribus conclusus exire contendens m Forma est ipsa concussio terrae agitatio exhalationum terrae inclusatum The cause of earthquakes n Origaâ—… de effect cap. 9. ex Holy c. The kindes of earthquakes n Plâ—…t 〈◊〉 Tiâ—… A digression touching the new found world The attendants of an earthquake Signes of an earthquake Effects of earthquakes p