Utque latet Rosa verna suo putamine clausa, Sic os vincla ferat, validisque arctetur habenis, And is also tolerable, if by desiring a secrecy to words spoken under the rose, we only mean in society and compotation, from the ancient custom in symposiack meetings, to wear chaplets of roses about their heads: and so we condemn not the German custom, which over the table describeth a rose in the cieling. But more considerable it is, if the original were such as Lemnius and others have recorded, that the rose was the flower of Venus, which Cupid consecrated unto Harpocrates the God of silence, and was therefore an emblem thereof, to conceal the pranks of venery, as is declared in this tetrastich: Est rosa flos Veneris, cujus quò facta laterent, Convivæ ut sub eâ dicta tacenda sciant.3 8. That smoke doth follow the fairest, is an usual saying with us, and in many parts of Europe; whereof although there seem no natural ground, yet is it the continuation of a very ancient opinion, as Petrus, Victorius, and Casaubon have observed from a passage in Athenæus; wherein a parasite thus describeth himself: To every table first I come, Whence porridge I am call'd by some: A Capaneus at stairs I am, To enter any room a ram; Like whips and thongs to all I ply, Like smoke unto the fair I fly. 9. To sit cross-legged, or with our fingers pectinated or shut together, is accounted bad, and friends will persuade us 3 sciant.] The discourses of the table among true loving friendes require as stricte silence, as those of the bed between the married.—Wr. fairest,] The fairest and tenderest complexions are soonest offended with itt: and therefore when they complain, men use this suppling proverb.-Wr. 5 an usual saying with us,] An observation of Brand (Popular Antiquities) seems to imply that he considered the saying to have become extinct since the days of Browne. This is by no means the case. It is still very common in Norfolk. To sit cross-legged,] There is more incivilitye in this forme of sitting, then malice or superstition; and may sooner move our spleen to a smile then a chafe. Wr. from it. The same conceit religiously possessed the ancients as is observable from Pliny; poplites alternis genibus imponere nefas olim and also from Athenæus, that it was an old veneficious practice, and Juno is made in this posture to hinder the delivery of Alcmæna. And therefore, as Pierius observeth, in the medal of Julia Pia, the right-hand of Venus was made extended with the inscription of Venus Genitrix; for the complication or pectination of the fingers was an hieroglyphick of impediment, as in that place he declareth. 10. The set and statary times of pairing of nails, and cutting of hair, is thought by many a point of consideration; which is perhaps but the continuation of an ancient superstition. For piaculous it was unto the Romans to pare their nails upon the Nundina, observed every ninth day; and was also feared by others in certain days of the week; according to that of Ausonius, Ungues Mercurio, Barbam Jove, Cypride Crines; and was one part of the wickedness that filled up the measure of Manasses, when 't is delivered that he observed times.* 11. A common fashion is to nourish hair upon the moles of the face; which is the perpetuation of a very ancient custom; and, though innocently practised among us, may have a superstitious original, according to that of Pliny: Nævos in facie tondere religiosum habent nunc multi. From the like might proceed the fears of polling elvelocks or complicated hairs off the heads, and also of locks longer than the other hair; they being votary at first, and dedicated upon occasion; preserved with great care, and accordingly esteemed by others, as appears by that of Apuleius, adjuro per dulcem capilli tui nodulum. * 1 Chron. xxxv. 7 haire,] They that would encrease the haire maye doe well to observe the increasing moone at all times, but especially in Taurus or Cancer: they that would hinder the growthe, in the decrease of the moone, especially in Capricornus or Scorpio: and this is soe far from superstitious folly that it savours of one guided by the rules of the wise in physic. And what is sayd of the haire may bee as fitly applied to the nayles.-Wr. Oh! Mr. Dean! 8 piaculous] Requiring expiation. 9 elvelocks] Such is the danger of cutting a haire in the Hungarian knot that the blood will flow out of itt, as by a quill, and will not bee stanched. And thence perhaps the custome first sprange, though since abused.-Wr. 12. A custom there is in some parts of Europe to adorn aqueducts, spouts and cisterns with lions' heads; which though no illaudable ornament, is of an Egyptian genealogy, who practised the same under a symbolical illation. For because, the sun being in Leo, the flood of Nilus was at the full, and water became conveyed into every part, they made the spouts of their aqueducts through the head of a lion.1 And upon some celestial respects it is not improbable the great Mogul or Indian king both bear for his arms a lion and the sun. 13. Many conceive there is somewhat amiss, and that as we usually say, they are unblest, until they put on their girdle. Wherein (although most know not what they say) there are involved unknown considerations. For by a girdle or cincture are symbolically implied truth, resolution, and readiness unto action, which are parts and virtues required in the service of God. According whereto we find that the Israelites did eat the paschal lamb with their loins girded;3 and the Almighty challenging Job, bids him gird up his loins like a man. So runneth the expression of Peter, "Gird up the loins of your minds, be sober and hope to the end;" so the high priest was girt with the girdle of fine linen; so is it part of the holy habit to have our loins girt about with truth; and so is it also said concerning our Saviour, "Righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins." Moreover by the girdle, the heart and parts which God requires are divided from the inferior and concupiscential organs; implying thereby a memento, unto purification and cleanness of heart, which is commonly defiled from the concupiscence and affection of those parts; and therefore unto this day the Jews do bless themselves when they put on their * Isa. xi. 1 lion.] Architects practise this forme still, for noe other reason then the beautye of itt Wr. 2 sun.] These two are the emblems of majestye: the sonne signifying singularity of incommunicable glory: the lyon sole soveraintye, or monarchall power; and therefore most sutable to their grandour.-Wr. 3 girded] I suppose this innocent custome is most comely and most Chris tian, partly in observation of the old precept of St. Paule, [Ephes. vi, 14,] and partly in imitation of him in the first of the revelation, who is described doubly girt, about the paps, and about the loyns. See the Icon of St. Paul before his Epistles, in the Italian Testament, at Lions, 1556.-Wr. The Israelites ate the paschal lamb with their loins girt, as being in readiness to take their journey (from Egypt). zone or cincture. And thus may we make out the doctrine of Pythagoras, to offer sacrifice with our feet naked, that is, that our inferior parts, and farthest removed from reason, might be free, and of no impediment unto us. Thus Achilles, though dipped in Styx, yet, having his heel untouched by that water, although he were fortified elsewhere, he was slain in that part, as only vulnerable in the inferior and brutal part of man. This is that part of Eve and her posterity the devil still doth bruise, that is, that part of the soul which adhereth unto earth, and walks in the path thereof. And in this secondary and symbolical sense it may be also understood, when the priests in the law washed their feet before the sacrifice; when our Saviour washed the feet of his disciples, and said unto Peter, "If I wash not thy feet, thou hast no part in me." And thus is it symbolically explainable, and implieth purification and cleanness, when in the burnt-offerings the priest is commanded to wash the inwards and legs thereof in water; and in the peace and sin-offerings, to burn the two kidneys, the fat which is about the flanks, and as we translate it, the caul above the liver. But whether the Jews, when they blessed themselves, had any eye unto the words of Jeremy, wherein God makes them his girdle; or had therein any reference unto the girdle, which the prophet was commanded to hide in the hole of the rock of Euphrates, and which was the type of their captivity, we leave unto higher conjecture. 14. We shall not, I hope, disparage the resurrection of our Redeemer, if we say the sun doth not dance on Easterday. And though we would willingly assent unto any sympathetical exultation, yet cannot conceive therein any more than a tropical expression. Whether any such motion there were in that day wherein Christ arose, Scripture hath not revealed, which hath been punctual in other records concerning solary miracles; and the Areopagite, that was amazed at the eclipse, took no notice of this. And if metaphorical expressions go so far, we may be bold to affirm, not only that one sun danced, but two arose that day :-that light appeared at his nativity, and darkness at his death, and yet a light at both; for even that darkness was a light unto the Gentiles, illuminated by that obscurity:—that it was the first time the sun set above the horizon:-that although there were darkness above the earth, there was light beneath it; nor dare we say that hell was dark if he were in it. 15. Great conceits are raised of the involution or membranous covering, commonly called the silly-how, that sometimes is found about the heads of children upon their birth, and is therefore preserved with great care, not only as medical in diseases, but effectual in success, concerning the infant and others, which is surely no more than a continued superstition. For hereof we read in the Life of Antoninus, delivered by Spartianus, that children are born sometimes with this natural cap; which midwives were wont to sell unto credulous lawyers, who had an opinion it advantaged their promotion.* But to speak strictly, the effect is natural, and thus may be conceived: animal conceptions have (largely taken) three teguments, or membranous films, which cover them in the womb; that is, the chorion, amnios, and allantois. The chorion is the outward membrane, wherein are implanted the veins, arteries, and umbilical vessels, whereby its nourishment is conveyed. The allantois is a thin coat seated under the chorion, wherein are received the watery separations conveyed by the urachus, that the acrimony thereof should not offend the skin. The amnios is a general investment, containing the sudorous or thin serosity perspirable through the 4 A promotion.] By making them gracious in pleadinge: to whom I thinke itt was sufficient punishment, that they bought not wit, but folly so deare.-Wr. Even till recently the opinion has been held, that a child's caul, (silly-how) would preserve a person from drowning! In the Times of May 6th, 1814, were three advertisements of fine cauls to be sold at considerable prices specified. The following appear at subsequent dates: "To voyagers. A child's caul to be sold for 15 guineas. Apply, &c." Times, Dec. 8th, 1819. all accidents by sea and land, has long been experienced, and is universally acknowledged: the present phenomenon was produced on the 4th of March inst. and covered not only the head, but the whole body and limbs of a fine female infant, the daughter of a respectable master tradesman. Apply at No. 49, Gee Street, Goswell Street, where a reference will be given to the eminent physician who officiated at the birth of the child." Times, March 9th, 1820. Another advertised, £6, Times, Sept. 5th, 1820. Another for 12 guineas, ditto, Another for 16 guineas: Times, Dec. Jan. 23rd, 1824. See New Monthly Mag. May, July, Aug. 1814. 16th, 1829. "A child's caul to be disposed of. The efficacy of this wonderful production of nature, in preserving the possessor from Intellect, surely, was not yet in full march at this period. |