curse descend in general upon the posterity of Canaan, for the Sidonians, Arkites, Hamathites, Sinites, Arvadites, and Zemerites seem exempted. But why there being eleven sons, five only were condemned, and six escaped the malediction, is a secret beyond discovery.5

Lastly, whereas men affirm this colour was a curse, I cannot make out the propriety of that name, it neither seeming so to them, nor reasonably unto us, for they take so much content therein, that they esteem deformity by other colours, describing the devil and terrible objects white; and if we seriously consult the definitions of beauty, and exactly perpend what wise men determine thereof, we shall not apprehend a curse, or any deformity therein. For first, some place the essence thereof in the proportion of parts, conceiving it to consist in a comely commensurability of the whole unto the parts, and the parts between themselves, which is the determination of the best and learned writers. Now hereby the Moors are not excluded from beauty, there being in this description no consideration of colours, but an apt connection and frame of parts and the whole. Others there be, and those most in number, which place it not only in proportion of parts, but also in grace of colour. But to make colour essential unto beauty, there will arise no slender difficulty. For Aristotle, in two definitions of pulchritude, and Galen in one, have made no mention of colour. Neither will it agree unto the beauty of animals, wherein notwithstanding here is an approved pulchritude. Thus horses are handsome under any colour, and the symmetry of parts obscures the consideration of complexions. Thus in concolour animals and such as are confined unto one colour, we measure not their beauty thereby; for if a crow or blackbird grow white, we generally account it more pretty; and in almost a monstrosity descend not to opinion of deformity. By this way likewise the Moors escape the curse of deformity, there concurring no stationary colour, and sometimes not any unto beauty.

The Platonick contemplators reject both these descriptions founded upon parts and colours, or either, as M. Leo, the Jew, hath excellently discoursed in his Genealogy of Love, defining beauty a formal grace, which delights and moves 5 Nor did the curse, &c.] First added in 2nd edition.

them to love which comprehend it. This grace, say they, discoverable outwardly, is the resplendour and ray of some interior and invisible beauty, and proceedeth from the forms of compositions amiable. Whose faculties if they can aptly contrive their matter, they beget in the subject an agreeable and pleasing beauty; if overruled thereby, they evidence not their perfections, but run into deformity. For seeing that out of the same materials, Thersites and Paris, monstrosity and beauty may be contrived, the forms and operative faculties introduce and determine their perfections. Which in natural bodies receive exactness in every kind, according to the first idea of the Creator, and in contrived bodies the fancy of the artificer, and by this consideration of beauty, the Moors also are not excluded, but hold a common share therein with all mankind.

Lastly, in whatsoever its theory consisteth, or if in the general we allow the common conceit of symmetry and of colour, yet to descend unto singularities, or determine in what symmetry or colour it consisted, were a slippery designation. For beauty is determined by opinion, and seems to have no essence that holds one notion with all; that seeming beauteous unto one, which hath no favour with another; and that unto every one, according as custom hath made it natural, or sympathy and conformity of minds shall make it seem agreeable. Thus flat noses seem comely unto the Moor, an aqueline or hawked one unto the Persian, a large and prominent nose unto the Roman; but none of all these are acceptable in our opinion. Thus some think it most ornamental to wear their bracelets on their wrists, others say it is better to have them about their ankles; some think it most comely to wear their rings and jewels in the ear, others will have them about their privities; a third will not think they are complete except they hang them in their lips, cheeks, or noses. Thus Homer to set off Minerva, calleth her yλavкwis, that is, gray, or light-blue eyed; now this unto us seems far less amiable than the black. Thus we that are of contrary complexions accuse the blackness of the Moors as ugly; but the spouse in the Canticles excuseth this conceit, in that description of hers, I am black but comely. And howsoever Cerberus, and the furies of hell be described by the poets under this complexion, yet in the

beauty of our Saviour, blackness is commended, when it is said, his locks are bushy and black as a raven. So that to infer this as a curse, or to reason it as a deformity, is no way reasonable; the two foundations of beauty, symmetry and complexion, receiving such various apprehensions, that no deviation will be expounded so high as a curse or undeniable deformity, without a manifest and confessed degree of monstrosity.

Lastly, it is a very injurious method unto philosophy, and a perpetual promotion of ignorance, in points of obscurity, nor open unto easy considerations, to fall upon a present refuge unto miracles; or recur unto immediate contrivance from the unsearchable hands of God. Thus, in the conceit of the evil odour of the Jews, Christians, without a further research into the verity of the thing, or enquiry into the cause, draw up a judgment upon them from the passion of

their Saviour. Thus in the wondrous effects of the clime of Ireland, and the freedom from all venomous creatures, the credulity of common conceit imputes this immunity unto the benediction of St. Patrick, as Beda and Gyraldus have left recorded. Thus the ass having a peculiar mark of a cross made by a black list down his back, and another athwart, or at right angles down his shoulders: common opinion ascribes this figure unto a peculiar signation, since that beast had the honour to bear our Saviour on his back. Certainly this is a course more desperate than antipathies, sympathies, or occult qualities; wherein by a final and satisfactive discernment of faith, we lay the last and particular effects upon the first and general cause of all things; whereas in the other, we do but palliate our determinations, until our advanced endeavours do totally reject, or partially salve their evasions.

CHAPTER XII.

A Digression concerning Blackness.

THERE being therefore two opinions repugnant unto each other, it may not be presumptive or sceptical to doubt of both. And because we remain imperfect in the general theory of colours, we shall deliver at present a short dis

covery of blackness; wherein although perhaps we afford no greater satisfaction than others, yet shall we empirically and sensibly discourse hereof; deducing the causes of blackness from such originals in nature, as we do generally observe things are denigrated by art. And herein I hope our progression will not be thought unreasonable; for, art being the imitation of nature, or nature at the second hand, it is but a sensible expression of effects dependent on the same, though more removed causes: and therefore the works of the one may serve to discover the other. And though colours of bodies may arise according to the receptions, refraction, or modification of light; yet are there certain materials which may dispose them unto such qualities.7

And first, things become, by a sooty or fuliginous matter proceeding from the sulphur of bodies, torrified; not taking fuligo strictly, but in opposition unto áruìs, that is, any kind of vaporous or madefying excretion, and comprehending avalvμíaois, that is, as Aristotle defines it, a separation of moist and dry parts made by the action of heat or fire, and colouring bodies objected. Hereof in his Meteors, from the qualities of the subject, he raiseth three kinds; the exhalations from ligneous and lean bodies, as bones, hair, and the like, he called кáπvos, fumus; from fat bodies, and such as have not their fatness conspicuous or separated, he termeth Xiyvis, fuligo, as wax, resin, pitch, or turpentine; that from unctuous bodies, and such whose oiliness is evident, he named kvíoσa or nidor. Now every one of these do blacken bodies objected unto them, and are to be conceived in the sooty and fuliginous matter expressed.

I say, proceeding from the sulphur of bodies torrified, that is, the oil, fat, and unctuous parts, wherein consist the principles of flammability. Not pure and refined sulphur, as in the spirits of wine often rectified; but containing terrestrious parts, and carrying with it the volatile salt of the body, and such as is distinguishable by taste in soot : nor vulgar and usual sulphur, for that leaves none or very little blackness, except a metalline body receive the exhalation.

I say, torrified, singed, or suffering some impression from fire; thus are bodies casually or artificially denigrated, which

7 And though colours, &c.] First added in the 6th edit.

in their naturals are of another complexion; thus are charcoals made black by an infection of their own suffitus; so is it true what is affirmed of combustible bodies, adusta nigra, perusta alba: black at first from the fuliginous tincture, which being exhaled they become white, as is perceptible in ashes. And so doth fire cleanse and purify bodies, because it consumes the sulphurous parts, which before did make them foul, and therefore refines those bodies which will never be mundified by water. Thus camphire, of a white substance, by its fuligo affordeth a deep black. So is pitch black, although it proceed from the same tree with resin, the one distilling forth, the other forced by fire. So of the suffitus of a torch, do painters make a velvet black; so is lamp-black made; so of burnt hart-horns a sable; so is bacon denigrated in chimneys; so in fevers and hot distempers from choler adust is caused a blackness in our tongues, teeth, and excretions; so are ustilago, brant-corn and trees black by blasting; so parts cauterized, gangrenated, siderated, and mortified, become black, the radical moisture, or vital sulphur suffering an extinction, and smothered in the part affected. So not only actual but potential fire—not burning fire, but also corroding water-will induce a blackness. So are chimneys and furnaces generally black, except they receive a clear and manifest sulphur; for the smoke of sulphur will not black a paper, and is commonly used by women to whiten tiffanies, which it performeth by an acid, vitriolous, and penetrating spirit ascending from it, by reason whereof it is not apt to kindle anything: nor will it easily light a candle, until that spirit be spent, and the flame approacheth the match. This is that acid and piercing spirit which, with such activity and compunction invadeth the brains and nostrils of those that receive it. And thus when Bellonius affirmeth the charcoals made out of the wood of oxycedar are white, Dr. Jordan, in his judicious discourse of mineral waters, yieldeth the reason, because their vapours are rather sulphureous than of any other combustible substance. So we see that Tinby coals will not black linen hanged in the smoke thereof, but rather whiten it by reason of the drying and penetrating quality of sulphur, which will make red roses white. And therefore to conceive a general blackness in hell, and yet therein the pure and refined flames