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forth in Serpentine shapes, and therefore they always CHAP brake their eggs, nor would they endure the Bird to sit upon them. But how causeless their fear was herein, the daily incubation of Ducks, Pea-hens, and many other testifie, and the Stork might have informed them; which Bird they honoured and cherished, to destroy their Serpents.

That which much promoted it, was a misapprehension of holy Scripture upon the Latine translation in Esa. 51, Ova aspidum ruperunt et telas Arenearum texuerunt, qui comedent de ovis eorum morietur, et quod confotum est, erumpet in Regulum. From whence notwithstanding, beside the generation of Serpents from eggs, there can be nothing concluded; and what kind of Serpents are meant, not easie to be determined, for Translations are here very different: Tremellius rendering the Asp Hæmorrhous, and the Regulus or Basilisk a Viper, and our translation for the Asp sets down a Cockatrice in the Text, and an Adder in the margin.

Another place of Esay doth also seem to countenance it, Chap. 14. Ne læteris Philistaa quoniam diminuta est virga percussoris tui, de radice enim colubri egredietur Regulus, et semen ejus absorbens volucrem, which ours somewhat favourably rendereth: Out of the Serpents Root shall come forth a Cockatrice, and his fruit shall be a fiery flying Serpent. But Tremellius, è radice Serpentis prodit Hæmorrhous, et fructus illius præster volans; wherein the words are different, but the sense is still the same; for therein are figuratively intended Uzziah and Ezechias; for though the Philistines had escaped the minor Serpent Uzziah, yet from his stock a fiercer Snake should arise, that would more terribly sting them, and that was Ezeckias.

But the greatest promotion it hath received from a

CHAP. misunderstanding of the Hieroglyphical intention. VII For being conceived to be the Lord and King of Serpents, to aw all others, nor to be destroyed by any; the Ægyptians hereby implied Eternity, and the awful power of the supreme Deitie: and therefore described a crowned Asp or Basilisk upon the heads of their gods. As may be observed in the Bembine Table, and other Ægyptian Monuments.

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CHAPTER VIII

Of the Wolf.

UCH a Story as the Basilisk is that of the
Wolf concerning priority of vision, that a man

becomes hoarse or dumb, if a Wolf have the advantage first to eye him. And this is a plain language affirmed by Plyny: In Italia ut creditur, Luporum visus est noxius, vocemque homini, quem prius contemplatur adimere; so is it made out what is delivered by Theocritus, and after him by Virgil:

·Vox quoque Marim

Jam fugit ipsa, Lupi Mærim videre priores.

Thus is the Proverb to be understood, when during the discourse, if the party or subject interveneth, and there ensueth a sudden silence, it is usually said, Lupus est in fabula. Which conceit being already convicted, not only by Scaliger, Riolanus, and others; but daily confutable almost every where out of England, we shall not further refute.

The ground or occasional original hereof, was probably the amazement and sudden silence the unexpected appearance of Wolves do often put upon Travellers;

not by a supposed vapour, or venomous emanation, CHAP. but a vehement fear which naturally produceth ob- VIII mutescence; and sometimes irrecoverable silence. Thus Birds are silent in presence of an Hawk, and Pliny saith that Dogs are mute in the shadow of an Hiæna. But thus could not the mouths of worthy Martyrs be silenced, who being exposed not onely unto the eyes, but the merciless teeth of Wolves, gave loud expressions of their faith, and their holy clamours were heard as high as Heaven.

That which much promoted it beside the common Proverb, was an expression in Theocritus, a very ancient Poet, οὐ φθέγξη λύκον εἴδες Edere non poteris vocem, Lycus est tibi visus; which Lycus was Rival unto another, and suddenly appearing stopped the mouth of his Corrival: now Lycus signifying also a Wolf, occasioned this apprehension; men taking that appellatively, which was to be understood properly, and translating the genuine acception. Which is a fallacy of Æquivocation, and in some opinions begat the like conceit concerning Romulus and Remus, that they were fostered by a Wolf, the name of the Nurse being Lupa; and founded the fable of Europa, and her carriage over Sea by a Bull, because the Ship or Pilots name was Taurus. And thus have some been startled at the Proverb, Bos in lingua, confusedly apprehending how a man should be said to have an Oxe in his tongue, that would not speak his mind; which was no more then that a piece of money had silenced him: for by the Oxe was onely implied a piece of coin stamped with that figure, first currant with the Athenians, and after among the Romans.

СНАР.

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CHAPTER IX

Of the Deer.

HE common Opinion concerning the long life of Animals, is very ancient, especially of Crows, Choughs and Deer; in moderate accounts exceeding the age of man, in some the days of Nestor, and in others surmounting the years of Artephius or Methuselah. From whence Antiquity hath raised proverbial expressions, and the real conception of their duration, hath been the Hyperbolical expression of many others. From all the rest we shall single out the Deer, upon concession a long-lived Animal, and in longævity by many conceived to attain unto hundreds; wherein permitting every man his own belief, we shall our selves crave liberty to doubt, and our reasons are these ensuing.

The first is that of Aristotle, drawn from the increment and gestation of this Animal, that is, its sudden arrivance unto growth and maturity, and the small time of its remainder in the Womb. His words in the translation of Scaliger are these, De ejus vitæ longitudine fabulantur; neque enim aut gestatio aut incrementum hinnulorum ejusmodi sunt ut præstent argumentum longævi animalis; that is, Fables are raised concerning the vivacity of Deer; for neither are their gestation or increment, such as may afford an argument of long life. And these, saith Scaliger, are good Mediums conjunctively taken, that is, not one without the other. For of Animals viviparous such as live long, go long with young, and attain but slowly to their maturity and stature. So the Horse that liveth above thirty, arriveth unto his stature about six years, and remaineth

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above ten moneths in the womb: so the Camel that CHAP. liveth unto fifty, goeth with young no less then ten moneths, and ceaseth not to grow before seven; and so the Elephant that liveth an hundred, beareth its young above a year, and arriveth unto perfection at twenty. On the contrary, the Sheep and Goat, which live but eight or ten years, go but five moneths, and attain to their perfection at two years; and the like proportion is observable in Cats, Hares, and Conies. And so the Deer that endureth the womb but eight moneths, and is compleat at six years, from the course of Nature, we cannot expect to live an hundred; nor in any proportional allowance much more then thirty. As having already passed two general motions observable in all animations, that is, its beginning and encrease; and having but two more to run thorow, that is, its state and declination; which are proportionally set out by Nature in every kind: and naturally proceeding admit of inference from each other.

The other ground that brings its long life into question, is the immoderate salacity, and almost unparallel'd excess of venery, which every September may be observed in this Animal: and is supposed to shorten the lives of Cocks, Partridges, and Sparrows. Certainly a confessed and undeniable enemy unto longævity, and that not only as a sign in the complexional desire and impetuosity, but also as a cause in the frequent act, or iterated performance thereof. For though we consent not with that Philosopher, who thinks a spermatical emission unto the weight of one drachm, is æquivalent unto the effusion of sixty ounces of bloud; yet considering the exolution and languor ensuing that act in some, the extenuation and marcour in others, and the visible acceleration it maketh of age in most: we cannot