Varieties: or, A surveigh of rare and excellent matters necessary and delectable for all sorts of persons. Wherein the principall heads of diverse sciences are illustrated, rare secrets of naturall things unfoulded, &c. Digested into five bookes, whose severall chapters with their contents are to be seene in the table after the epistle dedicatory. By David Person, of Loghlands in Scotland, Gentleman.

OF VARIETIES THE FOVRTH BOOKE, Of Curiosities, where the greatest Subtilities of all Sciences are some way un∣folded, and disapprooved; and some naturall Curiosities propounded, as of the Heavens, Aire, Seas, Earth, &c.

Section 1.

The difference betwixt factions and (editions: a rebellion of the common people of Rome against the Senate and Patri∣cians. Emulation a principall producer of great exploites; the harme that followeth Curiosity, and that Church∣men are not exempt from it.

AS order and unity are the upholders of a Commonwealth,* 1.1 so factions and sediti∣ons are their overthrow; These two I hold not to bee one; for sedition is by open violence; faction, under colour of Iustice; That both these are procured by too curious

and ambitious braines and diseased spirits, who envy other mens preferment or wealth above their owne; it is manifest;* 1.2 as thorow all the Romane history, so par∣ticularly in that sedition of the Commons who openly rose up against the Senat and Patricians, flying in armes to the Aventine Mount, where neverthelesse by that elegant Oration of Menenius Agrippa (set downe by Livius at length) they were appeased.

My purpose here is not to hinder that honest emu∣lation, and allowable curious ambition of well doing either in private or publike men; for both the Greeke and Roman stories doe sufficiently informe us,* 1.3 that there were never greater incitements to an emulous an∣tagonist, then their opposites glorious exploits in war, and vertuous proceedings in peace; nor sharper spurres to waken and rouse up their lasinesse (if any was) then the desire to parallell them; examples are very obvious in this kinde. My intent here is to desire a moderation in men of all conditions, especially the learned; for the harme,* 1.4 prejudice and evill that idle and sturring Curi∣osities (which have beene caused by Antagonists emula∣tions, and disputes) have procured in private and publik men or States, in warre and peace, is universally and dayly perceaved and regrated: And who so would thinke that our Clergy and Gowne men who prescribe rules of wisedome unto others,* 1.5 are to bee exempted from this fault, are farre deceaved; for both of old and late dayes they have barboyled the sound doctrines of their professions, with their idle, unnecessary, and too curious questions; who so will with me skimme over but a handfull of them, shall soone confesse this truth.

Section 2.

How Curiosities have wonderfully disturbed the peace of the Church; A Recitall of some impertinent Curiosities in Reli∣gion; with some also of Subtilis Scotus, and Thomas A∣quinas, &c.

ANd first then, it may bee demanded, what solid peace and agreement hath been in the sacred Church which is the piller of Truth,* 1.6 since the purity of the Pri∣mitive Doctrine left by the holy Evangelists, Apostles, and their Successors hath beene adulterated, and mar∣tyred with curious questions; as those of Transubstan∣tiation, Concomitance, Latreia, Dulia, Hyperdulia, mentall reservation, equivocations, implicite faith, con∣gruities, condignities, and Supererogations, together with the inerrability of the Popes Holinesse, Semi-man, and Demi-God; as also those questions of our late Di∣vines, whether CHRISTS death alone was satis∣factory for our salvation, or His life and death toge∣ther? And those questions also of providence, of pre∣destination, of prescience, Gods effective and permis∣sive power in sin, if GOD can lie, or recall time past, or make a thing done, to bee undone, &c. what hath mooved our so inquisitive Curiosists, as Subtilis Scotus, and D. Thom. who have (as it were) so overclouded all with their pregnancies of wit, to be so curiously sol∣licitous,

as to enquire,* 1.7 whether or not besides Creation and Generation, there were any other production of things in nature different and distinct from those two? W^ch surely is not; for by that meanes accidents should befound to be concreated & congenerated, not inhesive, and having their being in the subject according to the Logicians rule, accidentis est inesse. Whereupon fol∣lowed that no lesse idle then curious question,* 1.8 whether GOD may sustayne accidents after the substracting of their subject from them, in which they were, and with which they were concreated;* 1.9 as who can imagine a whitenesse to exist without a wall, paper, cloud, cloath or some such subject to be in, wherwith first it was con∣created, as Ruvius in his Commentary upon the second Phys. and second de anima fondly giveth forth? seeing it is certaine,* 1.10 that the actions of GODS will are ever bounded to, and terminated with an object, either possi∣ble or actuall; and the reason of this is, because all po∣tency and possibility to bee, tendeth to and termina∣teth in an object, from which it may assume the owne species & kind; So that the acts of the divine Intellect or understanding tending to an object extant, or in aptibi∣lity to exist, do tend to it, as it is in the Divine intellect; and so consequently such, as actually or possibly ex∣isteth.

Such questions as these being more fit to cruciate and perplexe the mindes, yea even of the most learned, then otherwise to instruct them or any of the weaker sort.

Section 3.

A continuation of some other Theologicall and Metaphy∣sicall subtilities and curiosities.

SVch as this,* 1.11 is that of the multiplicity of formes in one selfe same subject, and this; if the formes of matters be extracted out of the potentiality of the mat∣ters, which certainly is, the first, not: wherein I agree with Suares,* 1.12 in his disputation upon the first of the Metaphysicks; and whether Angells be species or indi∣vidualls; howbeit in my minde, what ever Divus Tho∣mas speaketh in favour of species, they are more pro∣perly to be held as individualls;* 1.13 yea, and with our Mo∣derne Divines reverence, whether Protestants or Iesu∣ites; what can bee the formall object of our faith, the subject of it being once perfectly knowne; howbeit in effect to my opinion, the formall object of it (with Divus Thomas) must bee the divine verity manifested unto us in holy Scripture by our Lord and Master, the holy Prophets, Evangelists, and Apostles, the pen men of GOD, together with the authority of the Church, which authority is but as a testimoniall, and secondary, and with both and all others permission, who prye and dive so deepely in the Orcum and mysteryes of Learn∣ing, as, whether or not Creation bee all one with the thing Created, sooner solved, then advisedly propoun∣ded:

for so it is, that Creation being an action of the di∣vine will, fiat & factum est. Gen. 1. 34. Moreover, that will in GOD, and His Divine essence being all one, there is no question, but that Creation is prior to the thing created: the like, or part whereof neither the Iewish Thalmud, nor the Mahometan Alcoran scarce ever did propound to their Readers. But I leave the sublimity of Theologicall and Metaphysicall questions which hath puzled marvellously even the best refined and acute Spirits.

Section 4.

Of Curiosities in Logick; the relation betwixt the Creator and the creature: to what Heaven the Prophet Enoch and Elias were wrapt; what place is said to be Abra∣hams bosome.

VVHat hath the Logician advantaged his art of reasoning by troubling himselfe and others,* 1.14 with what kind of relation is betwixt the creature and the Creator? Whether, with Aristotle, predicamen∣tall or not? mutuall, or that it holdeth onely of the creature, not of the Creator also? howsoever, predica∣mentall with Aristotle it cannot be; for that Creation argueth no change in GOD, (as it doth in the thing Created, which is transchanged from a not being to a being which is certaine,) because GOD and supernall

intelligencies (as meere formes free of all matter) doe worke by their intellect and will; So that Creation proceeding from GOD as an act of His will and in∣tellect, must have beene from all eternity with Him, nothing being in Him which was not with Him like∣wise.

To the former adde this curiosity likewise: what Heaven it was which the Prophets Enoch and Elias were wrapt into?* 1.15 for our curious Our anographers by their doings (I warrant you) shall exclude them out of all Heavens: for why say they? into the Aire, (which is the first Heaven) they could not be wrapt, seeing if they were taken up from the Earth for rest and ease, there they would find little, it being the proper place of stormes and tempests; neither into the second, for if for ease, joy and rest, they were taken from the earth, it behooved to be elsewhere then there, because that star∣rie Heaven by many is held to be in perpetuall revolu∣tion and motion; much lesse will they admit them into the third Heaven; because they were not as yet glory∣fied, at least, there is no warrant in Scripture for it: be∣sides that, our MASTER IESUS CHRIST being Primitiae resurrectionis was the first that entered, which was many ages after their uptaking.

Where the bosome of ABRAHAM is, to which most credibly they were rapt, our curious Topographers cannot agree; their sublimities and curiosities rather producing scruples then instruction. What it is,* 1.16 is by all almost agreed upon; but where it is, maketh the doubt: with Peter Martyr Vermillius loco. 16. Classis 3. It is thought to be nothing els then a

place of rest, where the soules of the Fathers departed before our SAVIOURS comming to the World, were attending, and in joy expecting it, denominated from Abraham the Father of the faithfull, without ex∣cluding the rest of the Fathers; which place, what ever they say, I take to have beene in Heaven, in which (we know) there are many stations, how ever they perplexe themselves in marshalling our lodgings there. And, against them all, of this opinion is S. Augustine, Com∣menting on the 85. Psalme.

Section 5.

The Curiosity of the Millenarij; with many other Curio∣sities more frivolous then necessary.

THe curiosity of the Millenarij, called by the Greekes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is worth your notice; who give forth, that after the generall resurrection, the godly shall enjoy a thousand yeares pleasures in soule and body on this earth, before the wicked be resuscitated, which they on earth did want whilest the wicked flourished; and that according to Irenaeus his opinion. lib. adversus haereticos. But they have even as much likelyhood and warrant for this out of holy Scripture,* 1.17 as others have for that other tenent, that after the resurrection of man, there shall bee likewise a renovation of beasts, hearbes, plants, &c.

But to proceed in their subjects, what curiosity hath driven our Inquisitors to aske, if death shall bereave our most learned of all sence and insight in Sciences,* 1.18 that in Heaven they shall be in no better degree of hap∣pinesse then the rude ignorant; wheras in the first to the Corinthians and the fifteenth Chapter it is said, alia est gloria lunae, alia solis; better it were to know how to come there, then inquisitively to search what higher places there are there: but no question if the arguments drawen from contraries, doe hold, then sure in hell there bee diversitie of paynes, so in Heaven also there bee disparity of joyes: for in the house of the Lord are many mansions.

Yea, but saith my curiosist, what language shall we speake in Heaven?* 1.19 an idle question; what other lan∣guage should we have but Hallelujuhs, hymnes, and prai∣ses to Him who sitteth upon the Throne? This with many other scruples, and errors in inverting, perverting augmenting, derogating, transverting, throwing, wrest∣ing GODS Word, Will, Truth, and Decree, I passe, and apply my selfe to the Physiologist enquiring, if there was a world before this began;* 1.20 if there shall be another after this. If there bee more then this which presently we inhabite; if there be more celestiall spheares then one; what time of the yeare this world began, and when it shall have an end. All which, in my Title of the world I handle,* 1.21 excepting onely the multiplicity of heavenly orbes which I doe admit, re∣fusing alwayes their Eccentrick and Epilicks; as also I dissallow the Eccentricks of the earth, as being all curi∣osities of small moment, and remit the Reader to the

sound and true knowledge of the course, nature, and in∣fluence of the planets; which our curious Physitians, or Pseudo-Astrologers imaginatively do handle.

Section 6.

That the Planets and other Celestiall bodies have not that power over the natures of men and Women that Astrolo∣gers ascribe unto them: That the Starres are innume∣rable; Of the number and greatnesse of some in Via lactea; Where the center of the earth is; its Circumference. Of Etna, Hecla, Saint Patricks hole, and the like.

NEither can I bee induced to believe the inforcing power they ascribe to these planets over men and womens natures at the houre of their birth;* 1.22 they may well (I confesse) incline and helpe our propensnes, force them they cannot: for with Homer latinized;

Tales sunt hominum mores, qualis pater ipse Iupiter aurifer as lustravit lampade terras.

Or rather w^th Hippocrates the Lord of their Art I think, against these sublime curiosities, that the heavens worke not upon the sublunary bodies of children, but by the mediation of the Air, which being alwayes in motion, and seldome alike at all times, cannot alwayes produce such and such like infallible dispositions proper to any one alone more then to others, in, and of that same time and place: the contrary whereof we see.

Mille hominum species, & rerum discolor usus. Velle suum cui{que} est, nec voto vivitur uno.

But what ever fall out, it must not be so much attri∣buted to the domination of any Starre at the Nativity of him or her, that way disposed, more then to others who sucke in that same Air, but rather to the diversity of mens inclinations of whom they are propagated;* 1.23 or to their studies, educations, and affections, &c.

Thus the extremity of Philosophy is accounted fol∣ly, as the best rules in Physicke are; not but in case of extreme necessity, to use Physicke at all.

But yet, what extremity of folly is it in our Astrono∣mers to give up the reckoning, yea even of the immove∣able Stars, when GOD their Maker (blessed forever) holdeth them (in respect of men) as innumerable; as when He assured Iacob the Patriarch of the numerous∣nesse of his posterity, He compareth their innumerable∣nesse to the Stars of the heaven; when (howsoever these of via lactea alone are so miscounted, that there are miri∣ads besides, millions of misreckonings given up by the Arabs themselves) Reneus Herpinus in his Apology for Bodin against Augerius Ferrerius his booke de diebus de∣cretonorijs intendeth to give their supputation, if not in∣fallibly,* 1.24 learnedly and Astrologically; yet too too cu∣riously, in that place fol. 22. he divideth them in forty eight figures, and placeth twelve in the Zodiack, fifteene Meridionalls beyond the Ecliptick; twenty one Septentrionalls, and so forth; besides so many ob∣scure ones, of which some of the biggest he instanceth to be 107 times bigger then the earth; some againe of the first and sixth bignesse, eighteene times bigger,

observing the diameter of the largest, foure times big∣ger then that of the earth. Whereas the diameter of the lesser sort is in comparison to that of the earth, as fifteene, to eight, in respect of twenty one: all which hee prooveth against Ferrerius to observe a constant, equall, and not different course; of which Starres ne∣verthelesse, their number, course, bignesse, force, &c. not onely Ptolomeus (the Primat and Patron of that Science) (although Plotinus, Proclus, and Prophyre have not adhered to his demonstrations) in his worke, at least in his Preface 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 speaketh rather as of things sooner remarked by the Ancients, then rightly understood by him or them either; But likewise his Commentator Theon Alexandrinus on the like subjects giveth forth,* 1.25 that in these and the like mat∣ters, he desireth not his words to be taken for undoubt∣ed authorities: What have our Topographers wonne by inquiring, what can be in the centre of this Terrestiall Globe, which he giveth up to be neere seven thousand myles in diametrall thicknesse? whether hell be there or not? and whether or not Aetna in Italy, hecla in Island, Saint Patriks hole in Ireland, or that formidably burning Mountayne by the American Mexico (wherein at times as elsewhere also (if our Historians mistake not) there are plaints and mourning voices to bee heard through) by the vents and Chimneyes of hell, as they give out.

Or what advantage have our Vranographers, or our familiar describers of the heavens, made (not to bee behind with our Geographers, who have given up the compasse of the earth? how soone a man may encom∣passe

it, as in the first Treatise of the secrets of nature may be seene? what have they advantaged (I say) by giving up the vastnesse of the firmament so unmeasur∣ably large as they doe? for by their calculation, though a man ride fourty myles a day, yet shall he not see so much ground in many thousands of yeares as the firmament goeth about the earth in twenty foure houres:* 1.26 So learned Clavius calculateth in his Com∣mentary upon Sacroboscus.

But withall to know whether or not the Moone be inhabited, or hath mountaines, vallies, and cham∣pion ground within her body, and so forth; and whe∣ther the rest of the planets as she, be likewise inhabi∣ted; considering (say these curious fellowes) that these vast bodies cannot be framed for light onely, if not for this use also: but being wearyed with these and alike more curious then profitable questions, I leave them.

Section 7.

To search out the secrets of Nature allowable; if men be not too curious in them; Eudoxus wish; Plinius killed on the Mountaine of Vesuvius: Aristotle drowned in Euri∣pus; Too much curiosity is a plague sent downe from Heaven on men; The Poet Simonides acknowledged his ignorance of GOD; How the Heathenish gods were pourtrayed.

IF any curiosity may be allowed,* 1.27 I thinke the inquiry of the hidden and abstruse secrets of nature are agree∣able and pleasing for a curious spirit; provided that their curiosity carry them no further then to a re∣verent and respectfull admiration of the power of God, working in Nature by them.

But if once such curious and inquisitive braines doe transgresse these limits, and after the meditation of these things, doe begin to drawe out of the secrets of Nature that which is unprofitable, being knowne, and so doe become transgressors of the old Law, Non altum sapere, not to be too inquisitive;* 1.28 then I say their curiosities be∣come vitious: such as this, was the curiosity of Eudoxus, who desired at the hands of the gods to be so neere the Sun as to discerne the matter of it, (which was in que∣stion amongst his fellow Philosophers for the time) although it should bee to the hazard of his life; Such

curiosity as this: cost Plinius his life, while too curious∣ly he approached to the top of the Mount Vesuvius, by Naples (which I did with the hazard of mine also) from thence to look down to the body of the hollow∣ed hill to see if he might discerne the cause and matter of that fyre, which bursting up in flames now and then, had made it hollow within, for then being choakt with a flash of a suddayne flame, hee dyed; So the river Euripus did requite Aristotle his curiosity with the like punishment, although not drowning or over∣whelming him with waves, yet causing in him such melancholy for not comprehending its nature, as pro∣cured his death!

We have warrant from holy Scripture, that too much curiosity to knowe things, is sent downe upon men as a plague, in so farre, that Herod esteemed Saint Paul distracted through his too much learning; and they are scarce otherwise, who thinke by their shallow ca∣pacity, to comprehend the height, length, and depth of GODS workes, which are so much the rather His, by how much the lesse we understand them.

And it is observable that our beliefe is setled upon things incredible to humane reason;* 1.29 to which a hum∣ble submission of spirit attayneth sooner, then a curious inquiry.

Thus Saint Augustine esteemed, GOD better to be adored, bene sentiendo, quàm multum loquendo; In such sort, that Simonides the Poet, who was desired to de∣scribe God, required first one day to thinke upon the subject; and then another, lastly a third; and in the end confessed ingeniously, that the more he studied it, the

further he was from comprehending it, and the more he searched into that Theame, the lesse he understood it; which gave us well to understand how wisely the Aegyptian Priests, Indian Brachmians, the Persian Magi, the French Druides, and all the old Philosophers and wise men did, who caused to mould and pourtrayte their gods with their fingers upon their lippes,* 1.30 to teach men (their Adorers) not to bee too curious inquirers after their Nature, or rashly blabbe forth what ever they imagine of them, least that being discovered, they should have beene found in the end to have beene but men, either worthy in their time for warre or peace, and after their death, deified.

Micat inter omnes Iulium fidus, velut inter ignes Luna minores.

Whereas the Nature of our great God-head is so pro∣found a gulfe, and hid mystery, that as the Sun beames dazeleth our mortall eyes, being too stedfastly fixed upon them; even so doth over-curious inquiry after God, and such other abstruse mysteries, obfuscate the dim eyes of our understandings: And as the Sun can∣not bee seene but by his owne light; So no more can God be knowne but by himselfe.

Section 8.

Too great curiosities condemned; and a moderation to bee used in them prescribed.

THus then,* 1.31 as in Divine and heavenly mysteries wee should not be too curious, but should rather con∣tent us with what is revealed; So should we not in our worldly affaires busie our selves too curiously and per∣plexedly: For as Gods secrets are not disclosed to the highest and most eminent amongst men, but to the meaner and ignorant sort; even so fortune and chance of this world falleth and followeth not alwayes the wisest and most curious, but on such as for the most part doe not pursue them; and these we doe tearme, foole happy or more happy then wise.

Dum vitant stulti vitia, in contraria currunt.

When I blame the extremity of curiosity as a ma∣ster-vice,* 1.32 it is not for that we should with the Stoicks, ••ull our selves asleepe, and cast off even allowable care concerning the events of our affaires in this life; as to remitt and put over all to destiny; which is no lesse blame-worthy, then with the Epicureans, to eate and drinke, as if the morrow we were to die: For as the golden mediocrity, and commendable vertue consist∣eth betwixt extreames; even so (I say) avoyding both evills, this meant good may be admitted, to be curious

after all such things as concerne our vocation and trade of life: And for this indeed wee have warrant; but so, that we referre the event of all to the alseeing provi∣dence, who best knoweth our wants, and can best helpe them.

Section 9.

How GOD disappointeth the expectations of the most Curious; And that the most subtill spirits runne into greater errors then the meaner doe.

I Wonder,* 1.33 since neither the subtilties of this present age, nor the wisdom of our predecessors, neither Pro∣phets of old, nor preaching of new, no not theirmost curious inquiries could rippe up the causes and notions of things, w^ch it hath pleased the Everliving to worke both above and below the concavity of the Moone, in a manner to dazell mens eyes, and to make their pro∣foundest wits stoope under the wonders of His workes; Why then should our curious Spirits rack their braines about the resolution of such questions, which, as they are difficult to be solved, so are they dangerous (I may say) and impious to be propounded.

And it is great presumption for mortall men to re∣duce under the precinct of humane sciences those things the knowledge of which GOD out of His infinite

wisedome hath thought fit not to impart to mortalls.

For as God is above nature,* 1.34 so worketh He after His owne will, either supernaturally, or else by some secret power of Nature unknowne to us; To which point, the most subtile of all the Ancient Philoso∣phers some times were driven.

And yet these great spirits who could not content themselves but w^th the speculation of such things, as fell not under the reach and capacity of the weaker, and meaner sort; did sometimes in the meaner subjects stumble most miserably.

So while they ranne above the heavens, roaving and tormenting themselves with their numbers, matter, force, motions, sounding, depths and centre, yea, and turning the circumference of the earth,* 1.35 overskimming the Seas, saluting the Antipodes, and bringing novells from their Courts, and of their Caballs, dreaming with themselves (as Archimedes did) that they might remove the Globe of the universe out of its owne place, and turne it about, if they had whereon, and wherein to fixe their machins; they in the end (I say) doe stumble, and fall in grosse absurdities; like those men who per∣adventure, having sailed the better part of their lives, upon the stormy Ocean, and past her greatest dangers, may neverthelesse at last be drowned in a little Brooke.

Medium tenuere Beati.

Section 10.

An inducement to the studie and search of the secrets of Nature; Of the Needle in the Sea compasse; Of the in∣undations of the River of Nilus; And from whence it hath its sourse and beginning; Of the severall dispositi∣ons of men; Why continuall burning hills and Moun∣taines doe not diminish, &c.

BVt on what more fertill and spacious a field can curious Spirits extend, and expatiate the wings of their fancies, then the discovery and searching out of the secrets of Nature, as in those things which are ob∣vious to our outward senses, leaving those contempla∣tive mysteries afore spoken of, to the omniscious Au∣thor of them, for when mans curiosity hath reached or rather dived into the depth of the secrets of the hea∣venly bodies and their changes; then the Creator, to checke (as it were) their curiosities and presumption, altereth that orderly course that they presumed to have gathered thereby;* 1.36 which made Dionysius Areopagita, seeing the Sunne Ecclipsed at full Moone, when our LORD and SAVIOUR suffered, contrary to their Astronomicall position, to cry out, that either the God of Nature suffered at that time, or the course of Nature was inverted, or the Machine of the universe

was to dissolve; with other the like examples knowne to all that are versed in the Scripture. Now to speake a little more of the incertainty of these curiosities; Mercator,* 1.37 and other more moderne Geographers hold, that the needle in the compasse, doth vary more or lesse from the Pole, as the place of observation is more or lesse distant from the Azorick Meridian, from whence it hath its longitude; Whereas the more ancient tooke its longitude to be from the Canaries Meridian. Some againe, as Herodotus, will the River of Nilus, to take its source and beginning from the forked top of the Mountaine Sienna in Ethiopia, from whence (saith he) doe surge two admirable Currents, one towards the South and Ethiopia; the other toward the North and Aegypt; I call these currents admirable, because the Whirlepooles and bublings in these waters are so great, violent and absorping, that though a Boate were there tyde with most strong Cables, yet they would suck it in and ingurgitate it!* 1.38 Others will have its inundations and Increment, to issue from the hills of the Moone in Arabia, A montibus lunae Arabia-Australis: where∣upon such abundance of Snow falleth, that it liqui∣fying and melting, runneth so abundantly and violently downe, that it procureth these wonderfull inundations: Plinius againe (if Sabell: mistake not lib. 3. Eneid: 1.) maketh its source and deboarding to flow from Affrick crossing Media, as the Danube doth Europe; Or else from Mauritania the lesser, instancing for possibility that the melted snow discending from thence causeth the overflowings in Aegypt; from whence (say they) serpenting and gliding through a vast tract of ground in

the bowels of the earth, that striving (as it were) to be refreshed with new aire, it bursteth out in Mauritania Caesariensi, where it runneth the space of twenty dayes journey againe under ground; from whence it issueth againe and plentifully stretcheth it selfe through Ethio∣pia, with many meandres and turnings, and separateth Aegypt from the rest of Africk; where finally through most rockie, Precipitious and Declivous Mountaines with most hideous rumbling, and terrible noyse, it cast∣eth it selfe down where the Catadupae dwell; and run∣ning through Aegypt, disburdeneth it selfe, into the Mediterranean Sea.* 1.39 Others againe (not without great contradiction) doe variously picture out the seve∣rall dispositions of men according to their severall Countryes, whereof read Bodinus in his sixth Chapter lib. 5. of his Republick: where he saith, that those who are borne towards the South are more humane, inge∣nious and affable then those towards the North: with severall other distinctions which hee setteth downe in that Chapter: Some too, give the reason why so many great hills in severall places of the earth doe incessantly burne, without great diminution of the earth or their greatnesse, to be because the Sea winding it selfe in by secret Conduits,* 1.40 doth continually arrouse, or water the Sulphureous vaine which subministrates fewell to their flame; as the endlesnesse of the combustible matter is the cause of the not diminishing of the earth: with ma∣ny of the like, as may bee read in severall authors: Wherefore thus much for the contemplative and con∣iecturall curiosity; Now to the Practick.

Section 11.

Of Christopher Columbus his Practicall Curiosity in his discovery of the new World or America.

NOw lastly, to conclude this treatise with Practi∣call curiosity, instead of many, I will onely touch that so fortunate and so much famed one of Columbus in the discovery of America; He was an Italian, borne in Genoa, whose most pregnant, curious and searching wit, farre excelled all that ever were before him, in the like attempts;* 1.41 This worthy Columbus (I say) imagin∣ing, that since the Globe of the universe, the celestiall Spheares, Aire, Waters, and all superior bodies were round, concluded with himselfe that the earth could not bee triangular, as in a manner it then was when hee knew no other lands, but Europe, Africk, Asia, but cir∣cular and round also; as the rest of the Elements; and so consequently that there behooved to be some vaste tract of land, yet unknowne, which should extend it selfe from South West to North West; Which con∣ception of his he thus fortified.

That seeing of three hundred and sixty degrees,* 1.42 which the world containeth in longitude, there being onely one hundred eighty filled up with land; that the Almighty Creator would not have suffered from

all beginning the waters to overflow all the rest.

But not content with this contemplation onely, he never gave over till he put the tryall of it in practise; wherefore in the yeere of God, 1492. aided and there∣fore furthered by the King of Spaine, he set to sea, di∣recting his course to the Canary-Islands (whereat from Spaine he first arrived) towards the Southwest:* 1.43 but having spent many dayes upon the Sea without sight of land, to the great toile, labour, and anguish of his men, who began to mutine amongst themselves and despaire of ever returning home, much lesse of attaining their adventure; he was driven to his wits end, whereupon politickly, (and as it were propheti∣cally) he strove with all probabilities to assure them that within two or three dayes, at furthest, they should discover land;* 1.44 which the more confidently he undertooke, because (saith my Author) he had per∣ceived the colour of the clouds then tending towards him, to bee more white and more purified like land∣clouds, from whence they behoved to come, then those that meerely proceeded from the seas; which conjecture of his proved true;* 1.45 for it pleased God, that the third day thereafter they discovered this land they sought for, of which, with its length, bredth, nature, &c. there are whole volumes extant; and from this countrey it is, that the gold, money and ware be transported, which hath caused our dearths; all things in the dayes of our forefathers, being barte∣red one for another as common merchandises.

This mans spirit (no question) was warmed with a more celestiall fire than ordinary; who first of all be∣fore

him, did both invent and execute so glorious a designe, and profitable an enterprise, as the discovery of a new world. Neverthelesse, there hath not wan∣ted some; who, to bereave him of this honour, doe gather out of Plato's dialogue twixt Critias and Solon,* 1.46 that there was some knowledge of this world in for∣mer times; because so it is, that the Aegyptian Priests of the City Sais reported unto him, that they had found in ancient Monuments, some mention of a terrible great Island, called Atlantida, which was op∣posit, or went off and on, with the straits of Gibaltar, of old called Hercules Pillars; but that it was taken away by Deucalions deluge, as we reade of Sicily to have beene rent from Italy.

Which admit were true:* 1.47 yet who, amongst the sonnes of men, before Columbus, did ever adventure to discover it? nay who so thinketh it to be an Island, mistaketh farre: for our moderne navigators have found it to be continent almost, and firme land; as joyning to the East-Indies on the one hand, and to those Lands under the two Poles on the other: more∣over, whereas Sicily is removed from Italy but a very few miles (if ever they were conjoyned) as Ireland is from Britanne; this America, or, as they would have it, Atlantida, is distant from the mouth of the straights, where (they say) it was taken away, some thousands of miles.

I know too, how Peter Martyr, cap. 1. and first de∣cade, attributeth the first discovery of this to a Spa∣niard, to defraud Columbus of his due praise and ho∣nour: and how some have gone about, to take away

from him the denomination of that Countrey,* 1.48 attri∣buting it to Vespucius, calling him Americus, because he entered farther in the firme land than Columbus; who glad of his first discovery, made no long stay there: so that at the second setting out of a new Na∣vie,* 1.49 this Vespucius went further in, Egregiam verò lau∣dem: as if the honour were not the first attempters: so Sheepe beare wooll, and Oxen plough, although not for themselves. Some too, say, that Columbus, being a learned man, gathered this enterprize from some verses in Seneca in his Medea,* 1.50

Venient annis secula seris. Quibus oceanus vincula rerum Laxet, & ingens pateat Tellus, Tiphis que novos deteget orbes, Nec sit terris ultima Thule, &c.

And why not? for this same (if it so was) argued the sublimity of his spirit; for who, I pray you, be∣fore him, ever marked or gathered the like from them to put that Theory and contemplation in practise? Then, sure it is, that none of the ancients, Greeke or Roman whatsoever, can in this be compared or balan∣ced with him.

Sect. 12.

The conclusion of this Treatise of curiosity; containing a singular curiosity of Livia, Tiberius Caesars wife.

BVT ere I fully close up this Treatise, and where I might bring before you many; let me onely present you with one woman, whose singular curiosity was admirable, or (if you will) casuall; it is reported by Cuspinian, an ancient and famous Au∣thor, in the life of Tiberius Caesar;* 1.51 that Livia being with childe of Tiberius, fell into an inquisitive curiosi∣ty, to know whether the child she went withall should prove male or female: wherupon, repairing to Scribo∣nius the Astrologer, she was advised by him to take an Egge from under a sitting Hen, and to hold it so long betwixt her hands, till (through the heate of them) the egge should burd and breake the shell; which ac∣cordingly she did, and thereout came a Cock-chick∣en: whereupon the Mathematician divined, that she should be delivered of a man childe; who as the bird was crested, should beare a crowne, and command over others: and so thereafter it happened.

Notes

• * 1.1

  Difference be∣twixt factions and seditions.
• * 1.2

  Vproare of the Commons at Rome against the Patricians, appeased by Menenius Agrippa.
• * 1.3

  Emulation and ambition in well doing is allowable.
• * 1.4

  Curiosity the Mother of mischief.
• * 1.5

  Our Schooles and Learned men not ex∣empt from it.
• * 1.6

  What peace hath the most curious questi∣ons brought unto the Church, but rather hath di∣vided us all.
• * 1.7

  In Metaphy∣sick we crossed to know, if there be in na∣ture any other production be∣sides Creation and Genera∣tion.
• * 1.8

  Whether acci∣dents be create or concreat.
• * 1.9

  If God may sustayne acci∣dents without their substan∣ces to subsist in.
• * 1.10

  The actions of Gods will tend unto, and terminate with a subject.
• * 1.11

  If there be multiplicity of formes in one selfe same mat∣ter.
• * 1.12

  If formes of matters be ex∣tracted out of the potentiali∣tie of the mat∣ter.
• * 1.13

  If Angels be species or indi∣vidualls.
• * 1.14

  Curiosity in Logick to know what sort of relation betweene the creature and the Creator.
• * 1.15

  What Heaven the Prophet Enoch was wrapt unto.
• * 1.16

  What and where Abra∣hams bosome
• * 1.17

  If beasts, herbs plants, will bee renewed with man after the resurrection.
• * 1.18

  If there be de∣grees of glory in heaven.
• * 1.19

  What language in heaven.
• * 1.20

  Curiosity in Physicke to know whether there be more worlds then one.
• * 1.21

  If there was one before this.
• * 1.22

  The Starres and heavenly lights force not our incli∣nations.
• * 1.23

  The inclina∣tion of Parent•• more mooveth children natu∣rally, then the Starres doe.
• * 1.24

  The number and greatnesse of certain Stars in the via lactea.
• * 1.25

  Diversities of opinions.
• * 1.26

  Via Lactea differently given up.
• * 1.27

  The enquiry of the secrets of nature, con∣venient food for a curious Spirit.
• * 1.28

  Eudoxus cra∣ved to be neere the Sunne al∣though it should be with the hazard of his life, as that hee might knowe it.
• * 1.29

  Because curio∣sity to know, is a plague, therefore our faith is settled upon things incredible to human reason.
• * 1.30

  The Gods of the Ancients were pourtrai∣ted with their fingers upon their mouthes, and why.
• * 1.31

  As in Divine mysteries we should not be too curious: So should we not in any worldly busi∣nesse.
• * 1.32

  As we should not b•• over∣curious; ••o should we not be l••sse curious with the Sto∣icks referring all to destiny.
• * 1.33

  As the most curious crafts∣man is not ever either the wisest or the Wealthiest; So the most curi∣ous heads are not they to whom God manifests his se••rets.
• * 1.34

  God as hee is above Nature, so worketh he beyond Nature some times.
• * 1.35

  Great and sub∣lime spirits stumble more vilely, then the meane•• sort.
• * 1.36

  Dion: Areopa∣gita's observa∣tion of the Ecclipse at our Saviours suffering.
• * 1.37

  Opinions of the needle in the compasse.
• * 1.38

  Of Nilus, her sourse and in∣undation.
• * 1.39

  Mens dispo∣sitions.
• * 1.40

  Burning hills and Moun∣taines.
• * 1.41

  Columbus first intention, and motive to his voyage.
• * 1.42

  Columbus his reason.
• * 1.43

  His voyage.
• * 1.44

  His policy.
• * 1.45

  The cause of dearth since Columbus voy∣age.
• * 1.46

  Columbus's worth depra∣ved.
• * 1.47

  His vindica∣tion.
• * 1.48

  Columbus de∣nomination of Americus con∣ferred on Ves∣pucius.
• * 1.49

  Here againe vindicated.
• * 1.50

  Another asper∣sion on him.
• * 1.51

  Livias curio∣sity.