Speculum mundi· Or A glasse representing the face of the world shewing both that it did begin, and must also end: the manner how, and time when, being largely examined. Whereunto is joyned an hexameron, or a serious discourse of the causes, continuance, and qualities of things in nature; occasioned as matter pertinent to the work done in the six dayes of the worlds creation.

Sect. 1. Of three opinions concerning the time of the worlds be∣ginning, with a confutation of the first.

IN the account of Times, it is very ne∣cessary that there should be a proposed point or mark, from whence every reckoning may take beginning; that thereby the yeares which have severall times of beginning, may the more truely be computed and compared amongst themselves. Wherefore it cannot be amisse to set down the most probable conjectures concerning the yeare wherein the world began; especially seeing amongst Chronologers it is usuall to referre their accounts either to the yeare of the worlds Creation, or to the birth of Christ.

And now▪ concerning this, there be chiefly three opinions.

• 1. Some imagine that the world was created in the very time of the Summer Solstice, and that in the beginning of time, the Sunne entring into Leo, gave be∣ginning to the yeare.
• 2. Others referre it to the Spring, when the Sunne entred into Aries.
• 3. And in the last place 'tis supposed, that the world

• was made in Autumne, when the Sunne entred into Libra. Of all which I purpose to discourse severally, and to shew the best reasons for that which I think to be the truest time.

The first is an opinion maintained by Mercator, and (as is thought) was first hatched among the Priests of Egypt, who, observing the river Nilus to overflow about the Summer Solstice, adored it for a God, esteem∣ing the time of its inundation for an infallible beginning of divine actions in things created; and thereupon, for the beginning likewise of the yeare at the time of the worlds creation.

But if this were the onely cause, we may not unfitly say, that it was folly and superstition which first set this opinion abroach; and therefore he is worthy of blame who will go about to maintain it. And although Mer∣cator in his Chronologie seems to alledge some other reasons, thereby to uphold his share in it; yet his chief reason is not sufficient; for it is grounded upon that which is not granted; viz. that the Floud should end about Iuly; because in the eleventh moneth, which he supposeth to be May or Iune, when the Olive beginneth to put forth, the Dove brought green Olive leaves unto Noah into the Ark.

To which it is answered, That the word in Gen. 7. 11. which he taketh to signifie green leaves, may (as exposi∣tours witnesse) as well be taken for branches; even such as have been used to make Bowers with: which (accord∣ing to the translation of the Septuagint) is expressed by a word signifying a dry stalk. And so saith that † Doctour, in his Hexapla upon Genesis, chapter the first, question the 17, that the word in the originall is G•…•…alce, which (as S. Hierome translateth it elsewhere) signifies the branches of Olives: and in the Septuagint it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a stalk without leaves.

That therefore which the Dove brought, might be some branch of the Olive tree rather then the leaves; and so might the Floud end at the dead time of the yeare, rather then when things were fresh and flou∣rishing.

But admit that the stalk or branch had leaves on it, yet it proves not that it was about May or Iune, when the Dove found and brought it; because it is recorded of the Olive, that she loseth not her leaves as other* 1.1 trees doe, but is green and flourishing all the yeare. Such leaves therefore as it had before the Floud, it might have after the Floud: for if they were new ones, they must needs spring out in seven dayes, because the Dove was sent out but seven dayes before, returning then as a creature disconsolate, not finding any thing at all.

Notes

• * 1.1

  Plin. lib. 16. cap. 20.