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.

The sixth question is concerning the saltnesse of the* 1.1 sea, and freshnesse of rivers.

Aristotle, in his second book of Meteors, at the 3. chapter, setteth down (besides his own) three opinions concerning this saltnesse. One whereof is, that the wa∣ters overflowing the earth in the beginning of the world, were so dried up by the heat of the sunne, that not onely the drie-land appeared, but all those waters which remained (being the sea) were so sucked and robbed of their sweet savour, that they could not but be salt.

Another opinion agreeing to that of Plato, who ge∣nerating the sea ex tartaro, or from great and deep gulfs in the earth, or (with others) drawing it through the bowels of the earth, gave occasion to think that the wa∣ter in it self was sweet, and yet became salt by reason of the divers savours that it met withall in the ground or veins of the earth. Which cause, by thei 1.2 interpretours of Aristotle, is also attributed to Anaxagoras & Metrodorus, as being pleasing to them. For as water strained through ashes is endued with a certain tart and salt kinde of acri∣monie; so the sea is made salt by some such kinde of earth through which it passeth: which is as others have also thought, who suppose that the saltnesse of Mineralls doth much conduce to this purpose.

A third was the opinion of Empedocles, who affirmed that the sea was but the sweat of the earth, being (as it were) rosted by the heat of the sunne; and was there∣fore salt, because all sweat is of such a savour.

Now these three opinions Aristotle endeavoured to confute by severall reasons, shewing other causes of the seas saltnesse. And indeed had it been so with him that

he could have repaired unto Moses, then had the first opinion been struck dead more easily then it was; be∣cause Moses would have told him that the drying of the earth, and gathering of the waters, were one day elder then either sunne or starres.

And for the second, if it be taken in a qualified sense, it is not much amisse: for although Aristotle saith that if it be a true opinion, then rivers would be salt as well as seas, because they runne in the veins of the earth; yet know that all and every vein is not of one and the same temper; as is apparent by the differing qualitie of springing waters.

As for the third, it seemeth rather a ridiculous then philosophicall opinion: for sweat is but a small part of that humour contained in any bodie that yeeldeth sweat; but the sea is not the smallest part of humour in the bodie of the earth: therefore it neither causeth the sea, nor saltnesse of it.

But beside all these, there are other opinions also. Wherefore some again have attributed the cause to adust vapours, partly let fall on the sea, and partly raised from it to the brinks and face thereof; Others to the motion of the sea; Some to under-earth, or ratherk 1.3 under-sea fires, of a bituminous nature, causing both the motion and saltnes also; Others to an hot and drie aspiration exhaled out of thel 1.4 earth, and mixed with the water of the sea.

But that which followeth seemeth absolutely the best, namely that it is effected by the working of the sunne, which draweth out the purer and finer parts, leaving the grosser and more base behinde; even as in this little world of our bodies, the purest part of our nourishment being employed in and on the bodie, the urine and other excrements remaining do retain a perfect saltnesse. Unto which opinion they also assent, who affirm that the saltnesse is radically or originally

in the matter of the water; which must be so understood as the water hath in it an earthy kinde of substance of a drying nature: which (as I suppose) was not first in the matter of the waters before they were gathered unto this one place where now they are; because, as is report∣ed and written, there be salt mines in sundry places, as in a certain hill in Barbary, out of which perfect salt is digged, and used for salt after it is made clean and beaten small. All which doth greatly commend the providence and wisdome of God: For it is not unlike but that the* 1.5 sea was by his wisdome and providence gathered into such salt valleys of the earth, as were otherwise barren and unfruitfull: with which substance, the gathered water being mixed, must needs partake both of an earthy matter, and also of a salt savour; yet so, as this salt savour cannot be drawn out, and sensibly perceived in the mix∣ture of many sweet humours joyned with it, without a separation first made by the heat of the sunne, of the thinner parts from the thicker: And so the sunne is a disponent, though not a productive cause of this salt∣nesse.

Now this opinion may be strengthened by many reasons.

First, because sea-water, when it is boyled, doth eva∣porate a dewie or watrie humour, which being collect∣ed and kept together, hath a sweet tast or savour.

Secondly, because vapours drawn from the sea and turned into rain, are void of saltnesse.

Thirdly, because the sea in summer, and towards the South (as Aristotle affirmeth) is more salt then else∣where; which cometh to passe in that the sunne, at that time and place, draweth away more of the sweet hu∣mours then at other times.

Fourthly, because the sea is fresher towards the bot∣tome, then at the top; as some have found by using pra∣ctises to experience it.

Fifthly, because (as Aristotle again testifyeth) if an emptie vessel sealed up with wax, be by some means or other caused to sink into the sea, and there let lie for a certain space, it will at the last be filled with very fresh and sweet water, issuing in through the insensible small pores of the wax: for by this manner of passing into the vessel, the thin is strained from the thick: yea by this means, the earthy and adust part, which carrieth the saltnesse in it, is excluded, whilest the other is admit∣ted. For in every salt savour, two things are required; viz. an adustion, and an earthie kinde of substance of a drying nature: both which are found in the sea. For (according to the testimonie of Physicians) sea-water doth heat and drie more then other waters, and is also more ponderous or heavie; yea and it doth more easily sustain a heavie burden, giving it lesse leave to sink then the fresh silver-seeming streams.

And thus we see how the sea comes to be salt. It fol∣loweth to shew why rivers be not salt, as well as seas.* 1.6

Now for the better explaining of this, the first thing considerable will be concerning the originall of foun∣tains and rivers.

Aristotle handled them amongst Meteors of a watry* 1.7 kinde, because he supposed that there was the same o∣riginall of rivers within the earth, which was of watry Meteors in the aire above the earth. For if this aire (saith he) coming neare to the nature of a vapour, is by cold turned into water; then the aire which is in the ca∣verns of the earth, may be, by the same cause, conden∣sed into water also. According to which grounds, we cannot but make this the originall of fountains and ri∣vers; namely, that they are ingendred in the hollow con∣cavities of the earth, and derive both their birth and continuall sustenance from the aire; which piercing the open chinks or chasma's of the earth, and congealed by

the cold of those places, dissolveth into water (as we see the aire in winter nights to be melted into a pearlie dew, sticking on our glasse windows) and being grown to some quantitie, it will either finde a way, or make a way to vent its superfluitie. All which agreeth very well to the nature of the aire, which seeing it is hot and moist, the heat being gone it is thickened, and so easily turned into water.

And as for a continuall running of rivers caused by this water, it is (saith Aristotle) by a perpetuall suc∣cession of new aire.

But to this opinion we may not absolutely make sub∣scription; for although aire may be thus converted into water, yet the sole matter of rivers cannot come from hence: it may haply be an helping cause, but not a prime, or principall cause. For first, sith the aire is a thin subtil bodie, there is necessarily required an abundance of aire to make but a little quantitie of water; insomuch that it is not doubted by some without cause, whether the dennes and hollow places of the earth be vast enough to receive so much aire as can make water enough to runne along, untill it break out into a river or spring. Secondly, there be many fountains which have (as it were) a kinde of ebbing and flowing at certain direct and set times, which they keep as constantly as the very sea it self. As for example, among other strange rivers,n 1.8 Plinie makes mention of Dodon, Jupiters fountain, which evermore decreaseth from midnight untill noon; thence it increa∣seth untill midnight again. And in the island Delus, the fountain of Inopus (as he also affirmeth) keeps his course with Nilus. Also he makes mention of a little island in the sea over against the river Timavus or Brenta in Ita∣lie, having certain fountains in it which increase and de∣crease, according to the ebbing and flowing of the vast bodie of Amphitrite or the sea.

Wherefore the wise man Siracides thought more truely (Ecclus. 40. 11.) concerning these things; affirm∣ing that all things which are of the earth shall turn to the earth again: and that which is of the waters doth turn again into the sea. Which saying of his I do not say is much strengthened, but absolutely confirmed by one more authentick then it self; namely by that of Solomon, Ec∣cles. 1. 7. where it is witnessed that all rivers runne into the sea, yet the sea is not full: unto the place from whence the rivers come, thither they return again. Which testimonie makes it plain that the sea is the principall cause of all rivers: and if therefore Aristotles † 1.9 aëriall vapours have any thing to do in this generation, it is as much as no∣thing: yet that which they are able to do, I imagine they perform, joyning themselves with the currents which come from the sea; and so they runne together in the veins of the earth, either untill free leave be given them to come abroad, or that (like Hannibal in the Alps) they work themselves a way.

Now in this there is little or no difference between Solomon and Plato, together with the ancient Philoso∣phers before him, although Aristotle dissenteth. For that which Solomon calleth the sea, o 1.10 Plato calleth the great * 1.11 gulf of the earth; saying, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 id est, Ad il∣lum hiatum & omnes fluvii confluunt, & ex hoc vicissim omnes effluunt: that is, Into this gulf all rivers do both flow or assemble themselves, and also by their courses come or flow out again.

But what need more words? It is without controver∣sie* 1.12 that rivers have their first originall from the sea: that is the fountain-head from whence all fountains have their heads. Neither can the saltnesse of the sea, and freshnesse of rivers, stop this current.

For concerning springs, it is true indeed that they are

fresh; and this freshnesse, notwithstanding their salt originall, may be ascribed to percolation and straining through the narrow spungie passages of the earth, which makes them leave behinde (as an exacted toll) the co∣lour, thicknesse, and saltnesse. So that you see, sea wa∣ter (though in it self of a salt and brackish savour) by pas∣sing through divers windings and turnings of the earth, is deprived of all unpleasantnesse: and by how much the spring-heads of rivers arep 1.13 remote from the sea, by so much are their waters affected with a delightfull relish: yea and why they ascend up to the highest mountains, already hath been declared. Unto which may be added, that they come not with a direct course from the sea un∣to those hills; neither do they ascend directly upwards on the sudden, but by degrees: and so, winding them∣selves through many crooked passages and turnings, they do (as it were) scrue themselves up to the convenientest place of breaking out; and cannot go back, because the sea is a farre heavier bodie then the vein that cometh from it; even as the bloud in our veins is nothing in pro∣portion to the liver, from whence each vein of bloud hath its first beginning.

But I draw towards a conclusion, adding in the last* 1.14 place, that of waters (be they seas, or rivers) we have a threefold use and benefit.

First, that out of them, drink may be afforded to man and beast; as it is Psal. 104. 11. They give drink to every beast of the field: the wilde asses quench their thirst, &c.

Secondly, that running through the earth, as bloud through the bodie, by interlacing it, and sometimes overwhelming it, they make the earth able to produce those fruits which are necessary for the life of man: which benefit of overflowing, so fattens the whole land of Egypt, that the priests of that countrey did thereupon ascribe the beginning of time, or of every thing that

now is, to that time of the yeare when their Nilus over∣flowed, or when it first began to lift up it self above the banks, and diffuse an ample portion of manuring bountie into the lap of the land: which is as good to them as if Iupiter should descend in a golden shower. And for other places, where there be no such luckie flouds, there it is found that these bounteous watrie bodies yeelding vapours, do purchase for them such dropping showers of rain, that the valleys stand so thick with corn, that they laugh and sing: and therefore these are great benefits challenging most humble thanks; as it is Psal. 107.

The third is, that they can quell the rage of the hottest element, and keep our mansions from cinders, or a fla∣mie conversion into ashes.

The fourth is, that they yeeld us an easinesse and spee∣dinesse of conduct and traffick, by which each place partaketh of the blessings of every place.

Yea these, and many more, are the benefits of water, without which the life of man could not be sustained. But here I contract my sails, and end this question: for by coming on the shore, I shall the better view that which remaineth concerning this liquid element. Wherefore it followeth.

Notes

• * 1.1

  Quest 6. Shewing why the sea is salt▪ and rivers fresh.
• i 1.2

  〈◊〉〈◊〉. 〈◊〉〈◊〉 Arist. de Met. lib. 2. cap. 1.
• k 1.3

  Lyd. d•…•… •…•…ig. fo•…•…. cap. 8, & 9.
• l 1.4

  viae. under the water.
• * 1.5

  The sea made salt by the sub∣stance of the ground: that is my opinion.
• * 1.6

  Of rivers; and from whence they proceed.
• * 1.7

  Arist. de Met. lib. 1. cap. 13.
• n 1.8

  Lib. 2. cap. 103.
• † 1.9

  Aëriall vapours are partly a cause of springs.
• o 1.10

  Goclen. Disput. Phys. cap. 39. ex Plat. in Phaed.
• * 1.11

  Plato did but expresse Moses meaning, Gen. 7. 11. in other words.
• * 1.12

  How springs come to be fresh, seeing the sea is salt.
• p 1.13

  Putei prope ma∣re, falsi; longiùs, minùs; procul, nihil. Ial. Scal. exercitat. 50.
• * 1.14

  The benefit and use of waters.