Chirologia, or, The naturall language of the hand composed of the speaking motions, and discoursing gestures thereof : whereunto is added Chironomia, or, The art of manuall rhetoricke, consisting of the naturall expressions, digested by art in the hand, as the chiefest instrument of eloquence, by historicall manifesto's exemplified out of the authentique registers of common life and civill conversation : with types, or chyrograms, a long-wish'd for illustration of this argument / by J.B. ...

DACTYLOGIA, OR THE DIALECTS OF THE FINGERS.

THe Hand the great Artificer and active Contriver of most corpo∣rall conceits, receiving good intelligence of the patheticall motions of the minde, proves a Summarie or Index, wherein the speaking habits thereof significantly appear, re∣presenting in their appearance the present posture of the phansie. And as we can translate a thought into discoursing signes; so the conceptions of our minde are seen to abound in severall Dialects while the articulated Fingers supply the office of a voyce.

A COROLLARIE OF THE Discoursing gesture of the Fingers. WITH AN Historicall Manifesto, exempli∣fying their naturall significations.

Inventio∣ne laboro. Gestus I.

THE FINGER IN THE MOUTH GNAWN AND SUCKT, is a ge∣sture of serious and déep medita∣tion, repentance, envy, anger, and threatned revenge. The signification of inventive medi∣tation, Poets the most accurate observers of Na∣ture, have elegantly acknowledged. Thus Pro∣pertius in the emendation of a verse:

Et saepe * 1.1 immeritos corrumpas dentibus ungues.

Thus Persius of an ill verse:

Nec Pluteum caedit nec * 1.2 demorsos sapit ungues.

And Horace of the sweating and sollicitous Poet.

Saepe caput scaberet, * 1.3 vivos & roderet ungues:

who in another place describing the earnest po∣sture of Canidia, brings her in gnawing her long * 1.4 nailes:

Hic inresectum saeva dente livido Canidia rodens pollicem.

Inresectum aiunt, valde sectum, aut non resectum, id enim venificae magis convenit, longos curvos{que} ge∣stare ungues quos incantationes suas [meditando] * 1.5 arrodant, quod [summam animi attentionem] de∣monstrat: As Torrentius upon the place. And to this signification belongs that of the same Poet:

De tener•• [meditetur] ungui.

And therefore in the Areopagetique School and Councel-house, they painted among others, Cleanthes for the signification of his earnest study in Arithmeticke and Geometrie, with HIS FIN∣GERS GNAWN about, as Sydonius Apollinaris reports.* 1.6 Goropius very witily fetcheth the rea∣son of this gesture from the Etimologie of the word Finger thus: Digiti manus significant inve∣niendi desiderium, nam in prima lingua dicun∣tur Vinger, qua vox denotat [invenire desidero] nam omis inveniendi facultas numeratione absolvitur, & ad numerandi artem digiti maxime sunt compa∣rati, numeros enim omnes digitis indicamus; quo fit ut merito nomen habent ab inveniendi desiderio.* 1.7 ¶ To the signification of repentance, Propertius alludes:* 1.8

Ungue meam morso saepe querere fidem.

To the intention of envy, that of Martial is referred:

Ecce iterum * 1.9 nigros corrodit [lividus] ungues.

Id est pro [invidia anxius] * corrodit ungues nigros: As Ramirez upon the place. ¶ This gesture is al∣so a wilde expression of fierce anger and cruell revenge, as Aristotle advertiseth us, who when he had reckoned up those actions which are * 1.10 done by reason of some disease or evill custome,

he puts downe this arrosion of the nailes, which the Interpreters of that place declare to be the * 1.11 property of men inraged with choler, and silently threatning revenge. And the Italians, a revenge∣full Nation, doe most usually declare by this ge∣sture their gréedy coveting to be at Hand with revenge; and therefore that awfull Satyrist of the angry Potet:

—Crudum chaerestratus unguem * 1.12 Abrodens ait haec—

So they report of Orestes raging and transported with the furious appetite of revenge to have BITTEN HIS FINGER in Arcadia, where a * 1.13 monument representing that expression of anger was built, as Pausanias hath left it recorded to posterity. And the masters of the Hierogly∣phiques * 1.14 pourtray out this gesture to the same significations: And if we see one BITE HIS THUMBE at us we soone infer he meanes us no good.

Fleo. Gest. II.

TO PUT FINGER IN THE EYE, is their ex∣pression who crie, and would by that en∣deavour of nature ease themselves and give vent to their conceived heavinesse. The reason of PUTTING FINGER IN THE EYE IN WEE∣PING, is, because teares falling from the EYE, with their saltnesse procureth a kinde of itching about the carnell of teares, which requireth aid of the Finger to be expressed at their first fall: afterward the parts affected with that quality, and one teare drawing on another, such expres∣sion is not so necessary. Besides this cause of rubbing the WEEPING EYE, a strange matter therein requireth wiping, which also moveth

the Finger to haste to the EYE watered with teares; but this is after a while, the other almost before any teare fall, as though they were ex∣pressed with rubbing. Thus Moagetes the Ty∣rant of Cibyra, when he was greatly affrighted at the minatory words of the Roman Consul, Cn. * 1.15 Manlius, imposing the sum of five hundred talents in ready money to be laid down upon the naile, counterfeiting and pretending his needinesse, after much base huckling, and rising by little and little, one while hasting and wrankling, another while praying and intreating (and that with whining and PUTTING FINGER IN THE EYE) he was fetcht over at length, and came off to pay a good 100. talents of silver, and deliver ten medimnes of corne besides.

Approbo. Gest. III.

TO HOLD UP THE THUMBE, is the gesture of one giving his voice or suffrage, of one that helpeth with his word at the time of election, and of one shewing his assent or approbation as Flavius Vopiscus writeth. The putting forth of * 1.16 the Finger also signifies an allowance of opinion, advice and judgement of others wisely uttered in our presence.

Extollo. Gest. IV.

TO HOLD UP BOTH THE THUMBS, is an ex∣pression importing a transcendency of praise. Hence Horace * 1.17 Utro{que} pollice, dixit, pro [summo favore.]

Fautor * 1.18 utro{que} tuam [laudabit] pollice ludum:

Of which proverbiall speech, Porphyrius conceit runs thus: Utro{que} pollice, id est, utra{que} manu, sy∣nechdoche à parte ad totum. An qui [vehementius laudat] * manus jungens, * 1.19 jungit pollicem cum proxi∣mo?

Acron another way * 1.20 Utro{que} pollice, synech∣doche, manu utra{que} sublata{que} pariter, ac saepius mota, hic enim gestus valde laudantis est: Sane utra{que} sicut ex iis concijci licet, proverbij origofuit, inquit E∣rasmus.

Collate∣raliter monstro. Gestus V.

TO POINT WITH THE TURNED OUT THUMBE is a note of demonstration; for as by divers gestures of the Thumbe wee fignifie the various motions of our minde, so by the same we are wont to point out, and shew those wee love, and such who deserve our commendations by PUTTING FORTH THIS FINGER, making it many times to usurpe the office of the Index, as may be collected out of Claudian: * 1.21

—Gaudet metuens & pollice [monstrat.]

Indico. Gest. VI.

THE FORE-FINGER PUT FORTH, THE REST CONTRACTED TO A FIST, is an expresse of command and direction; a gesture of the Hand most demonstrative. This Finger being * 1.22 called Index ab indicando, Deicticos by the Greeks, id est Demonstrator. Hinc [indigitare] verbum pro re satis idoneum, hoc est digito ostendere, vel digitum intendere: And hence some of the Heathen gods were called Dii indigiti, because it was un∣lawfull to name them, or point them out as it * 1.23 were with this Finger. The force of this Finger in pointing out men of note and quality, Poets and Historians the accurate observers of the na∣turall expressions of the Fingers, doe every where acknowledge in their writings, alluding thereunto. Thus the sinewie Epigrammatist:

Rumpitur invidia quod turba semper ab omni

[Monstramur] * 1.24 digito—

Thus Horace:

Quod [monstror] * digito praeteriuntium.

Thus the Schoole-Amorist:

Saepe aliquis * 1.25 digito vatem [designat] euntem At{que} ait, hic hic est quem ferus urit amor.

Thus that obscure Satyrist:

At pulchrum est * 1.26 digito [monstrari] dicier hic est:

Where the Satyrist (as Lubentius comments upon the place) taking an argument from the adjunct, seems to have respect unto the History of De∣mosthenes which Cicero toucheth at, who was * 1.27 much affected with the mute encomium of this Finger, directed towards him by certaine wo∣men that were drawing water, and saying this is Demosthenes; yet this is the same man Diogenes the Cinique pointed out in way of derision, not with the Index, but the middle Finger. To pa∣rallel * 1.28 this with another example drawne out of Historicall antiquity. The first time that The∣mistocles * 1.29 came to the Olympique games, after the victory obtained over Xerxes navie at Sea, he was no sooner come into the shew-place, but the people looked no more at them that fought, but all cast their eyes on him, shewing him unto the strangers that knew him not, with their Fingers, and by clapping of their Hands, did witnesse how much they esteemed him; who being a man am∣bitious by nature, and covetous of honour, was so much tickled with this publick demonstration of their loves, that he confessed to his familiar friends, he then did begin to reap the fruit and benefit of his sundry and painfull services he had taken for the preservation of Greece. The natu∣rall validity of this indigitation of persons, and

pronominall vertue of this Finger, when accen∣tively put forth, appeared in the malipert demon∣stration of Diphilus the Tragedian, when he a∣cted * 1.30 in the Playes dedicated to the praise of A∣pollo, who when he came to that verse in his part, Miseria nostra Magnus est, directing his Hand and pointing to Pompey sirnamed the Great, he gave it a remarkable pronunciation; and being con∣strained by the people who with their Hands loud applause encouraged him) to repeat the same divers times; continuing in that demonstrat••ve gesture, he drove out him that was guilty of too great and intollerable a power. But Pylades for such * 1.31 a speaking pranke of his Finger, came not off so well; for, Octavius Augustus Caesar banished him out of the City of Rome and Italy, because he had POINTED WITH HIS FINGER at a spe∣ctatour who hissed him of the Stage, and so made him to be known. The valiant Boucicaut instead of speech used such a POINT OF DECLARA∣TION with his Finger, and as it is likely shewing some other of his Fingers afterwards to signifie that he was a kin to him he pointed at, as the Fingers of his Hand which are brethren. For in that furious battell that Bajazet the Turkish Em∣perour waged against the King of Hungarie, * 1.32 where there were many French-men, and the Count of Nevers, the Count of Ewe and March, and the valiant Marshall Boucicaut, who the next day being brought before Bajazet sitting under a pavilion spread for him in the field; Ba∣jazet having heard by his Interpretour that the Count Nevers, Ewe and March, were neare kinsmen to the King of France, caused them to be reserved, commanding they should sit on the

ground at his feet, where they were inforced to behold the lamentable but cherie of their Nobili∣ty. The valiant Marshall Boucicaut in his turne was produced; he who was wise, and particularly inspired by God in this extremity, made a signe with his Finger before Bajazet, who understood not his language, as if he would declare himselfe the kinsman of the Count of Nevers, who beheld him with an eye so pitifull, that it was of power to rent rocky hearts: Bajaz••t being perswaded by this signe that he was of the bloud Royall, caused him to be set apart to remaine a prisoner, where he after wards by his great prudence en∣deavoured the liberty of those noble Gentlemen and his owne. ¶ Sometimes this Fingers [ibi] stands for an Aduerbe of place. And it was the custome of the Romans in the meetings of di∣vers waies to erect a statue of Mercurie with the Fore-Finger pointing out the maine road, in imi∣tation whereof, in this Kingdome we have in such places notes of direction; such is the Hand of St. Albans. And the demonstrative force of this Finger is such, that we use to forewarne and rebuke children for pointing at the Pallaces of Princes as a kinde of petty treason. The Roman Histories afford us a notable example of the pra∣ctice * 1.33 of this moving Adverbe of place in Marcus Manlius Capitolinus; for when he was accused for moving sedition, and his matter came to pleading, the sight of the Capitoll troubled his accusers much, for the very place it selfe where Manlius had repulsed the Gaules by night, and defended the Capitoll, was easily seen from the Market-place where the matter was a hearing; and he himselfe POINTING WITH HIS HAND

shewed the place unto the gods, and weeping tenderly, he laid before them the remembrance of the hazard of his life in fighting for their safe∣ty: This did move the Judges hearts to pity, so as they knew not what to doe, neither could they use the severity of the Law upon him, be∣cause the place of his notable good service was ever still before their eyes; wherefore Camillus finding the cause of delay of Justice, did make the place of judgement to be removed without the City into a place called the Wood Petelian, from whence he could not shew them the Ca∣pitoll, and having deprived him of this advan∣tage, he was condemned. ¶ As it is a gesture of command and direction, imperious masters with a stately kinde of arrogancie often use it to their meniall servants who stand ready expe∣cting but the signall of their commands, when they call them, not without a taunt, to execute the tacit pleasure of their lordly will; an expres∣sion flowing into their Hand from the hautinesse of spirit, and an insolent humour of dominée∣ring: And the signe of pride is the greater when men aff••ct to have their mindes thus discried, and ••u others to gueste at their meaning by what ••heir talking Fingers exhibit, as if their high raised spirits disdained to discend so low as to explaine their minde in words, but thought it more then enough to signe out their intent with their Fingers.

Terrorem incutio. Gest. VII.

THE HOLDING UP OF THE FORE-FIN∣GER, is a gesture of threatning and uphrai∣ding. Hence this Finger is called [minax] or [mi∣nitans] by the Latines, quod eo [minas inserimus]

& in [exprobrando] utimur. The force of this Finger in denouncing threatnings when it is brandished in way of terrour, Seneca acknow∣ledgeth, where he saith that of old in children, Solebat ciere lachrymas * 1.34 digitorum motus. Hence also Plutarch borrowed his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, de eo qui [alteri terrorem denunciat.] To this may be referred the relation of a worthy and right elegant Country-man of ours in his * 1.35 voyage into the Levant, who being in the Isle Rhodes, and one morning prying up and down, a Turke met him, and threatning him for an English man and a spie, with a kinde of malici∣ons posture, laying his Fore-Finger under his eye, he seemed to have the looke of a designe.

Venerati∣one saluto Gestus VIII.

THE FORE-FINGER KISSED in the natu∣rall greetings of the Hand, hath been ever tooke for a complementall salutation, and is used by those who adore, worship, give honor, hanks, or a faire resuect. Hence called, Digitus [salu∣taris] vel [salutatorius] because this Finger as designed by nature to that office of respect, hath been thought most convenient to performe the ceremony of a salutation. And [Adoro] (saith * 1.36 learned Selden) hath its derivation from this ge∣sture, quod ad ora sive os digitum [salutarem.] And the Hebrewes use the phrase of this gesture for veneration. As concerning the signification of thankes implied by this gesture, Sir Francis * 1.37 Bacon covertly acknowledgeth where he feignes a most proper and significant expression of the people of Bensalem, who lift their Right Hand to∣wards heaven, and draw it softly to their mouth, which is the gesture they use when they thanke God.

Silentium indico. Gest. IX.

THE LAYING OF THE FORE-FINGER UP∣ON THE MOUTH, is their habit who would expresse their silence, conviction, shame, igno∣rance, reverence, servile feare, modesty, a revol∣ving meditation, admiration and amazement. After which manner also we crave and promise secrecie. To the signification of silence apper∣taines the proverbiall phrase taken from this gesture, * Digitum ori imponere pro [silere.] Whence the Poet,

—Digito compesce labellum.

Hence the five spies of Dan unto the Priest of Micha, Hold thy peace, LAY THINE HAND UPON THY MOUTH.* 1.38 Hence also the coyners of the Hieroglyphiques introduce this gesture to note taciturnite.* 1.39 ¶ To the signification of conviction or a modest ignorance, belongs that of the sonne of Syrach, If thou hast understan∣ding * 1.40 answer thy neighbour, if not, LAY THINE HAND ON THY MOUTH. ¶ To the significa∣tion of admiration and amazement appertaines that of Job, Marke me, and be astonished, and * 1.41 LAY YOUR HAND UPON YOUR MOUTH. And to this note of admiration that of Apuleius may be refe••red, A••ille * 1.42 digitum à pollice proximum ori suo admovens, & [in stuporem attonitus] Tace, Tace inquit. ¶ This gesture of the Index is like∣wise important in craving silence. For after this sort was the effigies of Harpocrates, framed a∣mong the Aegyptians, as a Monument of silence. And the Ancients were wont to weare in their rings the seale of Harpocrates, for this cause (saith Plinie) that they might declare silence and secre∣cte * 1.43 of the businesse in Hand. Hinc redde Harpo∣cratem

id est [tace.] Hence Alciat took his Em∣bleme.

Cum tacit haud quicquam differt sapientibus amens, stultitiae est index lingua{que} vox{que} suae.

Ergo * 1.44 premet labias, digitoque [silentia suadet,] & sese Pharium vertit in Harpocratem.

In this posture the image of Titus Livius of Pa∣dua * 1.45 was placed over the doore of the Praetorium of that City, for that he had comprised so much in his writings that he seemed to have denoun∣ced silence to all other Writers. Hence Martia∣nus Capella, Verum quidem redemitus puer ad * 1.46 os compresso digito salutari [silentium commonebat.] And in allusion to t••••s gesture, Ovid:

Qui{que} premet vocem * 1.47 digito{que} [silentia suadet.]

The Aegyptian Priests, Indian Brachmans, the Persian Magi and the French Druides, and all the old Philosophers and wise men, very poli∣tickly caused to mould ••nd pourtrait their gods with their Fingers upon their lips, to teach men (their adorers) not to be too curious enquirers after their nature, or rashly fable forth what ever they imagine of them, lest that being discovered, they should have been found in the end to have been but men, either worthy in their time for warre or peace, and after their death deified. Heraiscus is reported to have come out of his mo∣thers wombe with this Finger, the index of silence * 1.48 fixed upon his lips, in the same manner as the Ae∣gyptians feigne Orus to have been borne, and before him Sol; whereupon because this Finger clave to his mouth, it was faine to be removed by incision, and the sear remained alwayes in his lip, a conspicuous signe of his close and mysti∣call nativity. ¶ As concerning the use of this

gesture to intimate we know somewhat, which neverthelesse we will not utter: or this way of promising secrecie when we are required, they are expressions that many times occur in the a∣ctions of common life.

Redarguo Gestus X.

THE BOWING DOWNE OF THE FORE-FIN∣GER FOR A checke of silence, and to redargue, is an action often found in the Hands of men. This gesture if objected with a more frequent motitation, obtaines the force of an ironicall ex∣pression; and with the Ancients it was called Ciconia or the Storke, from the forme of a Storks bill pecking, which it seemes to imitate. That darke Satyrist the obscure richnesse of whose stile doth much depend upon such adjuncts of expression, alluding to this gesture:

O Jane, à tergo quem nulla* 1.49 Ciconia pinsit.

And St. Hierom whose workes are very curious∣ly garnished with such criticall observations, ve∣ry elegantly alludes to the same expression, Qui siscirent Holdam viris tacentibus prophetasse, nun∣quam post tergum meum* 1.50 manum incurvarent in Ciconiam. The Greeks in this matter call it the Crow, as Causabon gathers out of Hesiod, thus in∣terpreted, * 1.51 Cave inquit domum linquas imperfectam ne caput tibi tundat garrula Cornix.

Compello Gest. XI.

THE LIFTING UP AND BOWING OF THE INDEX TOWARDS THE FACE, is a usuall gesture of invitation as naturally significant to that intent, as the inward waving of the whole Hand; and is a naturall Synechdoche of gesture, whereby we use a part for the whole Hand: he that shall set himselfe to observe the manners

and discoursing gestures of men shall soone finde this observation to be true and valid.

Veto. Gest. XII.

THE RAISING UP AND BOWING THE FORE-FINGER FROM US, is a gesture natu∣rall to those who becken a retreat or forbid, and is a Synechdoche of gesture whereby we signifi∣cantly use the Index for the whole Hand Though I annex no example of this gesture, yet the vali∣dity thereof is not much the lesse; and when all is done, somewhat must be left to observation; and if it be matter of oversight in the cursory reading over of some Histories, then my Rea∣der hath an opportunity to oblige me by a more happy invention and application; yet prudent omissions have their places, and an universall forestalment of a Readers fancie or memory, is one of the foure and twenty properties of a moyling Pedant.

Diffiden∣tiam noto. Gestus XIII.

TO FEEL WITH THE FINGERS ENDS, is their scepticall expression who endeavour to satisfie themselves by information of the Tact, in the qualities of a thing. A gesture that proceeds from the instinct of nature, whereby we know our Hand to be the judge and discer∣ner of the touch, for although this touching ver∣tue or tactive quality be diffused through the whole body within and without, as being the foundation of the animal being, which may be called Animalitas, yet the first and second quali∣ties which strike the sense, we doe more curious∣ly * 1.52 and exquisitely feele in the Hand, then in the other parts, and more exactly where the Epider∣mis or immediate organ of the outer touch is

thinnest, but most subtily in the grape of the In∣dex, which being the only part of the body that hath temperamentum ad pondus, is by good right chiefe Touch-warden to the King of the five senses. The satisfaction the Hand gives the minde by this gesture, made Alciat (taking his hint from Plautus, who seems to me to have cal∣led * 1.53 this expression manum occulatam) to represent in Embleme the certainty of things by an eye in a Hand. Hence manus oculata the Adage; and verily we may well beleeve this occular test or * 1.54 feeling eye of the Hand. Thomas Dydimus as diffident as he was, received a palpable satisfacti∣on * 1.55 by this way of silent information.

Molliciē prodo. Gestus XIV.

TO SCRATCH THE HEAD WITH ONE FIN∣G••R, is a kinde of nice and effeminate ge∣sture, bewraying a close inclination to vice; ob∣served in many by cunning Motists who have found the way to prie into the manners of men. A gesture so remarkable that it grew into an Ad∣age, * 1.56 Digito uno caput scalpere, by a metonymie of the adjunct signifying impudence & effeminacy, taken by Critiques out of Juvenal, who hath gi∣ven a satyricall lash at this gesture. Pompey was publickly upbraided to his face with this note of effeminacy by Clodius the Tribune, asking aloud these questions; who is the licenciousest Cap∣taine in all the City? what man is he that seeks for a man? what is he that SCRATCHETH HIS HEAD WITH ONE FINGER? some that hee had brought into the market-place for that pur∣pose, like a company of dancers or singers, when he spake and clapped his Hands on his gowne, answered him strait aloud to every que∣stion,

that it was Pompey. As concerning the phrase of seeking for a man, that Prince of the Senate of Critiques, sayes that he hath read in an old manuscript of an Interpreter of Lucan ne∣ver published, this distich:

Magnus quem metuunt homines, * 1.57 digito caput uno scalpit, quid credas hunc sibi velle? virum.

Molles enim solent virum quaerere. Cicero also ob∣served in Caesar* 1.58 the same genuine fashion of his Hand, as appeares by the opinion he once had of Caesar: when (saith he) I consider how fairly he combeth his fine bush of haire, and how smooth it lyeth, and that I see him SCRATCH HIS HEAD WITH ONE FINGER ONLY, my minde gives me that such a kinde of man, should not have so wicked a thought in his Head, as to overthrow the state of the Common-wealth. By the way, I cannot but note, that two of the greatest Commanders Rome could ever boast of, concurrents intime, and competitors for the Empire of the World, should be both branded with one and the selfe-same note of effeminacie.

Convici∣um facio. Gest. XV.

THE PUTTING FORTH OF THE MIDDLE-FINGER, THE REST DRAWN INTO A FIST on each side, which is then called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by the Greeks,* 1.59 vulgarly Higa, in the ancient Tongue, pugner à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is a naturall expression of scorne and contempt. This gesture is called Catapygon by the Athenians, id est, Cinaedus & * 1.60 scortum, quia pronus ad obscoenitatem & quod [infa∣miam concuteret] & [convicium faceret] which is well noted by that elegant Epigrammatist:

Rideto multum qui te Sextile Cinaedum Dixerit, & * 1.61 digitum porrigito medium.

Id est, si te Sextile Cynaedum vocaveret, tu eandem contumeliam ei objice, & repende, * 1.62 sublato medio digi∣to, quae nota Cynaedi est, non solumenim ad [irrisio∣nem] sed etiam ad [infamiam & molliciem alicujus denotandum valet. [To which that of Plautus may be referred:

In hunc * 1.63 intende digitum hic leno est.

Hence also Martial calls this Finger, Digitum [impudicum.]

* 1.64 Ostendit digitum sed [impudicum.] Derides quo{que} fur & [impudicum.] * 1.65 Ostendis digitum mihi minanti?

Perseus calls it [infamum.]

Infami digito—* 1.66

With Acron and Porphyrius it is [famosus.] Eu∣phormio calls it [improbum.] Et hic quidem * 1.67 in∣tendebat improbum reclusae digitum dextrae; descri∣bing the posture of exprobration in some images. In another place the Epethite is flagitiosus, Cal∣lion [flagitioso] digito superiorem explicans bar∣bam. * 1.68 With Plantus it is [manus pullaria] à pal∣pandis tentandis{que} pullis, &c. (as Turnebus thinks.) [Petulans] and [lascivus] by others. Hence with the Athenians, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, id est scimalissare est praetentare digito ubi quemquam [flocci facere] ostendunt; nam et si proprie Graecis sit cum digito per∣tentamus ecquid gallinam ova conceperit, tamen ver∣bo eodem utantur cum protensum [contumeliose] * 1.69 o∣stendunt medium digitum, concerning which ex∣pression Juvenal:

—Cum fortuna ipse minaci

Mandaret laqueum * 1.70 medium{que} ostenderet unguem, nam * medio digito aliquid monstrare per [ignomini∣am] siebat, ob ejus [infamiam] as Lubinus upon the place. This pointing out with the Finger

in way of mockerie, Tertullian calls digito destina∣re. * 1.71 That the scoffing motion of this Finger moves an apprehension of what we intend, may plainly be gathered out of the Prophesie of the Prophet Isaiah, where he saith, If thou take a∣way * 1.72 from the midst of thee the yoke, the PUT∣TING FORTH OF THE FINGER, and evill spea∣king, which by the most of Expositors is con∣ceived to be meant of this very gesture,* 1.73 although Divines have variously descanted upon the place. In this sense also that of the Wise man may be understood, The wicked man speaketh with his Finger, that is, his Finger by gestures and signs speaks scoffes. As Doctor Jermin in his paraphrasticall comment upon the place. Lam∣pridius speaking of the notorious effeminacie, and luxurious impudencie of that sottish Empe∣rour Heliogabalus among other expressions of his corrupted minde reports him to have used this, Nec enim unquam verbis pepercit infamibus, cum & * 1.74 digitis [impudicitiam] ostentaret, nec ullus in con∣ventu, & audiente populo esset pudor. Thus Cali∣gula was wont to flout and frump Cassius Chaerea * 1.75 Tribune of the Praetorian cohort in most oppro∣brious tearmes as a wanton and effeminate per∣son. And one while when he came unto him for a watch-word to give him Priapus or Venus; another while if upon any occasion he rendered thankes, to reach out unto him his Hand, not only fashioned, but wagging also after an obscene and filthy manner. Q. Cassius a right valiant man, and one that distasted the corrupted manners of those times, tooke this reproach of effeminacie so ill at Calligula's Hand, that he bore him a parti∣cular grudge for this very cause, and was the

man that conspiring with Cornelius Sabinus his fellow Tribune, deprived him of life and Empire. Thus Diogenes when certain strangers in a great assembly were very inquisitive to know which was Demosthenes, Diogenes in derision PUTTING * 1.76 FORTH THIS FINGER instead of the Index, pointed him out and shewed him unto them, co∣vertly thereby noting the impudent nature and effeminacie of the man. And it may be the en∣vie and despite of Josephs brethren towards him * 1.77 shewed it selfe in the contumelious gesture of this Finger, which pointed out unto him their contempt of him when he was afar off, and wa∣king towards them, when they said one unto a∣nother, Behold this dreamer commeth!

Contem∣no. Gestus XVI.

TO COMPRESSE THE MIDDLE-FINGER WITH THE THUMBE BY THEIR COM∣PLOSION PRODUCING A SOUND AND SO CASTING OUT OUR HAND, is a gesture we use to signifie our contempt of unprofitable things, & to shew by gesture how we sleight, contemne, in∣sult, and undervalue any thing. This KNACK∣ING with the Fingers was called by the ancient Romans * Crepitus, or Percussio digitorum. Hence that illustrious Poet expounding the sense of this expression makes mention of the Thumb, which he therefore calls argutum, id est, resonantem, whose verses very cleare for this businesse run thus:

Cum poteret seram media jam nocte matellam * 1.78 Arguto madidus pollice Pa••aretus.

Arguto pollice, that is, as he hath i•• in another place * 1.79 crepitu digitorum. And Propertius to the same purpose,

—At illi * 1.80 Pollicibus fragiles increpuere manus.

The posture of the same expression prepared to create a sound; The statue of stone at Tharsis which Plutarch speaks of to have been made for * 1.81 Sardanapalus after his death, and set over his grave, did significantly retaine, which statue was formed dancing after the Barbarian fashion, and ••NACKING as it were with his Fingers over his head like an Anticke: the inscription was, Sar∣danapalus * 1.82 the son of Anacynderaxa built Anchia∣lus and Tarsus in one day, but thou my friend,

Eat, drinke the wanton Leacher play, For nothing else is ought I say:

signifying the undervaluing sound produced by such a KNACKING of the Fingers, ede, bibe &c. nam caetera omnia sunt illius sonitus quem efficere manus solet, as Athaeneus hath it.

Ironiam infligo. Gestus XVII.

TO BEND THE MIDDLE-FINGER WHILE ITSTIFLY RESTETH UPON THE THUMB, AND SO IN IE STING-WISE TO LET IT OFF, is a triviall expression whereby we with a FIL∣LIP inflict a trifling punishment, or a scoffe. This FILLIP with the Finger or naile, some thinke is so called à sono fictitio, qui cum Talitrum alicui impingitur, datur; and Talitrum à talione, est enim ludi genus inter pueros quo par pari refertur, * 1.83 vel recurvi digiti impressio, unde forte melior deno∣minatio Latinae vocis à talo, convolutio digitorum quem emulatur, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Graecis. That this ge∣sture was called Talitrum by the ancient Latines appears by Suetonius, who speaking of Tiberius, and the native vigour of his left Hand, Articulis * 1.84 ita firmis fuit, ut caput pueri vel etiam adolescentis

Talitro vulneraret. Sometimes they were said * 1.85 scimalissare who in mockery used this gesture. A kinde of punishment we usually inflict upon un∣happy wags. Hence that of Petronius, Ego du∣rante * 1.86 adhuc iracundia, non continui manum, sed caput miserantis stricto acuto{que} articulo percussi. Percus∣sit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pueri Gitonis caput. This slighting expression of the Fingers gives such a slur of dis∣grace if used to men, that it hath been thought such a disparagement as wounded a tender repu∣tation. Sir Francis Bacon in his charge in the * 1.87 Star-Chamber touching Duells, being then His Majesties Atturney Generall, informes against the hot spirited Gallants of those times, who pretended a defect in our Law that it hath pro∣vided no remedy for FILLIPS. A strange thing that every touch or light blow of the person, (though they are not in themselves considerable save that they have got upon them the stampe of a disgrace,) should make these light things passe for such great matters. The Law of England, and all Laws hold these degrees of injury to the person, slander, battery, maime, and death; but for the apprehension of disgrace, that a FILLIP to the person should be a mortall wound to the reputation, he saith it were good that men would hearken to the saying of Gonsalvo the great and famous Commander, that was wont to say, a Gentlemans honor should be de t••la crassiore of a good strong warpe or web that every little thing should not catch in it, when as now it seems they are but of copweb-lawne, or such light stuffe, which certainly is weaknesse and not true great∣nesse of minde, but like a sicke mans body, that is so tender that it feels every thing.

Contem∣ptuose provoco. Gestus. XVIII.

TO BECKEN WITH THE EARE-FINGER, is their usuall concise expression, who are ad∣vanced by confidence to relie upon the strength of their ability, and would by a provoking sig∣nall dare, chalenge, defie, and bid one prepare for an encounter, implying a strong presumption of the victory, as if they esteemed him as nothing in their Hand. To this expression Horace alludes,

Crispinus * 1.88 minimo me [provocat] accipe si vis Accipe jam tabulas—

Avaritiam prodo. Gestus XIX.

TO GRIPE THE LEFT HAND THE THUMBE CLUTCHED IN WITH ALL, is the hold-fast gesture of tenacious avarice, and significant to discover the miserable and penurious condition of a close-fisted niggard, a parcell of the chara∣cter of an old pinch-penny. This catching and restrained gesture, is an expression often seen in the Hands of penny-fathers, and men of a terene complexion, and is parallel to the Thumbe under the girdle. The Aegyptian Mythologists who * 1.89 were very quaint in their occult devices, used to paint out Avarice by this posture of the left hand: And they who allegorically interpret * 1.90 dreames make this hand the symboll of lucre, profit, gaine and increase, as the hand more fit∣ting to retaine: for though it want the diligence and insinuating labour peculiar to the Right Hand, and hath not the faculty to scrape and get by such dexterious endeavours, notwithstanding being more dull and sluggish, the retentive appe∣tite thereof is thereby increased, and it is the Misers maxime, and as it were the signet on his wretched hand:

Non minor est virtus quam quaerere parta tueri.

This hand by the grave testimony of Solinus, * 1.91 which Camerarius also affirmes, to doe any thing is lesse agile; but to beare burdens, and to com∣prehend any thing strongly is more fit; for Jael tooke the hammer in her Right Hand, but the naile in her left, which she smote through the temples of Sisera: and the three hundred Souldiers of Gedeon held their lamps in their left hands, and * 1.92 the trumpets in their Right Hand, which Marius hath drawne into an allegorie of other signifi∣cations. * 1.93

Offensi∣unculam resentio. Gest. XX.

TO GIVE ONE A RAP WITH THE FIN∣GERS HALF BENT, OR KNUCKLES, is their expression who would vent their sleight anger or dislike upon others; or would softly and mo∣destly knocke at some doore. This posture of the Hand was called by the Ancients Condylus, Scilicet digiti articulus, aut nodus in curvitura quae digitis flectitur. The stroake inflicted with the Hand thus composed, hath from antiquity retai∣ned the name of Condyl; this the Greeks call * 1.94 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. We read of a boy who attended at the banquet of Aeneas slaine by Hercules with a stroake of his Condyl, called Archias as Helleni∣cus writes, other Eunomius, the sonne of Archi∣teles, but in Phoronidos 2. he is named Cherias, who dyed of that blow in Calydon, although Hercules intended not his death, but chastisement. The Greeks also write that Thersites was slaine by the Condyles of Achilles, because he had struc∣ken out the eye of Penthisilea slaine by him with his speare. This gesture is sometimes used by those who would signifie their desire of being

let in at a doore, and in this sense it was modestly used by Bagoas the Eunuch at the tent doore of Holofernes his master, whom he supposed to have slept with Judith. Dorleans upon Tacitus saith, * 1.95 he did plausum facere manibus to awaken his ma∣ster, but it is most likely he used the sound of this gesture as a mannerly watchword to intimate his attendance without, and a desire to come in and speake with him; an expression that hath been ever used by such who came to salute or speake * 1.96 with great persons in a morning, to intimate their modest and obsequious attendance, which they seemed by that low knock to desire their patrons to take notice of.

Iram im∣potentem prodo. Gestus XXI.

TO PUT THE FINGERS INTO A GRIPE OR CLAW-LIKE ASPECT, and to SCRATCH or CLAW another therewith, is the impotent expression of a curst heart that eagerly desires to set a marke of its displeasure upon those that have provoked it to a splenitique use of its poun∣ces. But this is no manly expression of the Hand, as more properly appertaining to children and vixens, who are prone upon any provocati∣on to wreak their despite upon others with the talons of their indignation. Fury that hath furni∣shed all men with weapons, left the tongue & the nail to the impotent part of humanity, two vene∣mous weapons, and apt to wranckle where they fasten. And if we see this naile-rubricke in the face of any, we are apt to infer that it is the marke of some such impotent creature.

Stultitiae notam in∣figo. Gestus XXII.

TO PRESENT THE INDEX AND EARE-FINGER WAGGING, WITH THE THUMB

APLIED UNTO THE TEMPLES, is their expressi∣on who would scornfully reprove any for failing in any exercise of wit, or for some absurd stumble of a tripping and inconsiderate lip, or for some errour in manners and behaviour: For, this most ridiculous affront implies such men to be Asses. The reason is, for that man only by natures pro∣vident donation hath received cares fixt and im∣moveable, whereas that which appears most moveable and stirring in that dull animall is his eares; and the WAGGING OF THE FIN∣GERS goes for the WAGGING OF THE EARES, which cannot be done otherwise by reason of this naturall prohibition. Perseus alludes to this ironicall signification of the Fingers,

Nec manus auriculas imitata est mobilis albas.

Hence Manum addere the Adage, a metaphor ta∣ken * 1.97 from this gesture. The same gesture if you take away the motion, is used in our nimble∣fingered times to call one Cuckold, & to present the badge of Cuckoldry, that mentall and imagi∣nary horn; seeming to cry, O man of happy note, whom fortune meaning highly to promote, hath stucke on thy fore-head the earnest-penny of succeeding good lucke; all which upbraiding tearmes many understand by this gesture only of the Fingers; for in this sense the common use hath made it the known signall of disparage∣ment, so naturally apt are the Fingers to speake scoffes: For, lacivious disdaine masked by scorn under the disguise of a facetious wit, out of an itching disposition hath been ever very prone to devise and happen upon waies to vent her con∣ceited bitternesse, it being the guise, of overwee∣ning wit to despise and undervalue others:

Hence comes your scornfull frumpe and drie scoffe, keen jeers that wit hath turned up trump, wherein the dealer rubbeth with a gibe, making another his laughing stocke; which cunning game is received into Rhetoricke, and called an Ironie, a Trope, which gives a man leave closely to carpe at the manners of men, wherein what which is expressed by words, the contrary is shewn by the gesture: nay we may make a wity board without the helpe and concurrence of an unhappy word, and your broad verball jest is no∣thing neare so piquant as these foule habits of reproach by gesture, which broch men as it were with a spit, and having once entred into the quicke like shafts with barbed heads a long time gaule with a sticking mischiefe: and to this feat of mockery the Fingers have been proclive to fashion out contempt, provoked forward by a naturall dicacity.

Improbi∣tatem ob∣jicio. Gestus XXIII.

TO LOCKE THE THUMBE BETWEENE THE NEXT TWO FINGERS, is an ironicall vulga∣risme of the Hand used by Plebeians when they are contumeliously provoked thereunto, and see that they cannot prevaile by vieing words, their spleene appealing to their Fingers for aid, who thus armed for a dumbe retort, by this taunting gesture seem to say avant. This position of the Fingers with the Ancients was called Higa, and the moderne Spaniards by objecting the Hand formed to this reproachfull expression, imply as * 1.98 much as if they should say paedicavi te, with us it is usually their garbe who mocke little children.

Parcè do. Gest. XXIV.

TO GIVE VVITH TWO FINGERS, is a parcimonious expression of the Hand of∣ten seen in clutch-fists niggards, and pinch-pennies, from whose gesture the Adage came, Dare con∣tracta manu, id est [parce & frigide aliquid dare.] Hence the Spaniards in the propriety of their Tongue, expresse covetousnesse by a short Hand, and bounty by a long and large Hand. These phrases do often occur in Guzman, which I take for a subtile contexture of the proverbiall riches and gravity of the Spanish Tongue. Salomon dislikes this gesture, where he saith, Let not thy Hand be open to take, and closed when thou shouldest give. And Artaxerxes the son of Xerxes, who was * 1.99 sirnamed Long Hand, because he had one Hand longer then another, was wont to say, that as a Prince (who was Gods image upon earth) he had a Hand to give, to wit, a right Hand very long; the other to with-hold and take away, to wit, a left Hand, contracted and very short; ad∣ding that it was a more Princely and Royall property, to give, then to take away.

Numero Gestus XXV.

TO BEGIN WITH THE FIRST FINGER OF THE LEFT HAND, AND TO TELL ON TO THE LAST FINGER OF THE RIGHT, is the naturall and simple way of numbring & compu∣tation: for, all men use to count forwards till they come to that number of their Fingers, and being come to that number, prompted as it were by nature to returne at this bound or But of nume∣ricall immensity, (about which all numbers are reflected and driven round,) they repeat againe the same numbers returning unto unity from

whence their account began, which we must not account as an accident, but a thing propaga∣ted from the fountaine of nature, since it is ever done and that by all Nations. For the Fin∣gers by an ordinance of nature, and the unrepeal∣able statute of the great Arithmetician, were ap∣pointed to serve for casting counters, as quicke and native digits, alwaies ready at Hand to assist us in our computations. Hence some have cal∣led man a naturall Arithmetician, and the only creature that could reckon and understand the mistique laws of numbers, because he alone hath reason, which is the spring of arithmeticall ac∣count; nay that divine Philosopher doth draw the line of mans understanding from this compu∣ting * 1.100 faculty of his soule, affirming that therefore he excells all creatures in wisdome, because he can account: and indeed not the least of the more subtill part of reason doth depend upon this A∣rithmeticall infused quality. Hence we account such for idiots and halfe-sould men who cannot tell to the native number of their Fingers. And if we count the dole of nature, and those num∣bers that were borne with us and cast up in our Hand from our mothers wombe, by Him who made all things in number, weight & measure, we shall finde that there are five Fingers ranged up∣on either Hand, which quinary construction of the Fingers, as being of a mysticall perfection is much canvased by the Pythagoran Philosophers, * 1.101 and called marriage, because it is a compound of the first numerall male and female; it is also fitly tearmed nature, because being multiplied it de∣termins and rebounds upon it selfe, for five times five makes twenty five, and multiplied, by an old

number it still representeth it selfe, for if you take five unto five by doubling the Cinque you make the Decade; and there is in it a naturall vertue or faculty to divide, as appeares in the Fingers of each Hand, so that nature seems to have tooke more delight to order and compose things ac∣cording to the number of five, then to fall upon any other forme that might have proved spheri∣call. Hence Plutarch observes that the Anci∣ents were wont to use the verbe pempasesthai * 1.102 when they would signifie to number or to reckon. And the Memphian Priests in their Hierogly∣phiques, by a Hand, the Fingers set upright, used to figure out Arithmeticke. Great is the perfe∣ction of the totall summe of our Fingers, for Ten is the fount and head of all numbers, for this is compounded of 1. 2. 3. and 4. which united, summe up Ten; the most compleat of numbers, as possest of the formes of all the others, for both the eaven and odde, the square, cubique, plaine, the linear, the monade, and compound, with all the rest, are comprised in the Decade; which therefore Pythagoras the Samian, who was thought to be the first Author of the name Phi∣losophie, as Plutarch affirmes, concludes the De∣narie to be the most absolute perfection of num∣bers, because as the Poet saith we have,

—Tot digitos per quos [numerare] solemus. * 1.103

Hadrianus Junius by an elegant and neat discrip∣tion, seems to allude to the intention of nature in devising the Hand so fit for all accounts, that it may serve for a counting table;

Porrigor in ramos quinos, & quilibet horum Diditur in triplices nodos, nisi quintus egeret * 1.104 Uno, qui solus respondet robore cunctis

Undi{que} colligulis surgo, in vallum{que} resid•• Ast Abaci desit si forte, ego munia praste.

Abacus being a counting-table, such as Arith∣meticians use.

An Index to the following Al∣phabet of naturall Gestures of the FINGERS. Which Gestures, besides their typicall signi∣fications, are so ordered to serve for privy cyphers for any secret intimation.

• A Figures out the I Gesture.
• B Figures out the II Gest.
• C Figures out the III Gest.
• D Figures out the IV Gest.
• E Figures out the V Gest.
• F Figures out the VI Gest.
• G Figures out the VII Gest.
• H Figures out the IX Gest.
• I Figures out the X Gest.
• K Figures out the XI Gest.
• L Figures out the XII Gest.
• M Figures out the XIII Gest.
• N Figures out the XIIII Gest.
• O Figures out the XV Gest.
• P Figures out the XVI Gest.
• Q Figures out the XVII Gest.
• R Figures out the XVIII Gest.
• S Figures out the XIX Gest.
• T Figures out the XX Gest.
• V Figures out the XXI Gest.
• W Figures out the XXII Gest.
• X Figures out the XXIII Gest.
• Y Figures out the XXIV Gest.
• Z Figures out the XXV Gest.

[illustration]

[illustration]

A. Inventione labo∣ro.

[illustration]

B. Fleo.

[illustration]

C. Approbo.

[illustration]

D. Extollo.

[illustration]

E. Collateralitèr monstro.

[illustration]

F. Indico.

[illustration]

G. Terrorem icutio

[illustration]

H. Silentiū indi∣co.

[illustration]

I. Redarguo.

[illustration]

K. Compello.

[illustration]

L. Veto.

[illustration]

M. Diffidentiā noto.

[illustration]

N. Mollitiem prodo.

[illustration]

O. Conviciū facio.

[illustration]

P. Contemno.

[illustration]

Q. Ironiam infligo.

[illustration]

R. Contemptuosè provoco.

[illustration]

S. Avariciam prodo.

[illustration]

T. Offensiunculam resentio.

[illustration]

V. Iram impotentē prodo.

[illustration]

W. Stultitiae notam insigo.

[illustration]

X. Improbitatem objicio.

[illustration]

Y. Parce Do.

[illustration]

Z. Numero.

1 2 3 4 5

Notes

• * 1.1

  Propert. l. 2. eleg.
• * 1.2

  Pers. Sat. 5.
• * 1.3

  Satyr. 10.
• * 1.4

  Idem Epod. 5.
• * 1.5

  Torrenti∣us in Hor.
• * 1.6

  Syndon. Apol. l. 9. epist. 9.
• * 1.7

  Goropius in Hierog.
• * 1.8

  Propert. l. 3. eleg.
• * 1.9

  Martial. l. 4. epig. 27
• * 1.10

  Arist. l. 7. Ethic. c. 6.
• * 1.11

  As Zui••∣ger in Eth. Arist.
• * 1.12

  Perseus Satyr. 5.
• * 1.13

  Pausanias
• * 1.14

  Pierius in Hieroglyp l. 37.
• * 1.15

  Livie l. 38
• * 1.16

  Flavius Vopiscus.
• * 1.17

  Horace Serm.
• * 1.18

  Horace Serm.
• * 1.19

  Erasm, Adage.
• * 1.20

  Erasm, Adage.
• * 1.21

  Claud. de 6. Hon. Consulat.
• * 1.22

  Beckman de orig. lat. ling.
• * 1.23

  Festus.
• * 1.24

  Martial Epigram.
• * 1.25

  Ovid A∣mor. l. 3.
• * 1.26

  Perseus Satyr. 1.
• * 1.27

  Cicero ••u••c. 5.
• * 1.28

  Laert. l. 6.
• * 1.29

  Plutarch in the life of The∣m••stocles.
• * 1.30

  Cicero ad Attic. l. 2. Epist. 19.
• * 1.31

  Suetonius Augusto.
• * 1.32

  Causin Soldier.
• * 1.33

  Plutarch in the life of Camil∣lus.
• * 1.34

  Seneca de Constant,
• * 1.35

  Sir. Hen. Blunt in his voyage to the Le∣vant.
• * 1.36

  Selden Tid. of Honour.
• * 1.37

  Fran. Ve∣rulam in his new Atlantis.
• * 1.38

  Judges 18 19.
• * 1.39

  Pierius Hierogly. l. 37.
• * 1.40

  Ecclesia∣sticus 5. 12
• * 1.41

  Job 21. 5.
• * 1.42

  Apul. Me∣tam. l. 1.
• * 1.43

  Plinie in his Nat. Hist.
• * 1.44

  Alciat Embl. 11.
• * 1.45

  Pieriu: Hierogl. l. 36.
• * 1.46

  Martian. Capel. l. 1.
• * 1.47

  Ovid Me∣tam. l. 9.
• * 1.48

  Suid••.
• * 1.49

  Perseus Satyr. 1.
• * 1.50

  Hierom in praef. ad Sopho∣niam.
• * 1.51

  Causabon upon Pers. Satyr. 1.
• * 1.52

  Dr. Crook in his A∣natomy.
• * 1.53

  Alciat Embl. 16. ex Plauto sumpt.
• * 1.54

  Erasm. Adage.
• * 1.55

  John 20. 27.
• * 1.56

  Plutarch in the life of Pom∣pey.
• * 1.57

  Joseph Scal.
• * 1.58

  Plutarch in the life of Caesar.
• * 1.59

  Pateus in electis.
• * 1.60

  Caelius.
• * 1.61

  Martial Epigram.
• * 1.62

  As Rami∣rez upon the place.
• * 1.63

  Plaut. in Pseudol.
• * 1.64

  Martial Epigram.
• * 1.65

  Martial Epigram.
• * 1.66

  Perseus Satyr. 2.
• * 1.67

  Euphor. Satyr. 1.
• * 1.68

  Idem lib. eodem.
• * 1.69

  Caelius.
• * 1.70

  Juvenal Satyr.
• * 1.71

  Tertul. de Pallio c. 4.
• * 1.72

  Isaiah 58. 9.
• * 1.73

  See Flac∣cius in cla∣vi script. Salomon Prov. 6. 13
• * 1.74

  Lampri∣dius in Helioga∣balo.
• * 1.75

  Sueton in Caligula.
• * 1.76

  Laert. in Diogen.
• * 1.77

  Gen. 37. 19.
• * 1.78

  Martial Epigram.
• * 1.79

  Martial Epigram.
• * 1.80

  Pr••pert us 〈◊〉〈◊〉. 7.
• * 1.81

  Plutarch in moral.
• * 1.82

  Arrian l. 〈◊〉〈◊〉 de exped. Alex.
• * 1.83

  Jun.
• * 1.84

  Suero•• Tib. c. 6. 8.
• * 1.85

  Caelius.
• * 1.86

  Petron Arb. Satyr
• * 1.87

  Sir Fran∣cis Bacon in his charge a∣gainst du∣ells.
• * 1.88

  Horac•• l. 1. Serm. 〈◊〉〈◊〉
• * 1.89

  Pieriu•• Hierogl. l. 35.
• * 1.90

  Artemi∣dorus de Somn. in∣terp.
• * 1.91

  Solinus cap. 5. Camera∣rius in Hor. Suc. Judges 5.
• * 1.92

  Judges 7.
• * 1.93

  Marius in Bibl.
• * 1.94

  Caelius Rhod. var. lect.
• * 1.95

  Judith 14.
• * 1.96

  See Dor∣leans up∣on Tacit.
• * 1.97

  Perseus Satyr. 4. Erasm. Adag.
• * 1.98

  Ramirez upon Mart
• * 1.99

  Plutarch Apotheg.
• * 1.100

  Plato.
• * 1.101

  Plutarch Moral.
• * 1.102

  Plutarch in moral.
• * 1.103

  Ovid. l. 1. Fastorum.
• * 1.104

  Hadrian Jun. in Aenigmat