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Title: An essay towards a natural history of serpents

Author: Charles Owen

Release date: January 16, 2023 [eBook #69818]

Most recently updated: October 19, 2024

Language: English

Original publication: United Kingdom: Charles Owen

Credits: deaurider, Barry Abrahamsen, and the Online Distributed Proofreading Team at https://www.pgdp.net (This file was produced from images generously made available by The Internet Archive)

*** START OF THE PROJECT GUTENBERG EBOOK AN ESSAY TOWARDS A NATURAL HISTORY OF SERPENTS ***

AN

ESSAY

TOWARDS A

NATURAL HISTORY

OF

SERPENTS:

IN TWO PARTS.

I. The First exhibits a general View of SERPENTS, in their various Aspects; such as their Kinds, Bulk, Food, Motion, Propagation, Coverture, Colours. In which is inserted a short Account of Vegetable, Mineral, and Animal Poison, particularly that of the SERPENT; and its Cure in various Nations; where also the SERPENT is used as Food and Physick.

II. The Second gives a View of most SERPENTS that are known in the several Parts of the World; described by their various Names, different Countries, and Qualities.

Illustrated with COPPER-PLATES, Engraved by the BEST HANDS.

III. To which is added a Third Part; containing Six DISSERTATIONS upon the following Articles, as collateral to the Subject.

1. Upon the PRIMEVAL SERPENT in PARADISE.

2. The FIERY SERPENTS that infested the Camp of ISRAEL.

3. The BRAZEN SERPENT erected by MOSES.

4. The DIVINE WORSHIP given to SERPENTS by the NATIONS.

5. The ORIGIN and REASON of that MONSTROUS WORSHIP.

6. Upon the ADORATION of different Kinds of BEASTS by the EGYPTIANS, with divers Instances of the same Stupidity in other Nations.

The whole intermix’d with Variety of ENTERTAINING DIGRESSIONS, PHILOSOPHICAL and HISTORICAL.

By CHARLES OWEN D. D.

LONDON:

Printed for the AUTHOR.

Sold by JOHN GRAY, at the Cross-Keys in the Poultry, near Cheapside.

M.DCC.XLII.

TO

Sir Hans Sloane Bart.

SIR,

The Serpent [Subject of the following Sheets,] being one part of your celebrated and expensive Collection of Rarities, naturally leads me to beg the Honour of your Name to grace its Entrance into the publick World.

I can’t enter into the vanity of thinking, that the Book can be any improvement to one who has been so long and laborious an Enquirer after Truth, and penetrated so far into the Empire of Nature: but as in Divinity, a willing Mind; so in Learning, the best Endeavour will be accepted. And tho’ the Book cannot recommend it self to you, your Name may recommend it to others.

Happy are the Times, when Knowledge is the study of those who have superior Abilities for it: Happy therefore is the present Age, that has you, among many other Learned, so eminent an Encourager of it.

Tho’ elevated Minds direct all their concern to what they should be, and not to any Applause for what they really are; yet, if to delineate their Excellency be offensive to Modesty, the Sincerity with which it is done, will, it is hoped, secure their Pardon.

Now, what is it that makes the great Character, but Knowledge in all its diversity, a Sollicitousness for the Spread of Arts and Sciences, excelling in one’s particular Station of Life, and being divinely forward to all the high Offices of Humanity? This is the Picture of real Worth, and what can forbid to say, that Sir HANS SLOANE is the Life?

That you may long continue the Restorer of Health, the Ornament of the Day, and in triumph over all the deadly Power of the Old Serpent, at last possess eternal Health, are the most sincere Wishes of him, who with a just Sense of Obligation, and the greatest Regards, is,

SIR,

Your most humble,

and devoted Servant,

WARRINGTON,

March 1, 1741-2.

Cha. Owen.

TO THE

READER.

The Divine Wisdom so variously displayed in the Works of Nature, even the lowest Order of them, entertains the human Eye with Prospects exquisitely beautiful and pleasurable: As our Knowledge is defective, we are at a loss how to account perfectly for the particular Ends of their Formation, and Manner of their Subserviency to the Whole of the Eternal Design.

However, by Observation and Improvements in Natural Philosophy, we are assured thus far; that as the Almighty Creator made nothing in vain, so all his Works are good, and admirably fitted to answer the Purposes of his Will, and that his Wisdom, like his tender Mercies, shines through all the Systems of his Creatures.

That there is not a wise Purpose in every thing that is made, because we do not understand it, is as absurd as for a Man to say, there is no such thing as Light, because he is blind, and has no Eyes to see it.

For the Illustration of this, we may take a short View of Creatures, in vulgar account too diminutive and despicable a Species, to deserve a close Attention: And among these, if we consider the Noxious, we shall find, if not an Argument why they should be made, yet we shall be able to discern no Reason why they should not, because their Noxiousness is not so unavoidable, but that we may, and almost every one does avoid it.

General Histories of these Kinds we have been furnished with in the Writings of the Learned: Here I apply myself to the Discussion of one particular Species, viz. the Serpent: in which I don’t pretend to new Discoveries, but only to collect, and bring into one View, what has been said by different Persons, which is not to be found by any without many Books, and much Time; and which, without the present English Dress, would not be understood by others at all.

In accounting for some things relative to the Subject, I have always chosen the Words of the Learned in the Physical Profession. The Subject being like Dust, the Food of the Serpent, very dry, I have endeavoured to give it some Agreeableness, by a Variety of Passages from History, and Reflections of many kinds; which, though they may not always naturally arise from the Subject, yet being intended for the Reader’s Entertainment and Instruction (as he goes along in the principal Design of the Book) I hope they will find a favourable Judgment.

Give me leave, upon this occasion, to adopt Sir William Temple’s Words, viz. “It is not perhaps amiss, says he, to relieve or enliven a busy Scene sometimes with such Digressions, whether to the Purpose or no.”[1]

1.  Temple’s Memoirs from 1672 to 1679. Second Editn. p. 57, 58, 59.

I shall only add, that in cultivating this Subject, I have attempted to give a short Display of the Divine Perfections, which, as they appear eminent in the System of the Creation in general, so in the Serpent they may be seen in particular; and if it produces in the Reader a more exquisite Perception of God in all his Works, I have my End; who am

Your Humble Servant.

Directions for the Binder, where to put the Plates,

Plate I.

after p. 54.

Plate II.

after p. 70.

Plate III.

after p. 78.

Plate IV.

after p. 86.

Plate V.

after p. 94.

Plate VI.

after p. 142.

Plate VII.

after p. 152.

Pag.

ERRATA[TN].

25

Read Bocca, instead of Baca.

25

Four Lines from bottom, after honor, r. other.

34

Line 2. r. tho’ the Venom may.

53

After Dauphiny, r. and instead of or.

58

Quotation, r. Natural History of Lancashire.

74 L. 14.

instead of Amphisbænick Animals, r. Whether there be two-headed Serpents or not.

76 L. 14.

from bottom, for Tython, r. Python.

95 L, 5. r.

made, for move.

109 L. 3.

for could, r. would.

112 L. 1. r.

Quinquennian.

114 L 17.

for emits, r. emit.

115 L. 2.

for if they, r. the wounded.

122 Head LXXXIV.

r. Americina.

132 Head CXI.

r. Agnasen.

134 —— CXIV.

r. Attaligatus.

141 Head CXXVI.

for Navigation, r. Natation.

147 —— CXXXIV.

r. Reptiles and Insects.

148 Head IId.

for it, r. them.

162

Instead of Dæmon, r. Damon. L. 4. from bottom, in Quotation, r. ποιημα

171 L. 9.

r. their other Faculties were.

195

r. Verdegrease.

196

r. Nehushtans.

211

r. Gades.

231

Dele 3.

237

L. 14. a Comma should be after adore.

N. B. In the Story of the Elephant, pag. 86. it is a mistake, to place the Action at Newcastle; the Scene of it being in the East-Indies, according to a Book called Hamilton’s Travels.

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A

NATURAL HISTORY

OF

SERPENTS

PART I.

SECTION I.

I begin with the Division of Serpents, which I distribute into Terrestrial, that live upon Land only; Aquatick, that live in Water; and Amphibious, that inhabit both Elements. Under these I comprehend all the Relatives to the venomous Tribe. But how can Land-Serpents live in Water? I answer, their Bodies are equally formed for both Places.

Among Animals, some breathe by Lungs, and others by Gills, as all sanguineous Fish, (excepting the Whale.) By Gills, I mean those membranous cartilaginous Parts on both sides the Head, whereby they hear and respire: What we call Gills in Fish, are properly their Lungs. Respiration (which is an involuntary Motion of the Breast, whereby Air is alternately taken in and thrown out) is as necessary to Fish as to Land-Animals: In Water, is a great Quantity of Air inclosed, and it is that Air they respire, and by their Gills they separate the Air from the Water, and present it to the Blood, after the same manner as ’tis presented to the Lungs of Land-Animals.

The Gills of Fish have an alternate Motion of Dilatation and Compression; when they dilate their Gills, the Water is taken in; when they contract them, ’tis expelled again. Thus the Water is carried in by the Mouth, and carried off again (stript of its Air) by the Gills, which perform the Office of Lungs. Their sucking Water is Breathing, and their Food as little of Water, perhaps, as other Creatures use.

SERPENTS will swim in all Liquids; this appears in the Experiment made by a learned Italian, who put a Serpent into a large Glass-Vessel of Wine, where it lived swimming about six Hours: and when it was by force immersed and kept under that Liquid, it lived only about an Hour and a half. He put another in common Water, where it lived three Days; but when it was kept under Water, it lived only about twelve Hours[2].

2.  Fr. Redi Exper. circa res nat. p. 170.

Some Serpents are reptitious, creep on the Belly, and some have Feet; the Form of their Legs is peculiar and different in divers Species, whence the slow Motion of some, and wonderful Agility and Swiftness in others: Their Feet are some cloven (as it were) into Hoofs, others divided into Claws, with Variety of different Nails to answer the several Purposes of Life; among them are Flying Serpents: for which purpose, they are furnished with Wings to buoy themselves up in the fluid Air, whereby they keep their Bodies on a due Balance in their Motion.

Serpents are provided with Tails of different Length and Size; these also are necessary to adjust their Motion, and guard them against Stimulation of Flies. In winged Serpents, the Tail serves as a Rudder to govern them in flying through the Air; and, in the marine Serpents, they serve as Oars. But another says, the flying of a Bird, in effect, is quite a different Motion from the sailing of a Ship: Birds don’t vibrate their Wings towards the Tail, as Oars are struck towards the Stern, but waft them downward; nor does the Tail of the Bird cut the Air at right Angles as the Rudder does the Water, but it is disposed horizontally, and preserves the same Situation what way soever the Bird turns[3].

3.  Borelli.

They are painted with variety of Colours, as red, black, white, brown, green; the Composition of these, in some of their Garnitures, forms Beauties exquisitely fine. Some of them have very little Eyes, others large ones: Some wound with their Teeth, others with the Tail that terminates in a Sting, which is an Apparatus in the Body of certain Insects like a little Lance, serving them as a Weapon of Offence. Mention is made by Historians of harmless Serpents, and of Persons who have tamed Serpents, and whose Hair has been kissed by a tame Dragon, and which, with its Tongue, gently lick’d its Master’s Face[4].

4.  Raii Synopsis. Ælian. Hist.

The Serpent seems to be one of the distinguished Favourites of the Air, seeing it subsists by aerial Food all Winter; that is, in those Regions where it dare not turn Ranger. Sleep is the Nurse of Nature, a Nurse that greatly indulges the animal Spirits, and, by arresting voluntary Motion, prevents their daily Consumption, and, at the same time, allows the perpetual Motion of the Arteries, Veins, Heart. We know but little of the real peculiar Nature of what we call Air, only that it is the most heterogeneous Body in the World, a kind of secondary Chaos, being a Compound of minute Particles of various Kinds, Earth, Water, Minerals, Vegetables, Animals, &c. collected either by solar or artificial Heat.

These Particles together constitute an Appendage to our Earth, called Atmosphere; or that thin, elastick, fluid Mass, wherein we live, move, and have our being; which Air we continually receive, and expel by Respiration, and no Animal can live, or Vegetable grow without it.

Thus Serpents inclosed in the Receiver, are immediately (I may say) starved when deprived of Air, which is their only Winter-Food.—N. B. Whatever is put in a Receiver so exhausted, is said to be put in Vacuo: Animals that have two Ventricles, and no Foramen Ovale, as Birds, Dogs, Cats, Mice, die in it in less than half a Minute; a Mole died in one Minute; a Bat lived seven or eight; Insects, as Wasps, Bees, Grashoppers, seem dead in two Minutes[5].

5.  Derham.

Nor will any Vegetation proceed in Vacuo, or without Air: Seeds planted will not grow. OBJECTION. Beans grow in Vacuo. I answer, they grow a little tumid, but that kind of Vegetation is only owing to the Dilatation of the Air within them; they swell a little by the Expansion of the Air, but they never bud.

Among the Ancients were very strange Notions about the Original of Serpents, and other Animals: Bees, says a certain Orator, Historian, and Philosopher, were bred from the Carcass of Oxen; Wasps from the Corruptions of Horses; Beetles from Asses; and Serpents from human Marrow: Hence they consecrated a Dragon to Kings and Princes, as a Creature peculiar to Man[6].

6.  Plutarch’s Lives of Cleomenes and Agis.

I don’t know how to form an Apology for the old Philosophers, whose Account of spontaneous Generation is perfectly romantick: What can be more so, than to say Frogs are engendered of Slime, or in the Clouds, and dropt down in the Showers of Rain? So the Egyptians said, that Mice were produced from the Mud of Nilus, and Insects from putrified Matter animated by the Sun. The Principle of this equivocal Generation, was the old Doctrine of Egypt, and now justly exploded, as contrary to Reason and common Sense, as well as to the Design of the Creator in making Animals Male and Female; the End of which Difference in Sexes, all Animals exactly answer, as if they were endued with human Reason. No Woman more tender of her Babe, or careful in providing for it, than Animals are of their Young Ones.

SECTION II.

The knowledge of mere Animals (who have no School for Arts and Sciences) is most surprising; these without visible Instructors, know how to perpetuate their Species to the End of the World; and how to order their Eggs, as those, who are apprized, their Successors were contained in them, and that it was in their power to produce them, and to perpetuate, or keep up the Name of their Family.

The Serpentine Animals are thus taught by Nature; these differ in the Mode of Propagation; some of them are viviparous, an Epithet applied to such Animals, who lay their Eggs within their Bellies, who bring forth their Young Ones alive and perfect, as Vipers, Sheep, Hares; others are oviparous, and bring forth their Young from Eggs, as Serpents, Snakes, Lizards, Frogs, Salmon, Tortoise, Herrings, &c.[7]

7.  Omnia ab ovo animalia.

In this Contrivance of Male and Female, and different Method of Multiplication for perpetuating the Species, we may see an admirable Instance of divine Wisdom: But for this Difference in Sexes, there would be no Increase of Serpents nor other Animals. The oviparous and viviparous Manner of Propagation is as wonderful; for,

Were they all viviparous, that is, brought forth living Births, there would be but a small Number, and not sufficient to support the whole animal Body: Corn, Grass, Fruits, &c. are no Production of the Sea, therefore can be no Food for Fish: The Almighty Creator so ordained it, that they should feed one upon another; and this made it necessary that they should be oviparous, that they might increase in great Plenty, which they could not do, if they were of the viviparous Kind; that is, brought forth their living Offspring, as Vipers, Sheep, Hares, Cows do.

But Fish being oviparous, propagating their Kind by Eggs, which, for Number, are infinite, their Progeny is innumerable, and sufficient to support all the Branches of the Marine Family; even the lesser Kind of Fish send forth an incredible Number of Spawn.

On the other hand, if four-footed Beasts were propagated by Eggs, they would soon cover the Face of the Earth, without a daily Destruction of them, which would take up no little time, tho’ an Army of Nimrods were employed. Birds increase by Eggs, and bring forth great Numbers; and perhaps, for this reason, that Birds of Prey and Serpents, Kitchens, &c. might not want proper Supplies. Now, if a Female Bird was great with six or twelve Young Ones at once, the Burden would be intolerable, her Wings would fail, and she would become an easy Prey to her Enemies.

But you will say, what if they brought forth only one or two at a time, till they amounted to the usual Number of their Eggs? I answer, that then they would be troubled all the Year long with feeding their Young, or bearing them in their Womb.

This Production of Creatures by Eggs, is a wonderful Phænomenon in the animal World; the Eggs are shelly and hard, to preserve the included Embryo from Accidents, and to contain suitable Nutriment for it. ’Tis observable that Chickens, while in their dark embryotick State, are nourished by the White alone, till grown big, and then feed on the Yolk, as the stronger Diet; and, when that is consumed, the Shell opens, and lets out the Prisoners.

Though all Fowl are hatched from Eggs, yet it is not always by the Parent’s Incubation, or Brooding, but by some other Warmth: The Tortoise is said to lay no less than fifteen hundred Eggs, which she covers in the Sand, and leaves the Sun to hatch them. The Eggs of the Ostrich[8] are hatched after the same manner; so the Serpent lays, and leaves her Eggs in the Dunghill.

8.  Job xxxix. 14, 15. Willoughby’s Ornithol. lib. ii. cap. 8.

The Eggs of Serpents, and certain other Animals, are Parts formed in the Ovaries of the Female, covered with a Shell, which includes an Embryo of the same Species. In the days of old, the Egg was the Symbol of the World; the World, by Tradition, being made of an Egg: Hence Eggs became of singular Importance in the Sacrifices of Cybele the Mother of the Gods. Some of the Pagan Deities were said to be produced from Eggs.

In some Parts of Asia, and at Grand Cairo in Egypt, they hatch their Chickens in Ovens; each Oven contains several thousand Eggs which the Country brings in, and have their Eggs returned in Chickens.

By this Method, they generally want some integral Part, as an Eye, a Claw, &c. which may be owing to a Want of equal Impression of Heat, tho’ the artificial Warmth be continued. There are thousands, yea Millions at a Batch, thus produced in Egyptian Ovens;—and may as well be in Europe, if our Bakers had the knack on’t. An Experiment has been made by a Duke of Tuscany, who having built such Ovens, did produce living Chickens in the same manner.

Under this Section, I shall consider the wonderful Sagacity of Serpents, in chusing their Paths for Deambulation, and finding out proper Receptacles for their Repose and Security in Winter; and that in Climates that are Opposites in their Nature.

In Summer, generally speaking, they are found in solitary and unfrequented dry Situations; others delight in moorish fenny Grounds; and in hot Countries, near to Groves, Rivulets—These, like other Animals, strictly adhere to the Constitutions of their Family, without Deviation.

They take up their Winter-Quarters in Caverns, hollow Places, Burrows, Rocks, old Hedges, and under the Roots of Vegetables, especially the Birch, others say Beech-Trees, which were consecrated by the Pagans to the supreme Numen.

In these lonesome Habitations they repose themselves during the Winter, in a kind of sleepy State, as half dead, with open Eyes[9]. In this Solitude they lie dormant, indulg’d with a little humid Air, till the Sun, by its Entrance into the northern Constellations, restores them to the active Life; without some Air they could not live. Mr. Boyle made the experiment, by putting Vipers into the exhausted Receiver, which soon died upon pumping out the Air.

9.  Apertis Oculis. Conrad. Gesner. pag. 3. de Serp.

It argues no little Penetration, that they know when and how to shelter themselves in Places of Safety in all Seasons; and what is yet more astonishing, is, that they live there so many Months without Food and without Action; and when released from their hybernal Confinement, how soon do they find out their appointed Food? Taken in this light, they are not singular; for ’tis believed, there are other Animals that pass the Winter-Season in a state of Indolence and Inactivity, as Cuckows and Swallows, making way by their Retreat for Woodcocks and Fieldfares, which visit us in Winter, and then return northwards: They are said to breed in colder Countries, as Norway, Russia, Sweden, and the Islands of Orcades, the most northern Parts of Scotland; which Islands were formerly in possession of the Norwegians, and given and annex’d to Scotland by Christiern I. King of Denmark and Norway, on the Marriage of his Daughter Margaret, with James III. King of Scotland, about the Year 1474.

It is probable, that when these northern Countries are buried in Snow, and their Rivers are frozen up, these Birds take their Flight hither, and such like Places, where they have access to Water, &c. But as to Cuckows and Swallows, as intimated above, ’tis generally allow’d that they sleep in Winter, having, as ’tis said, been found in hollow Trees and Caverns. Nor is this at all unlikely; tho’ on the other hand, I can see no Absurdity in supposing that these should go upon a Summer, as the other do upon a Winter Pilgrimage; that these pursue a lesser Heat, as well as the others fly from a greater Cold. Yea, Vegetables are said to sleep in Winter, and to be awake and lively in Summer: During the Months of their Rest, a quantity of Oil is laid up in them for their Defence against the Cold, and in proportion to the Degrees of it, which they are to sustain; whence it is, that the Trees of the northern Climates so much abound with Oil.

On the other hand, there are Reptiles and Insects that have Sense enough to lay up Winter-Store in Summer, as the Bee, Wasp, Field-Mouse, &c. a Property foreign to the ancient House of Serpents.

In Summer, the Bees labor hard for Winter Provision: As soon as the Air grows mild and warm, they are out betimes, and gather their Harvest from the Simples of the Fields, which they suck into their Bodies, and upon their Return to the Hive they disgorge it, as Pigeons do their Food wherewith they feed their Young. When the Bees have fill’d their Storehouse with the Delicacies of Nature, they lock the Doors, which they seal up with delicate white Wax, to prevent the Emanation of the Honey, which is a vegetable Juice: The Combs in which their Treasure is lodg’d, are geometrically nice, and exceed the most exquisite Art of Man.

The Ants also in this respect, are remarkable for Penetration and Foresight. In America are Ants which raise Hillocks four or five Foot high, and have such a way of cementing the Earth about them, that ’tis as firm as Lime and Stone, which protects them against the Ant-Bears, or Pismire-eaters; i. e. a kind of Creatures as big as Dogs, that feed on these Insects.

One observes, that the Spaniards left Jamaica, and went to Cuba, for this Reason among others, because their Childrens Eyes were eaten by these Ants, when left by themselves in the Cradle[10].

10.  Sir Hans Sloan’s Introduction to his Voyage, p. 68.

Ceylon in the East-Indies produces several sorts of remarkable Ants, particularly a large red kind, which make their Nests on the Boughs of great Trees, with Leaves wrapt together in Clusters, in which they lay their Eggs: And another sort call’d Vacos, whose Hinder-part is white, and the Head red; these swarm over the Land and devour every thing, but Stone and Iron: They creep on House-walls, and always build an Arch over themselves; on these their Poultry live chiefly; some of them bite desperately.

To these I might add the Wasps, that have their Winter-Treasures in subterranean Cells, and the Field-mice that know the proper Season to gather Acorns, which they carefully hide in hollow Places, (as Mole-runs) in the Earth. Thus we see no Creatures so mean in our View, but a Ray of divine Wisdom shines in their Foresight and Contrivance: When we consider how wonderfully these inferior Creatures are conducted in their Operations, how punctually they obey the Laws of their Creator, how solicitously every one propagates his Kind, and makes proper Provisions for his Family; it looks as if it were done by some Principle that’s more perfect than the common Reason of Man. Nevertheless ’tis past doubt, that Brutes of the highest Order, and most refin’d, are but Brutes, i. e. irrational, and it’s well for us they are so.

This is call’d Instinct, a natural Disposition, or Sagacity wherewith Animals are endued; by virtue whereof they are enabled to provide for themselves, know what is good for them, and are determin’d to propagate and preserve their Species. Instinct bears some Analogy to Reason or Understanding, and supplies the Defect of it in Brutes. The Narrative of Eve’s Temptation begins with affirming, The Serpent was more subtle than any Beast of the Field. And Christ recommends the Wisdom of the Serpent, but not without the Innocence of the Dove.

The Proofs of its Subtilty are not so obvious; some produce such as these, telling us, that the Serpent Cerastes hides itself in the Sand, with a view to bite the Horse’s Foot that he might throw the Rider. Jacob seems to allude to this, in the Blessing he gave to Dan, of whom ’tis said, Dan shall be a Serpent by the Way, an Adder in the Path, that bites the Horse’s Heels, so that his Rider shall fall backward. Gen. xlix. 17. But more in Part third.

SECTION III.

Serpents are supposed to have many Enemies, besides Man, as the Eagle, Hawk, Stork, Ibis, Ichneumon, Magaure, &c. I shall only touch upon some of these: Ibis is a Bird of Egypt, and a faithful Ally in the War against Serpents; vast Numbers of winged Serpents are annually bred in Arabia, from whence, at certain Seasons, Swarms of them take their flight across the Red-Sea into Egypt: Upon the first notice of their Arrival, the Ibidian Birds assemble in Troops, and immediately fly upon the Invaders, and soon destroy them. In the same manner they execute Vengeance upon the Serpents of Ethiopia, when they molest the Land[11].

11.  Conradus Gesn. p. 55. Ray. Gyllius.

The Storks destroy all Serpents that fall in their way, and are so greatly regarded in Thessaly for this kind office, that it is counted a capital Crime to kill a Stork, and the Criminal is punished as in the case of Man-slaughter.

[12]The Stork’s Bill is very long and sharp, with which it makes a rattling kind of Noise: It is said, the Chirurgeons have learn’d the Clysterick Art from these Birds.

12.  Pliny’s Nat. Hist. Tom. i. B. 10.

The Storks also are esteemed the Clergy’s Friends, for the Author of the Book of Nature says, they will not inhabit any City in Germany, where no Tythes are paid to the Priest. An Orthodox Brood of Birds!

When Moses conducted the Egyptian Army against the Ethiopians, he was to pass through a Country full of Serpents, and to secure his Forces from them in their March, he carried with him several of these Ibidian Birds, before whose Fury they fell or fled[13].

13.  Josephus, B. ii. Cap. v. p. 65.

ICHNEUMON is a little Animal of bold Spirit, and a great Destroyer of Serpents, and therefore the Egyptians keep it in their Houses, as we do Cats; and the young ones are commonly sold for that end at Alexandria. In form it resembles an overgrown Rat, and is called the Indian-Rat, and Pharaoh’s Rat; and by its mighty Atchievements, it must be of some considerable Bulk; for in its Encounters with great Dogs, Crocodiles, Serpents, &c. it generally comes off victorious: Upon their Approach it bunches up, and bristles up its Hair, in token of Defiance: It couches on the Ground, and leaps like a Bull-dog at its Prey.

By some it is call’d the Egyptian Otter; ’tis of a dun Colour, has round Ears, black Legs, and long Tail: It cannot endure the Wind, and runs for Shelter, when it rises, sometimes thrusting its Head between its hinder Legs, in a round Form like a Hedge-hog.

Those who have examined into Kites Nests, have found Vipers in them, which are supposed to be Food for their young ones. In China is a little Creature like a Weezel, called Magaure, that is a mortal Enemy to Serpents, which it kills by striking its Teeth into their Heads. The Chameleon trembles at the Sight of this little Furioso[14]; whose Ears are short and round, its Nose like that of a Ferret, its Tongue and Teeth like a Cat, which is a Creature it destroys in a Minute, though not the easiest to be killed. The Argoli Serpents in India destroy Asps; therefore by Alexander the Great’s Command, they were transported to Alexandria[15].

14.  L. Le Comte’s Memoirs, p. 504.

15.  Johnstonus, p. 16.

Whether the Serpent hates Man more than other Creatures, is with me a question; be that as it will, it is wonderful to think, that notwithstanding Man’s and other Creatures invincible Hatred of Serpents, yet hitherto they have been able to support themselves in a State of War against all the World.

Even among Vegetables are found Enemies to Serpents; as the Dittany of Virginia, or the wild Penny-royal; the Leaves of which, says my Author, being bruised, we tied in the Cleft of a long Stick, and held them to the Nose of the Rattle-Snake, who by turning and wriggling, laboured hard to avoid it, and in half an hour’s time was kill’d by it: This was done July 1657, at which Season those Creatures are computed to be in the greatest Vigour of their Poison; it is also remarkable, that in those Places where the wild Penny-royal grows, no Rattle-Snakes are observed to come[16].

16.  Philos. Transact. abridg’d by Lowthorp, p. 811.

SECTION IV.

That Dust was not the original Food of the Serpent, seems evident from the Sentence passed upon the Paradisaic Serpent, but the necessary Consequence of the Change made in the manner of its Motion, i. e. the prone Posture of its Body, by which it’s doomed to live upon Food intermix’d with Earth, dried to a Powder; Dust shalt thou eat, is one part of the Curse. It’s true, Serpents eat Flesh, Birds, Frogs, Fish, Fruits, Grass, but as they continually creep on the Earth, ’tis impossible but their Food must be often defiled with Dirt; some of them may eat Earth out of Necessity, or at least Earth-Worms, which they cannot swallow without some Dirt with them. No Animal but has its proper Food; even the most minute Insects; those that seemingly feed upon Dust, in reality feed only upon some nutritive Particles therein. Insects have been seen through a Microscope to eat some Particles of Dust, and reject many others, having accurate Organs of Sight, Smelling, and Feeling, as well accommodated to Dust, as the Organs of Ducks and Hogs are to find their Food in Dirt.

And here it may be observed, that what the Serpent does through a Necessity from the Divine Sentence, the earthly Man does from his own Will; the Serpent only by the Will of another, Man eats it from his own Inclination to it; the Serpent would have better Food if it could, Man might have better and will not: This shews that Man has a mind to be Companion with the Serpent, and to carry on the Acquaintance, that was begun in Paradise; the Serpent licks the Dust materially, the earthly Person licks it morally; the one has its Tongue upon it, the other has his Heart. The earthly Man is only a Man in shape, but a Serpent in Practice: What is the Punishment of the Serpent, is made the Happiness of the earthly Mind.

Some Serpents are carnivorous, and feed on Flesh; others are verminivorous, and feed on Reptiles: Their Sustenance is various, suited to their several Constitutions, and Nature of the Climates, where they inhabit. Vipers and Adders feed on Herbs, Weeds, Dews, as well as upon Lizards, Mice, Frogs.—When they take Food into their Mouths, they raise up their Bodies a little, that they may swallow their Prey with less difficulty. They swallow those little Animals whole without chewing. In a Viper dissected by a certain Gentleman, he found three large Mice, intire, without any Change of their Form by hard Compressure. Scorpions live chiefly upon Locusts, and other winged Insects. In Arabia, ’tis said, they feed upon Balsam-Juices, and seem to delight much in the Shadow of that Tree[17].

17.  Conrad, Gesner. 85.

It is remarkable, that Nature has provided young Vipers with poisonous Teeth grown to Perfection, commensurate to their Bulk, that so they may immediately feed themselves, by being able, in some measure, to kill their Prey as soon as they are born. Some of these Animals have temporary Parts, as the Lacerta Aquatica, a little Water-Serpent, which, when young, has four ramified Fins, to poise and keep its Body upright, (which gives it the Resemblance of a young Fish) and these fall off when the Legs are grown: So Frogs and Toads, in their Tadpole State, have Tails, which fall off when their Legs are grown out[18]. These pass through various Transmigrations, before they arrive at their perfect State.

18.  Derham’s Phys. Theol. B. IV.

SECTION V.

As Serpents differ in Kind, so in Size; the Length to which some of them grow is most surprizing. A certain Number is sent out with little Bodies; others are of monstrous Bulk, and capable of making the strongest Efforts against all the Attempts made to destroy them; yea, are strong enough to contend with Elephants, the greatest of Animals, and conquer them. e. gr.

ATTILIUS REGULUS, the Roman General in Africa, is said to encounter a Serpent in that Country, of vast Strength and Stature, near the River Bagrada, 120 Feet long, which he and his Army could not subdue, without discharging all their Engines of War against it; and, when conquered and flea’d, its Skin was conveyed to Rome in Triumph[19]. This is the more credible, says Pliny, because, in Italy, we see other Serpents, called Boæ, so large that in the Reign of Claudius, there was one of them killed in the Vatican, within whose Belly was found an Infant whole[20].

19.  Prœlium grands & acre eumque magna totius exercitus conflictatione, balistis atque catapultis diu oppugnatum—Ejusque interfecti longum corium pedes 120. Aul. Gellii Noct. Att. Liber VI. Cap. iii.

20.  Nat. Hist. B. VIII. Cap. xiv.

Among the Andes in America, are Serpents of prodigious Magnitude, from 25 to 30 Foot long[21]. In the Province of Caria, are Serpents ten Yards long, and Ten Hands broad, and their Eyes as large as two small Loaves. In Brasil, are found Serpents 30 Foot long. In Gresham-College, London, is a Snake preserved in Spirits, that is near two Yards long.

21.  De Le Vega.

In Norway, we read of two Serpents of very large Proportion: One of two hundred Foot long, and lives in Rocks and desolate Mountains, near the Sea, about Bergen; which in Summer-Nights ranges about in quest of Plunder, devouring Lambs, Calves, Swine, and other Animals, that fall in its way. In a calm Sea, it ransacks the Superficies of the Water, and devours the Polypus (i. e. a little Fish of many Feet) and all sorts of Sea-Crabs.——Upon the Approach of a Ship, this Serpent lifts up its Head above Water, and snatches at the Mariners. My Author adds, that it rolls itself round about the Ship, the more effectually to secure its Prey[22]. The Representation of this you have in C. Gesner.

22.  Olaus Magn. B. xxi. c. 27. p. 23. Gesner ex Scalig.

The other Serpent is in the Diocess of Hammer, about fifty Cubits long, by Conjecture. In Bothnia, on the Livonian Sea, we read of monstrous Serpents, with which the Shepherds of that Country were in constant War. Wonderful Things are reported of the large Serpents that infest the Helvetian Mountains. From the Instances above, ’tis evident that the Northern Climates breed Serpents as well as the South; but with this Difference, that they are not so venomous as those in Africa, tho’ Olaus Magnus, Archbishop of Upsal, seems to except the Shrew-Serpent. Ibid.

There are Marine, as well as Land-Dragons, of uncommon Bigness: Some in Ethiopia of 30 Paces long, and in Phrygia ten Paces long.——N. B. A geometrical Pace is five Foot; but if it be the lesser Pace only, viz. the Measure of two Foot and a half, it must be a monstrous Animal[23].——In the Reign of Philadelphus, two Live-Dragons were brought from Ethiopia to Alexandria, one 13, the other 14 Cubits long. In the Reign of King Euergetes, they took three Dragons, one seven Cubits, the other nine Cubits long. The third was carefully nursed in the Temple of Esculapius, and no Creature so highly reverenced[24].

23.  Gesner, p. 44.

24.  Ælian, l. 16. c. 39. p. 957.

On the Pellonæon Hill in Chius, was a Dragon whose hideous Noise filled the Vicinity with Horror and Dread; so terrible, that none durst approach so near as to take its Dimensions. It happened, the Wilderness wherein it lived, took fire in a Storm; and being involved in the Smoke and fire, it perished, and, upon viewing its Bones, ’twas concluded to be of a monstrous Bulk. Ibid.

The Ethiopian Dragons just mentioned, have no proper Name, and are only known by a Periphrasis, viz. Killers of Elephants. The Method is, by winding themselves about the Elephants Legs, and then thrusting their Heads up their Nostrils, sting them, and suck their Blood till they are dead.

ALEXANDER, in his Tour thro’ the Red-Sea, says, he saw Serpents of incredible Magnitude, some about 30 Cubits long[25].

25.  Ælian, lib. 17. cap. 1.

We read of monstrous Dragons, particularly two Draconic Monsters mentioned by Alexander’s Ambassadors, seen by them in their Return from the Kingdom of Abisaris, one of 80 Cubits long, the other 140[26].

26.  Strabo, de situ orbis, lib. 15. βιασαρου χωρα Bisari, alias Abisari Regio.

In places adjacent to Batavia, a Dutch Settlement in the East-Indies, we read of Serpents 50 Feet long; and the Skin of one, which was 20 Feet long, that swallowed an Infant, is shewn in Batavia, the Metropolis of the Dutch Empire in the East-Indies. In America also are Serpents of prodigious Bulk, from 25, to 30 Feet long[27]; but this Subject will be further considered in the Second Part of this Book.

27.  Atlas American.

On the other hand, there are Serpents, as remarkably little as the Amphisbæna, Gallic Viper, and some of the Lizards, that are not above four or six Inches long. Most of these Minutillos vary in outward Form.

And here, I can’t but observe that as the Magnitude of some other Animals is very wonderful, so, on the contrary, the Minuteness of some is equally astonishing, if not more so: There are some very little Insects that are conspicuous to the Eye, but more that are invisible without the Help of a Microscope, which is an optical Instrument, that magnifies Objects, and makes them bigger than really they are; it helps to discover minute Particles, of which Bodies are composed, and the curious Contexture of them.

To those who are not used to a rigid mathematic Proof, this may be illustrated by the Smallness of many organized Bodies. There is a Plant called Harts-Tongue, ten thousand Seeds of which hardly make the Bulk of a Pepper-Corn. Now the Cover of the true Body of each Seed, the parenchymous and ligneous Parts of both; the Fibres of those Parts, the Principles of those Fibres, and the homogeneous Particles or Atoms of each Principle, being moderately multiplied one by another, afford a hundred thousand Millions of formed Atoms in the space of a Pepper-Corn, says the learned Dr. Grew[28].

28.  Cosmologia Sacra, B. i. chap. 3.

The same is yet more evident from the Stupendous Smallness of some Animals, especially in the Sperm of smaller Insects; which have been observed by Mr. Leeuwenhoek, to be some Millions of times smaller than a grain Sand. This learned Gentleman has observed more of them in the Spawn of a Cod-fish, than there are People living on the Face of all the Earth at once[29].

29.  Numerum animalculorum ex unius asselli majoris lactibus provenientium, plus decies superare homines in universo terrarum orbe viventes.—Epistola ad Dom. N. Grew, p. 1.

N. B. It is the infinite Number of these little invisible Animals that makes stagnating Waters or Pools appear of so many different Colours, as green, reddish, brown,—according to the several Natures of these little Animals that live therein.

Thus, among Men, we find big and little; Giants and Pygmies: Whether that Disproportion be from meer natural Causes, or by Designation of Providence, I determine not. It is very questionable whether there be a particular Nation of Pygmies; but no doubt is made about the Existence of Dwarfs in many Places as well as Giants. Julia, the Niece of Augustus, had a Dwarf called Canopas, that was about two feet in height. Philippa French, born at Milcomb in Staffordshire, aged about 36, being then married, wanted something of three Feet in height[30].

30.  Dr. Plot’s Natural History.—Oxford 16.

On the other hand, we are not without Instances of Men, that were of a gigantick Stature, after, as well as before the Deluge, as Goliah and the Sons of Anak.

In the Days of Claudius the Emperor, Pliny tells us, that one called Gabara, brought out of Arabia, was nine Feet and nine Inches high: He tells us also, of two others in the days of Augustus Cæsar, Iducio and Secundilla, that were half a Foot taller than Gabara[31]. Maximinus the Emperor, was eight Foot and a half in height. But to come near home:

31.  Nat. Hist. B. vii. cap. 16.

WILLIAM EVANS born in Monmouthshire, and Porter to King Charles I. was two Yards and a half high. Walter Parsons, Porter to King James I. was about the same height. “Some say, William Evans exceeded Walter Parsons two Inches in height, but was far beneath him in proportion of Body. Tho’ he halted a little, and going out squalling with his Feet, yet made a shift to dance in an Antimasque at Court, where he drew Little Jeffrey, the Dwarf, out of his Pocket, first to the Wonder, then to the Laughter of the Spectators[32].”

32.  Fuller’s Worthies of Engl. Monmouthshire, p. 54.

SECTION VI.

The Apparatus in Serpents for their Motion is admirable. How curious the Structure of their Muscles, and their Junction to every Point, whereby they are prepared for their different Motions, and enabled to move according to their different Nature and Situation!

In those that go upon their Bellies, the Movement is very singular, which is in a Form curvilineal, different winding of their Bodies. The Serpentine Line, among Mathematicians, is borrowed from the Foldings of a Serpent in its Motion.

The Learned observe, there is a great deal of geometrical Niceness in the sinuous Motion of Snakes, Vipers, and other Serpents; to assist them in the right Management of it, the annular Scales under their Bodies are very remarkable, lying cross the Belly, contrary to what those in the Back, and the rest of the System do; which Contrivance facilitates their Motion. This tortuous creeping Motion of the Reptile Species is very curious: The whole Body of a Worm is, as it were, but a Chain of annular or spiral Muscles, whose round Fibres, by contracting, make each Ring more strong. The Back-Bones of Serpents are a wonderful Composition: How thick are they with Joints? How numerous and strong are their co-operating Muscles? By this curious Articulation of the Joints, they can turn and wind their Bodies any way without any difficulty.

The Outside of their Skin is a most elegant Composition: to a common Eye, their Tegument has a rugged uneven Aspect; but, to a proper Judge, the Scales of Vipers are found to be a most exquisite Piece of Mechanism; the Symmetry of the whole is geometrically exact, and vastly beautiful; not imitable by human Skill: Some of them are guarded by a coverture not penetrable by a human Arm, which is their Security in a perilous Situation; yea, a greater Security than many innocent Inhabitants of the Field are privileged with. Among Serpents, some are clothed as with a Coat of Mail, i. e. an Armature of strong Scales; and such of them as want that crustaceous Covering, have either a Sting in the Tail, or a Tooth in their Mouth, that bids the Assailant keep off, and observe his Distance.

SECTION VII.

What is Poison? I answer, that, generally speaking, ’tis taken to be a malignant Quality in some Vegetables, Minerals, and Animals, a small Quantity of which is hurtful, and even mortal, &c.

The Learned in the Faculty tell us, Poisons operate in various manners; some by dissolving the Blood, others by coagulating it, and some by corroding and destroying the Solids. The Learned Sir Hans Sloane says, “Some attack equally all Parts, some only a particular one. Thus the Lepus Marinus is an Enemy to the Lungs, Cantharides to the Bladder[33].”

33.  His Voyage.

Some Vegetables again, which prove Poison to Man, serve for Food to other Animals. Thus, says that learned Gentleman, Mandragora and Jusquiamnus that feed Hogs, kill Man.

HEMLOCK, that is hurtful to Man, is wholesome for Goats; yea, the Cassavi Plant poisons unprepared; but prepared, is the very Bread of the West-Indians, particularly Jamaica and the hotter Parts, with which they victual Ships. Ibid. Tea is said to be poisonous before it is cured.

This perhaps may serve to obviate an Objection made against the Goodness of the Deity, in planting a Tree in Paradise that had such malignant Influences; because, supposing that it had any Properties, which might tend to the Dissolution of the human System, yet the same Tree might be very salutary and useful to other Beings in the Creation.

Having divided Poison into Three Parts, I shall, in the next Place consider them distinctly.

I. This Contrivance of Divine Wisdom is so universal, that we find, in the vegetable Kingdom, something more than what is merely analogous to Poison, both in Land and Water-Plants; as the Napellus, Cassivi, Nux Vomica, Aconite, Cicuta Aquatica, Solanum Lethale, Aconitum Hyemale. Some Poisons are of a Narcotic Quality, as Poppy and Henbane—being taken in too great a Quantity, become poisonous. I shall only add some Instances of Persons kill’d by eating poisonous Plants, Roots, and Herbs. The Wife of W. Matthews, near Salop, who having gathered a Quantity of Dog-Mercury, which she took to be another Herb, boiled it for their Supper, which very sensibly affected the whole Family. One of the Children slept from Thursday Night till Monday Evening, then just opened her Eyes, and died immediately. The other two Children slept about 24 Hours, and, upon their awakening, fell a vomiting and purging, which, ’tis thought, saved their Lives[34]. A certain Woman near Kilkenny in Ireland, eating by mistake, a Hemlock-Root among Parsnips, was immediately seized with a Raving and Madness. Ibid.

34.  Lowthorp’s Abridg. Vol. II.

Eight young Lads went a fishing to a Brook near Clonmel in Ireland, and there meeting with a great Parcel of Oenanthe Aquatica succo viroso, they mistook the Roots of it for Sium Aquaticum Roots, and did eat heartily of them. About four or five hours after coming home, the eldest of them, on a sudden, fell down backwards, and lay kicking and sprawling on the Ground, foaming at the Mouth; soon after, four more were seized the same way, and they all died before Morning: not one of them having spoken a Word from the Moment in which the venenate Particles surprised the Genus nervosum[35]. Of the other three, one ran stark-mad, but recovered; another had his Hair and Nails fallen off; the third alone escaped: perhaps it might be owing to a strong Constitution, and eating less of that fatal Root; or perhaps it might be attributed to his speedy running above two Miles home (after he saw one young Man fall) together with his drinking a very large Draught of warm Milk from the Cow, in his midway, and a violent Sweating, which might expel many of those venemous Particles. Ibid.

35.  Ibid. p. 641.

An Experiment has been made upon a Dog, by giving him the Nux Vomica, which soon poisoned him. The American Physick Nut is said to be so poisonous, that no Animals make a near Approach to it. Wormwood in Persia is so venemous, that if Horses, or any other Creatures, eat thereof, they die immediately; upon which account, say the Duke of Holstein’s Ambassadors, we durst not unbit that day[36]. The Indians have what they call Juico Juice among them, which deprives such as drink of it of their Reason, and renders them perfect Idiots; tho’ at the same time it leaves them in the perfect Enjoyment of their Health and natural Powers.

36.  Their Voyages and Travels to Muscovy and Persia, p. 228. A. D. 1637.

CHARCOALS prepared from Vegetables, have a poisonous Quality; for, when kindled, they exhale a Vapour, which, if it be kept up, and confin’d to a close Place, proves fatal. ’Tis said, Charcoal made in Cornwal affords a manifest arsenical and sulphurous Smell beyond others; and yet Charcoal is a commodious Fuel.

Even when the sharp Points of Nettles pierce the Flesh, they instil a kind of venemous Juice into the Wound, which gives a painful Sensation. The Leaf of a Nettle has some relation to a Sting; ’tis covered with very sharp Prickles, whose Base, which is a Bladder of a flexible Substance, has a Hole in the middle, by which this venemous Liquor runs into the wounded Part, and excites Pain.

This may be easily perceived with a Microscope; if a Man press with the Finger, the End of those Prickles against its Base: for then, thro’ these Prickles which are transparent, this Liquor is manifestly seen to mount, and to descend, as the ingenious Mr. Hook assures us, he had often made the Experiment.

In Carmania Deserta, towards the Persian Gulph, they have two sorts of dangerous Shrubs, one called Gulbad-Samour, i. e. the Flower that poisons the Wind, where there are many of these Shrubs. The Wind that passes thro’ them, kills those who are near it. The other is Kerzehre, the Gall of Asses, because it kills those Creatures, and others that eat of it; yea, the Water that falls from it is poisonous. They say, that Part of its Root which spreads to the East is Poison: for which, that on the South-side is an Antidote[37].——N. B. Is not our Author mistaken? for can any Poison grow in the delicious Plains of the East, consecrated to the Service of the Altar and Knee?

37.  Tavernier, in Atl. Geo. p. 349, and 396.

An Overdose of Opium, which is the condensed Juice of Poppies, is poisonous. The Turks take Opium, which they call Affion, without any Preparation, it being merely the Juice of black Poppy, dried in the Sun, without any purification. It is wonderful, that use should make that Liquid which is Poison to us, a Cordial to them[38].

38.  Wheeler’s Voyages, p. 203.

The Vapour arising from vegetable Liquors during their Fermentation, ought not to be approached too near, because it is poisonous: We have Accounts in the French and German Transactions, of People who were immediately struck dead, by receiving at the Nose the Fumes that issued from large Vessels of Wine in the State of Fermentation[39].

39.  Boerhaave, p. 120, 130.

“I think, says a learned Physician, that God made no Poison, but all things in the World were made for the Use of Man; their chiefest Deleterium is either in the Quantity, or some other Circumstance, as in Lettice, Leeks,—whose Integra are Aliments, the Juices mortiferous. Those things that are pernicious, by their external Form, as beaten Glass, Sponges, have not deserved the Brand of Poison; those that are really lethiferous, are but the Excrescences of Sin, and came in with the Thorns. The Serpent was rather destructive to the Soul than the Body.”

Among the Ancients was a Plant that killed Mice with its bare smell, according to Pliny: The Poets feign it to have sprung from the Foam of the Dog Cerberus, when Hercules dragg’d him out of Hell.

The Aconite Plants also are extremely caustic and acrimonious, in virtue whereof they have produced terrible Inflammations, that end in Mortification. So great was the People’s Dread of this Plant, for its venemous Quality, that they durst not touch it and yet, ’tis said, they made use of it against the Sting of Scorpions, which is supposed to be deadned by the Touch of the Aconite, and restored to its Vigour by that of Hellebore.

N. B. The Root of the Plant is said to cure all Diseases proceeding from Melancholy, as Disaffections from the Hypochondria, Herpes or cutaneous Inflammations.

It is also reported that Arrows dipped in the Juice of Aconite Plants, proved mortal wherever they wounded.

II. The Globe we inhabit, abounds with Variety of Minerals, of a very mischievous Nature; as Arsenic, found in Copper-mines; Orpiment, a Mineral found among Copper-mines, in Stones of different Bigness, Colour and Figure. These, and others of the same venemous Nature, are less or more dangerous, according as their Salts receive a different Force from the metallic Particles.

The Mineral Kingdom is very subject to Damps, or noxious Streams, and often found in Mines, Pits,——and in Kinds various. There are also Exhalations, a sort of Fumes issuing from Body, and diffusing themselves in the Atmosphere. Some make difference between Vapours and Exhalations: The Term Vapour, they say, is appropriated to the moist Fumes raised from Water, and Exhalation, to the dry ones emitted from solid Bodies, as Earth, Fire, Minerals, Sulphur. The nocuous Effluvia sent forth from them may infect the Air, and cause epidemical Distempers, and even new Diseases. About Mines and deep Caverns, are frequently found copious Exhalations continually streaming out, which, in a Moment, destroy any Animal that comes within their reach; so much as the very Insects themselves not escaping: Therefore these Places were by the Ancients called Gehennæ, Averni,—intimating thereby, that a Mineral Pit was Hell, and that Subterraneous Exhalations were Steams from the Fiery Lake.

STRABO takes notice of a Cave or Grotto in Natolia, from whence issue pestilential Vapours that infect the Air: No sooner is any Animal put in, but it immediately dies. Bulls have been put in, and suddenly taken out dead. Sparrows that have been thrown in, dropt down dead instantly.

The Turks fancy it to be haunted by evil Spirits, because those who had the Curiosity to enter it, have either died or fallen desperately sick[40].

40.  Strabo Geograph.

Mineral Poisons are more or less dangerous, as their Salts receive a greater or less Force from the metallic Particles: And hence, as the most virulent may be mitigated by breaking the Points of the saline Crystals, the most innocent Minerals may become corrosive, by combining them with Salts, as is seen in the Preparations of Silver, Antimony, Iron.

Nothing more fatal than mineral Poison, which often brings swift Destruction without remedy. To a large Dog, says the learned Dr. Mead, was given a Drachm of Mercury Sublimate, mixt with a little Bread, who after violent Evacuations, died next Morning. The same Gentleman observes, that in Arsenic is a very noxious quality: the factitious white is the most violent of all kinds, superior in force to Mercury sublimate.

These mortiferous Steams that flow from the Earth, are called Mephites, poisonous Damps; and are very common in Countries fruitful of Minerals and Mines: Damps happen in most of the Hungarian-Mines, not only in the direct Passages, where they walk on horizontally, but also in the perpendicular Descents. Now, to guard themselves against the fatal Effects of these Exhalations, they sometimes clear their way by Fire and the Bellows, but generally by long Tubes or Pipes, reaching from top to bottom, thro’ which they let the Air in and out; and by this Circulation of the Air, they carry on their Work for some time without Danger.

CREMNITS in Hungary (a small Town, reckon’d the chief of the Berg, or Mine-Towns) is famous for its Gold-Mine which has been work’d on 900 Years, where the Workmen sometimes are troubled with pernicious Damps, and many are kill’d by them; and so it happens in the Mines at Schemnits, the fairest of the seven Mine-Towns[41].

41.  Atl. Geograph. p. 1640, —1, —2, —3.

Among the Minerals known to us, there are many more noxious than wholesome and the Power of the former to do mischief, is more efficacious than the Power of the latter to do good; which is evident from the little Benefit the Miner’s Health receives from any mineral Effluvia, compar’d with the great and sudden Damps, that are often caused by the Expirations of Orpiment, Sandarac, and white Arsenic, which is a deadly Poison, and most fatal of the whole Tribe of Fossils. Hence the Refiners dread nothing so much as Arsenic in their Metals; for its Fumes taken into the Lungs kill instantly, and the oftner ’tis sublim’d, the ranker it grows[42].

42.  Boerhaave’s Theory of Chemistry.

MERCURY is extremely volatile, being convertible into Fumes, even by a Sand-heat. Those who practise the Art of Gilding, are but too well acquainted with these mercurial Fumes, which frequently render them epileptic and paralytic, and sometimes throw them into a Salivation. This kind of Poison is found in Friuli, a Province in Italy, belonging to the Emperor, and also in Spain, Hungary, &c.

The miserable People condemn’d, or hired to work in these Mines, all die in a little time: they are so affected with those venemous Fumes, that from Tremors they proceed to salivate, then their Teeth drop.—One of them who had been there six Years, was so full of Mercury, that holding a Piece of Gold in his Mouth a little while, it became of a Silver Colour, and when taken out, it was found heavier than before, ibid. p. 74.

COPPER is another poisonous Mineral, difficult of Fusion, and when fused, if a single Drop of Water do but fall upon it; or any Vessel it be cast in, be ever so little moist, it flies into innumerable Fragments, with incredible Noise, and destroys all the Persons near it. Ibid.

TIN, the lightest of all Metals, when urged by an easy Fire, it shines exceedingly; but this Splendor is succeeded by a sulphurous Steam, very destructive to the Lungs, and throws the Body into a Consumption. ibid.

At Mendip in Somersetshire, those who are employ’d in melting Lead-ore, if they work in the Smoke, are subject to killing Diseases. There is a Flight (or Steam) in the Smoke, which falling on the Grass, poisons the Cattle that eat it. Those who live very near where Lead-ore is wash’d, can’t keep either Dog or Cat, or any sort of Fowl, but they all die in a short time[43].

43.  Lowthorp’s Abr. vol. ii. p. 576.

Such are the mephitical Exhalations in a little Cavern in Italy, call’d Bacca Venosa, the poisonous Mouth, not far from Naples, but more generally known by Grotto de Cani, the Dog’s Cave; because the Experiment of its poisonous Nature is frequently made upon Dogs; tho’ it be fatal as to any other Creatures that come within the Reach of its venemous Fumes. This wonderful Cave is (situated at the Bottom of a Hill) in Dimension, about eight Foot high, twelve long, and six broad.

From the Ground within it, arises a thin warm Fume (visible to the Eye) which is one continued Steam covering the whole Surface of the Bottom of the Cave; it does not disperse itself into the Air like Smoke, but quickly after its Rise, falls back again into the Earth. The Fumes rise about a Foot high and never higher, and hurt no Creature whose Head is above that height; but when a little Dog, or the Head of any other Creature is forcibly held in the Steam, it falls down dead, the Limbs convuls’d, and trembling; and if left there a little while, it dies, but if taken out soon, and laid in the open Air, comes to Life again, and sooner, if thrown into the adjacent Lake.

CHARLES the Great, King of France, and Emperor of the West (a Title of Honour other Gallick Monarchs have had in full view for some time) made the Experiment upon an Ass, whose Head was held in the Fume, and was soon destroy’d. Two Slaves put in with their Heads kept down to the Earth, were both soon kill’d. To this, I shall add some Experiments made by the ingenious Mr. Addison, who says——

—“A Dog that has his Nose held in the Vapour (within the Cave) loses all the Signs of Life in a very little time.” Then he observes, how long a Dog was expiring the first time, and after his Recovery, and found no sensible Difference. “A Viper put in, adds he, bore it nine Minutes the first time we put it in, and ten the second. When we brought it out after the first Trial, it took such a vast quantity of Air into its Lungs, that it swell’d almost twice as big as before, and it was perhaps, on this Stock of Air, that it lived a Minute longer.

“A Torch, Snuff and all, goes out in a moment, when dipt into the Vapours or Steams of that Cave——A Pistol can’t fire in it. I split a Reed, and laid in the Channel of it a Train of Gun-powder, so that one end of the Reed was above the Vapour, and the other at the bottom of it; and I found, tho’ the Steam was strong enough to hinder a Pistol from taking fire in it—that it could not intercept the Train of Fire, when it once begun flashing, nor prevent it from running to the very end—fire will live in it no longer than in Water, because it wraps itself in the same manner about the Flame, and by its Continuity hinders any quantity of Air, or Nitre from coming to its succour[44].”

44.  His Works, vol. iii. p. 8, 97.

Nor are our Mines in Great-Britain altogether free from these fatal Damps, that have turn’d Coal-pits into Graves. In a Coal-pit belonging to Lord Sinclair in Scotland, seven or eight Men intending to work in a Place where they had been the Day before, but stepping a little further, they all fell down dead, as if they had been shot. The Wife of one of them, venturing to see her Husband, fell down dead as soon as she came near the Corps[45].

45.  Lowthorp’s Abridgment, vol. ii. p. 373.

III. We come now to the sensible Region, where animal Poisons reign; that is, Poison drawn from Animals, as the Viper, Asp, Scorpion, Lepus Marinus: and here we are to encounter with an Army of Serpents, and their formidable Train.

When we speak of the Poison of Serpents, we must not suppose it diffused thro’ the whole Body, as some have imagined. Many Errors about the particular Situation of it, have been happily removed by the Learned Dr. Redi, and Dr. Mead, who observes the Viper has always been so notorious for its Poison, that the most remote Antiquity, made it an Emblem of what is hurtful and destructive, but were not agreed from whence the Poison proceeded, whether from the Saliva, the Teeth, the Gall, &c. which leads me to a Passage in the noble Italian, who says:

... That as a certain Learned Society in Italy were debating this Point, one Jacobus Sozzi (audiendi gratiâ) who was allow’d to be present, stationed himself in a corner of the Place, and hearing some of them affirm that the Poison was in the Gall-bladder, fell a smiling; and being ask’d the Reason, he answer’d, that the Serpent’s Gall was an innocent Part: Whereupon, in their Presence, he drank a Glass of Wine, mixt with the Gall of a Viper, without any ill Effect.

One of the Company said, he came thither with his Body prepared by Alexipharmicks. He, to convince them of the contrary, try’d the Experiment upon Dogs, and other Animals, by giving them the Gall of Vipers to drink in abundance, without any Danger ensuing[46].

46.  Redi nobilis Aretini Experim. in Res Naturales, pag. 163, 164, 165.

In the Debate about the Seat of the Poison, the famous Italian maintains, that all the Venom of a Serpent consists in a yellow Liquor contain’d in a Bladder, at the bottom of its Tooth, which Liquor, upon its biting, by the Pressure of the Bladder, is forced thro’ a Tube within the Tooth, into the Wound, and thence ensue direful Effects. This Hypothesis he supports by a good number of Experiments upon various Animals, which were bit by a Viper, after those venemous Bags were taken out, without any Signs of Poison, or any ill Consequence at all[47].

47.  Seignior Redi.

Another celebrated Physician maintains, that this yellow Liquid is not poisonous, that he had given it to Pigeons as Food, without their being at all disorder’d thereby.—That the Viper’s Bite, he had always found mortal to Animals, even after the venemous Bag was taken out, as well as before.—That therefore the Poison must lie in the irritated Spirits of the Viper, which it exhales in the Ardor of its biting, and which are so cold that they curdle the Blood, and stop the Circulation[48].

48.  Monsieur Charras.

Both these are ingenious Men; their Systems are opposite, yet both maintain’d by well-attested Experiments. The Publick, however, give into the Sentiments of Seignior Redi, as answering the best to the Mechanism of the Parts.

Seignior Vigani has in some measure reconciled these two Learned Combatants, who alledges, that the yellow Liquor wherewith Dr. Redi kill’d Pullets, &c. after the death of the Viper, was either saturated with the Spirits of the enraged Viper, by whipping it before, or else (as ’tis probable) in the hot and dry Climates of Italy, those Creatures are more venemous than in colder Countries.

This Poison of Vipers seems to lie in their hollow Teeth, because the Mountebanks of old, to impose on the People, used to stop those Cavities, or hollow Places in the Teeth, with some kind of Paste, before they suffered the Vipers to bite them in sight of Spectators; which was commonly done, and succeeded according to their wish;—and sometimes, with a Needle scratch’d the Gums, and press’d out the Poison[49]. Pliny says, they have but one venemous Tooth.

49.  Lowthorp’s Abridg. vol. ii. p. 815.

Dr. Mead, having given the various Symptoms attending venemous Wounds, proceeds to the Remedies; and in particular, mentions the volatile Salt of Vipers, as alone sufficient to do the Work, if given in due time, in proper quantities, and duly repeated[50].

50.  Mechanical Account.

Mr. Robert Burdet, an English Merchant at Aleppo (in Turkish Asia) was bit by a Serpent about ten in the Morning, and died about three in the Afternoon. The People of that Country say, the only Cure in that Case, is immediately to suck the Wound; but they must rub first their Gums and Teeth with Oil, that none of the Poison may touch any place where the Skin is broken, and spit out immediately what they suck[51].

51.  Lowthorp’s Abridg. vol. ii. p. 814.

The Learned Batavian observes, as a present and effectual Remedy in the Case of the Bite of a mad Dog, or other venemous Animal, immediately to burn the affected Part with a hot Iron, or rather thrust deep into the Wound; for by this means, the Juices about the Part being coagulated, and an Escar produced, all Communication of the Poison to any other Vessels is stopt, and thus the Cure may be easily effected. Not that the hot Iron draws out the Poison, as is vulgarly imagined, but renders the Parts uncapable of being penetrated, or affected thereby[52].

52.  Boerhaave’s new Method of Chemistry, part. iii. proces. 104. p. 213.

But to come nearer home, and to a cheap and easy Antidote against the serpentine and canine Venom, by a certain Experiment lately made in England, which was thus, viz.

... One William Oliver, and his Wife from Bath, who follow the Business of catching and selling Vipers, offer’d themselves—to be bit by any Viper, that should be procured, trusting to the Virtue of a certain Remedy they had found out by chance in trying things, when the Woman was once accidentally bitten.——The usual known Medicine, even the Oil of Vipers, having no Effect in assuaging her Pains, they had recourse to the common Oil of Olives, which proved an effectual Remedy. The Circumstances of the Case were——

On the first of June 1735, in the Presence of a great number of Persons, the said William Oliver was bit by an old black Viper, or Adder, (brought by one of the Company) upon the Wrist, and Joint of the Thumb of the Right-Hand, so that Drops of Blood came out of the Wounds: He immediately felt a violent Pain, both at the top of his Thumb, and up his Arm, even before the Viper was loosen’d from his Hand: Soon after he felt a Pain resembling that of Burning, trickle up his Arm; in a few Minutes, his Eyes began to look red and fiery, and to water much.

In less than half an Hour, he perceived the Venom seize his Heart, with a prickling Pain, which was attended with Faintness, Shortness of Breath, cold Sweats: In a few Minutes after this, his Belly began to swell, with great Gripings, and Pains in his Back, which were attended with violent Vomitings, and Purgings.

During the Violence of these Symptoms, his Sight was gone for several Minutes; but he could hear all the while: He said, that in his former Experiments, he had never defer’d making use of his Remedy longer than he perceived the Effects of the Venom reaching his Heart; but this time, being willing to satisfy the Company throughly, and trusting to the speedy Effects of the Oil, which had never fail’d him, he forbore to apply any thing till he found himself exceeding ill, and quite giddy. About an Hour and Quarter after the first of his being bit, a Chafing-dish of glowing Charcoals was brought in, and his naked Arm was held over it as near as he could bear it, while his Wife rubb’d in with her Hand the Sallad Oil, turning his Arm continually round, as if she wou’d have roasted it over the Coals.

He said the Pain soon abated, but the Swelling did not diminish much; most violent Purgings and Vomitings soon ensued, and his Pulse became so low and so often interrupted, that it was thought proper to order him a Repetition of Cordial Potions. He said he was not sensible of any great Relief from these, but that a Glass or two of Olive Oil drank down seemed to give him ease: Continuing in this dangerous Condition, he was put to Bed, where his Arm was again bath’d over a Pan of Charcoal, and rubb’d with Sallad Oil heated in a Ladle over the Charcoal, by Dr. Mortimer’s Direction.——Whereupon he declared he found immediate Ease, as tho’ by some Charm——then fell into a profound Sleep, and after about nine Hours found Rest, awak’d, about six the next Morning, and found himself very well; but in the Afternoon, on Drinking some Rum and strong Beer, so as to be almost fuddled, the Swelling return’d with much Pain and cold Sweats; which abated soon on bathing the Arm as before, and wrapping it up in a brown Paper soaked in the Oil.

The learned Dr. Mortimer, relates the Success of this simple Medicine, tried afterwards on other Animals, who were purposely bitten, both by the same, and by fresh Vipers, to experience the Efficacy of it[53].

53.  Dr. Cromwell Mortimer R. S. Secr. his Narrative relating to the Viper-catchers.

In the Sequel, he has occasion to mention a Remedy for the Bite of a mad Dog, under the Title of Dampier’s Powder, the Composition of which is, viz. ash Colour Groundwort and black Pepper. It was first published by Sir Hans Sloane, in Numb. 237 of the Transactions, A. D. 1720, under the Name of Pulvis Antilyssus; where the Manner of giving it, not only to Men, but to Dogs and Cattle, is accurately set down. The Doctor says, the Lichen Cinereus Terrestris is accounted exceedingly efficacious in curing Dogs bitten by mad Dogs; then adds, viz.

That King James, when Duke of York, caused this Lichen Cinereus Terrestris to be given to a whole Kennel of Dogs bit by a mad one, which were all cured, except one of them, to whom none of it was given[54].

54.  Philosophical Transact. Numb. 443, for Oct. 1736.

In Norway, and on a great Moss near Warrington, are many Serpents; and their Wounds are cured by Venice-Treacle.

In Africa, they have an odd Way of curing Persons hurt by Poison; they rub the Venom of Snakes with their own Spittle, between two Stones and having mixed them well, they scratch upon the Wings of the Stomach, and to the Part so scratch’d, which is bloody, they apply a small Part of the Mixture; the rest they take inwardly.——This never fails to expel the Poison in the Wound, or in any other Part affected with it: In about a Month’s time a perfect Cure is made; in order to which, when they judge the Poison is expell’d, they cleanse the Wound, and apply to it the leaves of Buchu, Dacha, and other salutiferous Herbs: But they say, the least Neglect of such a Wound, (be it by a poisonous Arrow, or any other way) is dangerous[55].

55.  Peter Kolben’s present State of the Cape of Good Hope, and of the Hottentots, writ in High-German, and translated by Mr. Guido Medley, p. 304-5.

Snake-wood is very common in the Island of Ceylon, (suppos’d to be the Taprobane of Ptolemy) which is much esteem’d by the East-Indians, who, with the Powder of it taken in Water or Wine, cure many Distempers, and among others, the Stings of Serpents, which abound in that Country.

Their Naturalists say, the Virtue of it was first discovered by a small Creature, like our Ferrets, which when stung by Serpents, runs and eats of the Snake-wood, and is cur’d.

Father Regnault, speaking of Poisons, mentions several Methods of Cure, as Incisions, Ligatures, Caustics, Vomits, Oil of Olive, Baths, Treacle, Juice of Citron.

By a Ligature, which hinders the Poison from spreading.

By Caustics, or red-hot Iron brought within a certain Distance of the Wound; because Heat attenuates the Poison by its action, and dissipates it.

This Effect of Poison has some Analogy with that which happens upon syringing (thro’ Curiosity) some acid Liquor into the Veins of a living Dog, or other Creature; for in a short time he falls into Convulsions, and dies. A Decoction of white Hellebore injected into the jugular Vein of a Dog, as soon as it enter’d the Heart, kill’d as suddenly as if shot thro’ the Heart with a Bullet. On January 4, 1679, a Drachm and a half of Spirit of Salt, diluted in an Ounce and half of Water, and injected into the jugular Vein of a Dog, kill’d him immediately. We kill’d a Dog almost in a Moment by injecting into his jugular Vein an Ounce of Spirit of Wine, in which was dissolved a Drachm of Camphire: The same Day we injected warm into the crural Vein of a Cat, 50 Grains of Opium, dissolved in an Ounce of Water, which was soon seized with convulsive Motions, and died within a Quarter of an Hour. We injected an Ounce of Oil of Olives into the jugular Vein of a Dog, which suffocated him the same Moment.

N. B. In all that were suffocated by Oil, we found their

Lungs fill’d with a very thick Froth[56].

56.  Mr. Benj. Motte’s Philosophical Transact. abridg. Vol. 1. Part. ii. p. 220, 221, where you may find many Instances of the same Nature.

The Remarkables here are,

I. That a small Portion of this venemous Liquid should in so short a time do such terrible Executions: That it should so soon infect so great a Quantity of Fluid, as the whole Mass of Blood in the wounded Animal. A very learned Physician accounts for it thus, viz.

“That in the Drop of Poison are pungent Salts, by which little Bladders in the Blood are prickt, and the elastick Matter in them being let out, carries those acute Salts thro’ the whole Region of Fluids; upon which follows a Coagulation[57].”

57.  Dr. Mead’s Mechanical Account.

All venemous Creatures hurt, by instilling a liquid Poison into the Wound, suppose the Wound to be given by the Tooth or Tail. The aforesaid ingenious Physician says, viz. “This venemous Juice it self is of so inconsiderable a Quantity, that it is no more than one good Drop that does the Execution.”——In order, adds he, to examine the Texture of the Liquor, I enrag’d a Serpent till it bit upon something solid, so as to void its Poison; whose Parts I view’d with a Microscope as nicely as I could.

“Upon the first Sight, I could discover nothing but a Parcel of small Saks nimbly floating in the Liquor, which soon shot out, as it were, into Crystals of incredible Tenuity and Sharpness, with something like Knots here and there, from which they seemed to proceed; so that the whole Texture in a manner represented a Spider’s Web, tho’ infinitely finer, and more minute; and yet withal so rigid were these pellucid Spicula or Darts, that they remain’d unalter’d upon my Glass for several Months[58]”.

——N. B. These saline Particles appeared to be Acids.

58.  Ibid. p. 5-6.

Most surprising this! to see an Army of Flesh and Blood, tremble and fall before a single Atom of Matter! to see the Cedars of Lebanon demolish’d by the single Stroke of a contemptible Worm. So in the Moral World. Even in the Paradisaical State, how malignant the Poison of forbidden Fruit that spread Mortality over the whole human Race, and will affect Millions; dreadful Effects of once eating forbidden Fruit! What a World of Evils flows from one Disease or Disorder in the human Nature! It was by one false Step the unquenchable Fire was first kindled.

II. That Poison is not so dangerous, if it does not mix with the Blood. Even that venemous Liquid may be tasted, yea, and swallow’d without mortal Effects, say some of the Learned. Hence it is, wounded Persons have been directed to get the Venom immediately suck’d out, which has been practis’d without ill Consequences to the Sucker.

For this Method of curing venemous Wounds by Suction, Avicenna, an old Arabian Philosopher and physician, is quoted; who says, that those who suck out the Poison are in no danger, so their Teeth be sound and perfect, and their Mouths be free from all Ulcers. At Rome was an Order of Servants whose Office was to suck venemous Wounds, which they did with Safety and Applause[59].

59.  Sr. Redi, p. 185.

“Many acid Substances taken into the Stomach, are, by its action turned into Alcalious; so there is no question but these saline Spicula are, partly by the muscular Motion of the Fibres, partly by the salival Juice, all broken and dissolved; or if any escape into the Intestines, the Balsam of the Bile will be an Antidote for them. p. 14.”

Creatures reputed venemous, are indeed no Poisons when swallowed, tho’ the Venom may prove so when put into Wounds.

The Venom that falls upon the Skin, is not so mischievous as that which enters into the Stomach, or is communicated by a Wound. “Yea, the Venom of a Viper, in itself, is not mortal to a robust and strong Body; and tho’ very unhappy and mischievous Accidents attend it, as Convulsions, Vomitings, &c.” yet in eight or ten Days at most, these are over; tho’ the Patient may be very ill, yet he recovers, while the Poison having run thro’ divers Parts of the Body, at last always throws itself into the Scrotum, and is discharg’d by a great Quantity of Urine: This Evacuation being the ordinary and most certain Crisis of the Disease[60].

60.  Philosoph. Transactions abridged by Lowthorp, Vol. II. p. 814. Noxia Serpentum est admisso sanguine partis. Lucani Pharsalia. Amstelod. Edit. p. 266.

The Water—which amphibious Serpents frequent, receives no venemous Tincture from them. When Marcus Cato commanded in Africa (the Element of poisonous Animals) he had in his Army a Number of those Natives called Psylli and Marci, the supposed Aversion of Serpents, and who suck’d the Wounds of those hurt by them. It is said, these Psyllians inchanted Serpents, who fled at the sight of them, as if their Bodies exhaled some corpuscular Effluviums that were most offensive to Serpents, and put them into such pain that made them run. To these, the General added another Set of Persons, famous for curing the wounded by other Methods; and all little enough, Serpents being the Lords of the Country through which they were to pass[61].

61.  Auli Gellii Noctes Atticæ, lib. 16. c. 11. p. 161. Herodot. lib. 4. Plutarch in Cato.

The Author of the Description of Cato’s marching the Remains of Pompey’s Army through the Lybian Deserts, observes, how the Army being almost choak’d with Thirst, and coming to a Brook full of Serpents, durst not drink for fear of being poisoned, till convinced by their Superiors, that their being in the Water, did by no means infect it: Upon which they refreshed themselves with Water from the Serpentine River[62].

62.  Redi, 178. Lucan’s Pharsal.—Pocula morte carent—lib. 9.

Add to this, the Example of Queen Cleopatra, who, to prevent her being carried to Rome in Triumph, ’tis said, poisoned herself, by holding a Serpent to her own Breast. Galen mentioning this Story, relates from Authors, that she killed herself, by pouring the Poison of an Asp into a Wound made in her Arm by her own Teeth; as if under Conviction, that the Poison would not effectually answer the End, without touching the Blood. Ibid. Of which more in the Second Part of this Discourse.

III. In Serpents is an inexhaustible Store of Poison. If they discharge all their Artillery to-day, their Arsenal will be full to-morrow. ’Tis true, by a speedy repeated Emission of Poison at one time, the Viper loses its force, probably by a Diminution in Quantity; but is recruited in a Short space. Thus, one Viper cannot poison six Creatures, one immediately after another; the Truth of which is confirmed by uncontestable Facts.——An Experiment was made by Dr. Areskine, when he was at Paris.—Having got a large female Viper, he made it bite six Pigeons, one immediately after another. The first and second that were bit, died within half an Hour; one a little before the other; the third lived about two Hours; the fourth seem’d to be very sick for a while, but recover’d; the fifth and sixth that were bitten, were no more hurt than if prick’d with a Pin. Ibid.

The learned Italian, Seignior Redi, says, that having, at the Entrance of Winter, a Scorpion sent him to Rome from Tunis in Africa, he irritated it to sting Pigeons and Pullets, without any bad Effects; but upon the approach of warm Weather, after eight Months fasting it was provoked to sting two Pigeons successively, which soon died; but the third and fourth received no hurt from its Wound. The Author of the Natural History of Carolina, speaking of the Rattle-Snakes, says, they can’t renew their Poison as oft as they will; for he had seen a Person bit by one of them, who never rightly recovered, and very hardly escaped with Life; and another Person immediately after being bit by the same Snake, received no more Hurt than if bit by a Rat. p. 129.[63]

63.  New Collection of Voyages, printed A. D. 1711.

N. B. Poison in different Countries, is more or less dangerous according as it is exalted and heighten’d by various Degrees of Heat; for by Increase of Heat, that venemous Quality is increased.

OBJECTION.

How is it consistent with Divine Goodness to create such venemous Animals, that are so dangerous and destructive to their Fellow-Creatures? I answer,

I. That as the Power of God shines in the Formation of all Creatures, so does his Goodness in their natural Perfections, which is the Goodness of their Being. Every Creature is good, and if any Branch of the Creation be hurtful to another, ’tis the Effect of moral Evil, and not any necessary Consequence arising from their Creation.

This noxious Quality in Serpents, is God’s Creature, and must answer some valuable Purpose, tho’ concealed from an Eye blinded by the Venom of Sin. Nor must we forget that they seldom hurt their Fellow-Creatures, but when they are provok’d; and when they hurt, they present us with a healing Remedy, that is, the volatile Salt of Vipers, which if rubbed into the Wound, has been generally applied with Success.

II. Their poisonous Liquid must some way be beneficial to themselves. We are not told what their original Food was; but now they live by Plunder, and by their Venom they are enabled to make sure of their Prey, which otherwise might escape, or grow too strong for them, and so they might starve for want of proper Means to support Life; and what they take by their venemous Fangs and Stings, is good Nourishment.

Their Poison also, is to them as a Life-Guard. Were there not something terrible in their Weapons of War, every one would trample upon them. Add to this, that perhaps their Constitution may be so modify’d and framed, that this venemous Liquid may be as useful to digest their Food, as our Saliva is to us in that respect.

III. SERPENTS, tho’ venemous, are of special Use to Mankind, as they are Part of the Materia Medica, and bear a great Share in some of the best Antidotes, or Remedies against Poison. Vipers make a considerable Article in Medicine; their Flesh either roasted or boiled, the Physicians unanimously prescribe as an excellent Restorative, particularly in Consumptions, Leprosy.——

The learned Dr. Mead recommends the Broth or Jelly of Vipers; or, as the Antients did, to boil and eat them as a Fish, or at least to drink Wine, wherein they have been long infused: The Apothecaries sell the Pulvis Viperinus, which is only dried Vipers pulverized, Heart, Liver, and all other Parts, and past through a fine Sieve. Some call it, Animal Bezoard.

BEZOAR is a Persian Word, Pazahar, primarily denotes Counter-Poison, and is applied to several chymical Compositions of that Intention. Theriaca, or Treacle, a Name given by the Antients to various Compositions, is reckoned good against Poison.—The Basis or Foundation of the Composition is Viper’s Flesh[64].

64.  Cyclopædia.

Even in Tartary, an uncultivated Nation, the Viper’s Flesh is reckoned to be wonderful good Physick. In some of the Rivers of Siam, are many Crocodiles, which the Siamese call Cayman, and use them as good Physick with Success[65].

65.  Struys’s Voyages, ad annum 1657. I. c. III p. 29.

It is supposed, when Viper-Catchers were hurt, they immediately cured themselves by rubbing this volatile Salt of Vipers into the wounded Part. An Experiment was made by enraging a Viper to bite the Nose of a young Dog: The Part began to swell; to which was applied this volatile Salt, and the Dog was very well next day. The Viper was made to bite the Dog again in the Tongue, and no Application being made, he died within a few Hours[66].

66.  Dr. Mead’s Mechanical Account, p. 17.

One of the first that made use of the Viper in medicinal Purposes, was (as my learned Author thinks) Antonius Musa, the famous Physician to Octavius Cæsar; of whom Pliny tells, that when he met with incurable Ulcers, he ordered the eating of Vipers; and by this means they were quickly healed. The same Author adds from Porphyrius, that the great Greek Physician Craterus, very happily cured a miserable Slave, whose Skin in a strange manner fell off from his Bones, by advising him to feed upon Vipers, drest after the manner of Fish. Ibid.

A late eminent Physician, speaking of Vipers, says,——’Tis certain, very noble Medicines are prepared from them, and a Wine from their Flesh, singular in consumptive, leprous, and scorbutick Cases: They afford also a volatile Salt, the most generous Cordial in Nature[67].

67.  Dr. Charles Leigh’s Natural History of —— p. 148.

In Italy is a subterraneous Cavern, called Grotto de i Serpi, large enough to hold two Persons, perforated like a Sieve; out of which, in the Spring, issues a numerous Brood of young Snakes, of divers Colours. In this Cave they expose their leprous, paralytic, arthritick Patients, where the Warmth of the Steams resolving them into Sweat, and then Serpents clinging variously all around, licking their naked Bodies, they are soon restored to Health, by repeating the Operation. This Serpentine Cave was visited by Kircher, the celebrated Philosopher and Mathematician; who says, he saw the Holes, and heard a murmuring hissing Noise in them, tho’ he did not see the Serpents, it not being their Season to creep out; yet he saw a great Number of their Exuviæ, or Sloughs, and an Elm at a small distance laden with them. The Discovery was by the Cure of a Leper going from Rome, who losing his way, and being benighted, happen’d upon this Cave, and finding it very warm, pull’d off his Clothes; and being weary and sleepy, had, says my Author, the Good-fortune not to feel the Serpents about him, till they had wrought his Cure. Musæum Wormian. in Cyclopædia.

IV. Serpents are not only Physick, but common Food in many Parts of the World, and esteemed a most delicious Entertainment. Formerly, nothing more terrible to Men than these veneniferous Animals, but now (Men being better acquainted with their natural Qualities) are very familiar to many People; insomuch that there are but few Persons of Distinction, in France, and other Places, where they may be had, but make use of them, as a good and most agreeable Diet; and the ingenious Virtuoso makes living Vipers his Domestick Divertisement.

The Italian and French Physicians do commonly prescribe the Broth and Jelly of Vipers, to purify and invigorate the Mass of Blood, exhausted with Age and chronical Diseases.

We read of the Ophiophagi, a People so called because they are Serpent-Eaters. It is observed from Aristotle, that the Troglodytes, who are Africans, not far from the Arabian Gulph, leading a pastoral Life, lived by hunting—and fed on Serpents[68].

68.  Strabo, lib. 16. Βιος νομαδιχος—Cluverii Introduct.

Among the Andesian Mountains in America, is a Serpent called Juanna, big as a Rabbit, has a spotted Skin, four Feet, and is never observed to have any Voice, is much eaten by the Inhabitants, and counted better Meat than Rabbits, as it is prepared by the Barbarians[69].

69.  Ray, p. 329. Atl. Geograph. America, p. 129.

The Kanina Serpent that feeds upon Birds, is eaten by the Inhabitants, the Brasilians, and their Negro-Labourers, after they cut off the Head and Tail. Ibid. The Dutch, Portuguese, and others in that Country, feed upon the Lyboya Serpent; ’tis of a prodigious, large Bulk, and described in another Place. Ibid. In old Mexico, we read how the Indians took a certain Serpent that carried thirty Young’s, which were each a Finger long, and crept about immediately; and the old one being above 20 Foot long, served the Natives for Venison[70].

70.  Atl. Geograph. for America, from Laet. p. 628.

AMERICUS Vespusius, (a Florentine, who was the first, after Columbus, that discover’d America, and wrote the History of his four Years Voyages) says, he saw some Serpents in America, which the Inhabitants commonly feed upon: They were of diverse Colours, and as big as Kids. In the History of that Country, we find the Natives of the Land fed upon Adders, Serpents, Toads,——without any Scruple of Mind, or Injury to their Health.

The Natives of Tonquin, a large Kingdom of India, beyond the Ganges, in treating their Friends, give them Arrack, a rich Cordial, in which Snakes and Scorpions have been infus’d; and is esteem’d an Antidote against all Poisons.

INDIA breeds Serpents in abundance of all Sizes, and Variety of most charming Colours: The People of Siam catch prodigious Numbers of them in the Woods, and expose them to Sale in the Markets, as Eels in England, for Animal Food[71].

71.  Le Comte’s Memoirs, p. 504.

Experiments have been made upon Animals, as Pigeons, Chickens—that were bit by Serpents, which have been eaten without any manner of Hurt, or painful Sensation; yea, Serpents that were slain have been given to Dogs, who fed upon them without danger, or any uneasiness[72].

72.  Sr. Redi, p. 178.

The Circulatores, or Dealers in Serpents, devour’d at their Tables even their Heads, and pour’d the Gall into their Cups when they drank, laughing at their Neighbours Timidity, who transform their Imaginations into Bug-bears.

The Inhabitants of Mount Athos, between Macedonia and Thracia, are called Macrobii, that is Long-livers, or long-liv’d; and their Longevity is attributed to their feeding on Viper’s Flesh, which is a most elegant Nutritive[73].

73.  C. Gesner, p. 76.

The Ethiopians are number’d among those who feed upon Serpents, as one valuable Branch of their sustenance.

In the Kingdom of Congo in Africa, the Negroes roast the Adders, and not only greedily feed upon them, but esteem them as a most delicious Food[74].

74.  Purchas Pilgrim, Part ii. l. 7.

ST. HELENA, one of the African Islands, abounds with Serpents which the Dutch eat as a greater Dainty than Eels[75]. We read of a Man who liv’d at Colonia Agrippina in Germany, that fed upon Spiders, as the most delicate Dish.—N. B. This Cologne is called Agrippina from Agrippina the Mother of Nero (who poison’d Claudius her own Husband, to make Nero her Son Emperor) and would have the Town honoured with a Roman Colony, as being the Place of her Birth[76].

75.  Atl. Afric. p. 741.

76.  Tacitus’s Annals, Vol. 1. B. iv.

In Cuba, an American Island, they were pester’d with many sorts of Serpents, not so much from the ill Condition of the Soil, as by an old superstitious Whim of the Savages, who in former Times were not suffered to kill them, (this being a royal game, and a nice Dish reserved for the Higher Powers) and were not able afterwards to destroy them, when it would have been suffered[77].

77.  Heylin’s Cosmography, B. iv. p. 151.

The Kalmuck Tartars feed very much upon Snakes, Adders and Foxes——The Syrians eat Crocodiles, which live on the Land only.

MITHRIDATE, formerly one of the Capital Medicines in the Shops, has the Name from the Inventor, viz. Mithridates King of Pontus, who being overcome by Pompey, would have poison’d himself; but no Poison would work upon him, having accustom’d himself to eat Poison; thus described in an old Doggrel Rhyme, viz.

King Mithridates cou’d not poison’d be,

He drinking Poison oft, grew Poison-free.

After King Mithridates was vanquish’d, Cneus Pompeius found in his Closet the following Receipt, against Poison, writ with his own Hand, in this Manner, viz.

TAKE two dry Walnut-kernels, as many Figs, of Rue twenty Leaves, stamp all these together into one Mass, with a Grain of Salt.——Under this Receipt was writ——Whoever eats this Confection in the Morning fasting, no Poison shall hurt him that Day[78]. In America, where Lizards are very good, they eat them, and so large, that one Lizard is enough to satisfy four Men. ’Tis very probable that they were eaten in Arabia and Judea, since Moses ranks them among the unclean Creatures[79].

78.  Pliny’s Natural Hist. Tom. ii. B. 23.

79.  Calmet in verbum——Hieronym. contra Jovinian. lib. ii.

Though the Flesh of venemous Creatures be nutrimental, and eaten with a good Relish, in many Places, yet it must be allow’d our old Historiographers in some Things hyperbolize upon the Subject. Thus Avicenna, the great Arabian Doctor, and others, speak of a young Maid, who was fed with the Flesh of poisonous Creatures, from her tender Age; by which her Breath became venemous to those who stood by her. And thus Porus, a certain Indian King, is said to use Poison every Day, that he might kill others. It is a known History, adds he, of a young Woman, fed with Poison, with which the Persian Kings destroy’d whom they pleas’d.

Add to this another traditional Opinion, viz. that some particular Persons have an evil Eye, which affects Children and Cattle; yea, that some have this unhappy Faculty, tho’ at the same Time void of any ill Design. This has been an old Tradition, as appears from that of the Poet[80].

80.  Nescio quis teneros oculus mihi fascinat agnos. See Martin on the Western Islands, p. 122, 123.

On the Mountains of Ceylon in the East-Indies, are Serpents of such vast Size, that they swallow young Cattle: Their Flesh is very delicate, and has a most pleasing Taste; therefore is very much eaten.

This Island of Ceylon is one of the most charming Situation on the Earth, the Key and Glory of the Indies; the Air so temperate, that, properly speaking, they feel neither Heat nor Cold; the Vales and Hills are always covered with Flowers, the Fields cover’d with Fruits of all Sorts; and in the Woods are Serpents call’d Lizards, full three Hands long, whose Flesh is excellent Meat[81].

81.  Ribeyro’s History of Ceylon, presented to the King of Portugal, 1685, translated out of Portuguese into French, printed at Trevoux, 1701.

In the second Part is a more ample Description of Ceylon.

The Iguana Serpent is amphibious, lays numerous Eggs, grateful to the Taste, is very good Nourishment, preferable to Spanish Rabbits; and in the City of Mexico these Serpents are brought to the Markets, especially in the quadragesimal Days.

A Spanish Historian says, the Iguanas are shap’d like the Alligators, very ugly, as big as Lap-dogs, of several Colours; the Spaniards observe, that their Flesh tastes like the Pheasants, and feed upon it with pleasure[82].

82.  Herrera’s Hist. Vol. ii. p. 14.

The learned Ray, speaking of the Liboya, that monstrous American Serpent, says, that after it has swallow’d a large Animal, its Head grows heavy and sleepy, that it can neither run nor fight; the Hunters finding it in this stupid Posture, soon strangle him with a Rope; and being kill’d, cut the Carcass into Parcels, and sell the Flesh for Food, which is reckon’d a delightful Entertainment[83]. The same Author adds, that both Africans and Americans having cut off the Head and Tail of the Kanina Serpent, eat the Body as part of their constant Repast. Ibid. 328.

83.  Raii Synopsis, p. 334,—Solo reste—caroque ejus pro cibo gratissimo venditur.

BRASILIAN Serpents call’d Lizards are slay’d, broil’d as little Fishes, and eaten by the Negroes or Blackmoors that are transported into that Country from Africa.

I am inform’d of a Gentleman of the Law at Ludlow, who having prick’d a living Toad in various Parts, sucks its Moisture, and leaves it as must a Skeleton as the Purse of a Client.

Thus we see that the Almighty is so far from being chargeable with Defect of Wisdom and Goodness, in forming of Serpents, that both as Food and Physick, they may be equally improv’d to our Advantage.

I shall only add one Remark here, that if Serpents, and other venemous Creatures, are hurtful to us, ’tis only by Accident, that is, they are not vexatious to us, of Necessity, but through our own Ignorance, Carelessness, or Mistake; e. gr.

“The Birds we call Stares, safely feed upon Hemlock; Storks feed on Adders, and Slow-Worms; which, and other hurtful Creatures, would be as harmless to ourselves, had we always Caution enough to avoid them, or Wit enough to use them as we should. Thus Aloes has the Property of promoting Hæmorrhages; but this Property is good or bad, as ’tis used: if by one that has the Green Sickness, it will prove a good Medicine; if by one subject to a Dysentery, or to spitting of Blood, a pernicious Poison.”[84]

84.  Dr. Neh. Grew’s Cosmologia Sacra, B. iii. cap. 2. p. 103.

And it is very probable, that the most dangerous Poisons skilfully managed, may be made, not only innocuous, but, of all other Medicines, the most effectual. Opium corrected, loses its narcotic Quality, and is safely given in great Doses, in Fluxes, Catarrhs, and convulsive Cases.

It is generally agreed, there is no Part of a Viper, not even the Gall itself, but may be swallowed without harm; accordingly the Ancients, and, as several Authors of Credit assure us, the Indians and others at this day, both of the East and West, eat them, as we do, Eels.

Spontaneous Productions of the Earth were the first Food, and still are the Sustenance of numerous Nations. It was some time before they came to the Juices of Cattle, as Milk, and longer before they commenced carnivorous, and devoured their Fellow-Animals.

Some think the Fruits of the Earth were intended as Man’s sole Food, and that nothing but Necessity or Luxury first prompted to feed upon Flesh: And indeed, by the Structure of Man’s Teeth, it looks as if they were not proper to devour Flesh; and that Nature had rather intended and prepared them for cutting Herbs, Roots,——than, for tearing of Flesh. Yea, Children don’t affect Animal Food, till their Palates be vitiated by Custom; and, further, when we feed upon Flesh, it must be prepared by roasting or boiling, which makes it harder of Digestion, than all other Animal Food; and therefore forbid in Fevers, and other Distempers.

SECTION VIII.

That venemous Creatures have been made Instruments of divine and human Vengeance, is most evident. The romantic Account given in Antiquity, of strange Feats done by a poisonous Breath—does not affect the Truth of this Proposition.

The Antients divided Serpents, into good and evil Ministers; thus the Egyptians looked upon some of them to be Administrators of Mercy, and others to be Messengers of Justice. Osiris[85] one of their Gods, is said to send out Serpents, to chastise Evil-Doers[86].

85.

——δρακων επι νωτα δαφωινος

Σμερδαλεος, του ῥ’ αυτος ολυμπιος ηκε φοως δε.

Hom. Iliad. B.

86.  Ælian. Hist. Animalium.

When the Church of Israel murmured against God in the Wilderness, and censured the Conduct of Providence, he employs an Army of Serpents as his Agents, to correct the Rebels.——Plagues, and other pestilential Diseases, were, in old times, reputed to be the Messengers of the Gods, and commissioned by them, to execute Wrath upon the Wicked.

Some of the Heathens had exalted Notions of Virtue, and believed Men of Virtue to be the Favourites of the Gods, and that a vicious Life, being opposite to the Sanctity of their Nature, they could not let it pass with Impunity.

An Instance to this purpose we have in the History of the Apostles, Acts xxviii. 1-6. The Island was called Melita. And when Paul had gathered a Bundle of Sticks, and laid them on the Fire, there came a Viper out of the Heat, and fastened on his Hand. And when the Barbarians saw the venemous Beast hang on his Hand; they said among themselves, No doubt this Man is a Murderer, tho’ he has escaped the Sea, yet Vengeance (δικη, Justice) suffers not to live——They looked when he should have swoln, or faln down—And when they saw no harm come to him, they changed their Mind, and said he was a God. How came they to alter their Opinion? Because, according to their Divinity, none else could thus command, and controul a venemous Serpent, which was one of the Messengers of the Gods.

“No venemous Beasts, according to the fabulous Tradition, will live in the Island, which they ascribe to St. Paul’s Blessing, when he was shipwreck’d there.” They shew the Cave where they pretend he resided, and reckon the Earth of it, an Antidote against Poison.

From this historical Passage, ’tis evident, that these Barbarians did believe a Providence, and the Doctrine of Divine Justice, which Justice they openly adored, under the Name of Vindicta, or Nemesis, which was the Goddess of Revenge, whose Province was to inspect the moral Conduct of all Men, and distribute Rewards and Punishments as the Case required. It was painted in the same manner as Justice, with a Pair of Scales in one hand, and a Sword in the other.

In Ethiopia, we read of a large Country, this side the Cynamolgi, that was laid waste, and entirely depopulated by Scorpions, before whom, the Inhabitants not being able to stand, fled for their Lives. The same Desolation was made by the Scorpions at Salamin, an island not far from Athens, called the Island of Dragons, for which Lycophron is quoted[87].

87.  Conrad. Gesner. de Scorp.

The Inhabitants of Amyclæ, a Town in Italy, were destroyed by Serpents, being, as ’tis said, of the Pythagorean Race, whose Laws forbid to kill Animals, and by suffering these venemous Creatures to multiply without Controul, they became insufferable[88].

88.  Ibid.

The Inhabitants of Pescara, an antient City in Africa, were constrained to forsake their Habitations in Summer, by reason of Scorpions that were very numerous, and in that Season, their Sting most dangerous: In Winter, when their Wounds were less dangerous, the Refugees turned to their Houses[89].

89.  Atl. Geogr. p. 319.

DIODORUS SICULUS observes how many Regions have been deserted, for this reason; both People and Cattle being driven away by an Army of Scorpions, and their Allies.

In the Canary-Islands, these venemous Animals are more dreaded than the Pestilence. ’Tis said they are hunted and taken by the Turks, who prepare the Oil of Scorpions from them[90]. In India, about the Arrahban-Lake, the Country has been intirely dispeopled by these mischievous Creatures. Ibid.

90.  Conrad. Gesner. p. 29.

In Times of War, Serpents have been prest into the Service. Thus Heliogabalus (Emperor of Rome, so called because he was Priest of the Sun before his Election) having, by his Sacerdotal Incantators, or sacred Conjurers, gathered together several Serpents, contrived a Method to turn them loose, before day, among his Enemies, which soon put them into a terrible Hurry, and a Motion, that was a Trial for their Lives; the Sight of the crooked Serpent being far more dreadful, than the Whizzing of a straight Arrow[91]. The same Author informs us of Snakes thrown by a Sling-Staff into the Camp of the Barbarians, which did great Execution.

91.  Gesner. de Scorp.

King Prusias being overcome by King Eumenes, by Land, and intending to try his Fate by Sea, Hannibal, by a new Invention, made him victorious. The Stratagem was this: Hannibal having procured a great Number of Serpents, put them into earthen Vessels; and by another Device, and in midst of the Engagement, convey’d them into Antiochus’s Fleet, which proved more dreadful than Fire-balls, and feather’d Weapons, that flew amongst them. At first, it seemed ridiculous to the Romans, that they should arm themselves, and fight with earthen Pots; but when they were broken, an Army of Snakes rush’d out, which so terrified the Marines, that they immediately yielded the Victory to Prusias, the Carthaginian Hero’s Friend[92].

92.  Justini Hist. lib. xxxii. ad finem.

We read in History, how Juno, out of her hatred to Hercules, sent two dreadful Serpents to devour him in the Cradle, which he soon crush’d with his Infant-Hands.

It was common among the Antient Swedes, to send out certain Flies (which they pretended to be their Familiars) to plague their Enemies. They also made Magical Balls for the same purpose, boasting how they thereby conveyed Serpents into their Enemies Bodies.

The Laplanders had their Magical Tyre, which was a Ball about the Bigness of a small Apple, (made of Moss, or Hair of Beasts) which, they say, is quickned and moved by a particular Art; they persuade themselves, that by this Tyre, they can send Serpents, or what they please, into any Man, to torment him. When this Ball is thrown, it goes like a Whirlwind, and as swift as a pointed Arrow[93].

93.  Schefferus’s History of Lapland, cap. xi. p. 60.

In the Book of Daniel, mention is made of several kinds of Magicians in Chaldea, under King Nebuchadnezzar; one is Mecasphim, a word which by St. Jerome, and the Greeks is translated Malefici, Inchanters, such People as make use of noxious Herbs and Drugs, the Blood of Victims, and Bones of the Dead, for their superstitious Operations[94].

94.  Calmet’s Hist. Crit.—Dictionary.

“The Tyrants of Japonia invented a strange Punishment for those who confessed Christ.——They hung them with their Heads downwards, half their Bodies into a large Hole digged in the Earth, which they filled with Snakes, Lizards, and other poisonous Vermin; but even those (says my Right Reverend Author, the learned and pious Bishop Taylor) were better Companions than those infernal Dragons in the Pit of Hell[95].”

The Romans, when they punish’d any for Parricide, to express their Abhorrence of so heinous a Murder, they shut him up in a Sack, with a Serpent, an Ape, and a Cock.

95.  Contemplations, Book ii. chap. 6.

To these Instances, I shall add, that the Attendants of Pluto, Prince of the Infernal Regions, are represented in a Serpentine Habit, viz. the Furies, Harpies——

In his Train, are three Diræ, Eumenides, or Furies, viz. Alecto, Megæra, and Tysiphone, whose Heads are covered with long and dreadful Snakes, instead of Hair, with Whips, Chains, and flaming Torches, in their Hands, to punish the Guilty. These also attended the Throne of Jove, and were accounted to be Messengers of the Gods, whose Office it was to execute their Decrees in the Infliction of Calamities upon Mortals.

These Furies had their Temples and Worshippers, and were described in Figures of so frightful a Form, that they durst scarce mention their Names without Horror.

TYSIPHONE, one of them, enraged at an innocent Youth, pluck’d off one of her Snakes, and threw it at him, which wound about his Body, and immediately strangled him. Some say, that we see these three Furies on a Medal of the Emperor Philip, struck at Antioch, on whose Reverse are represented three Women, arm’d with a Key, burning Torches, Poniards, and Serpents.

The Daffodil was sacred to the Furies, and such as offered Sacrifice to them were crowned with it[96].

96.  From Eustathius, on the first Book of the Iliad.

As soon as departed Souls had been examined by Minos, Radamanthus, and Æacus, and found guilty, and Sentence past, they were delivered to the Furies, who cast them down headlong into Tartarus, the Place of Torment,—and all those who had lived well, were conducted to the Elysian Fields.

HOMER speaks of them as the Executioners of Justice upon false Swearers, among other Instances:

Infernal Furies, and Tartarean Gods,

Who rule the Dead, and horrid Woes prepare

For perjur’d Kings, and all who falsly swear.

The Harpies[97] were monstrous and cruel Birds describ’d with Women’s Faces, and Dragons Tails, to render them more formidable to Mankind: The Ancients looked upon them as Dæmons or Genii, which last Homer calls Podarge. About Kaskan in Persia, is a fine and fertile Country, but plagued with Multitudes of Scorpions, which haunt the Inhabitants, especially in that Town (one of the most populous and eminent Marts in that Empire) where the Inhabitants, for fear of that venemous Animal, dare not sleep upon the Floor (as in other Places, where they only throw a Quilt upon the Tapestry) but have light Couches, hanging down from the Roof, like Seamens Hammocks, or hanging Beds on ship-board.

97.  Aello, Ocypete, and Celæno, Virg. Æneid. lib. 3.

They have indeed a ready Help against its venemous Wounds, which is made of the Filings of Copper, tempered with Vinegar and Honey, which proves a speedy Cure; but if neglected, the Patient is in danger of his Life. This, says the Historian, I presume, has been first found out by the antipathetick Quality, which seems to be between Scorpions and Copper; for not far from the City is the Copper-Mine, where, as before, if one of these Animals be brought, it dies immediately. Q. Whether this be not Herbert’s Parthian?

Yea, to render a future State terrible to Mortals, the Heathens, speaking of departed Souls, feigned, that at their Descent from Charon’s Boat (who was the Ferryman of Hell) they met Cerberus, a monstrous Dog, with three Heads, who was covered all over with Serpents, instead of Hair. There was the Monster Chimæra that vomited Fire, her Head like a Lion, Middle like a Goat, and her Tail like a furious Dragon; so sings the Poet:

——Cerberus, who soon began to rear

His crested Snakes—he gapes with three enormous Mouths.

Dryden’s Virgil.

So another:

For as the Pope that keeps the Gate

Of Heaven, wears three Crowns of State;

So he, that keeps the Gates of Hell,

Proud Cerberus, wears three Heads as well.

And, if the World have any Troth,

Some have been canoniz’d in both.

Hudibras.

But further, we may observe, that besides this frightful Appearance of Serpents to salute their Entrance into Hell, there was Variety of Punishments for them when there. Thus the Danaides were condemned to Tartarus by the Poets, to be continually employed in filling a Cask perforated at the bottom; Phlegas, condemned by Apollo to Hell, where he sat upon a rolling Stone, in constant danger of falling into a Pit of greater Misery; Tityus, adjudged to Hell, where a Vultur feeds on his Liver, and the Liver always grows with the Moon: Nay, such were the horrible Preparations in Hell, that Virgil[98], after a Survey of it, declares, that had he a hundred Mouths and Tongues, they would not suffice to recount all the Plagues of the Tortured: so that it is no wonder to see them represent the infernal Prison in Figures the most frightful.

98.  Æneid. lib. vi. ver. 638.

And as the Heathen had their terrible Place for bad Men, so, to prompt them to Virtue, they had their Elysium, i. e. a Place of Pleasure in Hades, furnished with most pleasant Fields, agreeable Woods, Groves, Shades, Rivers; whither the Souls of good People were supposed to go after this Life. These are finely described by the Poet:

——locos lætos & amœna virenta

Fortunatorum nemorum sedesque beatas.

A

NATURAL HISTORY

OF

SERPENTS

PART II.

Which gives a View of most Serpents that are known in the several Parts of the World, describ’d by their various Names, different Countries, Qualities, &c.

The Serpents are a numerous Tribe, and their Dominions of large Extent, lying both in Sea and Land: No part of the World but what is replenish’d with them, more or less, in some form or other. In describing them, I shall begin with,

I. The Viper, or Adder, a subtle and poisonous Creature, slender in Body, about a Foot and half long, with fiery and flaming Eyes, a long and cloven Tongue, which when irritated, it darts forth with Violence, and looks like a glowing Firebrand; has a big Head, and flattest of the serpentine kind.

It is slow in its motion, and does not leap like other Serpents, but is very nimble to bite when provok’d. The Scales under the Body resemble that of well-polish’d Steel. They appear in divers Colours, yellow, ash, green; and others of Libya, like the Inhabitants, of a blackish Hue; its Front not unlike that of a Hog.

VIPERS of other Nations, are supposed to be larger than the European, especially the Troglodite-Viper[99], which is said to be above fifteen Cubits long: and the Historian adds, viz. That there are no domestick Vipers. I presume, he means they are not brought up among the Children of the Family, as some Serpents are said to have been; this little venemous Reptile being of a more mischievous Nature[100].

99.  Ælian de Nat. Animal.

100.  Conrad. Gesner. Hist. p. 75.

The Viper differs from the Snake in bulk, being not so large, and their Scales more sharp, and Head more large: They also differ in this, viz. Snakes lay their Eggs, twenty, thirty, sixty, and a hundred sometimes, in one Nest, not quite so large as that of a Magpye (which are inclosed with a whitish Skin, but not with Scales) in Dunghills and other warm Situations, where they are hatch’d by adventitious Heat, commonly call’d Adders in this Country; whereas Vipers make use of their own Matrix, and bring forth live Vipers: Their young ones come forth wrapt up in thin Skins, which break on the third day, and set the little venemous Creatures at liberty, therefore rank’d among the viviparous Animals.

Their Births are much like young Snigs for Bulk; they generally bring forth about twenty young ones, but only one each day. It is observ’d of the Viper, that its Internals are not fetid, like those of some other Serpents, that are intolerable. The Eggs of Lizard-Serpents, which are so much esteem’d in the French-Islands of America, are of the same Size and Figure as those of Pigeons, and are generally used in all sorts of Sauces: When the Females lay their Eggs, they make a Hole in the Sand, and cover them with it, and the Heat of the Sun is sufficient to hatch them[101].

101.  Fevillee’s Journal of the Phil. Math. and Bot. Obs.

ALBERTUS is quoted for a Battle between a Viper and a Magpye, occasioned by her creeping up into a Magpye’s Nest, and devouring her Brood in the Mother’s absence, who upon her Return made a hideous clattering, which soon brought in its Mate; whereupon both, with united Beaks, fell upon the Plunderer, and after a sharp Engagement demolish’d the Enemy.

Father Fevillee in the Woods of the Island Martinique, “being frighted by a large Serpent, which he could not well avoid, his Dog immediately fell on, and took the Serpent by the Head: The Serpent surrounded him and press’d him so violently, that the Blood came out of his Mouth; and yet the Dog never ceased till he had entirely tore it to pieces. The Dog was not sensible of his Wounds during the Fight, but soon after, his Head prick’d by the Serpent swell’d prodigiously, and he lay on the ground as dead; but his Master having found hard by a Bananier, which is a very watry Tree, he cured him with the Juice of it, and some Treacle[102].”

102.  Fevillee’s Journal of the Phil. Math. and Bot. Obser.

The Viper is common in some parts of France, especially in Dauphiny and in Poictou, from whence all the Vipers come that are sold in Paris. They are usually taken with wooden Tongs, or by the end of the Tail, which may be done without danger; for while held in that Position, they can’t wind themselves up to hurt their Enemy. The Viper-Catchers have their Specificks, in which they can safely confide, as not to be afraid of being bitten; which they say is the Fat of a Viper, immediately rubb’d into the Wound, which is one of the most venemous in the animal World.

These Vipers are usually put and kept in a Box with Bran or Moss; not that these Ingredients serve to feed upon, as some may fancy; because ’tis said, they never eat after they are taken and confin’d, but live on the Air, and will live so, many Months: But more hereafter. The Destruction of Vipers by human Spittle, the Coition of the Marine with Lampreys, the pregnant Viper biting off her Companion’s Head, and the Revenge of it by the Younglings——I place among vulgar Errors.

II. The Amodytes is a Serpent very venemous and fierce, of a sandy Colour, black Spots, and of about a Cubit long. The Wound given by the Female, the weaker Vessel, is said to be most dangerous: Its Jaws are larger than the common Vipers, and from some Eminencies upon the Head, like a Tuft of Flesh, is called Cornutus. Its Wounds prove fatal without a speedy Cure. It is found in Lybia, a Limb of Africa, and also in Illyricum, and in some parts of Italy[103].

103.  Comitatu imprimis Goritiensi invenitur.—Ray.

This Serpent is called Cornutus, a horned Beast[104]. Of this Form, is a numerous Herd; we read, that in the Roman Army was a Band of Foot Soldiers called Cornuti.

104.  Lucan. Pharsal. lib. ix.

Upon the Continent of America are Bulls and Cows, that have no Horns, says Dr. Ch. Leigh——who adds,

“The Defect of Horns in these Beasts, brings into my mind a remarkable Phenomenon of one Alice Green, whose Picture I have seen in Whalley-Abby, in Lancashire. This Woman had two Horns which grew out of the back-part of her Head; they grew backwards like those of Rams, and were about three Inches long; these she cast once in three Years, and had always intolerable Pains, before the Horns broke out[105].”

105.  His Natural History of Lancashire, Book ii. p.3.

He might have mentioned another innocent Creature, on whose Head a treacherous Companion inoculates a Scion, which intitles him to the Title of Cuckold, a word derived from Cuckows, who having no Beds of their own, invade their Neighbour’s. Of the Cuckow ’tis said, that having no Nest, she takes possession of some other Bird’s Nest, destroys the Eggs, and lays in it an Egg of her own, which the innocent Bird brings forth and nurses for its own[106].

106.  Dr. Willoughby, who writ the History of Birds, affirms this Account of the Cuckow to be true upon his own Knowledge, according to Mr. Ray.

III. The Cerastes is a Serpent of the viperine Kind; its Head resembles the Cornigerous; it belongs to the Libyan and Nubian Family: Its Teeth are like those of the Viper, and it brings its Successors into the World after the same manner.

Its Constitution is very dry, which refines and exalts its Poison, and makes it more dangerous; the Wound is generally attended with Distraction, and continual pricking as with Needles. Some say, ’tis of a whitish Colour, others arenaceous; it loves sandy Habitations, where it often surprises the unwary Traveller: And all agree ’tis of a most cruel Nature; and therefore in some Places ’twas made the Executioner of Malefactors[107], as the Juice of the Cicuta, (an Herb like our Hemlock) was among the Athenians.

107.  Nunc potes actutum insidiatoremque Cerasten—Non is corpus habet, sed quatuor aut duo profert Cornua. Nicander in Ther.

Plate 1st

Some say ’tis of the aspick kind, as the Arabians; in length a Cubit or more, with two Horns on the Head, resembling Snail-Shells: It lies perdue near travelling Paths, and is very crafty in decoying little Birds into the Snare.

Its Wounds soon kill, if one of the Psyllian People be not immediately called in. N. B. These Psylli are a noted People of Syrenaica in Africa, endued with a natural Faculty of destroying Serpents upon sight, and curing their Wounds by a Touch of the Hand of whom we have this Account, viz. ... Crates of Pergamus says, that about Parium in the Hellespont, there were Men, named Ophiogenes, who cured those wounded by Serpents with a Touch. Varro testifies there were some of them in his time.

AGATHERCIDES writes, that in Africa the Psyllians (a People so called from King Psyllus, from whom they were descended, and whose Sepulchre is to be seen at this day in the greater Syrtes) did in the same manner heal People wounded by Serpents. ’Tis said they had some extraordinary Quality in their Nature, that would suddenly kill all Serpents.

It was by these they tried the Chastity of their Wives, thus, viz. When a Child was born, and its Legitimacy questionable, they laid it in a great Vessel full of these cerastick Serpents, that immediately breathed Destruction; but when they came near the Child, their Rage soften’d, and they immediately fled from it; which proved the Legitimacy of the Child, that he was a true Psyllian, born in lawful Wedlock, because Serpents could not poison it, nor endure its Presence[108].

108.  In dolium cerastarum plenum infantem conjicere, Ælian. lib. i. cap. 57. Gyllii Accessio, cap. 37. N. B. If the Child was begotten by a Stranger, ’twas killed by Poison; if lawfully begotten, the Privilege of his Father’s Blood protected him against the Venom.

However this romantic Account may appear, it may doubtless be philosophically accounted for by Effluviums emitted from their Bodies, that proved fatal to Serpents.

The English Annotator upon Lucan, who was Nephew to Seneca, observes much to the same purpose, when he says, These Psylli (a People inhabiting those parts of Africa called Marmarica, bordering on the Nile) are fortify’d by Nature with an incredible Privilege against the Strength of Poison, and sustain no Harm by the biting of Serpents.

The Serpents, says Pliny, are afraid of them, and when others are bitten by them, these Psyllians by sucking the Wounds, cure them.

The Marsians in Italy, ’tis said, are still in possession of this natural Power against Serpents, and are supposed to descend from the Son of Circe, the famous Enchantress.

The Trial of Childrens Legitimacy by Serpents, puts me in mind of Hereditary Right; whose Title was try’d by the Fatal-Stone, on which the Irish Monarchs used to be inaugurated on the Hill of Tarah; and which being inclosed in a Wooden-Chair, was made to emit a Sound under the rightful Candidate, when he sat in it; but was quite silent under one who had no Title, or not a good one; that is, one who was not for the Druidick Priest’s Turn.

“This Stone was sent to confirm the Irish Colony in Scotland, where it continued to be the Coronation-Chair till in the Year 1300, Edward I. of England brought it from Scoon, and placed it under the Coronation-Chair at Westminster[109]; and there it still remains, is used in the Coronation, the antientest respected Monument in the World[110]. The Vulgar call it Jacob’s Stone, as if this had been his Pillow at Bethel.”

Note, Antique Appearances often give birth to popular Superstitions.

109.

Ni fallat fatum Scoti quocunque locatum

Invenient lapidem, regnare tenentur ibidem.

110.  Island’s Colect. A. D. 1726.

Such natural Power against Diseases did in our Days appear in the celebrated Mr. Greatrix, before whose Hand they fled. In the Philosophical Transactions we have the following Account of it, received from Eye-Witnesses,—e. g.

“... My own Brother, John D——n, was seized with a violent Pain in his Head and Back: Mr. Greatrix (coming by accident to our House) gave present Ease to his Head, by only stroaking it with his Hands. He then rubb’d his Back, which he most complain’d of, and the Pain immediately fled from his Hand to his right Thigh; then he pursued it with his Hand to his Knee, from thence to his Leg, Ancle and Foot; and at last to his great Toe. As it fell lower, it grew more violent; and when in his Toe, it made him roar out, but upon rubbing it there, it vanish’d.

“A young Woman being seiz’d with a great Pain and Weakness in her Knees when a Girl, used divers Means to no effect: After six or seven years time, Mr. Greatrix coming to Dublin, he stroak’d both her Knees, and gave her present Ease, the Pain flying downward from his Hand, till he drove it out of her Toes; the Swelling that always attended it, did in a short time wear away, and never troubled her after.

“... A certain Gentlewoman being much troubled with a Pain in her Ears, and very deaf, Mr. Greatrix put some of his Spittle into her Ears; which, after chafing them, soon cured her, both of the Pain and Deafness.... Her Uncle was cured by him of the same Malady, and in the same manner.

“... A Child, being extremely troubled with the King’s-Evil, was touch’d by King Charles II. and was nothing better; but was soon and perfectly cured by Mr. Greatrix.[111]”

111.  Lowthorp’s Philosoph. Transactions abridged, vol. iii. p. 10, 12. Edit. 2. Communicated by Mr. Thoresby, N. 256. p. 332. 1699. In Page 10. an account is given of the wonderful Effects of Touch and Friction.

IV. The Hemorrhous Serpent is an Egyptian of the viperine kind; of sandy and bright Colour, enamel’d with black and white Rays on the Back; flaming Eyes, corniculated Brows, and is defended by an Armature of rough and sharp Scales; which by one is given as the Reason of making some Noise as it goes, which another denies, because it wants the Sonalia[112].

112.  Caret Sonalibus. Nierembergius, p. 269.

This Creature is little in Body, but great and terrible in its Executions; for when it wounds any Persons, all the Blood in the Body flows out, at all the Apertures of it, which is immediately follow’d with Convulsions and Death[113].

113.  Gyllius, p. 261. Raii Synopsis Meth. 8vo. A. D. 1693. Invenitur in Ægypto & aliis locis quibus Thonis imperavit. ibid. & in agris Jucatensibus.

At non stare suum miseris passura cruore

Squamiferos ingens Hæmorhois.

The Atlas from Ribeyro mentions an Indian Serpent of the same malignant Nature, whose Poison operates with such Violence, that the Person wounded by it bleeds at the Eyes, Nostrils, Ears, and all the Pores of the Body, and the miserable Patient is irrecoverable.

The Poet laments the Death of the brave and noble Tullus[114], by this bloody Serpent; which is also found in India (according to Diodorus Siculus) in that part where Alexander the Great conquer’d Porus, the Great King of the Indies. The Conqueror bid Porus ask of him whatever he desired; who answered, That he only desired to be treated as a Prince: with which Alexander was so charm’d, that he not only gave him his Kingdom again, but some of the Provinces he had conquered in that Vicinity.

N. B. On the Bank of the River Hydaspis, Alexander built a Town, which he call’d Bucephala, in remembrance of Bucephalus his great Horse, which died and was buried there.

114.  Lucan, lib. ix. p. 269. Impressit dentes Hemorhois aspera Tullo magnanimo Juveni.

V. The Serpent Seps, which by some is said to be the same with Sepedon, is about two Cubits long, the Head broad, and of divers Colours. Both these are of the smaller Species, but most venemous, and therefore are rank’d in the second Class of Serpents. The Virulency of the Poison is not in proportion to their diminutive Stature.

When any are wounded by these venemous Animals, the Hair of the Head immediately falls off, the whole Body turns scurfy, leprous and putrid; yea, the very Bones, as well as the Flesh, putrify and corrupt; therefore some call it the putrid Serpent[115]. The Poet accounts for the Symptoms of its Poison[116].

115.  Nonnulli ex Scoligero, non male putriam vocare. Jonstonus, p. 14.

116.  Mors est ante oculos Seps stetit exiguus—Parva modo Serpens, sed qua nonnulla cruentæ. Fugit rupta cutis. Lucan Pharsal. lib. ix. p. 271.

These Serpents are Asiaticks, Inhabitants of the Rocks in Syria; Syria, the supposed western Porch of Paradise. These resemble the Hemorrhous in Colour and external Figure: According to Ælian, they change into the Similitude of the Things they light upon. He might, I think, as well have said, they chang’d their Notes on different Trees, since there is a kind of relation between Musick and Colour, as the Learned Newton observes.

VI. KOKOB Serpent, is between three and four Foot long, of a dusky Colour, and made beautiful by Spots of red and light Blue. Its Wounds are terrible, and the Effects not very dissimilar to those of the Hemorrhous. Nierembergius observes, that it resides among Stones; and when it rambles out, and hears any Noise, makes towards it like a mighty Hero. Thus the Gallic Monarch, upon Debates among Princes, marches out as sovereign Umpire of Europe, and never returns home but by way of Lorrain, Corsica, Palatine, or Spanish Flanders.

VII. The Asp, so called from the Asperity of its Skin, as Arnoldus, or from aspiciendo, because of the Acuteness of its Eyes. A Serpent well known, but not accurately describ’d, says the Learned Mr. Ray: Some make it a small Serpent, others say ’tis several Feet long; and both may judge right, for according to Ælian, there are various Species of Asps; some a Foot and half long, and others six.

Among these different Proportions, the least of them is said to be most hurtful, and kills the soonest. Its Poison is so dangerous and quick in its Operation, that it kills almost in the very Instant that it bites, without a Possibility of applying any Remedy: They die within three Hours, says my learned Author[117]; and the manner of their dying by Sleep and Lethargy, without Pain, made Cleopatra chuse it as the easiest way of dispatching herself. (More of this further on.)

117.  Calmet in Verbum, p. 213.

These Aspick Serpents, are the Growth of several Climates: Olaus observed some of them in the northern Parts, of rugged and rough Skins, ash Colour, sparkling Eyes, three or four Cubits long[118]; tho’ Lovers of warm Situations, yet delight in shady Retirements[119]. Many of them are found in the Spanish Islands[TN]; but Egypt, Libya, and other Places in Africa claim the greatest Right to them, for there they are most numerous and venemous.

118.  Jonstonus Hist. de Serp. p. 15.

119.  Ideo Seneca, ad umbram exsurgere dixit.

When provok’d, the Neck of this Creature swells, and the Wound then given, is most dangerous. Its Teeth are of considerable length, growing out of the Mouth like the Tusks of a Boar. The Historian says, that two of the longest Teeth have little Cavities in them, covered with a thin Skin, that slides up when it bites, by which means the poisonous Liquid runs out, and drops into the Puncture; after which, it recovers its Station.

In America, says a celebrated Historian, are found Asps with Stings in the Tail, wherewith they strike and kill[120].

120.  Jonstonus Hist. Nat. de Serpentibus. p. 15.

The Banks of Nilus abound with Asps, who have Sagacity enough to remove their Habitations to a place of Safety, several days before that River overflows the Rising-Grounds about it: ’Tis also said the Crocodile and Tortoise recede with their Eggs, to a Situation not accessible by that mighty Flood; a Flood that makes the Land of Egypt, a Region of Fertility, a Flood dreaded by these Animals, and ador’d by the Egyptians, those Sons of Contradiction, who consecrated their Animals to the Gods, and then worshipped them, and upon Occasions kill’d them. (Can we behold such Instincts in the Crocodile, &c. without acknowledging the Divine Wisdom that ordain’d ’em!) No Nation more knowing, and more sottish, e. g. Upon the Statue of Minerva, or the Goddess Isis, was this Inscription, viz. I was she that was, that am, and shall be, and that am every thing. Which being an exact Interpretation of the Word Jehovah, and the same Definition the Almighty appropriates to himself, I can’t, says the Learned Jurieu, conceive, how a Nation that was arrived to such a high Degree of Knowledge, should have worship’d Bullocks—as Gods.

PLUTARCH gives a strange relation of them, viz. that in case of any extraordinary Calamity, as War, Plague, Famine, the Egyptian Priests used to threaten the sacred Beasts most horribly: If they failed to help them, they whipt them till the Blood follow’d; and if the Calamity did still continue, they kill’d those sacred Beasts by way of Punishment[121]. The Reverse of this is given us in a Clan of Tartars, who, when exposed to any imminent Calamity, sacrifice their Priests, in order to intercede for them with the Gods in the other World.

121.  Jurieu from Plut. de Is. & Osir.

It has been said, that the Asp, when exasperated, did, with an erected Head, cast out of its Mouth liquid Poison; but it now appears, it darts it only by its Bite, or by Poison taken from it by Force, and poured into a Wound made by another; and both the Wounds so made, soon terminate in an easy pleasant Exit; which is supposed to be the reason why Queen Cleopatra chose this kind of Death, that is, to poison herself by an Aspick Dose. This reminds me of a certain Herb I have read of, in Arabia, which (according to the Tradition) if a Man slept upon, he died in his Sleep without any Pain.

A certain learned Pen, makes this Remark upon Cleopatra’s Case, viz. that she was not bit by an Asp, as some have asserted, but did that which was more secret and sure; that is, after she had bit her own Arm, infused Poison into the Wound, expressed before-hand from an Asp by Irritation, and preserved in a Phial for that purpose: Or, as Dio says, she wounded her Arm with a Needle, or Dressing-pin, and then poured the Poison into the bleeding Wound. This seems probable, because no Serpent was found in her Chamber or near it.

The Queen, in order to find the most easy Passage out of this Life, made an Experiment upon Criminals by various kinds of Poison, and Application of diverse sorts of Serpents, and found nothing came up to Aspick Poison, which throws Persons into a pleasant Sleep, in which they die[122].

122.  Plutarch’s Lives of Marc Anton. and Cleopatra, and Fr. Redi Nobilis Aretini Experiment. p. 170, -1, -2, -3.

Obj. If it be said, that in the Triumphs of Augustus, Queen Cleopatra is drawn with an Asp in her Hand:

I answer, That I apprehend that Device might only be Pictorial-Licence, or a Flourish of the Painter to affect the People, by displaying the Heroism of a Woman, who to prevent the Disgrace of Captivity, embraced Death at the hands of a Serpent, a terrible Creature, to which none has so great an Aversion as the female Sex. Excuse a poetick Digression.

On the ASP and its POISON.

——Welcome thou kind Deceiver,

Thou best of Thieves! who with an easy Key

Dost open Life, and unperceiv’d by us,

Even steal us from our selves; discharging so,

Death’s dreadful Office, better than himself.

Touching our Limbs so gently into Slumber,

That Death stands by, deceiv’d by its own Image,

And thinks himself asleep[123].——

123.  Dryden, All for Love.

Some are of Opinion, that the Asp is David’s deaf Adder, Psal. lviii. 45. They are like the deaf Adder that stops her Ear, which will not hearken to the Voice of Charmers, charming never so wisely. They are like the deaf Asp, says the Hebrew and the Septuagint. The word in the Original is [124] Pethen, q. d. Unpersuadedness; hence, wicked Men are called Απειθεις in the New Test. unpersuadable, which the English Translation renders Disobedient, Tit. i. 16.

124.  פתן . ωσουι ασπιδος κωφης.

The common Tradition is, that when Men by Inchantments and Charms have attempted to take these Serpents, they stopt one Ear with the Tail, and the other was either deaf, or made so by laying it close to the Ground. Some are of Opinion, that there is a sort of Asp that really is deaf, which of all others is the most dangerous, and is meant by the Royal Prophet here.

That there was a Practice of charming Serpents by some Art or other, so that they could neither bite nor sting, seems evident from the sacred Writings, e. g. Eccl. x. 11. Surely the Serpent will bite without Inchantment. Jer. viii. 17. I’ll send Serpents, Cockatrices, among you, that will not be charmed, and they shall bite you, says the Lord.

Among other Things the word Charmer, some say, signifies one that conjoins and consociates; that is, that by Sorcery gather’d Serpents together, and made them tame and familiar; or the Person may be so call’d, because by Magick Art, he associated with Demons, the Lords of Serpents.

We are inform’d by History, of some, who have summoned together a hundred Serpents at once; but by what method, I leave the Reader to judge. Montanus, a famous Physician, and Professor at Padua in Italy, says he saw this Coadunation of Serpents.

The learned Doctor Casaubon tells us, he had seen a Man, who from the Country around him, wou’d draw Serpents into the Fire, which was inclos’d in a magical Circle: When one of them, bigger than the rest, would not be brought in, upon repeating the aforesaid Charms, it submitted to the Flames.

We read of a famous Charmer at Saltsburgh in the Circle of Bavaria; that, when (in sight of the People) he had charm’d a great Number of Serpents into a Ditch, where he kill’d them; there came a Serpent of great Bulk, supposed to be the Devil, that leapt upon the Charmer, and immediately slew him[125].

125.  Doctor More’s Antidote.

Answer me, says Paracelsus, (the celebrated Swiss Physician, who did wonderful Cures by Liquids extracted from Vegetables) from whence is it, that a Serpent of Helvetia, Algovia, or Suevia, does understand the Greek Idiom, Osy, Osya, Osy; that they should, at the first Sound of these Words, stop their Ears, remain immoveable, and do us no hurt with their Poison? From whence he infers, there was a Power in Words to operate upon the Ear, without Superstition. The Antients seem to have entertain’d some favourable Thoughts of the Power of Spells upon Serpents: Their Poets speak often of these Charms and Incantations.

Frigidus in pratis cantando rumpitur anguis. Virgil.

Vipereas rumpo verbis, & carmine fauces. Ovid.

Ingue pruinoso coluber distenditur arvo

Viperes coëunt abrupto corpore nodi

Humanoque cadit serpens afflata veneno. Lucan.

PHILOSTRATUS describes particularly how the Indians charm Serpents—they take a Scarlet-Coat embroider’d with golden Letters, and spread it before the Serpent’s Hole; and these golden Letters have a fascinating Power over it, and therewith its Eyes are overcome and laid asleep[126].

126.  His Life of Apollonius Tyanæus, writ at the Desire of the Empress Julia, lib. 3. cap 2.

If we consider the strange Things done by Force of Words, so much extoll’d in Antiquity, it will be no wonder to see Letters, out of which Words are form’d, made the Rudiment and first Study of human Life: But as to the Mode of Operation by Words, the Learned are not agreed.

Some say, there is a natural Virtue and Efficacy in Words, and appeal to the notable Feats done by Force of Eloquence. This was the favourite Study and View of Orators; in this they triumph’d, and never wanted Acclamations and loud Applauses.

In Plutarch, we have, among others, one remarkable Instance, viz. Cæsar, upon the Accusations brought in by Tubero against Quintus Ligarius (Pompey’s Friend) he was resolved to sacrifice that Rebel, till he was charm’d by the Words of the Orator that pleaded in his favour—No sooner did Cicero begin his Oration in his defence, but Cæsar’s Countenance chang’d, and his Indignation begun to soften ... but when the Orator touch’d upon the Battle of Pharsalia (where Cæsar was Conqueror) Cæsar’s Heart tender’d, his Body trembled with Joy, and certain Papers in his Hands dropt to the ground.—And when Cicero had finish’d his Oration, Cæsar’s Wrath against his Enemy was intirely extinguish’d; and Ligarius was set at liberty[127]. The same Orator, by the Dint of Eloquence, overthrew the Constitution of the Decemviri.

127.  Plutarch’s Life of Cicero.

Others say, there is a mighty Force in Words in such a Tone, and Talismanical Characters, rightly-adapted Figures, and Images under certain Constellations[128].

128.  Paracelsus, C. Agrippa, Life of Mr. Duncan Campbell, A. D. 1720, page 256. Gaffarel.

Some affirm that Magick consists in the Spirit of Faith, for Faith is the Magnet of Magicians, by which they draw Spirits to them, and by which Spirits they do wonderful Things, that to vulgar Eyes appear like Miracles. No doubt but several extraordinary Effects have been ascrib’d to the Devil, that in reality were natural, and artfully disguised: The Story of Sieur Brioche, a famous Puppet-player, is well known, who in a Town in Switzerland, where that Show had never been seen before, he was apprehended as a Warlock or Magician, and ran the hazard of being punish’d as such[129].

129.  De Saint Andre’s Letters.

Others affirm, that Charms by Words are but means to heighten the Imagination; and the strange Effects produced by ’em, flow’d only from the Activity of an exalted Thought, or Fancy of heated Brains. In proof of this ’tis said, that if a Woman at a certain Season, strongly fix her Imagination upon any particular Object, the Child will bear the Image thereof.

I think ’tis pretty obvious, that those extraordinary Impressions made by Pagan Sophists upon the Minds of their Audience by the Charms of Rhetorick, past for a divine Afflatus or Inspiration; and therefore in such Cases, we shall find this Formula (Aliquis nescio quis Deus) frequently used by Enthusiastical Orators, as well as their Poets: Thus Cicero, speaks of himself, that he was mov’d by a certain Impetus or Ardour[130]: Apollonius Tyanæus, who was looked upon by the Christians as a notorious Magician, being ask’d by the Governor of Rome under Nero, what was his Profession? he answer’d, θειασμος, an Enthusiast, q. d. Fanatic, Conjurer.

130.  Nulla ingenti, sed magna vis animi inflamantis ut me ipse non teneam.

’Tis true, that wonderful Things have been done by Words, but how verbal Charms operated upon Serpents, wants Explication: Of some Inchanters ’tis said, that by vocal and instrumental Sounds, they have charm’d Rats, Mice and Serpents, some into a stupid State, and others into a flexible submissive State.

A remarkable Instance in Rats we have in the publick Records of Hamelen, (an antient City on the River Weser in Germany, about 28 Miles S. E. of Hanover) where the following strange Account is register’d, viz.

That in June 26. 1284, a certain Stranger undertook to destroy an Army of Rats with which the Town had been long pester’d, on promise of such a Reward; and immediately playing on his Pipe and Tabret, the Rats march’d out, and follow’d the Musick to the River, where they were all drown’d: But being denied the Reward, he threaten’d Revenge; and next day he went about with the same Musick, and most Children in the Town follow’d the Piper to the Mouth of a great Cave on a neighbouring Hill call’d Koppelberg, where he and they entered, and were never heard of after.

In remembrance of this sad Catastrophe, the Citizens for many Years after, dated all their publick Writings from the Day they lost their Children, as appears by their old Deeds and Records: They still call the Street thro’ which the Children went out, Tabret-street; and at the Mouth of the Cave there is a Monument of Stone, with a Latin Inscription, giving the Particulars of this tragical Story.

As to the other Instance, viz. Serpents charm’d into a ductile manageable State, ’tis thus accounted for; viz. Serpents, they say, are strangely influenced by the Smell of those Emanations, proceeding from the Cornus, or Dog-tree (why not the Cornelian-Cherry, antiently dedicated to Apollo?) and that by a Wand or Rod taken from it, they are thrown into an obsequious Temper—

“When touch’d by a Rod from that Tree, they are immediately intoxicated, but so as to be able to follow the Motion of the Rod; but whether by reason of some great Disproportion or Incompossibility, between these subtile Effluvia and the Temperament of the vital, spiritual Substance of the Serpent, or by what other way, we are not told[131]. The Sassafras-tree, a Native of America, is call’d Cornus also, whose Wood is very odorous and fragrant.”

Now, say these Gentlemen why should it seem impossible, that he who understands this invincible Enmity, and how to manage a Rod of the Cornus with Cunning and Dexterity (having first intoxicated a Serpent by the Touch thereof) should during that Fit make it observe, and readily conform to all the various Motions of the Wand, so as that the unlearned Spectators, perceiving the Serpent to approach the Inchanter, as he moves the Wand near to himself, or to retreat from him, as he put the Wand from him, or turn round and dance as the Rod is mov’d to and fro, or lie still as in a Trance, as the Rod is held still over it; and all this Time, the People knowing nothing of the Virtue in the Rod, are easily deluded into a Belief, that the whole Scene is supernatural, and the main Energy radiated in those Words or Charms, which the Impostor with great Ceremony and Gravity of Aspect mutters forth, the better to disguise his Legerdemain, and dissemble Nature in the colour of a Miracle.

131.  Charlton.

The Rattle-snakes in America are said to secure their Prey by Incantation; for they have the Power or Art, (I know not which to call it, says my Author) to charm Squirrels, Hares, Partridges, or any such Thing, in such a manner, that they run directly into their Mouths: This I have seen, adds he, by a Squirrel and one of the Rattle-snakes; and other Snakes have in some measure the same Power[132].

132.  Natural History of Carolina, A. D. 1711. page 129.

It is allowed indeed, that there are dumb Creatures that do exceed Man in some sensible Perceptions, particularly in that of Smelling, as the Harriers, and other Dogs. How strange, that Odours from the Hare’s Body, Should so affect the Nose of a Hound, as to raise in him that Sensation or Scent, by which he follows her all the Day (tho’ he never had a Sight of her) thro’ a Cloud of Opposition, from perplexing intricate Places, and Effluviums proceeding from other Animals!

These Emanations are exceeding fine Effluvia, or Particles flying off odorous Bodies in all Directions; and as they float in the Air on the Surface of the Earth (within their Atmosphere) strike against the Dog’s Nose, and produce that Sensation of Smell.—N. B. The Intensity of Smell in all Creatures, is in proportion to the Density or Thickness where we are: This Density is always diminish’d in proportion to the Squares of the Distances from the odorous Body.

Yea, a little Cur, by the Power of Smelling, can find out his Master among Thousands, will trace his Steps thro’ Crouds in Fairs and Markets; yea, throughout a whole Country. Our Histories inform us of Dogs in some parts of this Island, that being put upon the Scent, would pursue a Thief and a Murderer; and if he cross’d a River, would smell where he entered, and swim after him; and when arrived at t’other side, would hunt about till they found where he landed, and then run on, till they overtook the Criminal.

In Animals is a sulphurous or oily Matter, so attenuated and subtiliz’d as to become volatile, which is denominated a Spirit: Now that there is such a Spirit in Man, and a peculiar one too in every Man, is evident from these Dogs, which will pursue the Game by their Nose, and follow their Master’s Track, and distinguish it precisely; yea, tho’ a thousand other Persons had past the same way.

It must be by meer Force of Smelling, that the Dog is able to do this, that is, to distinguish his Master from all Men by the Instrumentality of his Nose.

Therefore there must be some specifick Matter exhaled from the Master’s Body, which the Dog can perfectly distinguish from the various Effluvia flowing from all other Persons.

The Dog must exceed us, in that he can thus exactly discern his Master, by these subtile, oily, or sulphurous Effluvia, which no human Nose was ever able to do.

We find the like Spirit in the Hound, who when put in the Track which a Deer has lately been in, will follow the Steps of that Deer thro’ all cross Paths of a thousand others, and at last single out that individual Deer among a whole Herd of those Animals.

In Scotland are a sort of Dogs (in Colour generally red and spotted with black, or black with red) of extraordinary Sagacity, being, as ’tis said, put upon the Scent, will pursue Thieves with Success; and the Use of them has been authorised by the Magistrate——Nullus perturbet aut impediat canem trasantem, aut homines transentes cum ipso ad sequendum latrones aut ad capiendum malefactores.

N. B. Trasantem is a Word latiniz’d from the old French Tracer or Trasser, signifying to follow by the Track.

If any shou’d suggest, That this derogates from the Wisdom and Goodness of the Creator, who has given to some Beasts stronger Perceptions, Nerves more exquisitely fine and delicate than he has bestow’d upon Man:

I answer, this is so far from derogating from divine Wisdom and Goodness, that it is an admirable Instance and Illustration of both; for were our olfactory Nerves susceptible of such quick Sensations as Dogs and some other Animals, we shou’d be continually annoy’d with pestiferous Fumes and Exhalations, so as not only to render most Situations troublesome, but even Life it self miserable and wretched.

Such quick Sensations may be very useful to carnivorous Animals, so as to direct them to their Prey, but to human Beings it wou’d be very vexatious, if not pestiferous and deadly. I shall only add to this Digression, a short Hint about the Magic Art, the most surprising of all Arts, and in its first Appearance most innocent and useful.

Among the antient Chaldeans, Babylonians, and Persians, where the Art-magic was first and principally cultivated, it signified no more than Wisdom and hence the Sophi, or Wisemen of the Greeks were by them call’d μαγοι that is, Magicians; who being acquainted with many of the hidden Powers of Nature, directed them in such manner, as to produce Effects, whose Causes being unknown to the Vulgar, were attributed to Dæmons.

Hence the Art in process of Time came into Disrepute, and Magicians have been censur’d, as working by Compact with the Devil: But this is invidious; for in the Gospel we find, the Magi or Magicians, are said to come from the East to Jerusalem, saying, where is he that is born King of the Jews? for we—are come to worship him. No body can imagine this to be understood of those that have been called Sorcerers, Wizards, Conjurers, Witches or Magicians, in the modern Sense of that Word[133]; for those who were familiar with the Devil, would scarce come to enquire after him, who came to destroy his Works.

133.  Matt. ii. 1, 2.

The Notion of Witches in the Days of Ignorance and Superstition, was very prevailing in this Island, but of late Years has undergone a parliamentary Excommunication; though the Lancashire Witches, who are constituted of the fairer Part of the fairer Sex, triumph even over our Senators, and will maintain their fascinating Charms, while their rival Beauties, the Sun and Stars endure.

We read of a certain King of Egypt, who having assembled his Magical Priests without the City Memphis, caus’d them to enter where the People were gather’d, by Beat of Drum: All of them made some miraculous Discovery of their Magic and Wisdom. One had his Face surrounded with a Light, like that of the Sun, so bright that none could look earnestly upon him.

Another seem’d as if enrob’d with precious Stones of diverse Colours, red, green, yellow, or wrought with Gold.

A third came mounted on a Lion, compass’d with Serpents, like Girdles.

The next came in with a Pavilion, or Canopy of Light, distended over his Head.

Another entered surrounded with Flames of Fire, turning about him; so that none durst come near him.

After him appeared one with dreadful Birds, perching about his Head, and shaking their Wings like Vulturs and black Eagles.

The last made his Appearance with an Army in the Air, marching before him, of winged Serpents and terrible Personages.——In fine, every one did what was taught him by the Star he served; and, after all, the whole Scene was but an Apparition and Illusion, according to their own Confession to the King, when the Farce was over[134].——Something analogous to this are the Magick Lanthorns in our days.

134.  This Passage is taken out of the Egyptian History of the Pyramids—by Murtadi the Arabian, printed at Tibe, a City in Arabia, 14th of Regebe, 992; which corresponds to July 22d, 1584; about 156 Years ago; translated into French, and into English, 1672.

In antient times, the Word Magician generally signified Men of Wisdom and Learning, i. e. of superior Knowledge in Things natural and divine, and more especially in that sort of Learning relative to the Sun, Moon, and Stars, as we learn from Porphyry, Apuleius, and others. And seeing the inspired Apostle gives them that Name (Magicians) not as a Mark of Infamy, but a Title of Honour, therefore does the English Translation stile them Wisemen, such as the old Greeks called σοφοι, Sages of their Time[135]. How, and how far this Art is degenerated, I refer to the Judgment of the Learned: We see there are Revolutions in Words, as well as in Families and Kingdoms; a Magician being formerly a Wise-man, as well as a Knave an honest one. Sed tempora mutantur.

135.  Boerhaave’s New Theory, p. 211.

I shall only add to the Aspick Subject, the Tribute of Veneration paid to this poisonous Animal in the Land of Egypt. The Historian speaks of a certain Person, who, in digging, happened unawares to cut an Asp with his Spade, and went mad upon it,—was taken into the House of Serapis, an Egyptian Idol,—the Relatives of the Patient praying the Spectrum of that Serpent might be destroyed,——which being accordingly done by Magick Art, the Man was cured.——By this we see, how highly Asps were venerated among the Egyptians, who not only suffer’d them to live, but to live in their Houses, where they were carefully fed, as Favourites of the Family[136]. And Queen Cleopatra’s Case was not singular, for the Persian Kings kept an exquisite Poison by them, made of the Dung of an Indian Bird, which would kill without putting them to pain, that they might use it themselves in case of any Disaster[137].

136.  Circurantur cibo, cum infantibus vivunt, & crepitum digitorum vocata ex cavi prodeunt. Jonstonus, p. 16.

137.  Atlas, Asia.

DEMOSTHENES, who slew his Soldier, when he was asleep, was a merciful Executioner; a kind of Punishment the Mildness of no Law has yet invented. It is strange that Lucan and Seneca made no discovery of it.

Sleep is a kind of Death, by which we may literally be said to die daily; and in this Sense, Adam may be said to die before his final Exit.

VIII. I now proceed to the Serpent Scytale; the Name is borrowed from the Greek Word σκυταλη, a Staff, or any thing like a Cylinder, of a long smooth round Form; the Body of this Serpent being in shape equally round, like a Rolling-Stone, with very little Variation in the Extremities of it.

Plate 2d.

It forms a beautiful Prospect, being an Aggregate of most charming Colours, (therefore call’d the Painted Serpent by Mantuanus.) It may be view’d without danger, because slow in its Motion. ’Tis an Error in Lucan to attribute its Slowness to a Design of enticing Spectators, if it be not Poetica Licentia.

When released from its Winter-Confinement, the first thing she does, says the Historian, is to refresh her languid Body with Fennel-Leaves; but does not tell us what is done, in case that Herb can’t be readily found. It must indeed be allowed, that wild Fennel is a common Herb of the Field, and well known and of Use in Physick[138]. The Poet observes, that no Snake casts her Coat in Winter, but the Scytale[139].

138.  Ælian, Gyllii Accessio.

139.  Et Scytale sparsis etiam nunc sola pruinis Exuvias positura suas.—Lucan’s Phars.

This Serpent being adorned with beautiful Colours, excuse a short Digression upon the Doctrine of Colours in Natural Bodies. Know then, Colours are the Children of Fire and Light.

I. Where there is Light, there is Fire; and Fire shews itself to be present by Light. The Sensation of Light is produced when the Particles of Fire, directed by the Action of the Sun, reach the Eye in right Lines. Now, Fire thus entering the Eye, gives a Motion to the optic Fibres at the bottom of the Eye, and thus excites the Idea of Light.

II. FIRE discovers itself by Colour; for all Colours depend upon Light, and Light depends upon Fire; and different Colours appear in Natural Bodies, as their Surfaces are disposed to reflect this or that sort of coloured Rays more than others. Colour is a Property inherent in Light.

Colours therefore are not connate with Natural Bodies, which are all of the same Hue in the dark. To this the Poet alludes, when he makes Darkness the Destruction of Colours[140].—Colours are only in the Rays of the Sun: In Natural Bodies is a Quality or Power to reflect the Light falling upon them, which striking the Eye, produces in the Spectator the Sensation of Colour.

140.  Rebus nox abstulit atra colores.—Virgil.

Clouds often appear very beautifully coloured; they consist of aqueous Particles, between which Air is interspersed; therefore, according to the various Thickness of those aqueous Particles, the Cloud will be of a different Colour[141].

141.  Boerhaave, Gravesand.

IX. AMPHISBÆNA Serpent, so called from αμφι & βαινω Biceps, a Monster with two Heads. This is a small and weak Creature, equal in Bulk to a little Finger, and about a Foot long, of a whitish or terraceous Colour; of the oviparous Family, of small Eyes, no otherways visible than the Prick of a little Needle; lives much under ground, and is often found by digging; feeds upon Ants. Under this Head, the Historian mentions three Serpents, viz.

The Brasilian, that has two Heads, and moves as a Crab[142].

142.  Acosta.

The Taprobanensian, with four Heads; and he who believes it must have a four-headed Faith.

The Hungarian; of which elsewhere.

The same Historian adds, that the marine Amphisbæna, taken in the English Sea, has two Heads. Ibid. Pliny, Ælian, Lucan, Mantuan,—affirm it has two Heads; Matthiolus denies it, Hesychius is doubtful. Mention is made of a Serpent found near Chipping-Norton, not far from Oxford, having two Heads, and Faces like Women; one being shaped after the new Tyre of that Time; the other was habited after the old Fashion, and had great Wings resembling those of the Flinder-Mouse or Bat[143]. This happened in the Reign of Edward III.

143.  Stow’s Annals, London, printed, 1631.

A Spanish Author says, that in Chiapa he found a two-headed Serpent, 18 Inches long, in the Form of a Roman T, and very venemous; it does not only kill, adds he, by its Bite, but if any tread upon that part of the Ground over which ’twas just gone, it proves fatal[144]. The Poet also subscribes to two Heads[145].——If this two-headed Serpent has slain its Thousands, there is a certain metaphorical three-headed Serpent on the Banks of Tyber, that has slain its Ten Thousands.

144.  Antonio de Herrera’s History of America.

145.  Et gravis ingenium surgens caput Amphisbæna.—Lucan, p. 270.

Perhaps the Reason of ascribing two Heads to this Serpent, might be, because it is said to poison by the Tail and Teeth. Others say, both Ends are so like in Figure and Bulk, that they are not easily distinguished.

It seems probable to me, that this Serpent, like some Insects or Worms, has a double Motion, antrorsum & retrorsum, which made some of the Antients conclude it had two Heads; one in the usual Situation, the other in the Extremity of the Cauda. Its Body is of equal Thickness, and recommended to the View by various and delightful Spots[146].

146.  Conrad. Gesner. Ælian. Columella, lib. vi.

We read of this Serpent in Gothland, where it comes forth in the Spring before all other Serpents, being more able to encounter the cold Air[147]. Some Authors tell us, that its Skin wrapt about a Stick, drives away all Serpents; which I place among the Tales of Antiquity.

147.  Olaus Magnus Hist. B. xxi.

This Serpent is found in the Lybian Deserts, and also in the Island of Lemnos, in the Ægean Sea. The Puncture made by its Wounds is so small, that it can scarcely be discerned, yet terminates in a dreadful Inflammation and a lingering Death.

ERASMUS was puzzled about the Sense of that Greek Proverb ὑδρος εν φιθω, hydrus in dolio, a Serpent in the Hogshead: The Meaning of it, said an Interpreter of Dreams, is this: A certain Person had a Vessel of Wine, that was constantly diminishing, tho’ carefully lock’d up; the Reason of which he could not account for, till he empty’d the Vessel, at the bottom of which he found a Serpent rioting in Wine[148].

148.  Conradus Gesner.

Perhaps as good an Interpretation may be this, that there was Venom in the Cask (of which the Serpent was an Emblem) to all those who rioted in the Bowls of Excess. Not so, says a Son of Bacchus; for

The thirsty Earth soaks up the Rain,

And drinks, and gapes for Drink again.

The Sea itself, which one would think,

Should have but little need of Drink,

Drinks Ten thousand Rivers up.——

The busy Sun, and one would guess

By’s drunken fiery Face no less,

Drinks up the Sea.——

Fill up the Bowl then, fill it high,

Fill all the Glasses there, for why,

Should every Creature drink, but I?

Why, Man of Morals, tell me why?[149]

149.  Cowley’s Anacreon.

Some of the Poets have thought this Amphisbæna to be the Hydra Lernæa, the many-headed Serpent, that was very terrible to the adjacent Country, and slain by Hercules: When one Head was cut off, many others sprung up; so that there was no way to destroy the Monster, but by cutting off all the Heads with one Stroke.

Tho’ there be no Amphisbænick Animals, there is some Resemblance of it in Plants, whose Cotyledon is always double, and in the common Centre of the two, is a Point or Speck, which is the Plantule, or the Tree in Embryo; which Plantule being acted on by the Earth, warmed by the Sun, begins to expand, and shoots its Root both upward and downward. Thus, in a Bean committed to the Ground, we soon see it to cleave into two Parts, and in the Fissure appears a little Speck, which sends out a Root downwards, and a Bud upwards.—A remarkable Phænomenon, says the Note on Boerhaave’s Theory.

X. Among Serpents, Authors place Dragons; Creatures terrible and fierce in Aspect and Nature. They are divided into Apodes and Pedates, some with Feet, and some without them; some are privileged with Wings, and others are destitute of Wings and Feet: Some are covered with sharp Scales, which make a bright Appearance in some Position. Some have observed, that about the Ganges, are Dragons whose Eyes sparkle like precious Stones.

They differ in external Form: The Draconopades are represented by a human Face, and sightly Countenance; the rest of the Body in a tortuous winding Shape. In one of Dr. Johnson’s Figures, a Dragon is made to appear like a Man’s Face, with a Grenadier’s Cap on the Head. Some differ in Colour, some are black in the upper Part of the Body, according to Philostratus; red, according to Homer; yellow, according to Pausanias; and Lucan makes it a golden Colour[150].

150.  Philostratus de Vita Apol. lib. iii. cap. 2. Homer. Iliad, lib. 12. Lucan. Pharsal. in Jonstoni Historia Serpentum, p. 33, 34.

The same Historian observes, that in the Atlantick Mountains, they kill where they touch, and those that are in the Kingdom of Narsinga, and dwell in the Woods, kill all they meet. Ibid.[151]

151.  Unde quidam in arbores & chamo dracones distinxere.

I presume, the Author means Narsinga, a potent Kingdom, bounded on the East with the Bay of Bengal, that noble Part of India, says Herbert[152]; where the Monarch is always attended with 1000 for his Guards, has 5 or 6000 Jesters, and reckons it one of his chief Titles to be the Husband of a Thousand Wives.

152.  His Travels into Africa and Asia, the famous Empires of Persia and Indostan,—Oriental Islands.

Dragons are Inhabitants of Africa and Asia; those of India exceed most in Largeness and Longitude: In the Tower of London, is the Skin of one, which is of vast Bulk. In Æthiopia, they have no Name for Dragons, but Killers of Elephants, which is supposed to be the largest of Land-Animals.

Over the Water-gate in the City of Rhodes, there is set up the Head of a Dragon, which was 33 Foot long, that wasted all the Country, till it was slain by Deodate de Gozon, one of the Knights of St. John Baptist[153]. The Knights of that Order had frequently attack’d it, but in vain; for its Scales being proof against all their Arms, it destroyed so many of them, that the Grand-Master forbad them to engage the Monster any more.

153.  Atlas Geog. Anatolia, p. 43, -4. From Tavernier and Du Mont.

GOZON, who, after several dangerous Onsets escaped with his Life, resolved to make another Trial by Stratagem; perceiving it was no where vulnerable but in the Eyes and Belly, contrived the Resemblance of a Dragon by a Machine of Pastboard, of equal Bulk with the Dragon, and by certain Springs made it leap like a true Dragon: Having trained up a Couple of fierce Dogs to attack it at the Belly, he went out privately one Morning, well-armed on a managed Horse with his Dogs, and rode up to the Den, from whence the Dragon leaped furiously at him: In the Encounter, the Dogs laid hold on his Belly, and forced him to lie down; upon which the valiant Knight alighted, thrust his great Sword several times into his Throat, and soon killed him: Upon which the Spectators drew near, and with great difficulty sever’d the Head from the Body, and lugged it into the Town in Triumph.

The Conqueror was degraded for the sake of Form, because he had violated the Grand-Master’s Order; but was immediately restored, and soon after was elected Grand-Master himself; he died in the Year 1335, and on his Tomb were engraven these Words, Draconis Extinctor; The Destroyer of the Dragon.

In the Life of Attilius Regulus (the Roman General in the War against the Carthaginians) is described a Dragon of prodigious Bulk near the River Bagrada, that annoyed all the Country round, without Remedy. Several Devices were formed to destroy it, but without effect, till the Military Possé was called in, who discharged the Engines of War against it with Success: And so great was this Deliverance, that an Ovation, or a small Triumph, was publickly made at Rome for the Victory.

XI. The Pythian Dragon, so called from its being the Guardian of the Delphick Oracle: Its Eyes are large and sharp, and the Body painted with Variety of Colours, as red, yellow, green and blue, and furnished with Scales that are resplendent, well compacted and hard. It has been called Deucalionæus, because in the Language of Ignorance, it was produced from the Mud left by the Deucalionian Deluge: a Serpent of prodigious Bulk.[154]

154.  Jonstonus.

PYTHON is also taken for a prophetick Demon, by St. Luke[155].—As we went to Prayer, a certain Damsel possest with a Spirit of Divination, (having the Spirit of Pytho, according to the Greek) which brought her Masters much Gain by Sooth-saying, that is, by Predictions, telling of Fortunes. Python of the Greeks is supposed the Typhon of the Phenicians, and the Phœnician Typhon to be Ogg King of Bashan, and Apollo that slew it, to be Joshua. Apollo is called Pythius from this Serpent, or from some notorious Tyrant of that Name, slain by him, as the antient Geographer observes. So Gesner from Pausanias. The Priestess of Apollo, that delivered the Sacred Oracles, was called Pythia and Pythonissa. This Pythonick Spirit among the Gentiles, was esteemed as a God, and by Juvenal is styled Vates, a Prophet.

155.  Act. xvi. 16.—Πνευμα Πυθωνος.

The Priestess that delivered the Sacred Oracles, was called Pythia, from Apollo Pythius, and must be a pure Virgin. Most of the Fathers of the Church were of opinion, that it was the Devil gave the Answers, which were generally dubious, a Sign of his Ignorance about Futurity.

One Œnomaus, a certain Pagan Philosopher, highly resenting it, that he had been so often befooled by the Oracles, speaks to Apollo thus—

“When we come to consult thee, either thou knowest Things to come or not. If thou knowest them, why dost not thou speak so as to be understood? If thou knowest not, why dost thou pretend to it? If Things necessarily come to pass, why dost thou amuse us with Ambiguities?[156]”

156.  Eusebius.

F. BALTHUS, a learned Jesuit, and F. Bouchet, say there were real Oracles, and such that can never be attributed to Priests and Priestesses; and that the Devil still gives Oracles in the Indies, and that not by Idols, which would be liable to Imposture, but by the Mouths of Priests, and By-Standers; and that the Devil becomes mute, in proportion as the Gospel prevails.——

“It is generally believed among the more Learned, that the Pagan Oracles were mere Frauds and Impostures, and calculated to serve the political Views of Princes, and covetous Ends of Pagan Priests.”

According to the learned Bayle, they were meer human Artifices; and he is seconded by Vandale and Fontenelle. But to return to the Oracle at Delphos, which was very antient and much in vogue before the Trojan War: The Situation of the Place, where People were made to believe God spoke, was at the Mouth of a certain Cavern, whence they received their Intelligence. The Prophetess sat upon a Tripodium, a three-footed Stool, assisted in her Function by divers Priests.

Under her Seat, ’tis said, that some time there appeared a Dragon, through whose Throat Responses were audibly deliver’d, with a loud and strong Voice: According to Eusebius, a Serpent rolled itself about the Tripod, on which the Priest sat.

Of all Oracles, that of Apollo Pythius at Delphos, in the Ægean Sea, was the most celebrated, and consulted as the dernier Resort by the Princes of those Times; yea, all the Greeks resorted thither for Counsel in Matters of Importance. At the first opening of that Oracular Office, Answers were given to the Querist in Verse; but upon People’s ridiculing the Poorness of the Verification, the Oracle fell to Prose. ’Tis strange, that what they made a God, could not make a good Verse, but not strange to see the old Serpent adhering to its first Scheme of Politicks, by making the weaker Vessel the Vehicle to convey his strong Delusions to the World.

Some of these Draconick Serpents excel in the Sensations of Hearing and Seeing, as well as in the Art of Killing; and therefore a Dragon was made the Conservator of their Treasures and Curiosities; e. g. Mauritania in Africa, was famous for the Gardens of the Hesperides (so called from three Sisters and Daughters of King Hesperius) that produced Golden Apples, and were guarded by a Dragon, which Hercules having killed or charm’d into a profound Sleep, he robbed the Golden Orchard.

The Rod of Moses, ’tis said, was turned into a Serpent. The Syriack, Arabick, and Septuagint Translations, say, twas turned into a Dragon; and so the Rods of the Magicians became Dragons.

XII. The Basilisk or Cockatrice, is a Serpent of the Draconick Line, the Property of Africa, says Ælian, and denied by others: In shape, resembles a Cock, the Tail excepted. Authors differ about its Extraction; the Egyptians say, it springs from the Egg of the Bird Ibis; and others, from the Eggs of a Cock: Other Conjectures about its Descent, being as ridiculous, I forbear to mention them. Nor are they agreed whether it more inclines to the black or yellow Colour; nor are their Sentiments less various about its Stature.

It is gross in Body, of fiery Eyes, and sharp Head, on which it wears a Crest, like a Cock’s Comb; and has the Honour to be stiled Regulus by the Latins, the Little King of Serpents; and ’tis generally supposed to be terrible to them. The Sight of this Animal, and Sound of his Voice, puts them to flight, and even to over-run their Prey[157]: Yea, Tradition adds, that his Eyes and Breath are killing; that is, I presume, when he grasps the Spoil. Several dreadful things are attributed to his venemous Qualities, so sing the Poets[158].

157.  Sibilo ejus reliquos terreri & prædam derelinquere.

Plate 3d.

158.

Tam teter vacuas odor hinc exhalat in auras,

Atque propinquantes penetrant non segniter artus.

Nican.

Ante venena nocens, late sibi submovet omne

Vulgus, & in vacua regnat Basiliscus arena.

Lucan. 270.

According to Pliny and other antient Historians, this Serpent in its Motion, inclines to the Erect; it goes half upright, the middle and posterior parts of the Body only touching the Ground. The Venom of the Basilisk is said to be so exalted, that if it bites a Staff, ’twill kill the Person that makes use of it; but this is Tradition without a Voucher[159].

159.  Ælian. Gyllii Accessio, cap. xviii. p. 247. Jonstoni Historia Natural. Serp. p. 34, 35.

The reason why this Serpent is dubb’d King, is not because ’tis larger in bulk than others of the Fraternity, or because it wears a Crown, or because that Title seems to be recognized by a divine Prophet, who speaking of Ahaz and his Son Hezekiah, says, Out of the Serpent’s Root shall come forth a Cockatrice, and his Fruit shall be a fiery flying Serpent. The Hebrew expresses it by a word, that Signifies a Prince or King, but not with a View to Empire over the serpentine Race.

But ’tis most probable, that the royal Stile is given to this Serpent, because of its majestic Pace, which seems to be attended with an Air of Grandeur and Authority. It does not, like other Serpents, creep on the Earth; which if it did, the sight of it would not be frightful, but moving about, in a sort of an erect Posture, it looks like a Creature of another Species, therefore they conclude ’tis an Enemy. Serpents are for Uniformity, therefore can’t endure those that differ from them in the Mode of Motion.

’Tis said of this Creature, that its Poison infects the Air to that Degree, that no other Animal can live near it, according to the Tradition of the Elders famous for magnificent Tales. These little Furioso’s are bred in the Solitudes of Africa, and are also found in some other Places, and every where are terrible Neighbours.

The crown’d Basilisk leads me to Ovid, who, speaking of Man’s erect Posture, says ’tis a Mark of Distinction due to the Excellencies of the human Mind:

A Creature of a more exalted kind

Was wanting yet; and then was Man design’d,

Conscious of Thought, of more capacious Breast.——

2. And partly as an Ensign of Royalty, some Characters whereof Naturalists have observed in some other petty Principalities; such as the Crown on the Dolphin, Diadem on the Basilisk, the Lion’s stately Mane, which serves as a Collar of Honour.——

But Man, being vested with an universal Monarchy, walks upon the Earth, like a Master in his own House.

XIII. The Cæcilia or Typhlinus, the blind Worm, as the Greek word imports; not that it wants Eyes, but because they are so little, that he must be furnish’d with good Optics that can discern them: And the Ear also is as remarkably dull, therefore call’d by the Greeks κωφιας[160]; of a brown Colour, full of Spots, variegated: The Belly is blackish, the Neck sky-colour’d, garnish’d with certain black Spots: Head like a Lamprey, and is as free from Poison: Little Teeth, a forked Tongue, and may be handled without hurt[161].

160.  Quasi surdaster, quod hebetis sit auditus.

161.  Nicander calls it απημαντον, quod nullam noxam inferat. Jonstonus, p. 19.

This Serpent seems to resemble those People which we call Myops, i. e. Mouse-eyed, or purblind, which happens when the Eye is so convex, that the Rays of Light unite, before they come to the Retina, which makes the Eye also look small, whence the Name[162].

162.  From τυφλοω excæco, κωφοω, exsurdo.

The Cæcilian Serpent is about a Foot long, and distinguishable from our common Serpents by the Form of its Body, which is almost of the same Crassitude, excepting two or three Inches at the extremity of the Tail. Conradus Gesner tells us, his Wife struck one of these Serpents on the Head, when ’twas pregnant, and it immediately cast forth its young[163].

163.  Gesner, p. 36. Ælian.

XIV. The Cencris, or Cencrina is a spotted Serpent, and very venemous; denominated from Milium, a small Grain call’d Millet-feed; to which Historians compare the Spots wherewith this Serpent is adorn’d: For the same reason, a certain Species of the Herpes, that is, a cutaneous Distemper, which is a kind of spreading Inflammation, (and is like Millet-feed on the Skin) is called Miliary: And by some, this is called the Miliary Serpent[164].

164.  Ab aliquibus Miliaris appellatur. Jonstonus, p. 20.

This Serpent is compared by Nicander to a Lion; either for Cruelty in thirsting after Blood, or for its Courage, which appears in all its Attacks. How furious in all its Wars, offensive and defensive! always fighting, Lion-like, with an erected Tail: Which leads me to a Digression about the Turkish Standard, which is a Horse-Tail erected: The Original of that Custom was this, viz. One of the Turkish Generals having his Standard taken in a Battle with the Christians, and perceiving his Men discouraged by the loss of it, he cut off a Horse-Tail, and fastening it to the top of a Half-pike, advanced it on high, crying out, This is the great Standard, let those that love me follow it: Upon which his Men rallied, fought like Lions, and obtained the Victory[165].

165.  Tavernier.

But to return to the Serpent, which moving in a direct Line, goes fast, but being of great Bulk, can’t suddenly wind about[166]: Circumvolution is the way to avoid its Menaces. ’Tis commonly found in the Island of Lemnos (the old Dipolis, and now the Stalimene of the Turks) and also in Samothracia, an Island in the Archipelago, a Province anciently famous for the Dii Cabiri, that is, certain Gods worshipped by the Samothracians and Phenicians, and had in such high Veneration, that it was a Crime to mention Names so sacred among the People[167]. Some say they were God’s Ministers, others think they were Devils.

166.  Et semper recto lapsurus limite cencris. Lucan. Pharsal. p. 269.

167.  Bochart Geogr. Sacra, lib. i. cap. 12.

XV. The Acontia[168], called by the Latins, Serpens Jacularis, and by some, the Flying Serpent, because of the Celerity of its Motion. In Lemnos ’tis call’d Sagittarius, the Bowman or Archer. By the modern Greeks, Saeta, a Dart; for it flies like an Arrow at its Prey[169]. A certain Person in Cato’s Army call’d Paulus, was slain, not by the Poison, but the Violence of its Blow[170]: Probably on the lateral part of the Scull.

168.  Απο του ακοντος, quod, jaculi instar, se vibret.

169.

Rumpat & Serpens iter institutum

Si per obliquum similis sagittæ

Terruit mannos.

170.

——immisit (jaculum vocat Africa,) serpens

Perque caput Pauli transacta tempora fugit

Nil ibi virus egit: rapuit cum vulnere fatum.

Lucani Pharsalia, lib. ix. p. 273.

Authors are not agreed about its Dimensions. Ambrosinus speaking of one he had seen in the Bononian Musæum, says, ’tis about the thickness of a Staff, and about three Foot long: It is found in Egypt, its Wounds are dreadful, being attended with Putrefaction and Defluxion of the Flesh.

That which Bellonius saw, was three Palms long, or sixteen Inches and a Finger’s Breadth. N. B. Palmus stands for two different Measures; Palmus major contains twelve Fingers; Palmus minor, four Inches.

It lies in wait under Bushes, from whence it rushes out unawares, and flies like an Arrow at Passengers: Before it leaps at the Prey, it lies on the Ground, and turns itself round, to give the greater spring to the Motion, by which she’ll do execution at twenty Cubits distance[171].

171.  Jonstonus, p. 20, 21.

These nimble Leapers are found among the West-Indians, especially in Hispaniola, where there are little Serpents in green Apparel, that hang by the Tail on the Branches, from whence they suddenly leap upon their Prey. Among the Sabæans are some cloathed in red, four Inches long, that thus leap upon Men unawares; and hurt, not only by striking, but touching.

This Serpent resembles the Ash in Colour, inclining to the white. It traverses the Lybian Provinces, where it makes travelling dangerous: It is also found in the Island of Rhodes; an Island on which, the Poets tell us, Golden Showers are rain’d, and where the Air is never so clouded, as to hinder the Light of the Sun. It appears also in Norway, according to Olaus Magnus.

One tells us, that he was inform’d by one John Vitus, a learned Hungarian, that there were in that Country little Serpents about six Inches long, and without a Tail, therefore called by the Vulgar, the curtail’d Serpent, the whole Body is much of an equal Thickness; and these, upon View of their Prey, leap upon it with the Swiftness of an Arrow[172].

172.  Conrad. Gesner. in Verbum.

XVI. The Druina Serpent from δρυς, an Oak, by Scaliger called Querculus; it takes its Name from the Oak, in whose hollow places it seems to reside; and to which, it retires for Refuge, when assaulted by Hornets.——Some credulous Authors have said, that these Serpents take up their hybernal Lodgings about the Roots of the Beach-trees, and by Virtue of the Warmth, which those Roots derive from them, that Tree, so enhappy’d, flourishes all Winter.

This Serpent is of the amphibious kind, and a most venemous Creature, therefore rang’d with the first Order of the serpentine Race. ’Tis of monstrous bulk[173], guarded by a rough squammatick Armour, in the Cavities of which, ’tis said, little Flies build their Nests. Whether it appears in white or blue Habit, is not material, nor do I see what Honour it gets by wearing a Coronet on its Head.

173.  It is a Load for a Porter.

In the Language of Tradition, to tread upon it, will cause an Excoriation in the Foot, (tho’ no Wound be given) and a Tumor in the Leg; yea, adds the Traditionist, the Hands that attend the Patient, will be in danger of losing their Skin: But he who believes all the Fables of Antiquity, is in more danger of losing his Reason.

The Druinical Serpent goes under various Denominations. ’Tis said to follow the Acontia in Authors, because its Figure exactly quadrates with Bellonius’s dart Serpent; and Scaliger was in the same Sentiment[174].

174.  Jonstonus, Articul. xiii. p. 21.

But I shall only mention that of Chersydrus, from Nicander in Jonstonus, p. 28. or Chelydrus, called by some a Sea-Snail; which the learned Sir Hans Sloane describes thus——

“That it is more flat than most of the cochlean Marines, consisting only of Circumvolutions, round the Axis of the Shell; of a fine purple Colour.”

He calls it Cochlea Marina[175], and not without reason, because of their difference in Magnitude.

175.  His Voyage to Jamaica, vol. i. p. 34.

The terrestrial Druina lives upon Frogs, and other Insects; many of them are found in Africa-Interior, and the Hellespont by Constantinople. It is a fetid Animal, and sends forth an ill Scent, especially when its Body is wounded[176].

176.  Ælian. Gyllius. Gesner.

This Serpent exceeds most in bulk, and loudness in hissing, which resembles the Cry of Sheep and Goats, ibid. Gyllius makes the Druina to be the Chelydrus, described by the Poet, who makes it a Calabrian[177]: Of which, more in another place.

177.

——Nidore chelydros

Est etiam ille malus colubris in saltibus anguis

Postquam exhausta palus.—Virg. Georg. l. iii. This is applied also to the Hydrus.

XVII. The Elops or Elaphis of the Antients, which some confound with the Cæcilia, as Jonstonus observes: It is of the amphibious Sort, and known at Lemnos, where ’tis call’d Laphiati by the Natives. In Aldrovandus’s Study, Ambrosinus saw the Picture of this Serpent, which was about three Foot long; the Belly is of a yellow Colour, the Back is brown, and distinguishable by three black Lines[178].

178.  Ray.

There is a marine Elope, an Animal counted sacred by the Poets, a Set of merry Mortals, famous for turning every thing into a God, or Ridicule. The Historian mentions a certain Fish so called, that upon any loud Noise made on Land near the Shore, would immediately hasten towards the Place, as if it would see who durst rival Triton in Sound; Triton, Herald of Neptune, Sovereign of the Sea.

XVIII. The Pareas or Parvas, is a Serpent of a fiery Colour, sharp Eyes, wide Mouth, two Feet situated near the Tail, by which its Motion is guided[179]: It is called the Serpent of Esculapius, being of a gentle, innocent, friendly Nature. In Italy they frequent Houses, and are no more dangerous than common Eels; and if provoked to exercise their Teeth, there is nothing venemous in the Bite. This is supposed by some to be the Italian Baron: One of its commendable Properties is, that it devours poisonous Serpents; and therefore is sacred to the Mysteries, and highly esteem’d in the Temple of Dionysius.

179.  Et contentus, iter cauda sulcare Pareas. Lucan. Phars. 270.

Gesner[180], from Albertus says, it goes as it were upright, on its Tail, not perpendicularly upon the sharp End, but on that Part of the Body joined to the Tail: It is bred in Syria, Alexandria, and in the East, &c. These Serpents are known also in Spain and other temperate Regions, and every where esteemed Enemies to hurtful Serpents, and Friends to Mankind; therefore were consecrated to the divine Esculapius, that great and glorious Exemplar of Humanity.

180.  Quasi totus erectus graditur super caudam. l. v. p. 65.

XIX. The Dipsas or Dipsacus is a little venemous Reptile of the Aspick kind[181], less than a Viper, but kills sooner; and is most remarkable in this, that when it bites, the Poison brings an unquenchable Thirst on the Person affected, who finding no Relief, runs to the Water, and drinks till he bursts asunder[182].

181.  Some make it of the viperine Sort. One calls it, Vipera siticulosa. Vipera sitem facientes. Avicenna. Conrad. Gesner, p. 42. Inter aspidem & viperam, says another. Ibid.

182.  Accessio Gyllii, cap. 47.

The Poetick Historian observes, how Aulus, an Ensign-bearer in the Roman Army in Africa, was slain by this Serpent; at first he felt little or no Pain from the Bite, but as soon as it began to operate, he was immediately scorch’d to death[183]. Galen calls this Serpent Diabetes, and Ægineta Dipsacus, from the incurable Thirst that accompanies its Bite: By others ’tis called Situla, because of the burning Heat caused by the Wound.

183.

——Sanguinis Aulam.

Torta caput retro Dipsas calcata momordit.

Vix dolor—— p. 270.

It is about a Cubit in Length, lives in salt Marshes and shallow Waters; it dwells in Arabia, Rhodes, Africa, especially in Lybia, where some Branches of the venemous Family live on Camel’s Flesh, and Locusts dried in the Sun. The more hot the Climate, the more terrible the Wound, as it is in that hot Country, where they have no Springs, but a few salt Wells, which increase the animal Appetite of Thirst. The learned Venetian makes the Serpent Dipsas an Hieroglyphick of illicit Love, the Poison of which will, without timely Repentance, excite the Thirst of Dives, who wanted a Drop of Water to cool his scorched Tongue[184].

184.  Joannis Pierii Valeriani Bellunensis Hieroglyphica, inter Collectanea, p. 34. Titulus, Amoris ignes.

XX. Common Snake. These Serpents in their Summer-rambles haunt among Bushes, mossy Grounds, uliginous and unfrequented Situations. In a sultry Day they may be seen basking themselves in the Sun, near their Apartments: The Sight of a Person puts them to flight; and upon a close Pursuit of them, they make a Stand, raise up their Heads to a considerable Height, and oppose the Enemy with a loud and angry Hiss. No Danger is apprehended from their Bite, and they are handled with Impunity.

This Species of Serpents resembles the Esculapian, that has been fed in some Families; and when provoked to use the Teeth, the Danger is no more than that from a Bee, whose Weapons are defensive, and not employed without Provocation: In Winter they retire into subterraneous Spaces, where they lie dormant, till the vernal Sun invites them out.

Though they propagate as Vipers, it does not appear that they sit on their Eggs, as most oviparous Animals do; for we often find a Brood of young Serpents in old Hedges and Dunghills, and no visible Sign of a common Passage to and from the Nest.

XXI. The Elephantia Serpents are those whose Wounds cast People into a Leprosy or Roughness of Skin, like that of an Elephant: Hence Leprosy proceeding from inward Disorders, is call’d Elephantia or Elephantiasis, which is a cutaneous Disease, makes the Skin scurfy and rough, in Colour resembling that of an Animal, that in Bulk and Intelligence is superior to all four-footed Beasts.

Elephants in India are said to be about 12 Foot high, and of a Mouse-colour, the Skin not only rough, but hard, so hard, that it is not penetrable by a Sword; their Eyes like those of Swine; two Teeth hang out beyond the rest, which are Ivory.

A memorable Instance of this gigantick Creature’s Understanding, we had a few Years ago at Newcastle in Staffordshire, where a Man travelling with an Elephant for a Show, one Morning conducting that Creature to water, happened to pass by a Taylor’s Shop, that was working at an open Window, and so near it, that the Taylor had the Courage to prick him with his Needle: The Beast did not then seem to resent the Affront, but when he returned from the Water, which he having artfully muddled, took into his Trunk; as he came back by the Taylor’s Window, spouted it in his Face, which very much disobliged a Piece of Scarlet-cloth on his Table.

Plate 4th.

That Elephants are subject to Wrath and Revenge, is evident from other Instances: e. g. We read of an Elephant, that when he was brought into a certain Theatre, saw, as he pass’d along, a Keeper of wild Beasts, sitting in the Market-place, whom he suddenly killed: And that the occasion of this Revenge was, because the said Keeper about ten Years before had struck him with a Sword in that same Place[185].

185.  Michael Glycas’s Annal. par. 1. in the Memoirs of the Royal Society, vol. v, vi. p. 280, 281. ibid. p. 281.

And Acosta writes, that a Soldier in the Town of Cochine, had thrown the Kernel of a Nut at an Elephant, which the Animal took up and carefully hid: Some Days after, the Elephant seeing the said Soldier pass by, threw it in his Face, and went away leaping and dancing. Ibid.

In that same Town, another Soldier, meeting an Elephant and his Keeper, would not give way to them: Whereupon the Keeper complained to the Elephant of the Affront, who some days after, standing on the River Mangata, which runs through the Town, and seeing that sturdy Soldier stand idle, ran hastily towards him, lifted him upon his Trunk, and plunged him several Times in the River; after which, he drew him out, and left him where he found him. Ibid.

XXII. The Scorpion is one of the Inhabitants of the World in Miniature; though a little Insect, yet is reckoned to be one of the chiefest among stinging Animals, whose Poison in different Regions is less or more dangerous, as it is exalted by various Degrees of Heat. It has eight Legs, and two large Claws, resembling those of a Lobster, and a Body like a Crab or Craw-fish: They are of various Colours, as red, white, yellow, black: They differ also in their Size and Kinds, as the marine, terrestrial, reptile, winged, hurtful and innocent.

Some are of the Bigness and Length of a Man’s Finger, not much longer than a Beetle or a black Fly: Those known to us are of a brown Colour, the Back composed of Joints resembling those of a Crab, but more crustaceous.

Authors differ about the Tail, whether it be knotty or not; but all agree, that it is furnished with a terrible Sting, worse than the knotted Whip. Many Places produce Scorpions of the minute Sort, not much exceeding the Length of a large Bean.

Others are more bulky, as those at Jerusalem, and all about Syria, not unlike our little fluvial Crabs for Bigness, which they call Gambari.

In the East-Indies are large Scorpions of the winged Kind; so in Egypt, where it is reported they are armed with two Stings[186].

186.  Conradus Gesner in Verbum, p. 4.

It is observable, these large Scorpions taking their Flight against the Wind, sometimes drop down, and so are taken by the Country People, and perhaps sent to scorpionize other Kingdoms.

The Sea-scorpion is a flying Animal, and of a red Colour, whose Flesh is good, and much better than what they call Scorpœna, that affects muddy Water and moorish Habitations.

There is a vast Spread of these venemous Animals over the World, both of the winged and creeping Kind, in the Eastern and Southern Climates. Some of them move with Tails somewhat erected, others trailing on the ground; and are thought to be more dangerous than the former: The Coal-black Scorpion is accounted the most hurtful; ’tis said, that in many Places in Persia, the Inhabitants dare not sleep in Ground-rooms, for fear of these little plaguy Creatures, the most terrible of all Night-walkers: Of which more elsewhere.

A certain Historian informs us of stimulating Scorpions that infest Cashan in Parthia: They are of small Size, not strong in Body, but very terrible in their Wounds, there being the greatest Malignity in their Stings; upon which is grafted this proverbial Curse in that Nation, May a Scorpion of Cashan sting thee[187]: But Chardin, Tavernier, and others, place Cashan in Persia,

“where they are very much infested with Scorpions at all Seasons, but especially when the Sun is in that Sign, which is one of the twelve Signs in the Zodiack; so that ’tis become, says another Historian, a Curse, May the Scorpions of Cashan sting thy Gulls.”

This occasions every one to be provided with sovereign Remedies against them, which is a Piece of Copper-money they put upon the Wound, take it off 24 Hours after, and apply a Plaister of Honey and Vinegar. The Holstein Ambassadors say they are very black, of the Length and Thickness of a Man’s Finger, and run faster than Crab-fishes, with their Tails always erected[188].

187.  Herbert’s Travels, Book ii. p. 13.

188.  Duke of Holstein’s Ambassadors Travels into Persia, sparsim.

We read of a certain Emperor of Persia, who designing to make a Tour into Media, durst not undertake the Journey, for the vast Quantity of Scorpions lying in the Road: So that he was obliged to detach a great Number of stout Fellows to destroy those pestiferous Animals, promising a superior Reward to them that kill’d most: Till this Execution was over, he durst not venture his dignified Carcass abroad. The Scythian Scorpions are of the large Size, and terrible when they shoot their Stings.

In Madagascar, a large African Island, are several Sorts of Scorpions, particularly Water-Scorpions, that lie in the Marshes and standing Waters, which are very mischievous, killing Dogs and Beasts, and then sucking their Blood. There is another Sort of Scorpions with a great round black Belly, that are very dangerous; for those whom they strike immediately swoon, and some for two Days are weak, and cold as Ice. The only Remedy they have, is that used against Serpent’s Wounds, viz. to set the Patient by a great Fire, and giving him Antidotes to expel the Poison, which proves a Cure[189].

189.  Atlas Geograph. Asia, from La Croix.

In Italy, Land-Scorpions are call’d Scurtificio, because they have their Poison nel-pizzo, in the Extremity of their Tail. Among the Germans, pizzo is sharp, as spits als een naalde, pointed as a Needle: The Country people bring them in Sack-fuls to Florence, and take them out with naked Hands, as if they were so many Eels, which supposes them to be of the innocent Kind, like those white Scorpions in Pharos, a little Island in the Mouth of Nilus, where there is plenty of these pacifick Animals, who offer no Violence to their Neighbours. Mention is made of other Provinces where they live and hurt no body[190].

190.  Fran. Redi opusculorum, pars prior.

By the Spaniards the Scorpion is call’d Alaicran, from an Island in America, called the Island of Scorpions, for the numerous Multitude that ravage the Place. In Brasil is a vast Number of Scorpions, and some four or five Foot long, in Shape like those of Europe; but not so venemous: Some of them chuse to kill themselves rather than die by the Hands of an Enemy. A certain Gentleman who made the Trial observes, that a Scorpion being surrounded with a Circle of burning Coals, chose to sting itself to Death rather than be burnt.

In Ceylon in the East-Indies, they have many Species of Serpents; as,

XXIII. The Pimbera Serpent, whose Body is said to be as big as a Man’s Middle, and in Length proportionable. The Creatures of this Kind secure their Prey, even horned Beasts (which sometimes are pretty large) by a sort of a Peg, or pointed Hook, that grows upon the Extremity of the Tail: They are slow in Motion, and therefore skulk in hollow Places; and when they have taken the Spoil, tho’ horned, they swallow it alive, and whole; which often proves fatal, because the Horns may gore the Belly. More, further on.

XXIV. The Noya Serpent is another ill-natur’d Indian, about four Foot long, will stand with its Body half upright two or three Hours together, thereby displaying an Air of Majesty: The Inhabitants call it the King’s Snake.

Their Poison in that Part of the Country operates variously: Some after they are bitten, fall into a profound Sleep, and without speedy Help die in about six Hours time: Others grow distracted, and if neglected die in twenty-four Hours, and bleed at all the Pores of the Body, and are irrecoverable: Of which before[191].

191.  Atlas Geogr. Asia.

XXV. The Polonga Serpent is five or six Foot long, and a most venemous Creature, destroying all manner of Animals that fall within its Circuit, as well as Men, Women and Children. When the Noya and Polonga Serpents happen to meet, a bloody Battle ensues; they fight till one be kill’d, and then the Conqueror eats up the slain.

XXV. The Cobres Capellos, Sea-serpents from eight to ten Yards long, are most dangerous Beasts and frequently kill People in that Country[192].

192.  Ibid. from Baldeus.

When Alexander was in the East-Indies, he and his Macedonians were strangely alarm’d by an Army of Serpents that sallied upon ’em from the Woods, which would soon have destroy’d them, but for the Humanity of a Native, who directed them to a certain Herb that cured their Wounds, and saved them from Ruin[193]. The same Historian adds, that in those great Deserts, frequent and terrible Scuffles happened between Elephants and Serpents about Water, when they met at a Spring, and it so fell out some time, that both perish’d; for the Serpent roll’d it self about the Elephant’s Leg by several Folds, who finding himself wounded, falls down, and in falling often crushes his Enemy to death. Ibid.

193.  Diodor. Siculus.

In America is a vast variety of Serpents, and some of prodigious Dimensions; in particular, they are very numerous and large in Cordillera, i. e. Andes, or high Mountains of Chile, which Mountains, Antonio de Herrera calls a Prodigy of Nature, not to be match’d in the kind: They are two Chains of high Mountains, about 1500 Leagues in length: In that spacious Region are Adders red as blood, seven or eight Foot long, which in the Night appear like burning Coals, but not so dangerous as other Serpents, that are Imps of Darkness. Acosta and other Writers tell us, that the Devil appear’d among the Americans in the shape of a Serpent.

There are so many Sorts, says Nieuhoff, that the Brasilians reckon up no less than thirty-two, most of which are here accounted for.

XXVII. The Caudisonant, or Rattle-snake, is a large Species of the Viper, and in its exterior Form every way similar, the rustling Tail excepted; it moves with as much Agility as if supply’d with Wings, called therefore the Flying-snake: It has small Eyes, and four Teeth longer than the rest, of white Colour, and sharp, like Thorns; the Head is guarded with small Scales, the Back with larger and thicker Armour; the Tail is composed of several loose bony Articulaments that make a roaring Sound, loud enough to be heard at a distance; and therefore called the Bell-Snake.

It is common in Virginia, where it appears to be from three to four Foot long, and reckoned to be very poisonous; but scarcely hurts any, unless provoked; and when offended, like the God of War, makes directly at the Enemy, without dread of Consequences.

In the History of Peru, an Account is given of a young Woman who was wounded by a Rattle-snake, and died on the Spot, before any Relief could be had; and when they came to take up the Corpse, the Flesh came off her Bones; so speedily did the violence of the Poison dissolve the structure of the Body.

The method of killing this Snake, is thus given by Captain Silas Taylor, viz. Of the Leaves of Dittany of Virginia (i. e. wild Penny-royal) bruis’d, we took, says he, and having fasten’d them at the end of a cloven Stick, we held it to the Nose of the Rattle-snake, who by turning and wriggling, labour’d hard to avoid it; but was kill’d with it in less than half an Hour’s time, and as is supposed by the meer Scent of that Vegetable[194]. This was done A. D. 1657, in July, at which Season those Creatures are reputed to be in the greatest Vigour for their Poison: It is also remarkable, that in those Places where this wild Penny-royal grows, none of these Snakes are observed to come[195].

194.  Regnault, vol. ii. from Journ. des Scav. 1666. p. 113. Lowthorp’s Abridg. of Philos. Transact. vol. ii. p. 811.

195.  Ibid.

The bruised Leaves of the Virginian Dittany are very hot, and biting upon the Tongue: Probably the strong Smell of it might stop the Passages of Respiration in those Animals, or ferment with the Blood, so as to suffocate them. In Gresham College at London may be seen fifteen Skins of Rattle-snakes checker’d——Some appear in ash colour: Several Rattles of those Snakes, most of them composed of above ten Joints.

XXVIII. The Salamander is an amphibious Serpent, very much spotted; superior in Bulk to common Lizards. The Land-Salamander is a little poisonous Reptile, that resembles the green Lizard, but more gross in Body; and is found in Germany and other Places.

CONRADUS Gesner, says he saw one of ’em on the Alps perfectly black, with a short Tail: When wounded, a kind of milky Liquid runs out. In Germany, are several great Woods, where black Salamanders have been seen; Teste Matthiolo[196].

196.  Jonstonus de Quadrupedibus, p. 137.

This little strange Animal affects moist, cold and solitary Habitations. In some parts of Germany great numbers of them have been found in a Body piled up, one upon another: They are of the oviparous kind, and propagate their Species by Eggs, the common Semen of Fowls and Insects.

They are Enemies to Frogs and the Tortoise, and feed on little small Insects; and when they have Access to Honey and Milk, they never want a Feast.

It is of a poisonous Nature, and many have suffer’d by its Biting; so says Pliny, with whom agree Nicander, Aëtius, and Abensinæ.

GESNER is in a contrary Sentiment, and says he had domestick Salamanders, that offered no violence with their Teeth without Provocation. Jonstonus adds, that in Germany there appeared no ill Effects of its Bite; but in France its Wounds were of a most deadly Nature, as appears by a Saying in that Kingdom. viz. That a Man bit by a Salamander, should have as many Physicians to cure him, as the Salamander has Spots, which are numerous[197].

197.  ——tot medicis indigere quot maculas bestia habet, proverbio jactant. Jonstonus de Quadrupedibus, p. 137.

The Aquatic Salamander is not very unlike the former, unless it be in Colour and Figure; some with a Tail turn’d up, others with a flat Tail, prominent in the middle: There are various sorts of them; one of which appears in the form of a Turbot, whose Eggs are as large as Garden-pears.

When upon Land their Mouth will not open, unless it be by Force, or they be cast into a Vessel of Water: When put upon Salt, they move the Tail and die; their Skin is close compacted, and not penetrable by a Sword; and ’tis said that Swine’s Flesh is Poison to them[198].

198.  Jonstonus de Quadruped. p. 138.

The common Report is, that the Salamander is able to live in the Fire, which is a vulgar Error: The Hieroglyphick Historian observes, that upon Trial made, it was so far from quenching it, that it consum’d immediately[199]. It is true, that Newts (or Water-lizards) Frogs, Snails, and such icy Animals, will endure the Fire for a longer time than others will, by reason of an extraordinary degree of Coldness, which dissipates and scatters the Flame for a little time.

199.  Joannis Pierii Hierogl. cap. 21-26. p. 195-6, 7.

I have read an Experiment made upon a Salamander, that was thrown into the Fire, and there came from it a sort of gelid, moist, viscous Humour, which resisted the Power of Fire for a little time; but those Exhalations being dried up, was soon consum’d. In the Philosophical Transactions, we have another Instance, which seems to carry the matter further.

M. STENO writes from Rome, that a Knight called Corvini, had assured him, that having cast a Salamander (brought to him out of the Indies) into the Fire, the Animal thereupon swelled presently, and then vomited store of thick slimy Matter, which did put out the neighbouring Coals, to which the Salamander retired immediately, putting them out also in the same manner as they rekindled; and by this means saved his Life about two Hours, and afterwards lived nine Months; that he had kept it eleven Months, without any other Food but what it took by licking the Earth, on which it moved, and on which it had been brought out of the Indies, which at first was cover’d with a thick Moisture, but being dried afterwards, the Urine of the Animal served to moisten the same: Being put upon Italian Earth, it died within three days after[200].

200.  Lowthorp’s Abridgement, v. ii. p. 816.

As to the Possibility of the thing; I make no doubt but he, who made Water the Habitation of Fish, can make Fire to be the Residence of another sort of Beings. The Sun, which is the Centre of our planetary System, for aught we know, may be the Seat of glorious Inhabitants; or, as others conjecture, the Place of future Misery.

Upon the whole, the Salamander being of a mucous, slimy, and cold Body, will, like Ice, soon extinguish a little Fire, but will be as soon consum’d by a great Fire; therefore it was no Absurdity in Galen, when, as a sceptical Medicine, he recommended the Ashes of a Salamander.

The like Humidity is observable in Water-Lizards, especially if their Skins be prick’d: Yea, Frogs, Snails, White of Eggs, will soon quench a lesser Coal. We read of incombustible Cloth, (Linnen Paper,) made from a Flaxen-Mineral, call’d Ασβεστος by the Greeks, and Linum vivum by the Latins.

Plate 5th

This Asbestos, or Matter out of which this wonderful Cloth ... is made, is a Fossil, a mineral stony Substance, of a whitish Colour, and woolly Texture (call’d Salamander’s-Wool) the downy Fibres, separable into short Filaments of Threads, capable of being spun, and made into a sort of Cloth, which will endure the Fire without consuming. When foul, instead of washing, they throw it into the Fire, which cleanses without burning it. Whole Webs and Coats, Napkins, Handkerchiefs, Towels, have been made of it; which were so far from being consumed by Fire, that they were only cleansed from their Dross, and came out purified into a greater Lustre than if wash’d with Water.

Its principal use, according to Pliny[201], was for making of Shrouds, in which the Corps of their Kings were usually burnt, lest their royal Ashes should be blended with common Dust. The Princes of Tartary use it to this day in burning the Dead[202]. Nero had a Napkin or Towel made of it. The Brachmans among the Indians, are said to make Clothes of it. The Wicks for their perpetual Candles were made of it[203]; and some to this day use it for Lamp-Wicks.

201.  Book xix. cap 1.

202.  Philos. Transact.

203.  Dr. Lister.

The Emperor Constantine ordered an incombustible sort of Linnen to be made of Lapis Amianthus, the growth of Cyprus, that might burn in his Lamps, which were in his Baths at Rome. The Commentator on St. Augustin says, that he saw several Lamps at Paris, which would never be consumed: and at a Feast at Louvain, there was a Napkin thrown into the Fire, which was restored to the Owner clearer and brighter than if it had been rinsed in Water[204].

204.  Ludovicus Vives, in his Scholia—de Civitate Dei. Pancirol. Historia rerum deperdit.

The incombustible Paper is made of this lanuginous Mineral, viz. Asbestine-Stone, which will bear burning without being injured. Whoever would be further informed about this wonderful incombustible Stone, may peruse Dr. Bruckman, Professor at Brunswick, who has publish’d a natural History of the Asbestos, or incombustible Paper; and what is most remarkable, has printed four Copies of his Book on this Paper, which are deposited in the Library of Wolfembuttle. The manner of making this extraordinary Paper is described by Mr. Lloyd, in Philosoph. Transactions, No. 166.

N. B. The Salamander is said to live in the Fire, and has power to extinguish it: “From which Conjuncture was taken the Device of Great King Francis, the first of the Name, (Father of Arts and Sciences) Nutrisco & Extinguo, I Feed and Extinguish[205].”

205.  Pedro Mexia and M. Francesco Sansovinio, the famous Italian.

XXIX. The Cameleon belongs to the Class of Quadrupedes, and is a little Animal resembling a Lizard, but of a larger and longer Head: Its Eyes stand out of its Head above one half of their Globe, which he turns so obliquely, that he sees every thing behind him: Nature perhaps has given it this Advantage, because its Legs (by the slowness of its motion) are of no use to avoid his Enemy, by running away. There is yet something more extraordinary, in the motion of his Eyes, for when one of them moves, the other has no motion at all; one looks upward, the other downwards[206].

206.  A Journal of the Philosoph. Mathematical and Botanic Observ. by Lewis Feuillée, A. D. 1725.

The length of these Creatures does not exceed twelve Inches, and they have a proportionable bigness. The Skin is plaited and very fine, transparent, jagged like a Saw, and thin; and must be very compact and hard, since, according to the Historian[207], ’tis not penetrable by the Teeth of Serpents. It has four Feet, and on each Foot three Claws; its Tail is long and flat, with which, as well as with its Feet, it fastens itself to the Branches of Trees: its Nose long, and ends in an obtuse point: In other respects it is made like a Fish; that is to say, it has no Neck[208]: Reckoned by Moses, among the unclean—Numb. xi. 30.

207.  Ælian, iv. 33.

208.  Calmet, p. 351.

The Cameleon is said to transform itself into variety of Colours; perhaps this change may arise from the different reflections of the Rays of Light: Thus they may put on a brown or whitish Habit, from Trees of that Colour, on which they sit. Others observe, that its Colour is changeable, according to the various Passions that agitate the Creature; e. g. When affected with Joy, ’tis of an emerald Green, mixt with Orange, etch’d with little grey and black Strokes: Anger gives it a livid and dusky Colour: Fear makes it pale, and like faded yellow[209]. All these Colours compose such a pretty Medley of Shadow and Light, that Nature does not afford a finer Variety of Shadowing, nor our finest Pictures more lively, sweet, and proportionable Drawing.

209.  Le Compte’s Memoirs, p. 502.

For the further Illustration of this Subject, I shall add something from the Philosophical Transactions about a female Cameleon, the Skin of which appear’d mixt of several Colours, like a Medley-cloth. The Colours discernable are green, a sandy yellow: And indeed one may discern, or at least fancy, some mixture of all, or most Colours in the Skin, whereof some are more predominant, at different times: There are some permanent black Spots on the Head, and Ridge of the Back. But our modern Naturalists assure us, that its common Colour, when it is at rest, and in the Shade, is a bluish grey; when ’tis exposed to the Sun, this grey changes into a darker grey, inclining to a dun Colour: If ’tis put on a black Hat, it appears to be of a violet Colour.

... Upon Excitation or warming, she becomes suddenly full of little black Spots, equally dispersed on the sides, with small black Streaks on the Eyelids; all which afterward do vanish. The Skin is grain’d with globular Inequalities, like the Leather call’d Shagreen. The grossest Grain is about the Back and Head, then on the Legs; on the Sides and Belly, finest; which, perhaps, in several Postures, may shew several Colours; and when this Animal is in full Vigour, may also have in some sort, Rationem Speculi, and reflect the Colours of Bodies adjacent; which, together with the mixture of Colours in the Skin, may have given occasion to the old Tradition, of changing into all Colours[210].

210.  Lowthorp’s Abridg. vol. ii, p. 816.

A certain curious Gentleman, made the following Experiment, when he lived at Smyrna, in Asia-minor: He bought some Cameleons, to try how long they could be preserved alive under Confinement; he kept them in a large Cage, and allowed them the Liberty to take the fresh Air, which they suck’d in with Pleasure, and made them brisker than ordinary. He never saw them either eat or drink, but seem’d to live on the Fluid in which we breathe.

The Antients were persuaded that Cameleons fed upon the Air, for which reason one of the Fathers calls it a living Skin[211]; but now it appears by Experience, that they feed upon different Insects, as Palmer-worms, Locusts, Beetles, Flies, and also Leaves of Vegetables. Father Feuillée[212], in a Journey into Asia-minor, opened one of these Animals, and found in its Belly Peach-Leaves, which were not then digested.——N. B. Digestion is very slow in Cameleons, which is the reason why they take so little Nourishment.

211.  Pellicula vivit. Tertull. de Pallio, cap. 3.

212.  Feuillée’s Journal. Franckf. 1597. p. 3.

The same Father mentions a small Lizard, which he saw in Peru, that was not above an Inch thick, which he calls Chameleontides, because he changed his Colour, like the Cameleons; being in a certain Situation, he saw it of a dun Colour; in another, ’twas green.... This little Creature, he says, had the same Figure and Proportion as the Great Lizard; nam’d by the Spaniards, Iquanna; and Senembi, by Marcgravius; and he makes that Lizard a fourth kind of Cameleon, and to be added to the two kinds of Bellonius, one of which is to be found in Arabia, and the other in Egypt, and to that mention’d by Faber, Lynceus, which may be seen in Mexico.

Their Tongue is somewhat peculiar, it being as long as their Body, with which they catch Flies, and other Insects, which settle on their Tongues, to suck the viscous slimy Matter, adherent to them. The Cameleon puts out his Tongue to draw them upon it, and when ’tis full of these Insects, he pulls it in with wonderful Agility. Others think, it encloses its Prey with the tip of its Tongue, which is made in a form proper for that purpose.

The Cameleon is an oviparous Animal. J. Jonstonus says, it has above a hundred Eggs, from Piereskius, who nursed a Female on purpose to make Observations upon the Subject[213]. After all the Gentleman’s Care about ’em at Smyrna, all of them died within five Months; and having opened the Female, found thirty Eggs in her, fasten’d one to another in the form of a Chain. Ibid. supra.

213.  Jonstonus de Animalib. inter Quadrupedes, p. 141.

The Atlas[214] calls the Cameleon, the Indian Salamander[215]; that goes there by the Name of Gekho, from the Noise it makes after hissing, and is thus describ’d, viz. ’tis about a Foot long and spotted, has large Eyes starting out, the Tail has several white Rings round it, and its Teeth sharp, and strong enough to penetrate an Armour of Steel: it has a slow Motion, but where it fastens, ’tis not easily disengaged. This Creature is found in Arabia, Egypt, Madagascar, Java, and other parts of India. Bellonius saw several of them among the Shrubs of Attica[216]: He says it frequents Cairo, and other Places, is found among Hedges and Bushes; mutes like a Hawk; swallows every thing whole. It moves the Feet of each side alternately, but runs up Trees very fast, and lays hold on the Boughs with its Tail. Leo and Sandys say, the Neck is inflexible, and it can’t turn without moving its whole Body: the Back is crooked, the Skin is spotted with little Tumours: the Tail long and slender, like that of a Rat, when it sucks in the Air, its Belly swells, whence some think that the Air is part of its Food. One Author says, it subsists only upon Air; another says, ’tis a vulgar Error.——

214.  Africa.

215.  For America.

216.  Jonstonus de Quadrupedibus.

’Tis said, that if a Serpent lurks near the Tree, where it sits, it throws a Thread out of its Mouth, with a little shining Drop at the end, which falls upon the Serpent’s Head, and kills it[217].

217.  Atl. Afric. p. 49, 50.

In America are Serpents, some of whom are so poisonous, that if touch’d but with a little Stick, the Venom runs up the Hand; and such as are touch’d with the Blood of dead Serpents, die a lingering Death: This is Tradition: I shall begin with the first of them, viz.

XXX. KUKURUKI, a Serpent of Brasil in South-America, which is under the torrid Zone, where their Winter begins in March and ends in August; and is like our Summer. This Serpent is of an ash Colour, and in its Scales resembles the Bocinga, or Rattle-Snake, but is more gross; on the Back, variegated with yellow, and large black Spots. ’Tis represented as a very venemous Animal, eight or nine Foot long[218]; and when prepared, the Inhabitants feed upon it.

218.  9 & interdum 12 pedes longus est. Ray.

XXXI. The Ibiara is a Brasilian Adder, about a Foot and half long; an Inch and half in thickness. Serpents of this kind are very numerous in that Country, and nothing more poisonous than their Wounds, tho’ not incurable, if proper Remedies be applied in time.

In Seasons of Danger, they shelter themselves in Cavities under Ground, and feed upon Pismires, which are very large in that Country, and in such prodigious Quantities, that the Portuguese call them, Kings of Brasil.

XXXII. In Chiapa, in Old-Mexico, now call’d New-Spain, is a noxious Animal call’d Teuthlacokauqui, or Fortress of the Serpents, whose Head is like an Adder, thick Belly, glittering Scales, the Ridge of the Body black, with an Interspersion of white Crosses; the Teeth poisonous, and the biting kills in twenty-four hours, unless the wounded part be held in the Earth so long, till the Pain be over.

It has a frightful Aspect; when it moves it makes a Noise with its Tail, that sounds an Alarm of Danger. The Americans, who have the Art of taking it by the Tail, carry it home, and by degrees make it tame: ’tis maintain’d at a cheap rate, for it can subsist a whole Year without any visible Food.

JOHNSTONUS calls this Serpent the Bocininga, and describes it from Marcgravius and Piso. The former says, ’tis four Foot and three Fingers long, Belly smooth, small Eyes, forked Tongue, rattling Tail. The other observes, the Spaniards call it Cascavel, and Tangedor, because its Tail emits the sound of a Ball; in thickness, as a Man’s Arm; in length, about five Foot; a cloven Tongue, long and sharp Teeth; of a dark Colour, inclining to the yellow[219].

219.  Jonstonus, Articulus xvii. p. 23.

According to Nierembergius, this Serpent is called the Queen of Serpents, which they suppose to be like the Viper, in its Poison, and Shape of the Head[220]. By the Definitions of several Authors, this Serpent seems to be the Caudisonant; and the Dutch in America call it, the Ratel-Stange, i. e. Rattle-Snake.

220.  Historia Naturæ Maximè Peregrinæ, p. 268-9.

Now we are in Mexico, excuse me in giving you two Instances of monstrous Cruelty; one in the Natives, the other in the Spaniards.

When the Mexicans were disposed to do signal Honour to their Idols, they sent out Armies to bring in Prisoners for a Sacrifice, whose Flesh they did afterwards eat; and Montezuma the Emperor, commonly sacrificed 20000 Men, one year with another, and no less than 50000 some years. The Priests thought it dishonourable to sacrifice less than 40 or 50 Captives at a time to one Idol. At a certain Festival, they ript up the Breast of a manumitted Slave, pull’d out his Heart, which they offer’d to the Sun, and then eat up his Body.

Their Priests were bloody Men, a Brood of Vipers, and had such an Ascendant over their Princes, that they made them believe their Gods were angry, and not to be appeased without 4000 or 5000 Men to sacrifice in a day; so that, right or wrong, they must make War on their Neighbours, to procure those Victims to keep their Priests in Humour.

The next, is an Instance of Spanish Cruelty, in this Country, that could have no Original but Hell, the Seat of the old Serpent. It runs thus, viz. Barthol. de las Casas Bishop of Chiapa, in a Letter to the Emperor Charles V. gives this account of the Barbarity of the Spaniards towards the poor Inhabitants, Natives of the Land.

... “Their Kings and Princes, says the Bishop, the Spaniards scorch’d to death, or tore in pieces with Dogs: The poor People they burnt in their Houses, and dash’d out the Brains of their Children: Those that were spared, they forced to carry greater Burdens than they were able to bear, by which thousands of them were destroy’d: Others who escap’d, died of Famine in the Woods, after they had kill’d their own Wives and Children, and eat them for hunger. In this one Province they murder’d above two Millions of Men, not sparing those of Quality, who had civilly entertain’d them. They tortured the Natives with the most hellish Inventions, to make them discover their Gold. Diego de Valesco, in particular, spared none that fell into his hands, so that in a Month’s time he murder’d ten thousand: He hang’d thirteen Noblemen.

“Some they starved to death, by thrusting their Heads betwixt Pieces of cloven Timber: Others they buried alive, leaving their Heads above Ground, at which they bowl’d with large Iron-Bullets: They also forced them to eat one another.——

Besides other hellish Cruelties too dreadful to be related[221].” N. B. This Barth. de las Casas had been a Friar, and afterwards made Bishop of Chiapa, was a Man of more Piety and Justice than is commonly found among Friars. It was he, who procur’d the Indians their Liberty from being Slaves to the Spaniards, which they enjoy to this day, so that they are paid for what they do, about half a Crown a Week.

221.  Acosta, Gage—The Civil and Moral History of the Spanish West-Indies, in Atlas Geogr. America.

XXXIII. The Ibitobaca is a Serpent of Chiapa, near four Foot long, and of a crimson Colour, adorn’d with a pleasing Diversity of black and white Specks; wearing its Bones as a Necklace, or the Ruff in Queen Elizabeth’s Reign, who destroy’d the Invincible Armada, and made good old England a Terror to Spaniards.

XXXIV. The Iquanna is the Birth of Mexico, a Serpent like the Pope’s Anathema, of a terrible Front, but harmless; a glittering Comb on the Head, with a Bag under the Chin; a long Tail, and sharp Bones on its Back, standing up in the form of a Saw.

This Iquannatick Serpent is of the amphibious kind, equally fitted to live by Land or Water; a Privilege which no Son of Adam can boast of. It is of the oviparous Tribe, and a great Breeder, laying about fifty Eggs at the Season as big as Acorns, which are of a very good Taste, and good Food when boiled, and so is the Serpent itself; but the Land-Iquanna is a more pleasant Food, and preferable to Spanish Ragous[222].

222.  Nierembergii Historia Naturalis, p. 271.

XXXV. The Ibiboboca is a Serpent beautiful to the Eye, but of a venemous Nature; ’tis about three Foot long. The Icon of it in Gresham-College is above three Yards[223], white as Snow, decorated with Particles of various Colours, especially black and red. The Wound it gives operates gradually, and if neglected, proves fatal.

223.  Curzon’s Catalogue of Rarities, p. 445.

XXXVI. The Guaku or Lyboya Serpent, is one of the largest of all the serpentine Brood, some of which being from eighteen to thirty Foot long, call’d by the Portuguese, Hobre de Hado, or the Roebuck Serpent, because it can swallow a whole Buck at once. After swallowing it down, it generally falls asleep, and in that Posture is frequently taken, while digesting its Supper. My Author says, he saw one of this kind, which was 30 Foot long, of a greyish Colour, but others incline more to the brown[224]. A ravenous Animal, and so voracious, that it leaps out of the Woods to seize its Prey; and, if disturb’d, will fight, or wrestle, with Man or Beast, standing upright upon the Butt-end of his Tail.

224.  Nieuhoff in Atl. America, p. 263.

XXXVII. The Jararaka Serpent, is another Brasilian, no longer than a Man’s Arm to the Elbow; it has swelling Veins on its Head; the Skin is covered with red and black Spots; the rest is of an Earth Colour: Its Wounds are dangerous, and attended with the usual Symptoms. There are three Sorts of these venemous Snakes besides this, viz. One sort is about ten Spans long, with two terrible Tusks, or great Teeth, which they stretch out to a great length, and strike them into their Prey. The venemous Liquid, which is very yellow, works with a Violence, that kills in a few Hours. The second sort resembles the Spanish Viper in Colour and Form, and is equally dangerous. The third and worst sort very much resembles the first.

XXXVIII. The Biobi, called Gabro Verde by the Portuguese in Brasil, i. e. the Green Serpent, because its Colour is porraceous, a shining Green like the Leek; it is between three and four Foot long, and about the Thickness of a Man’s Thumb; a large Mouth, and black Tongue, and has this good Property, that it hurts nobody unless irritated; but when provoked, no Poison more dangerous. We read of a Soldier, who accidentally treading on this Serpent, was wounded by it in the Thigh, and died a few Hours after, tho’ the Remedies that proved successful on the like occasions, had been diligently applied[225].

225.  Raii Synopsis, p. 328.

XXXIX. The Caninana Serpent, is another Inhabitant of Brasil, green on the back, and yellow on the Belly, about two Foot long, and reckoned not to be so venemous, as the rest of that mischievous Tribe. It feeds upon Eggs and Birds, at last becomes the common Entertainment of the American and African Tables[226]. We read of other green Serpents in the Indies, that are indulged with little Cottages made of Straw, where they spend their solitary Hours, till the time of eating invites them out, then they repair to the House, where they fawn upon their Masters, and eat what is set before them, and then retire to the Huts of Indulgence.

226.  Raii Synopsis, p. 328.

XL. The Tetzawhcoatl, is another Production of Brasil, a Serpent of about three Foot long, and slender Body, whose Strokes are pestilent: The Head is black, nether Part of the Tail reddish, and the Belly dash’d with black Spots. The Cure is by Suction.

Now we are travelling among the Inhabitants of Brasil, we may be allowed to take notice of Prince Maurice’s Rational Parrot, mentioned by Sir William Temple and Mr. Locke, which the former had from the Prince’s own Mouth. His Words were,

... “That he had heard of such an old Parrot, when he came to Brasil, and tho’ he believed nothing of it, and it was a good way off; yet he had so much Curiosity as to send for it: that it was a very great and a very old one; and when it came first into the Room, where the Prince was with a great many Dutchmen about him, it said presently, What a Company of White-men are here! They ask’d it, what he thought that Man was, pointing at the Prince? it answered, Some General or other. The Prince asked it, Whence come ye[227]? The Parrot answered, From Marinnan. To whom do you belong, said the Prince? it answered, To a Portuguese Prince. The Prince ask’d, What do you there? Parrot answered, I look after the Chickens. The Prince laugh’d, and said, You look after the Chickens! The Parrot answered, Yes, I; and I know well enough how to do it, and made the Chuck four or five times, that People use to make to Chickens, when they call them....”

227.  D’où venes vous? De Marinnan. A qui estes vous? A un Portugais. Que fais tu-la? Je garde les poulles. Vous gardez les poulles? Ouy moy, & je sçai bien faire.—Sir William Temple’s Memoirs, and Mr. Locke’s Essay, Book II. chap. 27.

... “I could not but tell this odd Story, because it is so much out of the way, and from the first hand, and what may pass for a good one; for I dare say, this Prince at least believed himself in all he told me, having ever past for a very honest and pious Man. I leave it to Naturalists to reason, and to other Men to believe as they please upon it; however, it is not perhaps amiss to relieve or enliven a busy Scene sometimes with such Digressions, whether to the purpose or no.” So far Sir William Temple.

Wonder not then, if you meet in this History with some romantick Sentiments entertained by learned Men concerning Serpents, when two such illustrious Pillars of the Commonwealth of Letters, give way to a Relation that has so much of the Marvellous in it.

XLI. These Historians inform us of many more Serpents, and some of great bulk, that infest those American Regions; whose Looks are ruddy, of blood-red Colour, that shine in the Night, like so many glittering Stars.

A modern Author writes, that in America are some Snakes that were eight Foot long, and as red as Blood, which in the Night look’d like Fire[228].

228.  Anton. Herrera’s History of America, Vol. II. in his Account of Darien, p. 72.

The former black, and these shining Serpents, remind me of the Obsidian Stones, that are very black and transparent; they have their Names from one Obsidius, who first found them in Æthiopia.

There is a sort of natural Obsidian Glass, which is rather to be ranked among Stones than Metals; ’tis as passive as the former, enduring the Graving-Tool, is diaphanous and pellucid, receiving Images, and, like artificial Glass, transmitting all Forms and Shapes.

This is found in Æthiopia, where the Sepulchres of the Nobles are usually made of it, and after this manner; viz. They take a large Stone, and make it hollow, and in the Cavity include the Corps, where it is not only preserved, but, as if entomb’d in Glass, is apparently visible to Spectators, and sends forth no ungrateful Scent.

Out of these Obsidian Stones, Looking-Glasses are wont to be made, and are also found on the Coasts of Arabia. These shining Stones were inserted into Rings, and in one of them was cut the entire Image of Augustus, who being much taken with these Stones of Glass, caused four Elephants to be made of them,—See the Commentary upon Pancirollus, B. i. of Jet; and Pliny, B. xxxvi. c. 26.

XLII. Boiguacu, another venemous Production of Brazil, thick in the middle, and declining towards the Extremities of the Body; ’tis covered with large Scales on the Back, and lesser ones on the Belly, which is common in all Serpents.

The whole is adorned with elegant Variegations.... The Back and Sides set off with black Spots, inclining to the round; about three Inches distant from each other, and in the Centre a round white Spot. These beautiful Appearances, says Jonstonus, have a Grandeur in them more than rivals Imperial Majesty.

He saw several Serpents of this kind: On August 7th, 1638, one that was eight Foot long. Another, August 13th, 1638, above five Foot long, its Flesh fat, and very white; the Heart being taken out, lived about 15 Minutes. October 16th, 1638, he saw another, that was near nine Foot long, and he was a Witness to its swallowing a She-Goat whole[229]. By the Description, this Serpent must be the Lyboia, so famous for the Knack of Deglutition of Animals.

229.  Jonstoni Historia Naturalis, p. 25, 26.

XLIII. The Brasilian Serpent, called the Ibiracoan, makes its Appearance in a Habit of various Colours, trimmed with red, black and white Spots. Under this fine Dress, is a poisonous Spring; the Wound it gives, infallibly kills without immediate Assistance.

Before the Poison reaches the Heart, the common Practice is, to secure that Serpent, and boil the Flesh of it with certain Roots, and give it the Patient in Wine, or any other proper Liquid, and it will answer the Intention.

XLIV. The Tarciboya, and Kakaboya, are two Serpents much of the same Nature, and therefore I put them together: They are occasional Inhabitants of the Water and Land; in Colour black, and about six Hands in Length. If they hurt any Creature, it is only in Defence of themselves, and the Wound is easily cured by Remedies well known in those Countries. They are great Devourers of Birds.

Here the Learned Ray, from Piso, mentions ten other Serpents, whose particular Characters he considers in his Description of Fishes; then refers his Reader to those described by Joan. de Laet.[230]

230.  Raii Synopsis Animal. p. 329. Londini 1693.

XLV. The Bibera is a venemous Lizard of Brazil. If you ask, What are these Brasilian Lizards? I answer, They are creeping Serpents, of various Colours, and different Sizes: Some are the length of a Finger, others many Feet; have sparkling Eyes. There is only one sort of them that is venemous, among which is this Bibera: they are like the others, but lesser, and are most mischievous. They are of an ash Colour, inclining to the white; the Body and Limbs seem thick, but the Tail is short and broad.

The Wounds given by these Serpents, are full of a thin stinking Matter, attended with blue Swellings, and Pain in the Heart and Bowels. N. B. Great Things have been frequently done by little Things.

XLVI. The Ambua, so the Natives of Brazil call the Millepedes and the Centipedes Serpents. Those Reptiles of thousand Legs bend as they craul along, and are reckoned very poisonous. Those Lizards of hundred Legs are commonly found in the Woods, where they destroy the Fruit, and also do mischief both to Men and Cattle.

In these Multipedes, the Mechanism of the Body is very curious; in their going, it is observable, that on each side of their Bodies, every Leg has its Motion, one regularly after another; so that their Legs, being numerous, form a kind of Undulation, and thereby communicate to the Body a swifter Progression than one could imagine, where so many short Feet are to take so many short Steps, that follow one another, rolling on, like the Waves of the Sea.

The Palmer-Worm is also called Millepes, because of its many Feet, which are as Bristles under its Body: It is about six Inches long, and moves with incredible Swiftness. The upper part of the Body is cover’d with hard swarthy Scales, and it has a sort of Claws both in its Head and Tail, of rank Poison, as the Historian says.

XLVII. The Jebeya is another Brazilian, and a Serpent very ravenous and destructive: It has four Legs, and a long Tail like a Crocodile; it lies flat and close on the Ground, artfully concealing itself, ’till the Prey comes within reach, and then darts out a couple of sharp Fins from its Fore-quarters, and kills whatever it strikes.

XLVIII. The Giraupiagara is an American Serpent, so call’d, because of its being a great Devourer of Eggs. ’Tis of a Negro-Colour, but a yellow Breast, and of great Length and Agility. It glides (as if swimming) on the tops of Trees, faster than any Man can run on the Ground.[231]

231.  Nieuhoff in Atlas, America.

It lives upon Birds, whose Nests it constantly plunders. ’Tis observable, that the Cuckow feeds very much upon Eggs, which accounts for the vulgar Notion, that it always has one or more little Birds, as Menials to attend it, these being some of those, whose Houses it plundered. There is another Charge preferred against the Cuckow, viz. The Contempt it puts upon our Vegetables, by spitting upon them; whereas in those Dobs of frothy Dew, we find little Green Insects, that are Grashoppers in the Embryo.

XLIX. The Caminana is another Brazilian Serpent, of a great length. The Body is all over green, and very beautiful in prospect. This also runs up the Trees, not so much because of the green Leaves, as in pursuit of Birds of all Colours; and having devoured the Contents of the Nest, seizes the Dam, and drinks her Blood.

The pleasing Appearance made by this Serpent in Green, puts me in mind of the Turks, who have so great a Superstition for the green Colour (because it was consecrated to Mahomet) that they forbid Christians to wear it on pain of Death; but the Persians (who are Mahometans as well as the Turks) allow it to every body, and laugh at this Superstition; so that when Sultan Amurath sent an Ambassador to Sha-Abbas of Persia, to complain that he suffer’d that venerable Colour to be prophaned by Christians, he scoffingly said, that he would forbid the green Colour to be prophaned by Christians, as soon as Amurath would hinder the green Meadows to be prophaned by his Turkish Cattle[232]. The Eastern Turks abhor the blue Colour, because the Jews, they say, threw Indigo into Jordan to hinder the Baptism of Christ, but the Angels brought Water from Jordan to baptize him, before it was polluted. Atlas.

232.  Holstein Ambassadors.—Herbert.—Atl. Asia.

L. BOYTIAPUA, is a Serpent so called by the Brazilians for its long Snout, though I don’t find it exceeds others in smelling, by the extension of its Nose; it is of a long slender Body, and feeds upon Frogs, amphibious Animals and Insects.

This Serpent is in high Esteem among the Natives of Brazil, who practise the Art of Conjuration by it; and if any of them have a barren Wife, and are desirous of Children, they lash this Serpent over her Hips, pretending that such Exercise will make her fruitful: And if this Device should take effect, must not we conclude the Offspring to be a Generation of Vipers?

LI. The Gaytiepua is a large Snake, smells rank like a Fox, and, according to a learned Author, the Smell is intolerable[233], as is that of the Serpent Boyana, which is very long and slender, and of black Colour; of which one of the Latin Poets takes notice[234].

233.  Fætor illius nullatenus—possit tolerari. Raii Synopsis.

234.

Quod vulpis fuga, vipere cabile

Mallem quam quod oles, olere, Bassa.

Martial.

If the loathsome Smell of these Creatures offend the Nose, it serves as a friendly Alarm of Danger, to those who have the use of a Nose, that they may avoid a more terrible Stroke.

Nothing so constituted in Nature, but a superficial Observer may construe as a Blemish to the Creation; but to a more penetrating Eye, those imaginary Blemishes have their Convenience and Use, and appear to be the Product of perfect Intelligence and Wisdom.

LII. The Bom-Snake, is another Brazilian Reptile, call’d Bom from the Noise it makes in its Motion. It is of a prodigious large Size, but is class’d among the Innocent, that do no manner of hurt to Persons, viz. that can endure a little Sound, arising from a Propagation of the Pulse of the Air.

An innocent Serpent, no Contradiction. There is good among the bad in the moral World.

Virtue——needs no Defence;

The surest Guard is Innocence:

None knew, till Guilt created Fear,

What Darts and poison’d Arrows were.

Integrity undaunted goes

Thro’ Lybian Sands, and Scythian Snows.

In Paraguay, or La Plata in America, is a famous white Bird, which, though it has a very small Body, has a Voice like a Bell, and therefore the Natives call it Guirapo, that is, the Sounding-Bird.

How many Animals of the same kind in the moral Creation, that wear gaudy Feathers and Plumes, whose Sound, in the Assemblies of Saints and Sinners, proves to be vox & præterea nihil.

LIII. The Boicupecanga is a Serpent, so called because its Back looks as if it were overgrown with Briers and Thorns, the Ridge being sharp pointed, which makes the Beast look as if he were guarded by little Spears: This prickle-back’d Serpent is of a monstrous Extension, very frightful, and venemous, the very sight of which strikes Terror into Man and Beast.

LIV. The Cucurijuba is a Water-Snake of twenty-five or thirty Foot long, and three Foot in Compass, will swallow a Hog or a Stag at once; has Teeth like those of Dogs, but makes no use of them as Instruments of Mastication. HARRIS in the Atlas America, mentions one kill’d when asleep, that was twelve Yards and a half long, and proportionably big, in whose Belly they found two wild Boars. This Creature I take to be the Lyboya, (or a near Relative) a gigantick Serpent, already described, therefore I dismiss the Monster, and proceed to the

LV. MANIMA, another Water-Snake, of the same Proportion with the former, if not more bulky: The sight is terrible; the Monstrosity of Dimensions is sufficient to render it so; but we are told, the Terror vanishes in some Degree upon a view of the Skin, which is exquisitely painted, and the Brazilians not only love to see so spruce an Animal, but reckon it an Omen of a long Life.

If you ask, What a long Life is? I answer, ’Tis nothing but a lingering, slow Consumption: Life itself, what is it, but a meer practical Tautology, a Repetition of the same things over and over, and looks more like a Penance imposed upon Mankind than Pleasure.

LVI. The Terpomongo is another Serpent, which in the Brazilian Dialect, signifies to stick close, so close to whatever it touches, that it is not to be parted. It is about the bigness of a Cable-Rope, which being fasten’d to the Anchor, holds the Ship fast when it rides.

This Property in the Serpent, may be an Hieroglyphick; or Symbol of true Friendship, which is a sacred Mixture: My Friend and I are as two Rivers joined in one, not to be separated; we stick close and fast, traversing the Wilderness hand-in-hand: He who strikes one, wounds the other—No Schism in true Friendship.

LVII. JACORE Lizard; some of these Serpents are as big as Dogs, and resemble them in the Nose; their Teeth large and long, and their Skin impenetrable. They do no harm to their Neighbours, and therefore are generally allow’d to live. They make a loud Noise, by which their Haunts are discovered, and their Liberty hazarded.

They lay Eggs as large as those of a Goose, of an elastick Nature, so hard, that when one is struck against another, they ring like Iron: they frequent both Land and Water.

It’s observable here, that this Animal is obstreporous, and by its Noise invites Danger; whereas Silence would be his Security: yea, its Eggs are as so many roaring Bells. This may serve for a Document to the unruly Member: Thersites, in Homer, was counted a Fool for babbling. A talkative Tongue is the Spring, Ringleader, and Head of Faction in all places.

The first Rudiments in Pythagoras’s School, was Quinquennian, Silence. The Scholars were not allow’d to talk for five Years, that is, till they had learned the Art of Silence. Harpocrates was the God of Silence, therefore painted with his Finger on his Lip, and was worshipped in Egypt with Isis and Serapis.

ANGERONA was the Goddess of Silence at Rome, and painted with a Cloth about her Mouth. Nor is it less venerable at Venice, where after they come out of the Senate-house, they are as silent about what was said and done, as if they had power to forget all that was said and done.

To the above-mention’d Serpents, the learned Mr. Ray adds, by way of Supplement, a Catalogue of fifteen East-Indian Serpents, which he had from the Learned Dr. Tancred Robinson, whose Descriptions he had from the College at Leyden, which I shall annex to the foregoing[235].

235.  Ray’s Synopsis Animalium, p. 330.

LVIII. SERPENS Indicus Coronatus, an Indian Serpent, that makes its Appearance with a crowned Head, which it holds up on high, as if proud of the Honour. This is an Emblem of Pride, that Dropsy of the Mind; to yield to its Thirst, is to swallow the Bait, that turned the Seraph into a Devil.

The Remedy used by the Indians for its Wounds, is what they call the Serpent-Stone, which, according to Thevenot and others, is an artificial Composition, and not taken out of this Serpent’s Head.

LIX. VIPERA Indica tricolor major, a Serpent remarkable for a Body decorated with three fine Colours, the Liveries of Summer’s Pride, but living much under ground, the Glories of its Attire are buried in the Earth, the World’s material Mould.

LX. VIPERA Zelanica minor maculis eleganter variegata, a Serpent elegantly garnished with a Variety of charming Colours: It is an Inhabitant of Ceylon, an Island in the East-Indies, called by the Inhabitants Tenarisain, that is the Land of Delights, and not without reason is this Island so called, since it is the most fruitful place in India, producing Gold, Silver, Precious Stones, plenty of Rice, Ananas, Cocoas, best Oranges, Lemons, Figs, Pomegranates, Ginger, Grapes, Pepper, Cardamum, Tobacco, Nutmegs, Sugar; Mulberry, which yield much Silk; Palm-trees, which afford a Liquor for their constant Drink, &c. But in midst of these pleasing Varieties, they are haunted with various sorts of venemous Serpents; an Emblem of our present State, which is a Compound of Pleasure and Pain.

The Gods will frown, wherever they do smile;

The Crocodile infests the fertile Nile.

CEYLON is an Emblem of Man, to whom Pleasure is as a delightful Situation; but in it dwells a Serpent, called Pain. Pleasure is the principal Intendment of Nature, and the great Object of our Inclination, without which Life would be no Blessing, but a Mortification: Yea, ’tis Pleasure reconciles us to Pain; for who would submit to nauseous Medicines, and Tortures of the Surgeon’s Knife, but for hope of the Pleasure of Ease that succeeds it.

No Serpent so terrible as Pain, which is a strange domineering Perception, that keeps off Ease when wanted, and destroys Ease when we are in possession of it.

LXI. The Malcarabeta of Ceylon is a Serpent painted by Nature in a Garb blue and white; the last of these two Colours shew best by Candle-light. This leads us to the Excommunication by Inch of Candle; that is, while a little Candle continues burning, the Sinner is allow’d to come to Repentance; but after it burns out, he remains excommunicated to all Intents and Purposes.

LXII. The Ethetulla is a Ceylonick Serpent; of a little slender Body, and sharp-pointed Head. This is a kind of Ranger, delights in Groves and Forests, and may be known by a white and green Vesture, in which it rambles among the Trees.

LXIII. MALPOLON is another Serpent of that celebrated Island, and of a vermilion Hue, imbroider’d with curious fine red Spots, which shine like so many Stars.

LXIV. SERPENS Putorius, so denominated, probably because of its filthy Smell; by which it resembles the Putorius, a little Animal call’d Fitchet, that smells ill, especially when enraged[236]. Jonstonus and Gesner make it to be the Druinus, which has been already describ’d.

236.  A putorio, quia valdè fœtet.

LXV. The Anacandia, a Ceylonick Serpent, of monstrous Corpulence, being in longitude about 25 Foot. D. Cleyerus, who accounts for this gigantick Serpent, says, he saw one of them open’d, in whose Belly was found a whole Stag, with all his integral Parts: In another they found a wild Goat; and in a third, a Porcupine arm’d with all its Darts and Prickles[237]. Serpents of this nature have often fallen in our way, by which we may imagine, that there is a vast spread of them over the Earth. Mr. Ray from Cleyerus gives this account of the Monster——Tho’ the Throat seems narrow, yet ’tis very extensible, and the Facts have been confirm’d by Experience. When the Prey is catch’d, he wraps himself about it, takes it by the Nose, sucks the Blood, and soon reduces it to a Hodge-podge; after he has broken the Bones in pieces, that emit a Sound like a Gun, ibid. And in doing all this he spends two days.

237.  De octavo genere merentur legi, quæ D. Cleyerus in Ephemer. German. Anno 12. Observ. 7. cui titulas, De Serpente magno Indiæ Orientalis. Urobubalum deglutiente Narrat. Raii Synopsis Animalium,—p. 333, 334.

LXVI. The Ghalghulawa is another Ceylonite, that goes by the Name of Serpens Indicus Saxatilis, describ’d by whitish Lines, that run across one another: Whether the Poet refers to this, as a Serpent affecting stony and gravelly Situations, or to a certain Fish, I determine not[238].

238.  Tum viridis squamis, parvo saxatilis ore. Ovid.

LXVII. The Manballa is another Indian, and from its Name we may conclude it has something of the canine Nature, for it flies with great Fury at Passengers, as some Dogs usually do. ’Tis of a light red (or bright bay, as we call it in Horses) spotted with white.

LXVIII. The Nintipolonga, an Indian Serpent, whose Skin is checker’d with white and black Spots. Its Bite is accompanied with mortiferous Sleep, therefore call’d Serpens hypnoticus, soporiferous Serpent, whose Wounds are as an Opiate, or Medicines that induce sleep, in which they die. Q. Why may not we suppose this narcotic Poison to be the same with that, which Cleopatra used in executing the Sentence that Heroine past upon herself?

LXIX. The Wepelon Serpent: Nothing is said of it, but that it resembles an Indian Reed or Cane in form.

LXX. SERPENS Fluviatilis, seems to be the Water-Snake.

LXXI. SERPENS Spadiceus, a Serpent of light red Colour.

LXXII. Then follows the Ceylonic Hotambœia. Dr. Robinson’s Account of this Serpent, he had from the learned Hermannus’s Library.

N. B. Some of these Eastern Serpents may coincide and agree in Character with those in America, and other Regions. Where there is such an infinite Variety of them, and delineated by so many different hands, ’tis difficult to give an exact Description of every individual Serpent.

Other parts of the East-Indies (Continent and Islands) are infested with Serpents of various kinds and sizes, and he must be more than a Conjurer in History, that can charm them to make their Appearance in one Place, and all in their proper Habiliments.

LXXIII. The hooded or Monk Serpent, found in an Island near Batavia (a Dutch Settlement in the East-Indies) which differs from other Serpents in the uncouth Shape of its Head, that looks as if it were cover’d with a large long Hood, like a Monk’s Cowl, or the Widow’s Veil, therefore called the hooded Serpent, which is a very dangerous Animal. Upon a view of its Prey, it immediately advances towards it, with terrible Rage and Hissing.

When the Sieur de la Case was hunting one day in the Woods adjacent to Batavia, he saw one of these Serpents descending from a Tree, making a fearful Noise: It was about the thickness of a Man’s Arm, and in length about eight Foot.

This venemous Creature was no sooner on the Ground, but it made towards him with the greatest Fury; but having a Gun ready charg’d, he very happily shot it dead, and made off hastily for fear of a second Attack[239].

239.  Fr. Leguat’s Voyages, in Atl. for Asia.

LEGUAT, who gives this Account, and was in Batavia, A.D. 1697, says, he saw a Serpent in that Country about fifty Foot long. N. B. The Skin of one that was 20 Foot long, is shewn in Batavia, that swallow’d an Infant, ibid.

LXXIV. The Musk Serpent, so term’d from its musky or sweet Scent. These sweet-scented Animals are Inhabitants of the East, between Calicut, the second Kingdom of Malabar, and Candahor. In Ceylon are Musk-Rats, where the Inhabitants eat all Rats, but this kind.

These Musk-Rats are in all things shaped like our Water-Rats, only something larger; and in other respects differ only in that musky Scent. A Gentleman, who kept one of them in a wooden Chest, observed that two days before it died, ’twas most odoriferous, and scented the Room above what was common[240]. In Muscovy is a Water-Rat, which smells like Musk; and also a great number of Musk-Cats, which look like young Bucks without Horns, and therefore call’d Musk-Harts by the Chinese, because they resemble those Creatures. The Musk is contain’d in a little Excrescence near the Navel[241].

240.  Lowthorp’s Abridg. vol. iii. p. 594.

241.  This Animal is described by Philip Martinus in his Chinese Atlas.

In America also, are found Woods abounding with Musk-Rats, that are as big as Rabbits, and have Burrows in the Ground. Their Skins are black, Bellies white, and smell exceeding strong of Musk[242]. The vegetable World also, entertains us with Musk-Pears, Musk-Roses, single and double, and the Ever-green, &c. N. B. Musk-Rats frequent fresh Streams, and no other.

242.  History of the Antilles.

The word Musk comes from the Arabic, Moscha, a Perfume of strong Scent, only agreeable when moderated by the Mixture of some other Perfume, by which it becomes an agreeable artificial Odour.... Musk is found in a little Swelling, like a præternatural Tumor, or Bag growing (about the Bigness of a Hen’s Egg) under the Belly of a wild Beast, of the same Name; and appears to be nothing else, but a kind of bilious Blood there congeal’d.

This Musk-Animal is common in the East-Indies, as in the Kingdoms of Boutan, Cochin China, but the most esteem’d are those of Tibet. When the Bladder under the Belly is taken out, they separate the congeal’d Blood, and dry it in the Sun.

Sir John Chardin[243] says, Musk is also produced in Persia from an Impostume in the Body of a Beast, that resembles a Goat, and grows near the Navel, and is better than that of China. The Scent of it, adds he, is so strong, that it many times kills those who hunt the Beast, when they first open the Bag, except they stop their Mouths and Noses with Linnen: ’Tis easily counterfeited, and the best way to try it, is by drawing a Thread, dipt in the Juice of Garlick, thro’ the Bag with a Needle; and if the Garlick loses its Scent, the Musk is good. Atl. 397.

243.  His Travels.

LXXV. The Boitiapo (that should have been mention’d before with its Brazilian Relatives) is a large Serpent, about seven Foot long, not quite so thick as a Man’s Arm, of an olive Colour, yellow Belly, in Body round, cloath’d with Scales that make an elegant Appearance in a sort of triangular form. ’Tis very venemous, and its Wounds not curable without timely and proper Applications.

The Lacertan Snakes or Lizards come next under Consideration, and in the same order as laid down by the learned Mr. Ray[244]. Previous to that, I beg leave to observe, that Moses places two sorts of Lizards among unclean Creatures, the Stellio and Lacerta. These Lizards differ vastly in Bulk; some a Finger’s length; in Arabia, some of a Cubit long; in the Indies, twenty-four Feet in length. Several sorts of Lizards are mention’d in Scripture, Lev. xi. 30. the two former are translated Stellio and Lacerta; the third is translated a Mole, but Bochart maintains, it is a Cameleon; the fourth is describ’d Prov. xxx. 28. and there, Spider is render’d Stellio, a Lizard. Mr. Ray begins with

244.  Synopsis Animal. de Lacertis.

LXXVI. The Crocodile, the largest of the Lacertan Race, a Name which is supposed to come from a word[245] that signifies afraid of Saffron, because this Creature abhors the Smell of Saffron, as a learned Author observes[246]. It is an amphibious Beast, noisome and voracious, and one of the Wonders of Nature; for, from an Egg no bigger than that of a Goose, proceeds an Animal which increases to eight or ten Yards in length.

245.  Κροκοδειλος δειλος. Græcis timidus.

246.  Calmet.

His Mouth is very wide, and is extended to the Ears; his Snout and Eyes like those of Swine; the Teeth, which are ingrail’d, are white, acute, strong and numerous; the Feet arm’d with sharp Claws; the Skin of the Belly is tender and may be easily penetrated, but the other parts of the Body are not penetrable by Swords and Arrows: It defies even the Wheels of a loaded Cart, as well as Darts and Spears: It is of a yellow Colour, say some; but Wormius in Mr. Ray’s Synopsis says, that those he had seen, were inclin’d to the grey or ash Colour.

The Tail is near as long as the Body, upon which are Fins of a Fish, whereby he is capacitated to swim. When he strikes with his Claws, he tears with his Teeth, and grinds the very Bones of what he kills into Powder. In Winter he lives much without Food, but in Summer, his Sustenance is of the animal kind, but is most fond of human Flesh; and as he is an amphibious Creature, plunders both Elements[247].

247.  Jonstonus, 141.

The Crocodile, when prest with Hunger, swallows Stones, which have been found worn round about, and the wasted parts reduced to such minute Particles, as were fit to circulate with the Mass of Blood[248].

248.  Nierembergius.

In Egypt the Crocodile is made the Object of religious Adoration, but not by all the Nation; for the Inhabitants of Tentyra (an Island form’d by the River Nilus) were so far from worshipping that hateful Monster, that they despised it, and often brought them to the Roman Shews for Diversion.——This Aversion to Crocodiles caused a War between the Tentyrians and the other Egyptians, who worship’d those Creatures; of which People Job seems to speak in the following Words: Let them curse it that curse the day, who are ready to raise up their Mourning, Job iii. 8. Some read it, to raise up the Leviathan, or to awake the Crocodile; of which Job gives an admirable Description, under the Name of Leviathan, Job xli. 1, 2, 3, 4.... So the Psalmist, Thou breakest the Heads of Leviathan in pieces, and gavest him to be Meat to the People inhabiting the Wilderness.

When I think of the superstitious Egyptians warring against the People of Tentyra, I can’t but observe how the same kind of Spirit (the more the pity) too often reigns among Christians: Those who have ridicul’d Superstition, and endeavour’d to propagate Truth, have always had Vengeance and Wrath breath’d out against them, and have been exposed to the same Fate as the Tentyrians.

The Habitations of Crocodiles are generally in great Rivers, as the Ganges in Asia, one of the greatest Rivers in the World, and which is accounted sacred: Its Water is clear and sweet, weighs an Ounce in a Pint lighter than any other Water in the Country: The Great Mogul’s Court drink none else with their Wine. These monstrous Animals are also found in the Nile and Niger, two of the greatest Rivers in Africa; and also in the great Rivers of America, especially those of the Amazons, which abound with Crocodiles of vast Bigness, that very much annoy the Inhabitants.

GEMELLI in the Atlas, says the Crocodile is hatch’d of an Egg no bigger than that of a Turkey, but grows to thirty Foot long, the Back arm’d with impenetrable Scales, the Mouth wide enough to swallow an Heifer, and only moves the upper Jaw; it sees better by Water than Land, is cowardly, and generally flies from those that attack it, but daring enough otherwise; for which reason the Egyptians made it the Hieroglyphick of Impudence.—They have no Tongue, and eat nothing in all the autumnal Quarter[249].

249.  For Africa, p. 47.

This Animal has a great Dexterity in catching Wild-fowl, which always abound in those great Rivers, and along Sea-shores, as Ducks, Teals, and other Water-fowls: When in want of Food, he goes into the Sea, where he lies in such a manner, that the upper Part of his Back appears above the Water, and looks like a piece of Timber floating; the wild Fowls mistrusting nothing, come so near it, that he immediately devours them: They lurk among Reeds and Bushes, on the Banks of Rivers and great Pools, from whence they suddenly leap out, and eat up their Prey, which sometimes happens to be People that come to drink or fetch Water.

The Inhabitants of Madagascar, an African Island, look upon Crocodiles as Devils, and swear by them: When Differences happen among them, they go to a River, where he that is to swear throws himself into the Water, and conjures the Crocodiles to be Arbitrators betwixt him and his Adversary, and to let him live if he speaks Truth, but if otherwise, to destroy him[250]. Among the Rarities in Gresham-College, London, is a Crocodile about two Yards and a half long. Crocodiles are little known in Europe, but common in the Indies.

250.  Dellon on Madagascar, in Atl. Afr.

The Land Crocodile, call’d Seincus, is variously described. In the Molucca Islands they are accounted the fiercest of Monsters, contrary to those of the Nile, according to some Writers[251]. Harris[252] says, that they are very harmless, and in some places so tame, that Children play with them. Le Comte says, what are called small Crocodiles, are huge Lizards, found all over the Woods in Siam, as also in Houses and Fields[253].

251.  Barth. Leonardo de Argensola’s Discovery of the Molucca and Philippine Islands.

252.  Atlas Amer. 263.

253.  Memoirs, 2d Edit. p. 502.

This Land Crocodile is indeed an amphibious Animal, lives partly in the Water and partly upon dry Ground: It has four slender Legs like a Lizard; its Snout is sharp, and its Tail short, cover’d with small Scales of a silver Colour. ’Tis hatch’d in Egypt, near the Red-Sea, in Libya, and the Indies.

In Leviticus there’s mention made of a kind of Crocodile, in the Hebrew called Choled, which the Septuagint translates κροκοδειλος χερσαιος, a land Crocodile, which is a kind of Lizard, that feeds upon the sweetest Flowers it can find; this makes its Intrails to be very much valued for their agreeable Smell. Bellonius says, it has four Feet, and a round knotty Tail, and is as big as the Salamander.

There’s scarce any way to manage him by Land, unless it be by a Wile, as they do on the Bank of Nilus, where little Huts are erected, from whence the Watchmen, upon the Approach of a Crocodile, spring out with long Branches in their Hands, which they, with great Dexterity, thrust into its Throat; and not being able to extricate itself, it falls down, upon which others of them discharge their Arrows at his Belly, which being a tender part, he is soon killed; but in Water he is quickly noosed, because for want of a Tongue, he can’t safely open his wide Mouth, without being suffocated.

This terrestrial Crocodile comes to us by way of Alexandria and Venice, and is very useful in physical Prescriptions.

LXXVII. The Cordylus is a little noxious Reptile, supposed by some to be the Land Crocodile, because upon first sight it looks like the Nilotic; but upon a stricter view, the Fallacy appears. The Back is cover’d with close compacted Scales, as a House with Tiles, by which ’tis distinguish’d.

Its Tail is rough, and like a Club, wherewith it strikes whatever it meets, therefore is called Caudiverbera, that is, one that strikes with the Tail; a Tail prominent with War[254].

254.  Raii Synopsis Animalium Quadrupedum, p. 263.

LXXVIII. The Tapayaxin is a Lizard of New Spain, and of a round form; and, Spaniard-like, is slow in Motion, and as loth to change its Seat, as the Spaniards their old Fashions and Customs. This little Creeper is of the northern Tribe, being generally found in the Mountains of cold Regions. It is observable, that if its Head be comprest or squeezed, it will throw out drops of Blood with a Force that will carry them several Yards off[255].

255.  See Dr. Plot’s History of Staffordsh. p. 252.

LXXIX. The Lacertus Viridis, or green Lizard, is found in Italy, &c. lives in Meadows, and being of the harmless kind, little is said of it. There are many Lizards of other Colours, but none so beautiful as the green ones; tho’ very small, they are pretty: Many make themselves very familiar with them, and put them in their Bosom[256].

256.  Nat. History of Carolina, 131, 2. N. B. These are found in Ireland.

LXXX. The Tejuguacu is a Brazilian Lizard, of black Colour, beautified with elegant white Spots, which renders it pleasing to the Eye: Its Tongue is long and cloven, smooth and red. ’Tis a little Creature, and moves its little Body with great Celerity; is patient in Want, and will for six or seven Moons, live without any kind of Sustenance, but Air, the Fluid in which we all breathe.

LXXXI. The Taraguira is another Brazilian, of about a Foot long, whose Body is smooth, and naturally guarded by an Armour of a strong squamatick Skin, and the Scales situated in a kind of triangular form: It affects to reside in Underwoods, and Places inclosed, and near to Houses.

LXXXII. The Americina Serpent, which is not much different from the former, except it be in its forked Tail, which terminates in two different Points; and in this Article seems to differ from all other sanguineous Animals, among whom, says the learned Ray, I have never heard of any else furnish’d with two Tails: This looks like something anomalous in Nature, and contrary to its common Rules, if the Description be true.

LXXXIII. The Taraquico Aycuraba is another venemous Offspring of Brazil, a Species of the former, but differs from it in the Tail, which is single. This Animal is covered with little rough triangulated Scales, the Extremity of which is decked with brown Spots, and the Back with various dusky Specks, ranged in the form of Waves.

LXXXIV. The Americina is a little venemous Creeper, whose Body inclines to the square, about three Fingers long, in Crassitude as the Quill of a Swan; bright to the Eye, and smooth to the Hand: The Back is made strong by whitish Scales; the Head, Shanks, and Sides with brown ones: The Tail is of a fine azure Colour; its Claws are setigerous, resembling the Bristles of a Hog.

LXXXV. CARAPOBEBA is another minim Serpent of America, and veneniferous, four or five Fingers long: The Body, that in Colour resembles a Liver, is adorn’d with white Marks, (and the Tail with white Lines) and is illuminated with glaring Eyes, like Globes of Glass.

LXXXVI. TEJUNHANA is a little Serpent, whose Head is sharp-pointed: The Tail is about six Fingers long, smooth and round, and ends like a Needle; the Head is cover’d with rough Scales, like Milford Oysters; the Back and Sides are cloath’d with a Skin, that is finely painted with green and brown Colours, and when touched, feels soft like Velvet.

LXXXVII. To these Americans I add the Stellio, which Mr. Ray calls the swift, or spotted Lizard, whose Body makes a glorious Appearance, by glittering Spots, that when it makes its Parade, looks like a little moveable Firmament of Stars: This Serpent is pretty common in Thrace, Sicily, and Syria[257].

257.  Ray, p. 265.

’Tis said of this Animal, that it casts its Skin and eats it again; and if so, ’tis a proper Emblem of desultory Creatures, who leave their Vices for a time, and return to them afterwards[258].

258.  Grew’s Cosmologia Sacra.

Among Serpents is such Variety of charming Colours, and Figures, that if it were not for the natural Antipathy that we have for them, perhaps there is not one thing that the Eye could take greater Delight in.

Besides the above Lacertick Serpents of Brazil, Rochefort[259], a French Author, mentions other Serpents different from these, which come next under Consideration.

259.  History of the Antilles-Islands.

LXXXVIII. The Les Anoles, a Serpent in bigness like the Gallick Lizards, but of a longer Head; of a yellow Skin, like a Sun-burnt Roussilonite, or the Savage Man in the Isle of Borneo; Russet Back, channel’d with green; of an ashy or cineraceous Colour; a boisterous noisy Animal. It’s generally in motion by Day, and by Night, lodges in hollow places, where it joins with the Brotherhood, in disturbing the Neighbours with hideous Croakings: by the loudness of its Noise, it should seem that it had but an empty Noddle.

LXXXIX. LES ROQUET, a Serpent of a ruddy Colour, intermix’d with black and yellow Points: of sparkling Eyes, and majestick Mien, walking in a stately manner with Head erect; and skipping about like a Bird, or a French Beau, who was said to make a Solecism with his Hand, when he made a false Gesture on the Stage.

XC. The Maboujas, a word that signifies a Devil in the Indian Language, and given to this Serpent, because in its Nature it is most malignant and mischievous: It lives in fenny Ground, and shaded Valleys, dreadful in Appearance, and more so in its Executions.

This cruel Serpent is an Emblem of the old Serpent, that great fiery Dragon, that in a few Hours reduced Job, a wealthy Prince, into the lowest Ebb of Poverty, converted his Palace into a Dunghill, and his Body into an Hospital of Diseases; and if permitted, he would immediately turn the Earth into a Scene of Blood and Destruction; therefore he is called απολλυωνορ, the Destroyer, Rev. ix. 11. the Murderer, and Shedder of Blood. N. B. The tutelar Deity of the Cæsars was Apollo, that is, the—Destroyer. The like kind of bloody Deity has presided in the Temples of Tyranny ever since.

XCI. The Gobe Moujes, so denominated by the French, from its gobbling all kinds of Flies, which it constantly hunts, and swallows in a voracious manner. It commonly frequents Houses where it suffers no little Insects to live, no not upon Garments: It is of the stellionick form, and the least of all the Quadrupeds in those Antilles, which our English call, the Leeward-Islands.

May not this Animal serve to represent those gobbling Sots, who brush off the Flies of Melancholy, and drown them in the inchanted Cup? Thus likewise the Sons of Mammon hunt for golden Flies, as Entertainments most delicious.

XCII. BROCHET DE TORRE, or the Land-Pike, is a Serpent of about fifteen Inches long, so termed from its Likeness in Figure and Skin to that Fish. Instead of Fins, it has four Feet, too weak to support the Body, therefore crawls on its Belly, after an odd unusual manner, winding its Body about like a Pike newly taken out of the Water; which kind of Motion being strange, strikes Terror into Spectators. Tetre denies it to have the perfect Shape, Head and Skin of the common Pike, and treats Sieur Rochefort with some Roughness, according to Mr. Ray.

In the Night, these Serpents are found under the Rocks, where they make a frightful Noise, more hideous than the croaking of Frogs and Toads. In Antigua is a Fish called Cane, like our Pike in figure, seven or eight Foot long, and big in proportion: It preys like the Shark, and especially on human Flesh; and the least Bite of its Teeth proves mortal Poison, without immediate Application of some sovereign Antidote[260].

260.  History of the Antilles.

XCIII. The last he mentions, is a little Serpent, about seven Fingers in length, and terrible to the Eye. The Skin is embroider’d with black Scales, that look smooth and sleek as if it were a Surface of Oil: It is furnish’d with very sharp Teeth, small Eyes, but so weak that they can’t long face the Light, no more than a Frenchman can look Truth in the face, or a Spaniard the Field of Battle.

When this little venemous Animal apprehends any Danger, it immediately digs into the Earth, with its five crooked and strong Claws, that soon penetrate the Ground: ’tis guilty not only of Evils among Beasts, but of great Devastations in Orchards and Gardens[261].

261.  Ray.

I have wondered, says a learned Author, to see with what great Quickness, Art, and Strength, many Vespæ, Ichneumons, wild Bees and Beetles,—perforate the Earth, yea, even Wood itself; but the most remarkable in this way, is the Mole-Cricket[262]. Swine, who dig in the Earth for their Food, have all parts of their Head adapted for that Service, but rather more remarkable in the Mole, whose Neck, Eyes, Nose and Ears are all fitted in the nicest manner, to its subterraneous way of Life.

262.  Derham Phys. Theol.

XCIV. The Ground Rattle-Snake, so called, only because it resembles the real Rattle-Snake in Colour, but is somewhat darker: It never grows above twelve or sixteen Inches long; ’tis reckon’d among the worst of Snakes, and of a hardy Nature, because it keeps out of its Winter-Quarters the longest of any. N. B. This Serpent and some of the following are taken out of the natural History of Carolina[263], a part of America belonging to England. The Natives of that Country were of a larger Size than Europeans, and accounted so faithful in their Promises, and so just in their Dealings, that they had no Words to express Dishonesty, Fraud, or Cheating,—What contributed chiefly to their honest Simplicity, and plain Method of living, was their Contempt of Riches; were content with plain Food and Raiment, without being anxiously sollicitous for to-morrow.

263.  In the new Collection of Voyages, 4to, printed 1713.

XCV. The Horn-Snake, very venemous, hisses exactly like a Goose, upon any body’s Approach. Serpents of this Class strike at the Enemy with their Tail, which is arm’d at the end with a horny Substance, like a Cock-Spur, that kills whatever is wounded with it. ’Tis said, that in Virginia, they only shoot their Tongues, and shake them at the Enemy[264].

264.  Lowthorp. vol. iii, p. 599.

XCVI. The Hydrus, Natrix, or Water-Snake, of these are various sorts, and all in some degree amphibious. When the Coluber Aquaticus wounds any, ’tis attended with a most disagreeable Odour, and so strong, that it forbids a near Approach to the unhappy Sufferer, who immediately falls into a Tremor and Distraction, and soon expires (the third day, says Ælian) without timely Relief[265].

265.  Ælian. lib. iv. cap. 57. Accessio Gyllii.—

Its common Residence is in shallow Waters, and when they are dried up, it goes upon dry Ground, where its Wound is more dangerous than in Water: But more of this elsewhere.

XCVII. In that Country they have what they call Swamp-Snakes; three sorts of which are near a-kin to the Water-Snakes, and may be rank’d among them. The Belly of the first is of the carnation Colour, the Back is dark: the next, which is of a brown Colour, always abides in the Marshes: the third is of a motley Colour, and very poisonous.

They dwell on the sides of Swamps, i. e. Bogs, Marshes, and Ponds, have a prodigious large Mouth, and they arrive to the thickness of the Calf of a Man’s Leg. Among these I place the black Truncheon-Snakes, that live on the Banks of Rivers, which, when disturbed, shoot into the Water, like an Arrow out of a Bow. I fancy the Name is borrow’d from a certain Weapon call’d Truncheon, which we call Battoon, or Tipstaff, of a cylindrical form, used by principal Officers of State, Generals, and sometimes by Constables, when they go upon secret Expeditions.

XCVIII. The Red-belly-Snake, this is so called from its ruddy Colour, which inclines to an Orange-red. Of these are two sorts; one, like Abel the Innocent; the other, like Cain the Cruel: An Emblem of the World, humane, angelic Animal, and Vegetable, in which is a Mixture of Good and Evil.

XCIX. The Red-back-Snake, so named from that Colour; a long, slender Snake, but not very common. A certain Surveyor of Lands in Carolina happen’d to step over one of these, which he did not see till his Servant spy’d it: The Surveyor inquired of the Indian that was along with him, Whether it was a very venemous Serpent? Who answer’d, That if he had been wounded by it, even the Indians themselves, tho’ expert in the Art of curing serpentine Wounds, could not have saved his Life[266].

266.  Natural History of Carolina.

Red, which is one of the primary Colours, proceeding from the least refrangible Rays of Light, is a lively Emblem of Fire, or the fiery Venom in this Serpent, whose principal Quality is to draw Blood.

C. The Scorpion-Lizard; ’tis commonly called so, but is no more like it than a Hedge-Hog: It is indeed of the Lizard Colour, but much larger: Its Back of a dark copper Colour; the Belly, in Orange; quick in its Motion on the Ground, and very nimble in running up Trees; has several Rows of Teeth, and is reckoned to be of a very poisonous Nature.

CI. The Long Black-Snake, is a land Animal, and very common. I have, says my Author, kill’d several of them, full six Foot in length. Its Bite, tho’ painful in its Consequences, is not deem’d commonly mortal: the wounded Part swells, and turns to a running Ulcer. No living Creature more nimble in Motion, or a greater Enemy to Mice, for it leaves not one of that Vermin alive, wherever it comes. This Serpent kills the Rattle-Snake, by twisting its Head about the Neck of that Snake, and whipping her to death with its Tail.

This Serpent very much haunts Dairy-houses in those Countries, and makes very free with unguarded Milk-Pans, and Cream-Pots: It delights to be among Hens, whose Eggs it does not suck, but swallows them whole, as all Snakes do their Sustenance. It will often swallow the Egg under a sitting Hen, and then lie in the Nest in the form of a Ring.

Allow here a few Remarks upon the Nature of Milk and Eggs.

In all kinds of Vegetables is an oily Substance, which is a Fluid that Animals take in with their Food, and no vegetable Food is nutrimental, without some Proportion of this Oil; even Grass, especially in its Seed, abounds therewith, which being thoroughly mixt with the Saliva, it turns milky in the Stomach: Which differs from the Chyle, only as having been more concocted, and containing a large degree of Salt, which renders it convertible into Curd.

MILK therefore is an oily vegetable Matter, circulated first in Plants, then in Animals, and capable of being reduced into a caseous and watry Substance, (or Cheese and Whey, if you please.) If Milk finds no opportunity of passing off in its own natural form, it turns to Fat, or goes away by Urine and Sweat, which commonly is the case in Men, for they generate Milk as well as Women, &c.

An Egg is from a certain animal Liquid, which by repeated Circulations in the Body, arrives at a perfect animal State; this Fluid comes from the oviparous Class, which is the White wherein the Yolk appears to swim. The White and Yolk of Eggs are neither alkaline nor acid.

The White dissolves by a gentle Heat, till it totally liquifies, (thus the Hen’s Heat gradually dissolves the White of a prolific Egg into Nourishment for the Chicken) but if you expose the White to the Heat of boiling Water, it will immediately harden, into a viscous, dry Mass.

The White of an Egg is a surprizing Menstruum, for if it be first boiled hard in the Shell, and afterwards suspended in the Air by a Thread, it will resolve and drop down into an insipid Liquor; which is that heterogeneous Menstruum so much used by Paracelsus, and will make a thorough Solution of Myrrh, which is more than Water, Oils, or Fire itself can effect[267]. N. B. The White of an Egg, by a strong Distillation, will afford an alkaline Spirit, and will putrify by Digestion; and a single Grain of this putrify’d Substance taken, will, like Poison, presently cause a Nausea, Vomit, Diarrhœa, Fever ... as Bellini tells us he has tried. And the learned Boerhaave himself, had seen those terrible Effects of it, which however are immediately stopt by drinking any acid Liquor, as Vinegar, Juice of Lemons. From Milk I proceed to give an account of an odd Custom about Cheese in Antiquity, viz. Among the Romans, one of their Tabernæ was called Casearia, a Caseo i. e. from Cheese; not because Cheese was made or sold in it, but because it was wont to be smoaked there: It being a Custom among the old Romans and other Italians, to make a great Smoke with Reeds and green Wood, on purpose to dry and colour their Cheese; hence the Poet Martial.

Non quemcunque focum, nec fumum caseus omnem,

Sed velabrensem, qui bibit ille sapit.——

i. e. That Cheese only is pleasant and grateful, which does not suck in every Fume, but which is smoak’d only, velabro, in Tents or Booths.

267.  Boerhaave’s Process, p.

CII. The King’s Snake, is the longest of all others; but not common. It is said to be terrible to other Serpents, though not very venemous and gross: the Indians, Men and Women, in Carolina, make Girdles and Sashes of their Skins, as Signs of Conquest, and wear them as Trophies of Honour.

This puts me in mind of Hippocrates, the Prince of Physicians, who tells us that in the Eastern Parts of Europe, there is a Scythian People, called Sauromatæ, bordering on the Palus Mæotis, where the Women ride on Horse-back, draw the Bow, throw the Javelin as they ride, and fight in their Battles, so long as they remain Virgins; and were not allow’d to marry, till they had killed three Enemies in the Wars[268]. Of my Author ’tis said, He neither knew how to deceive, nor be deceived[269].

268.  Hippocrates upon Air, Water, and Situation; upon Epidemical Diseases, &c. translated into English, by the learned Dr. Clifton.

269.  Of Hippocrates ’tis said,——Qui tam fallere quam falli nescit. -Macrobii Opera, p. 27.

N. B. These were the Women called Amazons, descended from the Scythians, whose Women were as warlike as the Men, and joined with them in their Wars.

CIII. The Corn-Snake, is most like the Rattle-Snake of all others in Colour, but the Chequers are not so regular; neither has it any Rattles. They are frequently found in Corn-fields, from whence, I presume, they have their Appellation. In their Qualities they resemble the Green-Snakes, that are innocent by Nature, and in form admirably pretty, if I may be allow’d by the Ladies, to call a Serpent so.

CIV. The Blowing-Serpent, which is a Species of the Viper, but larger than the European, is so called, because it seems to blow, to spread its Head, and swell very much, before it bites; which Bite is very poisonous, and seems to receive some additional Malignity from the Enlargement of its Head beyond the common Proportion.

CV. The Brimstone-Snake, so denominated from the Similitude of Colour: They might as well call it, the Glass-Snake, for if any Credit be given to the Historian, ’tis as brittle as a Glass-Tube, or a Tobacco-Pipe, so that upon the touch of a Twig, it immediately breaks into several Pieces, which some say, and nobody believes, are capable of Re-union.

Its component Parts may be weak and frail, but it is questionable, whether so brittle as represented: ’Tis true indeed there are hard Bodies, that would not be affected with a Twig, yet are very brittle. Thus Iron, which is one of the hardest Metals and yet most brittle, and by fusing, it becomes harder and more brittle. Now this great Brittleness of Iron, arises from the great quantity of Sulphur-Brimstone intermixed with it. The abundance of Sulphur in Iron, is apparent from the Sparks it emits from under the Smith’s Hammer; those fiery Sparks being only the Sulphur of the heated Iron, nothing of which is seen in any other Metal[270]. N. B. Roll-Brimstone sold in the Shops comes from the native Sulphur, which Helmont always preferred to that purified.

270.  Boerhaave’s Method of Chemistry.

CVI. The Yellow-Snake is in length about seven or eight Foot; the Neck is small, rather less than its Body, which grows bigger, till it be as big as one’s Wrist, and continues so large to the Anus; from whence it diminishes by degrees to the Tail. Its Head (which is not very large) is of a dark Colour, and so are the Scales all over the Body, with some yellow Streaks here and there. The Belly is all yellow, like Marygold, whose Flowers are cordial.

These Serpents are for the most part to be found in the woody Mountains of America, coil’d up in the Paths, as Ropes in a Ship: they are not hurtful, unless irritated; they feed on Birds, Rats, &c. which they swallow whole, and therefore Nature has given them such a folded, rugous, inward Tunicle of the Stomach, that it may extend, and receive things of large Dimensions. Many of them have been killed with thirteen or fourteen Rats in their Bellies[271].

271.  Sir Hans Sloan’s Voyages to Madeira, Barbad. vol. ii. Lond. 1725.

It has been observed, that the Heart of this Serpent was beating an Hour after the Head was cut off, and that it would turn and twist its Body strangely in its Dissection, for a long time after the Bowels were out: The Lungs were very membranaceous, being nothing but Blood-Vessels and Air-Bladders. So a very learned Author. ibid.

CVII. The Chicken-Snake, so called because of its Executions in the Poultry-yard, where it devours all Eggs, and lesser Birds that come in its way. These Serpents are of a sooty Colour, and will very readily roll themselves round a smooth-bark’d Pine-tree, eighteen or twenty Foot high, where there is no manner of hold, and there sun themselves, and sleep all the pleasurable part of the Day, reserving the hours of Darkness for rambling[272]. There is no great matter of Poison in them. Here the Historian mentions the Eel-Snake, improperly so called, I think, because it is nothing but a Leach, that only sucks, and can’t sting nor bite, so as to do any Damage.

272.  Natural History of Carolina, p. 134.

CVIII. The Vectis, whose Head, strictly speaking, is neither round, flat, nor pointed, but looks like a Swelling on both sides, one stretching transversly, like a Bar that guards a Door, or, if you please, a Bettee, an Engine to break open Doors. Though this Sense be not intended here, yet ’tis true, that Serpents do make forcible Entries, but it is always with Teeth and Tail, by which they often throw down the whole Fabrick, and drive out the Inhabitant.

CIX. The Agnasen Serpent, called the Mother of Ants, because it lodges in their Apartments, and other warm Situations. We read of Ants in the East-Indies that build their Houses above Ground, and with the finest Clay, of which the People make their Idols; their little Houses are like strong Butts, hollow within, where they dwell, and breed in Nests like Honey-combs.

The Butts present to my view the Bow and Arrows in the Hands of the Parthians, who were esteemed the best Archers in the world, and very deservedly, having the Art of shooting backwards, and making their Retreat more terrible than their Charge: Whence that of Seneca[273], The Parthians Flight does most affright. The manner of their Fight is describ’d by the Poet, who says, They were better Soldiers when they run away, and fought best when furthest off, trusting most to the Bow[274].

273.  Terga conversi metuenda Parthi.

274.

Pugna levis, bellumque fugax, turmæque fugaces,

Et melior cessisse loco quam pellere miles.

Lucan.

M. CRASSUS, in his Expedition against them, being told by an Astrologer it would be unprosperous, because of some ill Aspect in Scorpio: Hush Man, quoth he, I fear not Scorpio, but Sagittarius.—But to return to the Motherly Serpent, which is about a Foot and a half long, the Body slender, adorn’d with red and white Streaks. Another Author says, ’tis of a red Colour, distinguish’d by black Lines, intermix’d with white Spots: The Indians play with this Serpent (as Ladies with their Lap-dogs) and for Diversion, wear this little innocent and pretty Animal (as a Necklace of Pearls) about their Necks[275].

275.  Joan. Euseb. Nierembergii Historia Naturæ, p. 272,-3.

CX. The Macacoatl, or Anguis Cervinus, so called from its horned Head, which resembles that of a Deer, as thick as a Man’s Thigh, in length about twenty Foot, sprinkled with dusky Spots inclining to the black and yellow.—This seems to be a Member of the gigantick Family, already described. Ibid. 273. Therefore I dismiss it, and proceed to the

CXI. AQUASEN Serpent, which seems to be the Birth of the Philippines, and very venemous: Its Wound proves fatal in a few Minutes, which is preceded by the Putrefaction of the Flesh, next to the affected part. It is about two Spans long, of a brown Colour, and a large Head[276].

276.  Nascitur in Philippicis. ibid. p. 273. Nierembergius.

CXII. The Serpent Otus is one of the Plagues of America, and very poisonous, there being but few hours distance between the Wound it gives and Death. It is about an Inch thick, and three Foot long, a little Head and whitish Belly, and may be farther distinguish’d from others, by white and black Spots, and three red Lines running across; slow in Motion, and fond of Shade; found in Cuba, a famous Island, where the antient Inhabitants went naked, tho’ they might have been cloath’d in Gold. The Historian speaking of Spanish Cruelty, observes, that a certain Indian Prince having fled to Cuba for Shelter, was taken by the Spaniards, and condemned by them to be burnt alive. When they were tying him to the Stake, a Priest told him if he would embrace the Spanish Religion, he should go to Heaven; but if not, he must burn for ever in Hell. Upon this, the poor distressed Prince ask’d him, if there were any Spaniards in Heaven, and the Priest answering, Yes; Hathuey the Prince replied, viz.

THAT if it be so, I’ll rather go to the Devils in Hell, than go with the Spaniards to Heaven; for their Cruelty is such, that none can be more miserable than where they are. N. B. This account is given by one of their own Bishops[277].

277.  Barthol. de las Casas, Bishop of Chiapa. Hist. of Antilles.

CXIII. The Dopon is reckoned to be a most dangerous Serpent; ’tis about an Inch round, and four or five Foot long. The vulgar Opinion is, that the whole Body is all over tinged with Poison, the Tail excepted. Its Head is very large, and of an octangular form, so far as the Eyes, from which it grows less and less to the Mouth, which is oblong and flat, arm’d with six Teeth in the upper Jaws, and six in the lower, besides lesser ones: The Tongue is slender, and of a black Colour.

Its Wounds are terrible, allowing the Patient only about twenty-four hours to live. No sooner is the Wound given, but all parts of the Body begin to swell, and soon extend beyond their due Proportion; that they are soon disabled from performing their Operations[278].

278.  Remedio est Alexiterium pangagausen. Nierembergii Historia, cap. xiii. p. 274.

Thus Pride, the malignant Tumour of the Mind, was the fatal Wound, by which the Angelic Serpent, the first in Dignity among created Beings, was transformed into a Devil. Sin, a Poison so strong, that by the first taste of it, the whole human Nature was infected. Adam and Eve tasted the forbidden Fruit, and lo! we must all die for it, at the distance of so many thousand Years.

CXIV. The Attaligatus is a small slender Serpent, not exceeding the Quill of a Goose in proportion; not poisonous in its Nature, yet very mischievous; for these little Creatures are an united Body, and live in community, and never separate: they are a Society without Schism, which is more than can be affirmed of all human Societies, civil or ecclesiastick.

When these small harmonious Reptiles go abroad, they travel in Company, a hundred strong or more, and where they find any asleep, they immediately seize the Body, and with a Force united and irresistable, they devour it[279]. Behold! a Conquest by an Army of Worms!

279.  Nierembergii Historia, cap. xiii. p. 274.

Thus Herod the Great, the Proud, the Cruel, when upon the Throne, was attack’d by an Army of Worms, that quickly devoured him. His Body became worm-eaten like a piece of rotten Wood[280]. Of the Executions done by Worms, we have divers Instances in the human World. No part of Man’s Body, whether inward or outward, but is subject to Worms, and have been tormented with them.

280.  γενομενος σχωληχοβρωτος, Act. xii.

Man’s Body, if rightly understood, would appear to be a Granary for Worms, of divers Colours and Sizes: In the inward Parts, as Stomach, Guts, Liver, Blood, Gall, Bladder, have been found swarms of Vermin, sapping the Foundation of the animal Structure. We have Instances of Worms bred in the human Brains, and were discovered in the Brain of the Paris-Girl when opened—probably laid, by some Insect, in the Laminæ of the Nostrils, from whence it gnawed its way into the Brain[281]. So in the outer parts.

281.  Derham from Bartholinus.

GALEN in Jonstonus says, that in Ethiopia, India, and the mountainous part of Egypt, the Inhabitants were tormented with Worms, that bred in their Legs and Arms, called Dracunculi, whose Motion in the Flesh was conspicuous to the Eye.

LUCIUS CORNELIUS SYLLA, Consul and Dictator of Rome, (the Glories of whose Valour were obscured by barbarous Cruelties) died of a φθιριασις a wormy or lousy Disease: Thus Aliman[282], a renowned Greek Poet, and Pherecydes the Philosopher, and Master to Pythagoras, died of the same loathsome Distemper.

282.  Pliny. Part. i.

Sed quis non paveat pherecydos fata tragœdi:

Qui nimio sudore fluens, animalia tetra,

Eduxit turpi miserum qua morte tulerunt.

Sylla quoque infelix tali languore peresus

Corruit, & sœdo se vidit ab agmine vinci.

Sic testatur Serenus medicus.

In Persia there are very long slender Worms bred in the Legs and other Parts of Men’s Bodies, six or seven Yards long. Those who live upon the Red-Sea, and feed upon Locusts, are, in the last Stage of Life, subject to a sort of Flying-Worms, like what is called a Tyke, spread over all the Body, arising at first from a Scab, by scratching of which they tear their Flesh. Nieremberg. Some relate divers Examples of Worms taken out of the Tongue, Gums, Nose, and other Parts by a Woman at Leicester, which they were Eye-witnesses of. N. B. Mr. Dent and Mr. Lewis, in the Philosoph. Trans. in Lowthorp’s Abridg. where these and divers others may be seen. If it did not extend the Digression too far, I might add here, That there are no Animals, as Sheep, Wolves, Goats, Deers, Cows, Horses, Swine; yea, no Vegetables, as Trees, Herbs, Plants, Flowers, but abound with Worms; and all these have Worms peculiar to themselves. By the help of microscopical Glasses, we may discover Legions of Worms in Vinegar, human Blood, and other Liquids.

CXV. The Ecatotl, Anguis-Venti, Serpent-of-the-Wind, and very innocent, and perhaps the Name may be borrowed from a gentle salutary Gale; it is about six Spans long, and two Inches in Crassitude; the Eyes are black, Teeth small, the Belly bright, like Silver. The Back and Sides illustrated with white Streaks, alternately painted with Yellow and Azure: the Tongue is of a black Colour, small, long, and cloven, and most nimble in its Vibrations[283].

283.  Nierembergius, cap. xv. p. 274.

CXVI. DE Angue-Laqueo, the Ensnaring-Serpent. In the Province of Vera-Pas, west of the Honduras; they are much infected with several Insects, as Muskettoes, Fire-Flies, and Serpents. Among the last is one Serpent of great Bulk, and excels in Craftiness, being very subtle and sharp in laying hold of its Prey. The Method is surprizing; for it wraps up itself in the Form of a Ginn, and so decoys the Game into the Snare: It bites like a Dog, and is very mischievous, tho’ not of the venemous Order. Ibid.

CXVII. The stupid Serpent, which they call Canaucoatl, in Character is contradictious; for, as represented in History, ’tis dull and in a manner destitute of Sensation, and yet a Creature full of Vitality and Spirit; and indeed is only remarkable for its Mettle. It is of the Tribe of Innocents, and very strong, and fears no Assault. In Dimension, monstrous; for Thickness, equal to a Man’s Body, and twice the Length. ’Tis said, some have sat upon it, apprehending it to be only the Trunk of an old Tree. Some other fabulous Things are reported of it.

It lives in the Shadow of Woods, often concealing itself under Branches and Leaves of Trees, where it surprizes the Prey, which, to speak with the Vulgar, it draws to him, by the Force of its Breath, as a Loadstone does Iron. The Authors of the Atlas mention a Serpent of this attractive Power in the Philippine Islands; Birds and other Animals are drawn into the Trap by the Charms of the Breath; yea, Partridges, Weasels——are made to run into its devouring Jaws. Ibid.

If this Serpent be endued with this magnetic Property, it is a living Loadstone, and more extensive in its Attractions than the real one; for this draws all animal Bodies to it, whereas the real Loadstone only attracts Iron. Attraction in the gross, is so complex a thing, that it may solve a thousand different things alike. This Creature is called Ibitin in America; and probably the same with the following, though distinctly considered by the Historian.

CXVIII. The Serpent Bitin, an Inhabitant of the Mountains and Woods in the Island of Cuba, &c. of great Bulk, and Length about four Ells; and in Shape terrible to the Eye. The Head, which resembles that of a Calf, grows large to the Eyes, which sparkle with the bright and black, and are incircled with Rays of Green; it has wide Jaws, armed with many sharp Teeth, among which are four of the canine sort.

CANINI Dentes, that is Dog’s-Teeth, are two Teeth in each Jaw, so called, because they end like those of a Dog in a sharp Point, whose particular Office is to pierce the Aliments, therefore are buried in their Sockets, by which they are more able to resist all lateral Pressures, than the Molares, or the common Grinders.

This Bitinian Serpent hangs by the Tail on Trees, devouring Men and Beasts that pass by, and come within its Reach, by the dint of halituous Attraction, as the stupid, and some of the Philippine Serpents are said to do; but if it be so, the Philosophy of it is not yet accounted for.

CXIX. The Monoxillo, or Mucronated-Serpent, so called because its Termination is sharp-pointed. It has something of the Fierce and Terrible in its Appearance, but is more dreadful in Aspect than Nature; for its Wounds, though painful, are not mortal. ’Tis of the Lacertan Kind and Colour; the Tail long, and Legs of small length; the Body about two Spans long, the Tongue large and forked and of red Colour. ’Tis tedious in Motion; the whole Compound is crustaceous, like Shell-Fishes, adorned with white and yellow Spots, resembling little Pearls, or Seed of Grummel or Gray-Mile.

N. B. The Seed of Vegetables consists of an Embryo, in which is contained the whole Plant in Miniature. A compleat Oak is visible in an Acorn by a Microscope.

CXX. The Tapayaxin, a little wonderful Serpent; some say of the Lacertan Kind, others say of an orbicular Form, not above four Inches Long. The Body is cartilaginous, or gristly, smooth and solid. This kind of Coverture is harder than a Ligament, and softer than a Bone, but is not covered over with any Membrane to make it capable of Sensation.

It moves slowly, and recommends itself by Diversity of Colours: when touched, the Body appears to be cold. Now, Bodies are said to be cold or hot, as their Particles are in a greater or lesser Motion, than those of the sensitory Organs. All Changes in the created Globe, are the Effects of Motion, without which all Bodies would become unactive Masses[284].

284.  Newton’s Opticks, p. 375.

This little Animal, is said to be pleased, or rather unconcerned, when taken up by human Hands; called on that account, the Friend of Man; that is, he who is not against us, is for us; therefore merits our Smiles. His Situation corresponds with his natural Disposition, for it is an Inhabitant of cold Regions. When its Head is comprest, Drops of Blood gush out of his Eyes, which he casts to a great distance from him; which agrees with a former Description, &c.

CXXI. DE Haro coloti genere. The Serpent Harus, according to the Historian[285], is a Native of the Philippines, and of the Lacertan Tribe: a very long Head (like the Philippine Queen) on a bulky Body, terminating in a sharp Point. It resembles the Quaquetzall, is in Mexico, and agrees therewith in most things, and of which it seems to be a Species.

285.  Nierembergius, cap. xxiv. p. 276. Nascitur in Philippicis.

It chuses its Habitation among Shrubs adjacent to clear Streams, and never defiles a Body, so prettily coloured, with muddy Water, till constrained to make the Bulrush its Shelter against the excessive Heat of the Sun[286].

286.  Ibid. p. 276.

CXXII. The Tamacolin, or a Serpent called Rubeta, of the Lineage of the red Toad: This kind is made up of Variety, differing only one from another in Magnitude, Colour, and Poison. The lesser kind not so venemous as the larger. Some are green, some are brown, and others black. In showery Weather they make an open Appearance, and in such Numbers, that none walk abroad without running the risk of a poisonous Touch.

NEW-SPAIN abounds with them, where they affect watry Habitations. In Peru are Toads as large almost as Cats or Dogs, but not so poisonous as those of Brazil, where they have a Fish called Amyacu, i. e. Toad-Fish; ’tis about a Span long, and oddly painted; its Eyes are fine and fair: It swells and snorts when taken out of the Water, which was the reason of giving it that Name: When flayed it may be eaten, but is otherwise poisonous; the Poison is drawn out by Application of Fire to the Part affected[287].

287.  Harris in Atlas for Brazil in General.

CXXIII. TETZAUCOATL, or the rare Serpent; so called, because the least of Serpents; and though very little, scarce four Inches long, or in Bulk so big as a Goose-quill, yet its Wounds are most deadly. The Belly is red, and distinguishable by black Stains; the Back yellow, interlaid with divers Spots. It is an Inhabitant of the North, and delights in cold Apartments. This (though distinctly described by the Historian) seems to be the same with the Tetzaucoatl[288]. N. B. Little Things, greatly dangerous.

288.  Nieremb.

The Poet weeps for a Person killed by the Fall of an Icicle, which is a little Drop of Water congealed[289]. Anacreon, the celebrated Lyrick Poet among the Greeks, was choaked with a little Kernel of a Grape. Little Things do great Executions. Little Worms destroy floating Castles. Tarantula, a little Spider, poisons a Giant. In Barbadoes is what they call the Poison-Tree, a little Drop of its Sap flying into a Workman’s Eyes, makes him blind; therefore Workmen cover them with Cypress.

289.

Oh! ubi non est si jugulatis aqua.

Mart.

PLINY, from M. Varro says, there was a Town in Spain undermined by Conies, and another in Thessaly by Mold-Warps, and another in France, from which they were driven out by Frogs.... In some parts of Africa, People were constrained by Locusts to leave their Habitations. Out of Gyaros (one of the Islands of the Cyclades in the Ægean Sea, most of which are now under the Turks) the Inhabitants were forced away by Rats and Mice, little Things: And if it be true, that Theophrastus the Philosopher reports, the Treriens were chased away by an Army of little Worms, called Scolopendra[290]. All these mighty Conquests were made by little contemptible Insects.

290.  Pliny’s Natural History, Part I. B. viii. Cap. 29.

What says the Laconian, when wounded with a Dart? I am not, quoth he, concerned at my Death, but at my Fall by a Wound from a little feeble Archer. For ’tis Satisfaction to the Vanquish’d to die by the Hand of heroic Valour; hence that of Virgil;

Æneæ Magni dextra cadis....

’Tis by the Great Æneas’ Hand you fall.

The reason was, because the Lacedemonians were wont to fight with Swords, therefore it was not counted Bravery to kill Men with a Dart, a thing that may be done by any Woman.

So in the vegetable World, there are Cedars and Shrubs. In Natural Philosophy, we read of Atoms, that are Minima Naturæ, the ultimate Particles into which Matter is divisible, and are conceived as the first Rudiments, or component Parts of all physical Magnitude, or the pre-existent and incomprehensible Matter, whereof particular Bodies were formed; there are Mountains and Mole-Hills,

So ... there was Alexander the Great, and there is Alexander the Little, the ingenious and learned Mr. Pope; the one conquered by the Sword, the other by his Pen, and has made all the Regions of Fame tributary to him.

CXXIV. The tame and tractable Serpent, is of the Indian Race, about an Inch long, when brought first from the Field for domestick Education; and when at its full Growth, is not much short of a Man’s Thigh. Its Habitation is in some little Hutch erected on purpose, (indulgentiæ gratia) where it idles away its time, till Hunger brings it out. Upon its Approach to the Master of the House, it creeps up to his Shoulders, where the Embraces of that terrible Creature (being made tame) are received with Delight[291].

291.  Nierembergius, cap. xl. p. 283.—Humeros heri amicè conscendunt, benevolè terrifici animalis amplexus tolerantis.

CXXV. The Tleoa, or Tetloa, that is, a little fiery Serpent, and very common in the new World, and described by the Historian thus[292], viz. ’Tis about a Finger broad, and five or six Foot long, and differenced from others by a Medley of Spots, compounded of white, black, yellow, and dun Colours. The Head is like that of our Vipers, and the Tail, which seems to have a touch of the Rattle, ends acutely.

292.  Nierembergius; from Franciscus Hernandus.

Its Wounds are deadly, and burn like Fire; hence the Name it bears: Though fiery in Nature, is slow and winding in Motion, and may be avoided by the Traveller, if he has Eyes and Ears. Its usual Residence is in Mountains, and the higher Mountains are, the greater the Cold, (because they only receive direct, and but little of the reflected Rays of the Sun) yet are the Habitations of fiery Animals.

The Learned observe, there are Mountains a Mile and an half high, to the tops of which, no Vapour, and consequently no Clouds, can ever reach: And hence it is that in very high Mountains, as the Pico de Theide in Bohemia, though the middle part be always inverted with Snow, and the bottom scorched with intolerable Heat; yet on the top you will find yourself in a pure, thin, serene Air, and view the Clouds hovering at a considerable distance below you[293].

293.  Montibus Tepeztlanicis.

Hence it is that all Thunder is confined within less than a Mile’s Height. The Air is coldest in the highest places, and hottest in the lowest; but in the intermediate Atmosphere, where we live, very unequal: but no Climates, however situated, are privileged with Exemption from venemous Creatures, and where they are less pestered with them, ’tis owing to the Cultivation of the Land.

The Wounds given by this Serpent are dangerous, and cured by an Herb called Ancola, by Jonstonus, p. 26, 27. but Anola, by Nierembergius, p. 277, 283.

CXXVI. The Hydrus, or Natrix, an acquatic Serpent: The former word from ὑδορ Water, of which ’tis an Inhabitant; the other word denotes its Skill in the Art of Natation; it goes under various Denominations, as appears in Jonstonus; who, from Pliny observes, that this Serpent is superior to most in Beauty, and inferior to none in Poison[294].

294.  Jonstoni Historia Nat. p. 28.

NICANDER, who calls the terrestrial Hydrus, a foul coloured Beast, vindicates the beautiful Character of the Marine; who yet is not very nice in its Choice of Water, for muddy and clear is equally the same to this beautiful Slut[295]. In its Nature ’tis very poisonous, says one; Cardan is in the Negative. The truth is, there are several sorts of them, some of which are harmless, and others hurtful, and their Wounds attended with very terrible Effects, described by the poetick Physician[296].

295.  ’Tis sometimes called Lutra, ex Luto; because it delights most in foul Water; or the Word may signify, to wash and make clean.

296.

Pessima quas fecit plagas hæc signa sequantur;

Arida tota cutis circum putret horribilemque

Elevat aspectum, magni ignitique dolores

Tandem hominem interimunt.——

Nicander.

In some parts of Persia they are very numerous, described by white Heads and black Body, four Cubits long, and dangerous to those who dabble in the Water by Night, as they often do in that hot Country where these Animals feed upon Fish and Frogs[297]; and breed upon Land, according to Aristotle[298].

297.

Stagna colit, ripisque habitans his piscibus atram

Improbus Ingluviem ranisque loquacibus explet,

Exhausta palus—Exilit in siccum—

Virg. Georg. lib. iii.

298.  Jonstoni Hist. Nat. p. 28, 29.

Its common Habitation is in the Myclean Lake, in Corcina or Corcyra, now Corfou, (a little rich Island in the Venetian Dominion) and also about Taracina (a City of the Volscians in Campania, in Italy, not far from Amyclæ) where the People, not daring to kill Serpents, were overthrown by them; to mention no more. Ibid.

CXXVII. The Natrix-Torquata, Jonston makes different from the former, and describes it thus——Called Torquata from its beautiful Neck, which looks as if incircled with a strong Collar of Pearls.... On the hinder part of the Head is a little narrow Space in the form of two Scales, where the Spots on both sides end acutely in a triangular form. The Scholiast upon Nicander, compliments those pretty Spots with the Title of little Crowns[299].

299.  Ibid. p. 29.

It goes under various Appellations. The Greeks called it Guardian of their Houses[300], it being of the innocent sort. Some of the Italians call it Carbonarium, a Collier, because its Colour inclined to Coal-black, or Iron. Mr. Ray calls it, the common Snake. It is larger than a Viper, and more gross in Body; brings forth its Young by Eggs, hatch’d by foreign Heat; feeds on Mice; sucks Cows, upon which follows Blood. The Reader is referred to a former.

300.  Οφεις οικουροι.

Plate 6th.

CXXVIII. The Marine-Dragon, as Pliny calls it, or the true Marine-Serpent, in the Dialect of Jonstonus, who, in his Description of Fishes, gives a particular account of it. We have already accounted for monstrous Serpents in the Indies, where some have Teeth in the form of a Saw, with which they do more hurt than with their Poison, says the Greek Historian[301].

301.  Æliani Hist. lib. xvi. cap. 3.

In Africa, are some large and strong enough to contend with Oxen by Land, and to overturn a three-oar’d Galley by Water; which agrees in Character with those of Norway already described: There we found some of 200 Foot long, winding themselves about Ships, according to Olaus Magnus, Archbishop of Upsal.

In several of the Persian Islands are some of twenty Cubits long, and very terrifying to Sailors. Such also are seen in the Promontory of Carmania, the Residence of the Ichthyophagi, a People that feed wholly upon Fish; a fine Country for such who are inclin’d to keep a perpetual Lent. Tho’ these Monsters are born in the Deep, yet are they found in fresh Waters, and sometime sporting upon Land, where they sleep[302].

302.  Jonston. de Piscib. p. 9. Articulus v.

The same Author tells us, of a terrible Battle that happen’d in Turkey, in the time of Bajazet, between the land and marine Serpents, that continued from Morning to Night, when after a great Destruction on both sides, the Marines fled. Ibid.

CXXIX. The Rubetarian-Serpent is a very noisy Animal, who for its croaking Noise is resembled to a land Toad. It also engages the Attention of the Eye, for it excels in Beauty: It’s known among Country People by these two Characteristicks, viz. Loud and Pretty. Here we see, what is an Offence to the Ear may be a pleasing Entertainment to the Eye; thus the Five Senses agree to differ in their several Perceptions, and to meet in several distinct Apartments of the capital Temple, in the pacifick Empire. But to return to the beautiful Padalica of the Polonians:

It is said of this Serpent, that when it wounds any in the Foot, the Remedy is to put the wounded part into the next Earth, that is inclined to the moist, for twenty-four hours. This seems to differ from the American Rubeta.

CXXX. The Serpent de Boa is another of the monstrous kind; called Boa from Bos, the Latin word for an Ox, which it devours at once: The young ones, which grow to a great Bulk, are nourished by sucking the Cow.

In the Emperor Claudius’s time, in one of them that was killed, they found a Child that was whole. In Calabria are some monstrous Animals, not unlike these, says the Historian; who adds, that not many Years ago a certain Bishop speaks of a large mischievous Serpent, that was shot near St. Archangel, whose Jaws were almost two Palms long, the Portraiture of which is yet seen in a certain Temple there[303].

303.  M. Antonius Cuccinus Episcopus Anglonensis ad Thomasium—in Agro S. Archangeli. In Jonstonus; in Verb.

CXXXI. I Am informed by some Persons, who had it by Tradition from ancient People, that formerly there was in this Country a monstrous Serpent of four or five Yards long, and thicker than a common Axle-tree of a Cart, and very mischievous, preying upon Lambs, &c. Its chief Residence was in a Wood, near Pickopbank, a few Miles from Blackburn, in Lancashire, called Ouse-Castle, wherein there is yet a little Spot of Ground, called Griom’s-Ark, which is a deep Cavern, situated among Rocks, in a Wood, from whence it was seen to come out, and bask itself on a sunny Bank.

The Picture of this Serpent is drawn with Wings, two Legs, and Talons like an Eagle, which is seen in some ancient Houses, (and particularly at Clayton-hall, near Dunkin-hall) by which it appears to be very large and furious.

It’s said, one —— Grimshaw Esq; Proprietor of that Hall, shot the Monster with Arrows, and had an Estate offer’d him for that good Service done to his Country, which he generously refused, and only desired he might have a Passage thro’ that Wood to a Township he had on t’other side of it, which was granted, the Title of which is to be found in old Writings. By another hand I am informed, that it was supposed to be a Griffin, which is a Bird of Prey, and of the Eagle kind, which, I take to be the Ossifrage of Moses, and mentioned Levit. xi.

There is also a fabulous Griffin, represented with four Legs, Wings, and a Beak; the upper part like an Eagle, and the lower a Lion. They conjecture it to watch over golden Mines and hidden Treasures. This Bird was consecrated to the Sun, therefore the Chariot of the Sun was represented as drawn by a Set of Griffins.

This poetick Griffin is frequently seen in antient Medals, and is still bore in Coat-Armor. The antient and honourable Family of the Guillims blazons it rampant, alledging any very fierce Animal may be so blazon’d as well as a Lion. It is observable, says my Author, that in the Front of Clayton-hall are two Figures drawn in Plaister in the form of a Coat of Arms; on the right side of the Escutcheon is a Figure with Wings, four Feet, and a Tail twisted in the Form of a Serpent. The like Figure is drawn in Plaister in several antient Houses in that Neighbourhood, which go under the Name of the Griffin’s Picture, and the Sign is used at Publick-houses: There is a Place in that Wood called the Griffin’s-Ark.

N. B. This seems to carry some Probability with it, since Eagles are voracious Creatures, and very destructive to Fawns and Lambs, especially the black Eagle, which is of a lesser Size than the other.

In some of the Scots Islands, the Natives observe, that this Eagle fixes its Talons between the Deer’s Horns, and beats its Wings constantly about its Eyes; several other Eagles flying at the same time on both sides, which puts the Deer upon a continual Run, till it fall into a Pit, or down a Precipice, where it dies, and so becomes a Prey to the Enemy[304].

304.  Martin’s Description of the Western Islands of Scotland, Edit. ii. p. 7.

CXXXII. In some of the Western Islands of Scotland are several Serpents: There is one that is yellow with brown Spots, and another with brown Spots; but that which is the most poisonous, is the black and white spotted, three or four Foot long.

The Remedies are such as these: The Natives cut off the Head of the Serpent that gives the Wound, and apply it to the Place as the best Remedy: Others, by the Application of new Cheese, extract the Poison; and some make use of the Rump of a Cock stript of its Feathers, which they apply to the Wound with Success, according to the Historian[305].

305.  Martin’s Description of the Isle of Skie, &c. p. 236.

In the Library at Manchester, is the Skin of a Serpent which was five Yards long, as thick as the Calf of a Man’s Leg; has a forked Tongue, scaly Skin, yellow Colour.

CXXXIII. MARTINIUS in his Atlas relates, that in the Province of Quangsi in China, there are Serpents thirty Foot long. The Flora Sinensis reports of the Serpent call’d Geuto, that it devours whole Stags, but is not very venemous. ’Tis of an ash Colour, from eighteen to twenty-four Foot long; will often seize on a Man, by leaping from a Tree, and kill him, by its violent windings about him.—The Chinese preserve his Gall to cure the Diseases of the Eyes.—Marcus Paulus Venetus testifies the same of the Serpents of Carrajam.—Some are in length ten Paces, in thickness ten Palms, and able to swallow a Man. Are taken thus: The Serpent in the Day lies in Caves of Mountains; in the Night hunts for Prey, and then returns to its Cave, with the weight of its Body, plowing deep the Earth, being sandy in the Track it goes along: Here the Huntsmen fix strong Stakes pointed with Iron, covered with Sand; and as the Serpent travels along, the Spikes gore its Entrails, and are fasten’d therein, by which ’tis kill’d; and the Huntsmen sell the Gall at a great Price for Medicine, and the Flesh for Meat. These, continues he, may be reckon’d among Dragons, but are without Poison: Instead of Feet, they have Claws like those of a Lion or Falcon.—There are other Serpents in China full of rank Poison, especially the hairy-headed Serpent. So far Martin.

N. B. This Province of Quamsi or Quangsi is able to raise a Million of fighting Men. It is not so much frequented as the Province of Quantung or Canton, where they have two Harvests a year. One says, there is a Mountain here with a Pool in it, which makes a Noise like Thunder, if a Stone be cast into it, and causes Showers from the Sky[306]. Their Winter is warm, and their Fields always verdant, producing great Quantities of Gold, Pearl, Silk, Copper, Steel, Iron, Salt,—and odoriferous Woods.—They hatch their Ducks Eggs and those of other Fowls in Ovens, or Dunghills.

306.  Pancirollus.

CXXXIV. There is a kind of Reptiles and Insects (I don’t mean the common Tortoise) which is a certain sort of Snake, small in Body and of white Colour, found in Lydia, Arabia,—cased over with a white colour’d Shell, which shines like a sparkling Margarite[307].

307.  Pancirollus.

I shall close this Part with an Experiment made by the noble Roman before-mentioned, who (being sollicitous to take a compleat View of a Serpent) after he had dissected one, preserved the Flesh and Bones, and having, secundum artem, reduced them to Ashes,—extracted Aqua Fontana,—whose Virtues were equal to those drawn from the Ashes of other Animals, and of Plants.

To this venemous Tribe, I shall annex a few Reptiles, in whose Veins I find something of the Serpent’s Blood; and close the variegated List with a large Account of the Tarantula, its Wound, and Cure by Musick; then inquire into the Reasons of that strange Operation; the Nature and Force of Sounds, not only on the Animal Passions, but Inanimate Matter. I shall begin with,

I. The Bee, called the Honey-Fly, a little Animal that has four Feet, which it carries close to the Belly, and not easily separated: It has four Wings, small Teeth, and a long Tongue, which usually it carries out of the Mouth. Its Sting cleaves to the Belly, which, when it strikes, it parts with, and becomes uncapable of wounding a second time; which, I think can’t be said of any other Member of the stinging Race, unless it be the Wasp and Hornet.

The Sting, in the Design of it, seems to be only a Weapon of Defence; it looks like a Tube or Pipe, hollow, with a little Bag of sharp penetrating Liquid (which is its Poison) joined to the Extremity of it within the Body, which, in stinging, is injected into the Wound thro’ the Tube; and tho’ venemous and painful, is not strong enough to corrupt the Mass of Blood.

One may, with the naked Eye, sometimes see this little Insect discharge its Venom, in which, says the ingenious Dr. Mead, by the help of a Glass, I can easily discover a great Number of minute Salts floating. In Brazil, Bees are distinguish’d into twelve kinds, among which are some that sting in a most furious and fatal manner, called Mateecas by the Indians.

In Ceylon in the East-Indies, are several Bees, the largest are of a brighter Colour than ours; they make their Combs on the Boughs of Trees: At proper Seasons, the Inhabitants hold Torches under them, till they drop down, which they carefully gather, boil and eat, and are accounted excellent Food. In Quatemala are Bees and Honey of a white Colour, and some without a Sting, says the Historian[308].

308.  Nierembergius, p. 286.

II. To the Bee, I add the Wasp, which, as it is something larger, makes a deeper Wound; it differs also from it in its Food, which is Flesh and Carrion, when it can be got; whereas the Bee regales itself with delicious Entertainments, and enriches its Family with all the Glories of the vegetable Kingdom. From whence is the Honey? I answer, That in Flowers is found a viscid sweet Juice, and accordingly we see Children gather Cowslips, Honeysuckles, and suck the Honey from them. The Bees visit all Flowers within their Reach, and putting it in their Trunks, suck out the Honey, with which they load their Stomachs, to be discharg’d, and laid up in their Combs. Among the Antients, Honey was taken for a Dew that fell on Flowers; but this is a mistake, because the Bees only gather it after the Sun is up, when there is no Dew left, or very little.

III. The Hornet is yet more dangerous, and has been known to pursue a Sparrow, and kill it, and then suck its Blood. The Hornet and Wasp have strong Jaws tooth’d, by which they can dig into Fruits, for Sustenance; yea, and into harder Substances, for Quarters.

If you take a Bee, a Wasp, or Hornet, and gently squeeze the Tail, so that you can see the Sting, you may perceive a Drop of transparent Liquor at the very end of it; which if wiped off, you shall soon see it renew’d, that Liquid passing down the Cavity into the end thereof: ’Tis said the Decoction of Hornets dropt on the Skin, makes it swell.

IV. I proceed to the Spider, another little venemous Insect, whose forked Tongue or Sting, is very fine and sharp; by this he pierces Flies—and at the same time, instils a poisonous Juice into the Wound, by which the Prey being kill’d, it sucks out the Moisture, and leaves nothing but a husky dry Carcass: Tradition says, it poisons by spitting, or breathing, because it dare not approach so near to a large Fly as to a little one; but keeps at some distance, and uses a kind of shoving Motion, upon which the Fly has done struggling.

There are various sorts of these little strange Creatures, whose Stings are hurtful, as the Astorius, (so called from its resemblance to a Star) whose Wound produces Heaviness, and Relaxation of the Nerves. The Cæruleus, or blue Spider, whose Sting is attended with Vomiting and Pain at the Heart. The Lycos, the least of the kind, that causes an Asthma, and Swelling about the wounded Part. In the Philosophical Transactions, we have a Table of thirty-three kinds of Spiders found in England, by Dr. Lister[309].

309.  Lowthorp, vol. ii. p. 793.

There is something very curious and admirable in those long Threads they make in the Air, during some part of Summer, especially towards September, so much wonder’d at, in such Quantities every where. The Method of Operation, I take to be as follows, viz.

All Spiders that spin in a Thread, are the Makers of those Threads, most visible in the Autumn. In all the ways of weaving, they still let down the Thread they make use of, and draw it after them. Attending on one that wrought a Net, I saw it, says a very nice Observer, suddenly in the Mid-work desist, and turning his Tail into the Wind, to dart out a Thread, with the Violence we see Water spout out of a Spring: This Thread taken up by the Wind, was in a Moment emitted some Fathoms long, still issuing out of his Belly; by and by the Spider leapt into the Air, and the Thread mounted her up swiftly.—And I found the Air fill’d with young and old, sailing on their Threads, and undoubtedly, says the Relator, seizing Gnats and other Insects in their Passage; there being often manifest Signs of Slaughter, as Legs, and Wings of Flies ... on these Lines, as in their Webs below[310].

310.  Lowthorp, vol. ii. p. 794.

Spiders have been observed to get to the Top of a Branch or such like thing, where they exercise this darting of Threads into the Air. After the first Flight, all the time of their sailing on those Threads, they make Locks, still darting forth fresh Supplies of Thread to sport and sail by. N. B. Those called Shepherds, or long-legg’d Spiders, are no Spinners.

I have seen Spiders, says the Learned Dr. Hulse[311], shoot their Webs three Yards long before they begin to sail upon them. So the Learned Derham observes, that with pleasure he had often seen Spiders dart out their Webs, and sail away by the Help thereof.

311.  Ibid. vol. i. p. 363.

AMERICA turns out diverse kinds of these araneous Insects: In Peru are Spiders as large as a Man’s Hand, and have Eyes as big as those of Sparrows. In Brasil there is one kind of Spider, whose Skin is rough and black, and whose Sting proves incurable, without immediate Relief. On the other hand, we read of monstrous Spiders in the Antilles, whose Eyes are so small and deep in the Head, that they are scarcely visible: They feed on flying Insects, and their Webs are strong enough to catch small Birds[312].

312.  Atl. Geog. Amer. p. 179, 265, 519.

CEYLON in the East-Indies produces a long, glittering, and hairy Spider, called Democulo, whose Wound is not mortal, but sometimes deprives People of their Senses. There is an Experiment made by Mr. Leeuwenhoek, who put a Frog and Spider together into a Glass, and having made the Spider sting the Frog diverse times, the Frog died in about an hour’s time[313].

313.  Scaliger Exercit. in Boyle’s Subtil. Efflu. Philos. Transactions. Where there is a curious Account how Spiders lay and guard their Eggs. Derham.

There is another Instance of the Poison of some of them (for all are not poisonous) given by the Learned Scaliger, who relates, that in Gascony in France, there are Spiders of that Virulency, that if a Man treads upon them to crush them, their Poison will pass thro’ the very Soles of his Shoe[314].

314.  Scaliger Exercit. in Boyle’s Subtil. Efflu. Philos. Transactions. Where there is a curious Account how Spiders lay and guard their Eggs. Derham.

V. The Scolopendra is a little venemous Worm, and amphibious. When it wounds any, there follows a Blueness about the affected Part, and an Itch over all the Body, like that caused by Nettles. Its Weapons of Mischief are much the same with those of the Spider, only larger; its Bite is very tormenting, and produces not only pruriginous Pain in the Flesh, but very often Distraction of Mind. These little Creatures make but a mean Figure in the Rank of Animals, yet have been terrible in their Exploits, particularly in driving People out of their Country: Thus the Inhabitants of Rhytium, a City of Crete, were constrained to leave their Quarters for them[315]. There is a minute Scolopendra, accounted for by Dr. Molyneux.

315.  Ælian, lib. xv. cap. 26.

VI. The Shrew-Serpent in Norway, is a Creature of admirable Beauty; small in Body, and slow in Motion, but of fiery Venom, and its Wounds most dangerous.

VII. The Lacertus Facetanus, or Tarantula, whose Bite gives Name to a new Disease. Those who are wounded by it are denominated Tarantati: It is a kind of an overgrown Spider, about the Size of a common Acorn.

It borrows its Name from Tarentum in Apulia, a City in the Kingdom of Naples, built by a Band of Lacedemonian Bastards, who having no Inheritance at home, were sent thither to seek their Fortunes, where they built that Town, and made it the Capital of Magna Græcia.

This little Animal is furnish’d with eight Eyes, and eight Legs: Its Skin is tender and soft, of various Colours, and always hairy: ’Tis of the oviparous kind, and propagates its Species by Eggs, and sometimes a hundred Eggs have been found in one Female.

In the Opinion of some, ’tis not only an Inhabitant of Apulia, but peculiar to that Province, a Situation that may be called, A Garden of Rarities; Plenty of generous Wine, delicate Honey and Oil, an early Spring, a soft Winter—render it a most delightful Habitation, especially to old Persons, according to the Poet[316]; and yet in that most agreeable Region, this little Tyrant reigns and spreads Terror.

316.  —Ille terrarum mihi præter omnes—(Horat. lib. ii. ode 6.) Angulus.—

It’s found in other Parts of Italy, and even in the Isle of Corsica; but those of Apulia, ’tis said, are only dangerous; though I think to have read something like it in Persia, where there is an Insect like a Spider, about two Inches round, which the Holstein Ambassadors suppose to be the Latin Stellio, and the Italian Tarantula: It lets its Poison fall like a Drop of Water, which causes an insupportable Pain in that Part ... immediately causes a profound Sleep, from which the Patient is not to be recovered, but by crushing one of the same Creatures upon the Wound; or, if this can’t be had, by pouring as much Milk down his Throat as they can, and then put him on an Engine, which they turn round with great Violence, till by that violent Agitation, his Stomach discharges the Milk, which appears greenish, because of the Poison. Those who are cured thus, have some Remnant of the Pain once a Year, about the same Season[317].

317.  Voyages and Travels of the Ambass. of Freder. Duke of Holstein.

But to return to Italy; ’tis observable, that it hurts no where but in Apulia, and that only in Summer, especially in the Canicular-Days, so called from Canicula, that signifies a Dog; hence Dog-Star, which rises cosmically with the Sun the 19th of July, and is supposed to be the brightest, as well as the largest Star in the Firmament.

Plate 7th

The Dog-Days denote certain Days before and after the Rising of this Star, to whose Appearance the Antients ascrib’d terrible Effects: the very first Day it appears, they say (but without Reason) the Sea becomes boisterous and boils like a Cauldron, produces Variety of Distempers, sours Wine, and Dogs grow mad.... The Romans, dreading the Indignation of this Star, sacrificed a Dog every Year to it, (viz. at its first Appearance in our Hemisphere) to appease its Rage against Mortals.

In Winter, this Italian Spider lurks in Caverns, and solitary Places; and if it happens to bite, hurts not: There it lives in a drowsy Posture, and keeps Lent till Summer; when the whole Tribe creeps out, and disperse themselves over that pleasant Land; and Wo to the Body asleep, and bare Legs, in Corn-Fields.

Those on the Plains are much to be feared, the Air being hotter there than on the Mountains, where their Bite is not dangerous, the Solar Rays not being so strong in those Heights: and what is yet more surprizing, is, that if they wound any out of Apulia, though in places not remote from it, the Wounded receive no deadly Hurt[318].

318.  Baglivii de Anatome, Morsu & Effect. Tarantulæ Dissertatio i. p. 27. & cap. v. p. 20.

When it bites, the Pain resembles that given by the Sting of a Bee, and is attended with various Symptoms, according to their different Natures: The Northern Tarantula is the most terrible; those that are inclin’d to the white Colour are not so dangerous; the spotted differs from both.

The Wound given by any of them is dangerous, and has different Indications. In some that are bitten, an universal Stupor follows; others weep: Some tremble and vomit; others laugh, fancying themselves to be Kings. This perhaps made Dr. Cornelio represent this as an imaginary Disease; that those who imagine themselves hurt, are most of our young wanton Girls, who, falling from some particular Indisposition into Melancholy and Madness, persuade themselves that they have been stung by a Tarantula[319].

319.  Philos. Transact.

Some grow pale, sick and faint, and die in a short time, unless relieved by Musick, which alone, without the Help of Medicine, performs the Cure.

The Wounded are as Men half dead, but at the first Sound of a musical Instrument, though they are very weak, and seemingly unable to stir, they begin by degrees to move their Hands and Feet, till at last they get up, and then fall to dancing with wonderful Vigour, for two or three Hours, their Strength and Activity still encreasing. Some will continue the Dance, without Intermission for six Hours; and when tired they are put to Bed, and after they are sufficiently recruited by Rest, they are called up again by the same Tune, and renew the Dance with great Violence, the Musick still playing; and when the Patients grow weary, they are put into Bed again, and kept warm to encourage Perspiration. These Exercises being continued six or seven Days, the Patient finds himself fatigued and unable to dance any longer, which is the Characteristic of a Cure.

They usually spend ten or twelve Hours a-day in this violent Exercise, and continue it for three or four, or six Days; by which time they are generally freed from all their Symptoms, tho’ not always, says the learned Baglivi, who observes, that about the same time next Year, the Distemper returns, and will prove fatal, if not prevented by the same musical Application.

In Apulia is a Scorpion, whose Wounds are accompanied with the same Effects as those produced by the Tarantula, and are only curable by Musick and Motion. These Apulian Scorpions, are less violent than those of Africa, but more virulent than those in other Parts of Italy. I shall only offer two Remarks here.

1. THAT different Patients must be entertain’d with different Tunes, according to the different Symptoms of the Disease; in which the great Art of curing them seems to consist. e. g. Some are roused by a Pipe, others by a Timbrel: Some are roused by a Violin, others by the Harp; and all must be entertain’d with different Airs. The Musicians therefore make Trial before they can accommodate the Sound to the Venom; which requires the most brisk and lively Tunes, to produce a powerful Vibration in the Body; and till this be done, the miserable Patients stand still, sighing and sobbing. The Vibrations must be quick and frequent.

2. DURING the Time of Cure, the wounded People throw themselves into a Variety of strange Forms, and behave like Drunkards and Madmen ... talking foolishly ... diverting themselves with naked Swords, red Cloth, &c. but the Sight of any Object that appears black is terrible to them. Ibid.

To this Account of the Tarantula, I have (by way of Illustration) added the Remarks of another learned Foreigner, who says.... The venemous Bite of the Tarantula is quickly follow’d with a very acute Pain, and soon after, with Numbness, profound Sadness, difficult Respiration: The Pulse grows weak, the Sight disturbed; Persons lose their Knowledge, Sense, and Motion; and if destitute of Help, they die.... The most effectual and certain Remedy is Musick: When the Person becomes destitute of Knowledge and Motion, a Musician tries a Variety of Airs: Shou’d he hit on that whose Harmony is suited to the Patient, he begins to move by successive Degrees, and keeps Time with his Fingers, Arms, Legs, &c. he raises himself, and dances about six Hours without Intermission....

When the Musick ceases, the sick Person gives over dancing, and is put to Bed: The same Air brings him out of Bed for a new Dance, an Exercise that lasts six or seven Days.——N. B. Every sick Person must have his particular and specific Tune, and always one that is very sprightly and moving.

The Poison of the Tarantula, adds he, thickens the Blood, and stops several of its Passages; thence the Numbness: The Blood being thick, furnishes but a small Quantity of animal Spirits, their Canals are shrunk up in the Brain: The Nerves being destitute of Spirits, relax; thence proceed the Inactivity, and Defect of Knowledge and Motion: But the Vibrations of the quick Airs which are play’d, agitate the Blood and the rest of the animal Spirits, which are soon increased by the Agitation of the Blood: Being agitated and multiply’d, they run into the Fibres and Nerves, which being put into Unison with the sonorous Strings, receive their Vibrations, and are shorten’d or extended successively; whence proceeds the successive Motion of the Fingers, Arms, Legs, &c.[320]

320.  Father Regnault. Phil. Conv. or New System of Physic, vol. ii. Conversation xiv. p. 268, -9.

The action of Dancing augments the Agitation of the Blood, and makes the Patient sweat. The Poison being agitated and attenuated, is exhaled by Transpiration; in proportion as the Poison is exhaled, the sick Person perceives himself eased; this Ease continually inclines him to dance: When all the Poison is dissipated by Agitation and Sweat, the Blood recovers its Fluidity and usual Course.

I Shall conclude this historical Account, with a Passage taken out of a formed History of the Tarantula[321], writ by a learned Author, who having described the Disease, proceeds to the manner of Cure, viz. The salivous Poison of that Spider seizes principally on the Nerves and Muscles––the manner of Cure thus––

321.  Printed at Leyden, in 12mo. A. D. 1668.

The Air moved by the musical Motion of Instruments, moves the next, and so onwards (as we see in the circular increasing Motion of the Water, when a Stone is cast into it) till the like be produced in the Spirits of the Body, to which the Air is impelled.––Now, adds he, the Commotion of the Passions depends upon the Spirits, and the viscous Humour of the Tarantula is a very capable Subject of Sound: Hence the next Air being moved by a musical Tone suitable to the Patient, the lurking Poison, and Spirits of a Man are put into a Commotion; by which Agitation, the Nerves being vellicated, the Spirits vehemently stirred, and Muscles moved, the Dancing, or something like it, must of necessity ensue, by which the Cure is performed: For, by vehement Motion the Blood is heated, the Pores are opened, and the Poison rarified; which can’t be done by common Sudorificks, because the Medicines can’t reach, or at least can’t stir those little Particles where the Poison lies, as Motion by Dancing does.

I shall add here some Reflections on the Power of Musick, and give Instances of it in the human Mind, in animal, and inanimate Bodies.

MUSICK appears to be one of the most antient of Arts, and of all other, vocal Musick must have been the first kind, and borrowed from the various natural Strains of Birds[322]; as stringed Instruments were from Winds whistling in hollow Reeds, and pulsatile Instruments (as Drums and Cymbals) from the hollow Noise of concave Bodies. This is the Conjecture.

322.

At liquidas avium voces imitarier ore,

Ante fuit multo quam carmina cantu

Concelebrare homines possent aureisque juvare.

Lucretius.

Musick has ever been in the highest Esteem in all Ages, and among all People. Nor could Authors express their Opinions of it strongly enough, but by inculcating, that it was in Heaven, and was one of the principal Entertainments of the Blessed. The Effects ascribed to Musick by the Antients, almost amount to Miracles; by means thereof Diseases are said to have been cured, Unchastity corrected, Seditions quelled, Passions raised and calmed, and even Madness occasioned.——

Musick has been used as a Sermon of Morality.... Athenæus tells us, that the Lives and Actions of illustrious Men were written in Verse, and publickly sung by a Chorus, to the Sound of Instruments, which was found to be the most effectual means to impress Morality, and a right Sense of Duty on the human Mind[323].

323.  Chambers’s Cyclopædia, vol. ii.

Thus the Pythagoreans made use of Musick to cultivate the Mind, and settle in it a passionate Love of Virtue. Pythagoras instituted a most profitable Correction of Manners by Musick, which, he says, conduces very much to Health; and he made use of it, not only against Diseases of the Mind, but those of the Body. It was the common Custom of the Pythagoreans to soften their Minds with Musick before they went to sleep; and also in the Morning, to excite themselves to the Business of the Day[324].

324.  Plutarch de Osir. & Is.

This Cure of Distempers by Musick sounds odd, but was a celebrated Medicine among the Antients. We have already considered, how those wounded by the Tarantula were healed by Musick; the Evidence of which is too strong to be overturned: That which now lies before me, is, to prove this to be the Practice of Antiquity, which will appear by the following Instances.

I shall begin with Democritus (a Philosopher of the first Rank, and a most diligent Inquirer into the Mysteries of Nature) who taught in his Works, that Musick of Pipes was a Medicine for most Distempers.... Thales of Crete, being sent for by the Lacedemonians to remove the Plague, came, and by the Help of Musick he did so; and he is said to do it by the Command of Apollo, as appears from the Great Chæronean Moralist[325]. If any Credit be given to Terpander, it appears he supprest an Insurrection in their Town by the Use of Musick. Ibid.

325.  Plutarch’s Morals on Musick.

We read of a young Man among others of Tautomenium, whose Passions being inflamed by Musick in the Phrygian Mood, was going to force open a Matron’s House, but his Rage was soon calmed, when the Piper (by Pythagoras’s Advice) changed his Air into the Spondaic Mood; and he went home quietly, which the Philosopher could not make him do by Persuasives. This historical Passage is confirmed by Ammonius, and Cicero, and is thus related, viz.

When as some young Men, being drunk, and irritated by the Musick of Flutes, would have broke into an honest Woman’s House, but upon hearing one playing a Spondaic Air, their outragious Heat was allay’d by the Slowness of the Mood, and Solemness of the Tune....

St. Basil gives another Instance to the same purpose, viz. That Pythagoras meeting with some that came with Musick from a Feast, drunk, requested the Musician to change his Tune; which he did, and playing a Doric Air, they were so brought to themselves, that they threw away their Garlands, and walked home, ashamed of their Folly.

THEOPHRASTUS is said to cure Persons that had been wounded by Serpents, with various kinds of Musick—Probatum est[326]. Another Observation of his was, that Diseases were made and mitigated by Musick. Plato forbids Musick and Wine to young Persons, lest one Fire should kindle another[327].

326.  Quibusdam viperarum morsibus cantus tibiarum aut fidicinum atque alia organa artis musicæ modulare adhibita aptissimè mederi. Alexander ab Alexand. ... Genialium, lib. ii. cap. xvii. p. 81. The Title is, Quod Theophrastus sensit quibusdam Viperarum morsibus tibicines mederi, probatum experimentum. Baglivi Dissert. i. de Tarent. cap. xiii.

327.  De Legibus.

The Pythagoreans, to appease the Troubles of the Mind, lulled themselves asleep by Tunes upon the Harp: Thus Homer brings in Achilles relieving his Melancholy by playing on his Lute, and mitigating his Anger against Agamemnon by Musick, which he had learned of Chiron. Asclepiades, a Roman Physician of great Reputation, is said to heal frantic Melancholy, and mad People, by vocal and instrumental Musick[328]. The learned Neapolitan adds, Tanta hominis naturæ cum harmonia consensio est.

328.  Qui Phreneticos mente imminuta, & valetudine animi affectos, nulla re magis quam symphonia, & vocum concentu, & modulis resipiscere, & sanitati restitui censuit. Alex. ab Alex. lib. ii. cap. xvii. p. 81.

Whatever be the Cause of it, there is nothing more powerful than Musick for moving the human Passions, making some pensive and melancholy, others brisk and lively. The truth is, says the Learned Wallis, we can match most of the antient Stories of this kind in the modern Histories. e. g.

If Timotheus could excite Alexander’s Fury with the Phrygian Mood, and sooth him into Indolence with the Lydian, a more modern Musician is said to have driven Eric King of Denmark, into such a Rage, as to kill his best Servants. The Occasion was thus—The King willing to make Trial in his own Person, whether a Musician spoke true, who boasted, that by virtue of his Musick, he could make People mad: The Artist play’d, and the King became outragious, and experienced the Truth of it so thoroughly, that in the Excess of his Rage, he kill’d some of his best Friends[329].

329.  Father Regnault’s Convers. from Repub. des Let. p. 264.

This may be owing to the Impression made by the Vibrations of the Air, being carried as far as the Origin of the Nerves, passes into the Soul, and puts the animal Spirits into a rapid Motion, determines them to run into different Nerves, diffused thro’ different Parts of the Body, and is communicated to those Nerves, according as it finds them more or less in Unison.... Hence the Passions and Madness itself. Ibid.

In Musick are different Tastes, which seems to proceed from the different Constitutions of the Fibres or the animal Spirits: The Fibres of the auditory Nerves are differently disposed in different Persons, and in the same Person at diverse Times; but generally speaking, Musick inspires more pleasing Sentiments, e. g.

A certain famous French Physician being ill, fell into a violent Delirium, after some Days Illness of a continued Fever: the third Day of his Delirium, I know not by what Instinct, (says the Learned Father Regnault) made him desire a Concert of Musick; upon which, they play’d, and sung to him the Songs of M. Bernier[330]: Scarcely had he heard the first Notes, but his Eyes were calm; a Serenity was spread all over his Countenance, the Convulsions ceased, and he wept thro’ Excess of Pleasure; he was free from his Fever all the time of the Concert, but whenever they ceased singing, he relapsed into his former Condition: They fail’d not to continue so marvellous a Remedy, which always suspended his Indisposition. In short, after ten Days musical Entertainment, he was restored to his former Health. Ibid.

330.  Father Regn. from Hist. of the Royal Academy in France.

Another Instance, is a Dancing-Master of Alais in France, who had the same Fate in the Year 1708; after a Fever of about four Days, and a long Lethargy, he fell into a Delirium, both mad and dumb. One of his Friends took his Violin, and plaid to him those Airs he was most accustom’d to: People thought at first, that the Player was as mad as the Patient; but, in a short time, the sick Man raised himself upright in his Bed, with the Air of a Man agreeably surpriz’d.... All his Motions discover’d the Pleasure he felt: Soon after he fell into a deep Sleep, and the Crisis he had during his Sleep, perfected his Cure. Ibid.

One Reason of this strange Operation might be this, viz. The Sound of the Instrument agitates the Fibres, especially those that are in Unison, by that means brings to his Remembrance agreeable Perceptions ... sets the animal Spirits going, and restores them to their natural Course: These Spirits being moved, run into the Nerves and Muscles, where they have been used to run, in order to form the Motion of certain Airs; the Passages of the Blood thereby become more free: Hence that serene Air diffused all of a sudden over the Face of the sick Musician, who was cured by the Charms of his own Art.

These two Instances are quoted by the Learned Dr. Nieuwentyt, who says, both of them (the Musician and Dancing-Master) were perfectly restored to their Senses by Musick. He also observes, that the Wound given by the Tarantula can only be cured by the Sound of Musick, of which different Airs and Tunes must be play’d, according to the different Nature and Colour of those Tarantula’s that have given the Wound[331]. Then adds;

331.  Religious Philosopher, vol. I. Contempl. xiii. Sect. 270.

That the famous Italian Musician, Angelo Vitali had related to him the following Story, and assured him of the Truth of it, viz.

That a certain Player on the Flute at Venice had boasted, that by his playing, he could deprive the Hearers of the Use of their Understanding: Whereupon he was sent for by the Doge, who was a Lover of Musick, and commanded to put his Art in practice before him; where, after having play’d some time very finely, (and to the Amazement of the Hearers) he at last begun a mournful Tune, with a Design, as far as he was able, to put the Doge into a melancholy Humour; and presently, he struck up a jovial one, to dispose him to Mirth and Dancing; and after having repeated these two kind of Tunes several times by turns, the Doge being no longer able to endure those different Emotions, which he felt in his Soul, he was ordered to forbear playing any longer. Ibid. p. 271.

FROM the Account given of Concords and Discords in Musick, a Reason may be form’d why two Strings of a Viol, that are Unisons or Octaves one to another, if one be struck the other will tremble, so as to be visibly perceived.

What is this Unison? In Musick, Unison is a Consonance of two Sounds, produced by two Strings, or other Bodies of the same Matter, Length, Thickness, and Tension, equally struck, and at the same Time, so that they yield the same Tone or Note. Others define it, the Union of two Sounds, so like each other, that the Ear perceiving no Difference, receives them as one and the same Sound.

What constitutes Unisonance, is the Equality of the Number of Vibrations: Unison is the first and greatest of Concords. Others say, it is only that in Sounds which Unity is in Numbers.

Being once in a Room where there was a Bass-Viol, and striking one of the Strings, a loose Quarry of Glass in the Window, jarr’d every time that String was struck, which it wou’d not do upon striking any of the other discordant Strings. The Reason may be, viz. That the times of the Vibration of the loose Quarry, were equal or near Concordance to those of the String. A Gentleman of my Acquaintance, when he sounded a particular Tone on the Bass-Viol, very plainly heard the Noise of the Glass of the Clock in his Chamber, which Glass never moved, upon his sounding any other Tone.... It is a general Remark, that an Unison-String will receive the Motion, and so tremble, when another Unison is made to sound; and yet all other Strings of the same Instrument, that are not Unisons, shall remain silent and unmoved.

Musick does not only exert its Force on the Passions and Affections, and musical Instruments, but on the Parts of the human Body also. Witness the Gascoigne-Knight, (mention’d by Mr. Boyle) who could not contain his Water, at the playing of a Bag-pipe: The Woman, mention’d by the same Author, who would burst out in Tears, at the hearing of a certain Tune, with which other People were but little affected: And in this County, near Rochdale, there is a certain Man, who can’t forbear dancing, if in a House, or Market, upon hearing a certain Tune sung.

Wonder not at the strange Effects of musical Sounds, when other Sounds strangely affect the Mind. How are the Passions excited by the Sound of a Drum and the Discharge of Canons.... Not only human Minds and Bodies are affected by the Impression of Sounds, but even Things without Life.

KIRCHER tells us of a large Stone that would tremble at the Sound of one particular Organ-Pipe. Mersenne also tells us, of a particular part of a Pavement that would shake and tremble, as if the Earth would open, when the Organs play’d. Mr. Boyle adds, that Seats will tremble at the Sound of Organs, that he has felt his Hat do so under his Hand, at certain Notes, both of Organs and Discourse; and that he was well inform’d, every well-built Vault, would answer some determinate Note.

We may observe the like mechanic Perception in several empty Drinking-Glasses, of fine white Metal. Thus if we cause the Strings of a musical Instrument to be stretched to a certain Tone or Note, it would make one of the Glasses ring, and not the other; nor would the Sound of the same String, tuned to another, sensibly affect the same Glass. Morhoff mentions one Petter, a Dutchman, who could break Rummer-Glasses with the Tone of his Voice. The same, I think, is said of Purcel.

When two Viols are tuned in Unison, one of them being touch’d, the other will answer, tho’ at some distance. This is a noble Proof of an harmonious Creation: This Unison looks like a more pure sort of sympathising that is found in all the Creatures, when those of the same Species flock together.

Here give me leave to observe, that all Nature is as it were a System of divine Musick, and delightful Harmony; or, in the sacred Language, a Poem which is a Work of Skill, curious and polite, lofty and sublime; in which Numbers and Measures are exactly observed. Under this Idea of a Poem the old and new Creation are represented.

THE invisible things of him from the Creation of the World are clearly seen, being understood by the things that are made, τοις ποιημασι[332], Poems that are made. The Creation is, as it were, a Poem in the Sublime: Every Species of created Beings is a Stanza, and every individual Creature, a Verse in it, as a certain learned Divine expresses it. Creation here is not stiled εργον, which is a Work of manual Labor, but ποιημα[333], a Work of Skill; not so much the Operation of the Hand, as of the Head and Heart: No Creature so small and mean, but glitters with a Beam of divine Skill.

332.  τοις ποιημασι. Rom. i. 20.

333.  Αυτου γαρ εσμεν ποιημαι. Eph. ii. 10.

So the new Creation is stil’d a Poem.... We are his Workmanship in Christ Jesus, Eph. ii. 10. In the Greek, we are his Poem in Christ Jesus.

As for the several Moods, which, in musical Composition, were observed by the Antients, for moving particular Passions, there is a remarkable Fragment of Damon the Musician, mentioned by Aristides in Plutarch. This is supposed to be that kind of Musick used by David and Elisha, as a Prescription to remove mental Disorders; and may suppose to point at the Original of the Pagans curing Diseases of the Body and Mind by instrumental Musick.

It’s said, when an evil Spirit from God was upon Saul, David took a Harp and play’d with his Hand, so Saul was refreshed, and was well, and the evil Spirit departed from him. 1 Sam. xvi. 23.

... AND Elisha said to Jehoram, King of Israel.... Were it not that I regard the Presence of the King of Judah, I would not look towards thee, but now bring me a Minstrel. And it came to pass when the Minstrel play’d, that the Hand of the Lord came upon him. 2 Kings iii. 13,-15.

It is observable here, that the Mind of Elisha the Prophet was very much ruffled; now, under this Discomposure, he calls for a Minstrel, not out of Levity, but for a religious End; and that was, to compose his Mind, and to bring it into a serene and sedate Frame, and thereby to prepare himself for divine Exercises; or perhaps, a devout Levite, well skill’d in musical Performances, might play before him, and intermix with it, Psalms and spiritual Songs, according to the Constitutions of those Times.

As the Prophets might indispose themselves for the Spirit of Prophecy, so they were to use Means to dispose themselves for the Impulses of the Holy Spirit; and for this End the School of the Prophets was appointed, in which the Students were trained up in the Science of Musick, in strict Virtue, Self-denial, Contempt of worldly Grandeur, Knowledge of the Law, &c. These Schools were Seminaries of Religion, in which the intended Guardians of the Spirituality were instructed, and prepared to receive the extraordinary Gifts of the Spirit.

We read how the Indians performed their Worship by dancing to Songs, the Priests of Cybele with Cymbals, the Curetes with Drums and Trumpets, the Romans sung Spondaic Verses, while they offer’d their Sacrifices; the musical Sound that calm’d the Passions (consisting of Spondees principally) Aristotle calls moral; (to distinguish it from the Diatonic and Phrygian) from whence the Custom might be derived. When the Spartans went to War, they march’d to the Sound of Flutes, to animate the Soldiers; as is now done by Drum and Trumpet, to lessen the Terror of Death.

THE Antients having related wonderful Things done by Musick in their days, by which Diseases were suspended, the Sick restored ... I shall make a short Inquiry into the Reasons of it. Tho’ the Report be strange, and in some degree hyperbolical, yet some Account may be given of the surprizing Effects of Musick, and is attempted by the learned Dr. Willis, (among others;) a Hint of which I shall add here, to what was observed before upon the Subject.

REASONS (or rather CONJECTURES) for Medicinal Cures

by MUSICK.

I. That Musick, if not new, was in those Days a rare thing, which the Vulgar, on whom ’tis reported to have mighty Effects, had scarce heard any before, and on whom a little Musick will do great Feats, as we now find a Bag-pipe at a Morris-Dance.

II. Antient Musick was much more simple and plain than ours now, having only one single Voice or Instrument apart, which to a rude Ear is much more taking, than compound Musick; the former not exceeding their Capacity, whereas a Concert of Musick confounds them quite, and ’tis by no means distinguishable by them, so as to affect them with the Harmony of its Parts.

III. Musick, with the Antients, was of a much larger Extent than what we now call by that Name; for Poetry, and Dancing or graceful Motion, were then counted part of Musick, when it had arrived to some degree of Perfection: And we see that Verse alone, if in good Measure and moving Words, sung by an agreeable Voice, with soft instrumental Musick, will work strangely on the Ear, and move all Affections suitable to the Tune and Ditty ... especially if attended with proper Gestures and Actions.... Thus suitable Acting on the Stage, gives great Life to the Words[334].

334.  Lowthorp’s Abridg. vol. i. p. 618.

If a deliberate pathetick Reading of a well-penn’d Romance, will strike the Passions, and produce Mirth, Tears, Joy, Grief, Pity, Wrath, Indignation, suitable to the respective Intents of it; much more would it so do, if accompanied with all those Attendants.——

If it be ask’d, Why may not all this be done now? I answer, No doubt but it may, if the Address be made in proper Words, emphatically spoken, with agreeable Voice, attended with a decent Gesture; and all these adjusted to the Passion and Temper of the Mind, particularly design’d to be produced, (be it Joy, Grief, Pity, Courage, Indignation) will certainly now, as well as then, produce great Effects upon the Mind, especially upon a Surprize, and where Persons are not otherwise pre-engaged. Ibid.

The Antients had the Art of exciting this or that particular Passion of the Mind, the Tunes being suitably adapted to such Designs; whereas those now are almost quite neglected in our modern Musick.

The Chromatick Genus[335], with its greater and lesser Semi-Tones, either ascending or descending, is very proper for the Pathetick in Musick; as is also an artful Management of Discords, with a Variety of Motions; now brisk, now languishing; now swift, now slow. The Venetian Musician before-mentioned, excell’d in the Pathetick to that degree, that he was able to play any of his Auditors into Distraction.... The great Means he made use of, was the Variety of Motions.——

335.  Chroma in Musick, is the graceful way of Singing.

Even little Children, when crying, are charm’d and quieted by a jingling Sound, a Shadow of Musick. In short, Musick attends the Man to his Grave, where Elegies were formerly sung in Honour of the Deceased: Thus the Phenicians added Flutes to their Mournings, and the Romans had their Siticines, that is, those who sung to a Pipe, or blow’d the Trumpet at their Funerals, a Custom not yet entirely abolish’d among the antient Britons and some Parts of England, who, when they take up the Corps, sing Psalms before it all the way to Church; a common Practice about seventy Years ago: So far I can charge my Memory.

We are not without modern Instances of Persons extraordinarily affected by the Powers of Musick, as appears from our Opera’s, and the very particular Devotion paid to the Farinello’s of the Age, and to Italian Musick, display’d in Temples as well as on the Stage, the first Erection of which was intended for the Honour and Defence of Virtue.

The Laconians were wont at the Death of their King to tinkle a Caldron, instead of a Bell: Yea, the Jews had their Minstrels at Funerals; for, at the raising to Life the Daughter of Jairus, ’tis said, the Musicians were commanded to troop off, Matth. ix. Before the Roman Funerals, a Trumpeter went, follow’d by the Præficæ, i. e. old Women, singing Songs in Praise of the Deceased.

Thus we have had a general View of Serpents, their Poison and Cure; and a particular Account of Persons wounded by the Tarantula, and cured by Musick; the Effects of which musical Operation, have past for Miracles; for, by means of it, dangerous Distempers have been cured, Insurrections quelled, Passions calm’d and raised, even to Distraction and Madness.

Antiently all Laws, Exhortations to Knowledge and Virtue, and Lives of illustrious Men, were written in Verse, and publickly sung by a Chorus to the Sound of musical Instruments, which was found a most effectual way to impress Morality. So much for Serpents in particular.

N. B. In the Description of some Serpents by different Authors, ’tis difficult to know whether they mean the same, or another; some having the same Description with different Names, and some different Description with the same Name. Another Mistake may arise from some Difference in the same Serpent, in different Climates, as in Situation (N. or S.) and Size.

A

NATURAL HISTORY

OF

SERPENTS

PART III.

Containing Six DISSERTATIONS.

I.

Upon the Primæval Serpent.

II.

Fiery Serpent.

III.

The Brazen Serpent.

IV.

Adoration of Serpents.

V.

Reasons of that monstrous Worship;

VI.

And for the Adoration of different Animals.

CHAPTER I.

CONTENTS. Various Sentiments about the Primæval Serpent: Some say, ’twas a real Serpent; others say, the Passage is allegorical. Some make the Serpent to be Pleasure; others the Devil in the Natural Serpent. Reasons why Adam was not made beyond a Capacity of Sinning. Our first Parents arm’d with sufficient Power to stand: They knew no Enemy. Satan a compleat Orator. The Fatal Surrender. Satan’s triumphant Return from Eden. Serpent’s Head and Subtility. Intercourse between the Angelick and Human World. A Plea for our first Mother. Why Moses introduces a speaking Serpent. Method of Divine Government. Satan’s View. Reasons why Adam was created in a State of Trial. A strong Negative, sufficient to put the Tempter to flight. The Paradisaical Law guarded by the most powerful Sanction. The Opinion of Pagans and Mahometans about the Fall of Adam, &c. Why Satan punish’d under a visible Figure, viz. Serpent. Christ’s Death publish’d, before Sentence of Death past upon Adam. The Earth, a secondary Paradise. Moral Reflection.

The Manner of Sin’s first Entrance into our World, is inscrutable: The Subject is an Article of Lamentation, an Article that conducts us to Paradise indeed, but ’tis to Paradise lost; whence date the fatal Æra of all human Calamities. There, there in a blissful Field; Sin, the Plague of Hell, made its first Appearance on Earth: but as to the Mode of its Introduction, there is a Spread of impenetrable Darkness over the Face of that great Deep; after the most critical Disquisitions about it, the Difficulty remains unsolvable.

Men of Letters may give their Conjectures, but it seems to be one of those secret Things which belongs to him who is unsearchable, and whose ways are past finding out; therefore we should rather think, how to get Sin out of the World, than how it came in at first: The one would only prove what our Understandings could do, but the other would declare our Hearts, what they ought to be.

What this Serpent was, that triumph’d in Paradise, has been a Subject of long Debate, and the Learned are not yet agreed in their Verdict about it. I shall first lay down their various Opinions, and then give my own Conjectures.

Among the Jews, some took it for a real, natural Serpent, and did believe, it was endued with the Gift of Speaking; but because it deceived the Woman, was condemn’d to lose its vocal Tongue, to go upon its Belly, and feed upon Dust[336].

336.  Joseph. Antiq. cap. i.

Others, who, not allowing the Privilege of Speech to a Brute, have turn’d the Mosaic History of Paradise into an Allegory, an Assemblage of Metaphors, or figurative Documents. Thus a certain learned Jew says, the Serpent, that seduced the Woman, was Pleasure; and forbidden Pleasure, when tasted, brought forth Death[337].

337.  Philo Jud. de Mundi Opif.

But if this was the Case, could she be so properly said to be tempted by another, as to tempt herself? He adds, the Curse of the Serpent is not only to go upon its Breast, but, and thou shalt go upon thy Belly. q. d. “Since Pleasure was thy Desire, let the Pleasure of the Earth enter into it. The Belly, says the Allegorizer, is the Receptacle of most Pleasures of the Animal Kind.” Creatures that go upon four Feet, or more, are deem’d impure; and such is he, who is a Lover of terrene Pleasures; such a Person may be said, always to go upon his Belly, because he studies nothing more than its Gratification. Pleasure indeed, is attended with a Train of Allurements and Charms. Tarquin’s violent Pursuit of forbidden Pleasure, terminated, not only in the Ruin of his House, but Extirpation of Monarchy: Crœsus King of Lydia being conquer’d by Cyrus King of Persia, gave the Conqueror this Advice, If you would have the Lydians be your obedient Slaves, make them Slaves to Pleasure.

Nor is Philo alone in making the Serpent a Symbol of Pleasure, for Maimonides and others expound those historical Passages in the same manner; asking, Why should that Serpent be call’d a subtle Beast, if it were not in a figurative Sense? In favour of this Exposition, he quotes several Passages out of the Prophets, that are allow’d to be intirely allegorical[338]; and then adds, that in Moses’s Journal of the Creation, all things therein are not to be understood literally[339]. One of the most learned Fathers seems inclined to this Philonick Interpretation of Moses[340]. It is observable, that in reality, ’twas not the Pleasure of Eating which tempted the Woman, but an anxious Desire of greater Wisdom; which shews a more refined Taste in Eve, and overthrows the Hypothesis of Philo and Clemens.

338.  More Nevochim, cap. xxix.

339.  Ibid. p. 265, & 273.

340.  Clem. Alexandrinus, who flourish’d in the second Age. Οφις αλληγορειται—ηδονη. Edit. col. p. 69. A. B. A. D. 1688.

Some Rabbinical Writers say, the Devil that deluded the Woman, came mounted upon a Serpent, in Bulk equal to a Camel, and known by the Name Sammael, an Evil Angel; called also by them, the Angel of the Dead, Prince of the aerial Region, and Chief of the Demons. Other Rabbies look upon him as the Prince of Angels; and believe, he is to preside at the last Judgment; for which Reason, they make him Offerings on the Day of solemn Expiation, to appease his Indignation[341]. ’Tis said, this Serpent eat the forbidden Fruit and did not die for it; the Woman inferred she might also eat, and not die.

341.  Calmet in Verbum. Rab. Benach in Genes. iii.

Others there are, who will not allow the seducing Serpent to be an Animal, but the Devil himself in that Shape, who therefore in the sacred Writings is called the great Dragon, old Serpent, and Murderer from the Beginning. And some are of Opinion, he borrowed the Body of a real Serpent, which he made use of, as a Vehicle, thro’ which he instilled Poison into the Woman’s Mind: And if so, what occasion to say the Serpent was more subtle than any Beast?——Since the grand Enemy in tempting Eve, did not use the Craft of the Serpent, but his own Cunning, in the Management of that cruel Stratagem.

Those who are not pleased with such Ratiocinations, satisfy themselves with this, viz. That our first Parents, in whose Loins we were, transgrest, and made a Forfeiture of Paradise for themselves and Descendants; but the manner how they fell is not obvious, nor to be accounted for, in a State of Imperfection.

If it be ask’d, Why did not the divine Goodness put our first Parents beyond a Capacity of sinning? ’tis answer’d,

That Mutability is essential to all Creatures, as such, in all their Kinds: In this mutable State our first Parents were created, holy and happy: Life and Death were set before them; they had freedom of Choice, a free-will to use the Powers of Nature as they pleased; that is, they were made in a State of Liberty, with a Power to determine for themselves, whether to abide or not in that glorious Situation. So that if there be a Difficulty in accounting for the Fall, there is as great a one in supposing a reasonable moral Creature uncapable of Choice: for where there is no Choice, there can be no Virtue; and where there is no Virtue, there can be no Happiness.

Again, Adam and Eve were arm’d with a sufficient Power to stand, being created after the divine Image pure and upright, without Error in their intellectual Powers; therefore if they mistook the Object, or were imposed upon, ’twas not for want of Light in the Mind, but want of Application of that Light, which was in their power.... Which Light told them, the Tree of Life planted in Paradise, was to perpetuate their Lives; and that the Tree that had the Marks of Death upon it, would do them no harm, but by doing their own Will, or the Will of any other in opposition to his sovereign Will who had said, Eat not.

They were created pure, and capable of Perseverance; and when they fell, God did not withdraw any Gift he had conferred upon them: He did all that was necessary on his Part for their Preservation, and they had remain’d safe, if their Liberty had but conducted itself aright: Their Liberty was not tied to any particular Object, as their other Faculties were, but respected every thing that could be done, or left undone, and it might have imploy’d them after another manner.

It’s said, Out of the Ground made the Lord God to grow every Tree that is pleasant to the Sight, and good for Food; and the Tree of Knowledge of Good and Evil, of which thou shalt not eat. Gen. ii. 9, 17. Now, where lay the Difficulty of not eating, when they were in no want of Food? And if in want, were not all the Fruits of Paradise prepared for them? Why would none serve but what was prohibited? And nothing prohibited but what was deadly Poison, and what Adam knew to be so, by immediate Revelation from Heaven.

Thus furnish’d with divine Armour, and all the agreeable Entertainments of Life, ’tis most surprizing how they should indulge an irregular Turn in the animal Passions, and give way to such Inadvertency. One thing that might lead them to this Oversight, probably was, that they knew of no Enemy, therefore dreaded no Danger. But this Plea is of no force; for their Business was strictly to regard the Voice of their Creator (who said, Eat not) and not to give heed to any contrary Insinuations, tho’ proposed by a known Friend, much less by a Stranger, one of another Kingdom, and of another Species, without sufficient Attestation.

Here Lucifer play’d the Orator: He gave his Argument all the Rhetorick it would bear, by removing their fear of Death, and gratifying in them a certain Hope of being Gods. The Woman had the Threatning of Death in her Thoughts, and therefore durst not eat till she was made to believe, she should not die; (by which it appears, she had dreadful Ideas of dying.) And thus she was tempted to Unbelief. Then Satan proposes the glorious Advantages of Eating, viz. Ye shall be as Gods ... be independent Beings, not subject to the Controul of a superior Power; and thus they were tempted to Pride. Unbelief and Pride were the two fatal Rocks, on which their Innocence was wreck’d. Thus our first Parents fell, not for want of Light, but for extinguishing it; not for want of Power, but for not using it in the Hour of Danger.

The Enemy having made his Conquest, might probably continue for some time in Eden, to assist the Woman in seducing her Husband, and then confirm them in their Apostacy, directing them, upon the Approach of an Enemy, to hide themselves among the Trees of the Garden, where he left them; upon which he return’d to his Kingdom in the Air, to publish his successful Atchievements in Paradise, and was no more heard of, till he was summon’d to the Bar.

The Devil’s principal Residence is in the Air, where he keeps his Court, from whence he sends out his Angels to secure and enlarge his Conquests. Perhaps, he may think it not consistent with the Dignity of so great a Prince to traverse the Earth in Person, unless it be upon some extraordinary Occasions, as that of tempting the first and second Adam, &c.

The next Thing that offers itself, is an Attempt to illustrate the Case between the Woman and Serpent: It seems most apparent to me, that under the Name of the Serpent, we are to understand the Devil, who made use of a real Serpent in his Descent upon Paradise, where he decoy’d the first Woman into the fatal Snare.

In the Curse upon the Serpent, ’tis said, the Seed of the Woman should break the Serpent’s Head; intimating, the Serpent having its Heart under the Throat, and very near the Head, the readiest way to kill it, is to squeeze the Head. Some of the Fathers bring four Proofs of the Serpent’s Wisdom; trite and common.

1. When ’tis old, it has the Secret of growing young again, by stripping off its old Skin, which is succeeded by a new Coat; but if it parts with its outward Garments, it retains its Poison. Herein it is resembled by those, who leave the outward Acts of Sin, but not their secret Regards for it.

2. The Serpent assaults a Man if he sees him naked, but flies if it finds him cloathed. But there is a Fault in this Passage of Epiphanius, who intends to say the contrary; for ’tis generally affirm’d, that the Serpent is afraid of a naked Man, but attacks him if he has Clothes on.

3. When the Serpent is assaulted, its chief Care is to secure its Head: ’Tis attested by many Writers, that to save the Head, it will expose the whole Body to Danger[342].

342.  Ὁ οφις φυλαττει κεφαλην. Isiodor. Pelusiot. lib. i. p. 126.

4. When it goes to drink, it vomits up all its Poison, for fear of poisoning itself. Some have defended this, but without any Colour of Reason[343].

343.  Calmet’s Diction. of the H. Bible, vol. iii. out of Epiphanius.

They relate other Instances of the Serpent’s Wisdom, as stopping its Ears, that it may not hear the Voice of the Charmer or Inchanter; of which the Psalmist takes notice. ’Tis said, it applies one of its Ears hard to the Ground, and stops up the other with the end of its Tail, Psal. lviii. 4. Others say, its Wisdom consists in Acuteness of Sight; therefore among the Greeks, a Serpent’s Eye was a proverbial Speech for one of a quick Understanding[344]. These are some of the common Reasons assigned for the Wisdom of the Serpent.

344.  Οφεως ομμα.

I Now proceed to an Illustration of the Debate between the Woman and Serpent in Paradise, under three Heads.

I. WHY may not we suppose, that in the Infancy of Mankind there was an open Intercourse between the angelick and human World, and that Angels might appear to our first Parents in some visible Form, as afterwards they did to the Patriarchs? If this be not granted, I would ask how a fallen Angel came to know there was a Paradise, and a certain Tree whose Fruit was forbidden, and where that Tree was situated in the Garden?

When a certain Province of Angels rebelled, they were doom’d to the wide Space contiguous to our Globe, and by their daily Rovings from Place to Place, they might indeed discover that little Spot of Earth, called Paradise; but how came they to be acquainted with the Laws of that Country, and that there was a forbidden Tree, and where it grew? How, I say, could they know all this without Revelation, or previous Conversation with the Inhabitants of the Place?

II. IF there had been no former Acquaintance between Angels and our first Parents, how came the Woman to converse so freely with a Stranger she had never seen before, one of another Country, and of a different Species? ’Tis therefore probable, that when the Devil addrest the Woman, and that in her own Language, he might assume the Form of a good Angel, that Form in which Angels had discoursed with our first Parents before the Fall.

And perhaps when Angels, the Messengers of Heaven, conversed with Adam and Eve, it might be in the Shape of flying speaking Serpents. Without allowing this mutual Intercourse, and former Familiarity, we can’t well suppose that our first Parents, tho’ not furnish’d with so much Knowledge as is usually ascribed to them, would be conquer’d by a Demon in the Shape of a Serpent, which naturally is a Beast of the Field, and known to be so by Adam, who, but a little before, had enrolled it among his Subjects, and given it a significant Name.

Can we imagine our first Parents so stupid, as to hold a Conversation with a Beast, without Surprize, Jealousy, and Suspicion? Adam, who knew the Properties of inferior Animals, (to whom he had given proper Names a little before) could not but know, that the Serpent was a Beast, and had no Organs fitted for the Formation of articulate Sounds, much less a Power to fix proper Ideas to them, and support an Argument by arguing the Case in a rational manner. Could Adam, who was the Image of God upon Earth, hear a Brute speak and dispute in the Language of Paradise, without a Suspicion of Imposture or something ominous?

During the Woman’s Parley with the Serpent, Adam is supposed to be absent, perhaps thro’ Satan’s Management, and upon her representing to him at their next meeting, the Conversation she had with the Serpent, he must conclude that Serpent to be a grand Cheat, or a good Angel, that spoke to his Wife: and that he took it in the latter Sense, is plain from the Event; that is, his taking the forbidden Fruit, and eating thereof upon the Serpent’s Recommendation of it to his Wife, who found no ill Effect from her Compliance. Now, the Tempter having assur’d the Woman that her eating that Fruit would not bring Death, and Adam finding it to be true in Fact, that is, that she did eat and live after it, concluded he might eat with equal Safety.

Upon this Supposition, we may charitably infer, that since our first Mother might converse with Angels in that serpentine, or some other bright Form, she now converses with the Serpent without Scruple or Dread of Imposture. And as she apprehended the Serpent to be a good and kind Spirit, so Adam did, upon her Representation of the Matter, and took the forbidden Fruit, and eat it: And perhaps the Serpent was present, giving Attestation to the Report made by the Woman to her Husband.

This being granted, ’tis conceivable how the Woman might freely converse with a Creature that assum’d an Image so glorious, especially if we consider she was in her infantile State, and without any experimental Knowledge, or any Apprehension of Danger, from an Enemy, of which she had no Idea; being no Sinner, she was without Fear.

In the Sentence past upon Adam, there is one Clause that seems to corroborate this Hypothesis; for, upon the Expulsion of our first Parents ... the Gates of Eden were guarded by a Cherub (to prevent their re-entrance) which, by the Jews, was esteem’d a second Angel, and may be aptly imagin’d to be a Seraph, or an Angel in the Form of a flying Serpent, whose Body vibrated in the Air, with a peculiar Resplendency, and may be fitly describ’d by the Image of such a Sword. ’Tis said, God drove out the Man, and placed at the East-end of the Garden of Eden, Cherubims and a flaming Sword, which turned every way, to keep the Way of the Tree of Life, Gen. iii. ult. God made Angels Guardians of Paradise, and a sparkling Fire, like a flaming Sword; says the Arabick Version.

But why may not this Text bear an Interpretation pregnant with good Tidings, as an Explication of the Promise made to the Woman, that is, an Instruction to our first Parents how to worship God after the Fall, namely by Sacrifice, which was to be offer’d by them before the Cherubims (erected over the Gates of Paradise) as Sacrifices afterwards were before the Cherubims in the Tabernacle and Temple, or, as the Hebrew, before the Faces of Jehovah?

The flaming Sword and the Cherubims, might be Emblems or Figures of some things to be observed in the Form of Worship design’d for that new Dispensation. The fiery Sword being a killing Weapon, might represent irritated Justice; and Cherubims being the Inhabitation of the Deity in the Tabernacle and Temple, might be an Emblem of Mercy, to which the Sacrifices were offer’d: and may not Cherubims be so construed here? N. B. May we not date the first Institution of Sacrifice here, which soon appear’d in the History of Cain and Abel?

God might address our first Parents after this manner; View these wonderful Sights over the Gate, behold in them the Scheme of Salvation! The Text thus interpreted, gives the Tempter a fresh Mortification, to see his bloody Design defeated, and our first Parents restored to Favour at the Gate of Eden, in which he had triumph’d over them; and that which encreased his Vexation was, to see this done by Christ, the promised Seed, one of the human Race.

In the Tabernacle and Temple there were no Representations of God, but only emblematical Figures erected over the Mercy-Seat, called the Cherubims; in, or between them, the Deity is said to dwell; and the Law obliged the Jews to bring the Blood of the Sacrifice before the Face of God in the Cherubims, that is, within the Vail, on the Day of Expiation: and here God might direct our first Parents to bring their Sacrifices to him, who was in a special manner present in the Cherubims over the Gate.

But supposing Adam and Eve had, after their Expulsion, enter’d Paradise; I don’t see what valuable End it would have answered, for the special Promises made to the first Inhabitants of Paradise were now null and void. All the Blessings peculiar to that glorious Situation, were irrecoverably lost. It was not in the power of that once sacred Seat to reinstate them in their pristine Happiness.

Obj. Could not the Tree of Life restore their forfeited Comforts? I presume not; because the Tree of Life, in the Design of it, was to perpetuate the happy Life of innocent Man, and not to restore the Life and Comforts of Criminals under a Sentence of Death; a Sentence irrepealable, which even the Death of our Blessed Redeemer does not exempt us from.

Upon the whole, I can scarcely think that these strange and awful Sights or Figures, over the East Gate of Eden, were only to frighten our first Parents, whose distressed State stood in need of Divine Supports. To be cast out of Paradise was a Mortification that needed not a super-added Terror; therefore to make those Figures Spectacles of Horror, seems not so well suited to Persons under Circumstances so inexpressibly dolorous, tho’ restored to Favour; but might rather be design’d to conduct them to God by Christ, the Tree of Life.

III. IT’s very probable a Conversation had past between the Woman and Serpent before the Narrative publish’d by Moses. She might upon the first Approach of the Serpent ask, How a Beast acquired the Gift of Speaking, which is the Prerogative of Rationals? The Serpent might answer, That it was by Eating the Fruit of that Tree. Eve might urge, That God had forbid her to eat that Fruit upon pain of Death. The Serpent might make this Return, viz. What you say is true; ’tis allow’d to be the Law under the first Form of Government, but I am now come from the supreme Court, to give you Assurance of God’s kind Intentions to advance you to a higher and more noble Station: The Prohibition of this Fruit was only a probationary Restraint, and temporary.

Now the End of the first Institution being answered, ’tis the Will of our Great Sovereign to take off those Restraints, and make you a free People. Upon the Formation of your Being, he brighten’d your Mind with Rays of great Wisdom; but now the happy Moment is come, in which he purposes to inspire you with higher Degrees of Wisdom.... By eating this Fruit, your intellectual Powers will be infinitely enlarged; for, ye shall be as Gods, and then all the Endowments and Accomplishments of Nature will arrive at their full Perfection, which as yet are only in their Embryo. This being only a Supposition, I dismiss it.

The Serpent having ascrib’d its Reason, and Speech to the eating of that Fruit, the Woman might infer, If this Fruit did turn a Serpent into a rational Creature, why may it not transform a rational Creature into a God, and a Woman into a Goddess? The Serpent had no occasion to say more; fir’d with the Prospect of such Preferment, she took the Fruit and did eat. Gen. iii. 6. And when the Woman saw that the Tree was good for Food, pleasant to the Eye, and a Tree to be desired to make one wise, she did eat.

N. B. How divine and delightful a Thing is Knowledge, of which Innocency itself is ambitious! Eve thirsted after the highest Degrees of Knowledge, and made no doubt of obtaining it by the Serpent’s Instructions; not knowing of any Impostor, she believed what the Tempter said. Satan, by the Serpent, as a Bait proposed Improvement in Knowledge.

Thus the first Woman, Head of the human Race, fell a Sacrifice to her own Ambition, fell a Virgin, and in her Infant-State. Icarus, by flying too near the Sun, his waxen Wings melted, and he fell into the Sea, and was drowned. Justly was he punish’d, for not observing his Father’s Will. May I add, in favour of our Mother, that the Law forbidding that Fruit, was not immediately publish’d to Eve, but receiv’d at second-hand from Adam; and that it can’t be well supposed, that she knew the various Capacities and Qualities of Brutes, as her Husband did.

But, why does Moses introduce a Serpent speaking, when naturally it was a speechless Creature?

In answer to this, may we not observe, that the Almighty, who has no material Tongue, yet is often introduced, speaking with human Voice in the Scripture. The Egyptians made the Crocodile a Symbol of the Deity, giving this as a Reason why they worshipped God symbolically in that Creature, because it resembled God, in that it was the only Animal without a Tongue; for the Divine λογος stands in no need of Speech; he governs human Affairs without Words, and without Noise.

Again, this Dialogue with the Serpent, a known Beast, is very agreeable to a Custom among the Oriental Writers, who enchase their Histories with Ornaments taken from familiar Discourses between Beasts; by which they convey moral Instructions to their Readers: Thus, on a Subject of Craft, they made the Fox to speak.

With what View did the Devil tempt our first Parents to sin? I answer, ’twas out of despite to God; i. e. with a design to rob the Creator of the Glory he proposed to himself from the Erection of this new World: He could not attack the Almighty on his Throne, therefore he strikes at the Footstool. Since he could not reach the Person of the Almighty, he wreaks his Malice upon his Image, Man; Man, whose Happiness, and that of his Descendants, he envy’d; and whom, in particular he hated, as his intended Successors to the vacant Seats in the blissful Regions above.

In his Plot against Adam, the Deceiver was deceived; for he made no doubt but the Sentence of Death would be immediately executed upon Adam and Eve, and upon the Extinction of the human Species, God would lose all his Honour upon Earth. Why did not he appear to our first Parents in a human Form? probably because he might apprehend, that there was no other Man or Woman, but themselves.

Having considered Adam in his probationary Capacity, I shall in the next place observe these three Things, by way of Illustration.

I. It was most congruous that Man’s first State should be a State of Trial. II. That his Trial should be by the Laws of his Creator. III. That those Laws should be inforced by a proper Sanction.

I. IT was congruous and fit, our first Parents should begin their Life in a way of Trial, as they were moral Agents: In which Situation I apprehend all the Angels to be at first, to see how they would behave towards the Great Author of their Being and Blessedness, before they were establish’d. No Creature, as such, is capable of Immutability, any more than of Omnipotence. To be naturally, and necessarily immutable, is the sole Prerogative of the Almighty: The perpetual Duration of created Beings, is not from their Nature, but from the Divine Will.

Our first Parents were under a strong Guard, and not to be disarm’d without their own Consent; tho’ the Devil, as he was a Spirit, excelled in Power, yet he could not by Force subdue the weaker Vessel, therefore conducted the bloody Design by Stratagems. When the Woman was sollicited by the Tempter, one strong Negative would have put him to flight. A resolute Denial, without any other Means, would have made her victorious, tho’ assaulted by all the Legions of Hell; therefore, no room to complain of Deficiency in Divine Goodness.

’Tis beyond all doubt, that the Revelation given to Adam (as that to Christian Churches in After-ages) made it a fundamental part of his Duty, not to attend to any Insinuations contrary to those delivered to him by his Creator, tho’ recommended even by an Angel from Heaven: Temptations to forbidden Fruit, however pleasant, should not be parley’d with, but peremptorily rejected.

II. IT was equally proper, that a Creature should be govern’d by the Laws of his Creator; as it implies a Contradiction for a Creature to be independent, which it must suppose itself to be, when govern’d by its own Laws. The Will of the Creator was surely the fittest, for the Obedience of Creatures; one part of which was, that they must not have an Indulgence of all the Trees in Eden.

It follows hence, that Self-denial was a Duty in Paradise. Adam was not an absolute Sovereign to do what he pleased, but what his Almighty Creator and Patron prescribed; tho’ endowed with Reason, yet was he to govern himself by the Will of another, that is, of him who was the Donor. His Reason was a bright, but borrowed Light, borrowed from the uncreated Sun, therefore ought to move by its Direction.

Thus we see that Restraints on the human Nature, were necessary even in Man’s Paradisaical State: To deny Self, was one of the Precepts of Religion in the Garden of Innocence; nor is this strange, if we consider, that for any rational Creature to live according to his own Will, is to make a God of his Will.

Why did God forbid the Fruit of one Tree? This might be to signify Adam’s Dependance upon his Maker, and that he had no Claim to any thing without his Leave: The sovereign Lord of the Creation made over to Adam large Dominions, and the Mannour of Paradise for the Seat of his Empire, reserving nothing to himself but a small Rent of Acknowledgment, which was only the Fruit of one Tree. The Exemption of this Tree from human Use, notify’d Man’s Subjection, and God’s supreme Dominion. By this Reservation he tried their Obedience, whether they would be content with all the Earth, and Appurtenances thereunto belonging, one Tree only excepted. N. B. This forbidden Tree might have something of a natural Tendency to corrupt the animal Juices, and introduce Diseases and Death into the human Nature. If the Tree of Life could immortalize our Existence in Happiness, is it not equally rational to suppose the Tree of Knowledge ... would destroy it?

III. THE Laws of Paradise were inforced by a very awful Sanction, viz. Life and Death: The one expressing something most terrible, the other implying somewhat vastly delightful. Threatnings were necessary Cautions in Paradise: How surprizing this! The first day of Man’s Life, Man was put in mind of Death, of which the Tree of Life was a Memento. If you eat the Fruit of it, you forfeit your Life, die you must without Remedy. This Menace of Death, in the Design of it, was to guard against Sin, as that which only could be the Cause of Death.

IN the day thou eatest thereof, dying thou shalt die; or, die the Death. Behold here! as in a Cloud, the first Alarm of Mortality, the first Institution of Funerals, and the melancholy Office of Grave-diggers. Bells from the Pinnacle of the Temple, proclaim it aloud to Man, Dust thou art, and unto Dust thou shalt return. In this paradisaical Scheme of Government, we find Death to be a near Neighbour to Life: Both the Trees grew near to one another.

Some have made this Tree of Life a Representation of Christ, and if so, here, as in a Glass, darkly Man saw his Saviour before he stood in need of him: The Tree of Life planted in the midst of Paradise, was to preserve Adam’s Life, and without doubt had done so, if he had not rebelled. According to a Learned Jew, the Tree of Life represents Piety; and that of Knowledge, Prudence[345]. Some of his Countrymen tell us ridiculous Stories about the Tree of Life, viz. That it was of prodigious Size, and all the Water of the Earth gush’d out at its Foot, &c.

345.  Philo Judæus.

It is from the History of Paradise that pagan Poets took their Nectar and Ambrosia, which were said to be the Meat and Drink of the Gods; upon which some put this Construction, viz. Nectar signifies young; Ambrosia, Immortality; intimating, that in a State of Innocency, the Vigor of Youth would have been immortal.

The Heathen were not without some Idea of the Mosaic Creation, and Fall of Man, and of a Woman that brought Sorrow into the World; envying, that a Fire, which is the Light of Knowledge, was hid from them ... and also of Old-Age, brought in by the Counsel of a Serpent.——

Paradise, in Plato’s Symposium, is Jupiter’s Garden, and also is the Pattern of Alcinous’s Orchards, and the Hesperides: The Golden-Apples kept by a Dragon, were the forbidden Fruit in Paradise: The Fable of Hercules’s killing the Serpent of the Hesperides, is borrowed from the Seed of the Woman, breaking the Serpent’s Head.

What is Ovid’s In nova fert animus? but an imperfect Transcript of Moses’s Journal of the Creation, &c. ’Tis said by Moses, The Spirit of God moved on the Face of the Waters; hence Thales, makes Water to be the first Principle of all natural Bodies: His Reasons are deliver’d by Plutarch. Homer says, All things are made of the Ocean. The Chaos, whereof all things were made, according to Hesiod, was Water. Orpheus says, all things were generated of the Ocean[346]. Plato’s Atlanticus, what is it but a Fable? built upon Moses’s History of Noah, and the Flood, and the Causes that brought it upon the World.

346.  ωκεανος—γενεσις παντευς τετυκται.

What is the Bacchus of the Heathen, but the Noah of Moses? formerly called Boachus, for Noachus, as might easily be, mistaking the Hebrew Letters B and N, which are not very much unlike. By Janus and Saturn, Noah is meant; and some take Jupiter to be Japhet, for tho’ Jovis, and the other oblique Cases are derived from Jehovah, yet Jupiter is another. The Fable of Heaven being stormed by the Giants, arose from what the Builders of the Tower of Babel said, viz. Let us build a City and a Tower, whose Top may reach unto Heaven.... But no Man imitates the Scriptures more than Homer, who was an inquisitive Traveller into all Countries. But to proceed to the Pagan Account of Paradise, and the Fall of Man:

A certain Author relates a Discourse between Midas the Phrygian, and Silenus who was the Son of a Nymph, inferior by Nature to the Gods, superior to Men and Death, thus:

SILENUS told Midas, that Europe, Asia, and Africa were Islands, surrounded by Water: that there was but one Continent only, which was beyond this World, in which, among other Rarities, were two great Rivers, whose Banks were cover’d with Trees, one of them was called the River of Pleasure, and the other the River of Grief....

He who eat the Fruit of the Trees along the River of Pleasure, was eased from all his former Desires, and in a short time became younger, and lived over again his former Years, cast off Old-Age, and became first a Young Man, then a Child, and lastly an Infant, and so died.

On the other hand, he who eat the Fruit from the Trees by the River of Grief, spent all his Days in Tears and Troubles, and after many Years of Vexation, dies.

How romantick soever this Relation may be, it seems to allude to the Trees and Rivers of Paradise, and to give some Hints about the Introduction of Death.

The Indians account for the Fall of Man after this manner:—Brama, one of their subaltern Deities, form’d Man out of the Slime of the Earth that was then just created, and placed him in a certain Situation, which they call Chorcham, which was a Garden of Delights, abounding with all manner of pleasant Fruit, in which was a certain Tree, whose Fruit would confer Immortality upon any Persons that were allow’d to eat it.

The Gods, say the Indians, tried all sorts of Means to obtain the Privilege of this Immortality; and after great Difficulties, did at last succeed according to their Wish, and found out the Way to the Tree of Life, which was in the Chorcham, and by feeding on its Fruit for some time, they commenced immortal.

A famous Serpent called Cheieu, (probably Guardian of that Tree) perceiving the Secret was discover’d by the Gods of the second Rank, was so enraged, that it scatter’d a Flood of Poison over the Plain. All the Earth felt the fatal Effects, and no Man escaped the Infection: But the God Chiven, took pity on the human Nature, appear’d in the Shape of Man, and swallow’d all the mortal Poison, wherewith the malicious Serpent had infected the Universe.... This Fable, as ridiculous as it is, must have some regard to the terrestrial Paradise, and can have no other Original but the Doctrine of Moses[347].

347.  Æliani Sophistæ varia Historia, cum Notis, Curante Gronovio. A. D. 1731. Theopompus is quoted for it, whom my Author calls μυθολογος. Et hæc si cui fide dignus videtur, ea narrans Chius, ille credatur, mihi vero egregius esse fabulator. vol. I. cap. xviii. p. 252.

Nor were the more western Pagans more happy in their Conjectures about the first Entrance of moral Evil. Prometheus, say they, having form’d Men out of the Earth and Water, animated them with Fire, which he stole from Heaven. Jupiter, the Chief of the Pagan Gods, enraged at this, commands Vulcan to make a Woman out of Clay, upon whom all the Gods, out of their high Regard[348] to the Fair Sex, bestow’d some of their Perfections. Venus gave her Beauty; Pallas, Wisdom; Mercury, Eloquence; Apollo, Musick; and Juno gave her Riches; therefore called Pandora, who was sent by the Gods in revenge to Prometheus, with a Box full of Evils as a Present from them, but he was too cautious to receive it; upon which she was to present it to his Brother Epimetheus, (supposed by some to be her Husband) which he had no sooner open’d, but immediately there flew out all kinds of Evil, that soon scatter’d themselves over all the Earth; and at the bottom of the Box, nothing was left but poor Hope.

348.  Travels of several Missionaries into India, p. 7.

Hope, of all Ills that Men endure,

The only cheap and universal Cure.

Hope,

Thou pleasant, honest Flatterer; for none

Flatter unhappy Men, but thou alone.... Cowl.

The Mahometan Account of Man’s Fall, is equally absurd, as appears from Mahomet Rabadan, &c. thus:—God made the Creation ... the earthly Mass became an animate Body ... and was called Adam; God placed him in heavenly Paradise, and lest he should believe that he had no Superior, God gave him only one Command, the Observation of which was very easy. He forbid him, upon pain of Death, to eat of the Fruit of a certain Tree. Adam wanted a Mate; therefore God made him fall into a profound Sleep, and took out of his left Side a Rib, of which he formed a very beautiful Woman, whom he called Eve, ... and order’d Gabriel to go into Paradise, and to celebrate the Wedding of Adam and Eve, being attended with a great many other Angels.

LUCIFER envying the Happiness of Man, used his utmost Endeavours to deprive him of it. Going one day by the door of Paradise, he said to the Angel who kept it, Give me leave to go in, for I have a Matter of Moment to impart to the Servants of thy Lord. The Angel having denied his Request, he desired him to call the Serpent, who was then a very fine Creature. The Serpent came, and Lucifer earnestly desired Leave to get into his Body; the Serpent did so, and placed Lucifer in the Roof of its Mouth, and carried him into Paradise. When he came near the Forbidden Tree, it endeavoured in vain to make Lucifer come out. Lucifer stuck fast, and forced the Serpent to get upon that Tree, under which Adam and Eve used to sit down. Eve was then alone, near the Tree: She saw the Serpent, who spoke to the Woman in these Words, viz.

Charming Creature, if you would taste this Fruit, you would be like God himself in Wisdom and Knowledge: All the Secrets and all the Mysteries you are now ignorant of, will be manifested to you. Adam came during the Discourse, and having told him what the Serpent had said, proposed to him to eat of the forbidden Fruit, which after a Short Pause he comply’d with. The Tree was a large Vine; Eve took twelve Grains of a Bunch of Grapes, gave eight to her Husband, and kept four to herself.

At that very moment, Adam heard a very terrible Voice, Wo to thee! hast thou so soon forgot the only Commandment thou hadst promised to observe? how comes it that thou hast (by thy Greediness) polluted the Purity of my Habitation? Adam being confounded, excused himself by laying the Fault upon Eve, who endeavour’d to justify herself by accusing the Serpent. Upon which God ordered the Angels immediately to drive Adam and Eve from Paradise, to Strip them of their Clothes, and take away the Crowns they had on their Heads[349].——But it is high time to return.

349.  Mahometism fully explained, by Mahomet Rabadan, a Moor of Arragon in Spain, for the Instruction of the Moors in that Kingdom, who were then violently persecuted there. Translated out of Spanish by Mr. Morgan, with a design to give us a better Notion of the Mahometans, and to place it in the rich Library of the late Earl of Oxford. Printed A. D. 1724.

Satan, who imploy’d the Serpent in his Service, is supposed to be punish’d here under the Figure of a Serpent: But why in the Presence of our first Parents? Perhaps for such Reasons as these, viz. 1. To reproach their Inadvertency for suffering themselves to be imposed upon by a lying Spirit, who, if but resisted by a meer Negation, would have fled. 2. To let them see that no Creature, tho’ never so great, can rebel with Impunity; from whence they might conclude, what to expect from new Provocations. 3. They had no other way to see a Spirit punish’d, but under some visible Form. It could not but give them some secret Satisfaction to see their cruel Enemy tremble at the Bar.

It is observable here, that the Promise of the Messiah was made to Adam, before the Almighty past upon him the Sentence of Death. How surprizing this! to find the Death of Christ published, before the Death of Adam was pronounced. The Death of Christ, the Innocent; before the Death of Adam, the Criminal.

The last Remark I shall make here is, that the Earth, tho’ cursed for Man’s Sin, still puts on the Face of a Paradise, abounding with an innumerable Variety of good Things; yea, and those so delicious and pleasant to Mankind, that many wish to live in it for ever. Thus they confine their Hopes and Fears to the present State, and are so far from believing a Life to come, that they can hardly persuade themselves to believe, that they shall leave this present Life.

As the Bounties of Providence gives us no room to murmur at our present Province or Portion, so on the other hand, the Toils and Troubles of this State should cause us to aspire after the heavenly Paradise, where no Curse ever found Access, where none of the Thorns of Affliction, or the Briers of Sorrow grow.

CHAPTER II.

CONTENTS. Of the fiery Serpents that annoy’d the Camp of Israel: The Reason of that judicial Stroke, i.e. Murmuring under a Dispensation of Miracles. Why punish’d by Serpents? Why called Fiery? The last Plague in the Desart. Flying Serpents.

SECTION. I.

It might be said with great Propriety of the People of Israel, that they were a Generation of Vipers. Ingratitude, Unbelief, Discontent and Murmuring, were the dominant Passions in the Wilderness; they were always quarrelling with God and Moses: never easy, no not under a Theocracy, a divine Government. No wonder that Rage and Faction haunt the Dwellings of good Princes, when we find perverse Spirits have murmur’d at a divine Administration.

A Magnificent Table was Spread for them in the Wilderness, their daily Entertainments were miraculous; they were fed by Manna, a delicious Food distilled from Heaven, admirably suited to every one’s Palate. He commanded the Clouds from above, and opened the Doors of Heaven, and rained down Manna upon them to eat, and gave them the Corn of Heaven[350]. Wherefore have you brought us up out of Egypt to die in the Wilderness, for there is no Bread, neither is there any Water, and our Soul loatheth this light Bread[351]: This vain and empty Bread, say the LXX.

350.  Psal. lxxviii. 23-25.

351.  Numb. xxi. 5, 6.—τω αρτω τω διακενω—

They were also furnish’d with miraculous Drink, i. e. Water out of a Rock; Water that swell’d into a River, and follow’d ’em in all their Motions, till they arrived in the Land flowing with Milk and Honey; Terms, that include a Scene of Plenty and Pleasantness.

In all their Traverses through the Wilderness, they were always under the Guidance and Protection of the Shekina; by which Word the Jews understood the Presence of the Holy Spirit; of Christ, say the Christians. The Shekina was the most sensible Mark of the Presence of God among them, which rested over the Propitiatory, or the golden Cherubims, which adher’d to the Propitiatory or Covering of the Ark; there the Shekina abode in the Shape of a Cloud. The Rabbins tell us, that it first resided in the Tabernacle, and descended into it in the Figure of a Cloud, on the Day of Consecration. It past from thence into the Sanctuary of Solomon’s Temple, on the Day of its Dedication by that Prince[352]; where it continued to the Destruction of Jerusalem by the Chaldeans, and was not afterwards to be seen there.

352.  Calmet from Basnage, History of the Jews.

Thus were they conducted and entertain’d by an unintermitted Train of Miracles. Now to fret and repine in such a Situation, was a Crime of a high and heinous Nature, no less than impeaching infinite Wisdom, and taxing it with erroneous Conduct: If Difficulties occurred in the way, their Duty was Resignation, a Temper obvious in Pagans, whose Religion forbid all indecorous Sallies of the Passions.

SOCRATES, a Philosopher of Athens, was a Philosopher in Prison, as well as in the Museum: When bound in Fetters, and he had nothing but Death before his Face, he then conversed with his Friends with perfect Equanimity, and without the least Reflexion upon Fate, upon God, and his Judges, notwithstanding his base Treatment, and the notorious Injustice of his Sentence. The Scripture represents Job as a Champion in Affliction, who by his passive Fortitude under it, became the proper Hero of an Heroic-Poem.

SECT. II.

WHY were they punish’d by Serpents?

Perhaps it might be to put them in remembrance of the first Sin, that was introduced into Paradise by the old Serpent: This kind of Punishment could not but bring to their Mind that gloomy Moment in which the human Nature was morally and mortally wounded by that evil Spirit, in the Form of a Serpent. This being allow’d, we may infer, that Man’s Memory stands in need of a Remembrancer, even of Paradise lost. And oh! who can think of that inexpressible Loss, without dropping a silent and solemn Tear?

Some Learned Jews themselves, speaking upon this Subject, say, the Reason why they were chastised by Serpents, was because they had done the Actions of the old Serpent, in using an ill Tongue against God, against Moses, and Manna, the Bread of Heaven.

SECT. III.

WHY called Fiery Serpents?

A natural and a moral Reason may be assigned for it.

1. The sacred Volume seems to account for the natural Reason, when it says, God sent fiery Serpents. The Hebrew word is Seraphim, that is Burners, because they appeared in the form of a Flame. The LXX calls them Serpents of Death[353], because their Wounds proved mortal.

353.  Οφεις θαναουνται.

As soon as the People were wounded, their Blood was inflamed, and according to some Jewish Authors, they were scorch’d with insatiable Thirst. Of the Hebrew word Saraph, the Greeks, by changing the Position and Order of Letters, have borrowed the Name Prester, which is a kind of fiery venemous Serpent, called also Dipsas and Causon, whose Wound is accompanied with a most vehement Heat and Thirst, and generally incurable, as some have formerly said. They may be properly called Fiery, as their Colour was glowing, a proper Representative of Fire. In the West-Indies are Adders, red as Blood, about seven or eight Foot long, and appear by Night as a burning Coal[354].

354.  Atl. America, 179.

2. They might be called Fiery also, from a moral Consideration; for, that raging Heat in the Body might represent the outragious Disorders of the Mind, flowing from conscious Guilt, neither of which were the Attendants of an original State. Hence, perhaps, it is that Satan’s Temptations are styled fiery Darts, because when complied with, they kindle a Fire in the Conscience, a Prognostick, and Taste of the Unquenchable[355].

355.  Eph. vi 16. βελη—πεπυρωμηνα.

And indeed, what are all uneasy Sensations, but the Venom of the old Serpent? thence, that long Train of Complaints and Groans. Remember from whence thou art fallen, is the Language of every Calamity, but no calamitous Impression so terrible, as that which alarms the Mind about the awful Futurity. Of Sin it is said, that at last, it will bite like a Serpent, and sting like an Adder[356].

356.  Prov. xxiii. 32.

What fill’d Adam’s Mind with Horror and Consternation? What made him run with wild Confusion among the Trees to hide himself? What was he afraid of? He, who was Lord of the Earth, and Image of the Almighty? Was not he in Paradise, the Garden of God; whence then this sudden and mighty Panick? What produced this great and astonishing Change in one who had a friendly Intercourse with God a little before? Oh! ’twas Guilt, Guilt, Guilt. A Consciousness of his iniquitous Compliance with the Serpent. What were those anxious disquieting Thoughts that kindled the Fire in his Breast, but the venemous, fiery Darts of Satan?

JUDAS is another Example; a Person highly honour’d by Christ, who made him his Ambassador Extraordinary to the House of Israel, and Treasurer of his House and Privy Counsellor, on a sudden falls into Extremity of Anguish; and why? Guilt, Guilt ... struck with Horror of Mind for the Effusion of innocent Blood; was arraign’d, and sentenced by his own Conscience, and became his own Executioner: His Guilt was the Wound that bled within, and what Words can describe the Agony that made that wretched Man throw himself into Hell for Ease.

SECT. IV.

This gloomy Occurrence fell out in the last Year of their Pilgrimage. The Wilderness thro’ which they had travelled abounded with these venemous Creatures, but were under the Restraint of a kind Providence, and not suffer’d to distress the Camp of Israel till now. Deut. viii. 15. Who led thee through the great Wilderness, wherein were fiery Serpents and Scorpions.

Thus, for their repeated Provocations, they were pursued by divine Vengeance to the very Borders of Canaan.

Just as they were congratulating one another upon the glorious Prospect before them, an Army of venemous Serpents invade their Camp, and made a terrible Slaughter among them. Little did our first Parents suspect a Serpent in Paradise, nor Israel such a Visit from fiery Serpents upon the Confines of the holy Land, the western Border of Paradise.

This Plague in the Camp, was the last Punishment inflicted upon the House of Israel in the Wilderness. When they came out of Egypt, it appeared they were about six hundred thousand Men, besides Women and Children, and a mixt Multitude: Of that mighty Number, none but two, viz. Josua and Caleb enter’d into the promised Land; the rest, for their Unbelief and reiterated Offences, perish’d by the way[357].

357.  Exod. xii. 37, 38.

CHAPTER III.

CONTENTS.

The flying and fiery Serpents. Ungrateful Israel wounded by them, and healed by the Figure of a Serpent. God hears the Intercession of Moses, when deaf to the Cries of that rebellious People. Conjectures why healed by a Machine in the Form of a Serpent. Sin in all its Appearances, the Venom of the old Serpent. The brazen Serpent a Representation of the Messiah. The Cures wrought by both were by very unlikely Means. The Wonders of Salvation. Why Israel was healed by a Serpent made of Brass; Opinions about it. The brazen Serpent was no Talisman, or a magical Image. The fatal Catastrophe of the brazen Serpent. Destroyed, when abused to Idolatry. The Serpent shewed in St. Ambrose’s Church at Milan, for that of Moses, a Cheat. Martyrs from the Catacombs of St. Sebastian. Divine Institution necessary to acceptable Worship. May the Destruction of the brazen Serpent, when abused to Idolatry, warrant us to guess at the Fate of a Cross abused to Idolatry!

SECTION I.

Among Serpents, we find some that are furnished with Wings. Herodotus who saw those Serpents, says they had great Resemblance to those which the Greeks and Latins call’d Hydræ; their Wings are not compos’d of Feathers like the Wings of Birds, but rather like to those of Batts; they love sweet smells, and frequent such Trees as bear Spices. These were the fiery Serpents that made so great a Destruction in the Camp of Israel.

In their Extremity, the People addrest their Mediator, Prophet, and General, Moses, saying, O pray to the Lord that he take away the Serpents from us! The meek Prophet did so; the mediatorial Voice reach’d Heaven, and mov’d the Almighty who directs Moses to make a Serpent of Brass, (which was a Figure of the Serpents that plagued the People) and fix it upon the Top of a Pole, conspicuous to all the Assembly, promising that all those who were bit by Serpents, and should look upon this brazen Image, should be presently healed. Astonishing Clemency! The Event was answerable to this Promise.

This Method of Cure was new and strange; but he who at first called the World out of nothing, can with equal Facility command Health out of a Piece of Brass. Another Observable here, is that when the Almighty refused to hear the Cries of the Wounded in their Distress, he readily hearkened to Moses’s Intercession in their favour. Thus God accepted the Prayers of Job for his three Friends, when he would not regard the Supplications they put up for themselves. Job lxii. 7, 8.

SECTION II.

The brazen Serpent was a Figure of the flying Serpent, Saraph, which Moses fixed upon an erected Pole: That there were such, is most evident. Herodotus who had seen of those Serpents, says they very much resembled those which the Greeks and Latins called Hydræ: He went on purpose to the City of Brutus to see those flying Animals, that had been devour’d by the Ibidian Birds.

In Asiatic-Georgia, between the Caspian and Euxine Sea, are found winged Dragons, with anserine Feet and venemous Claws; and some of them are fortified with more terrible Pedestals than others: their Wings are generally composed of strong nervous Membranes, which when they walk, are scarcely visible, because of their close Adherence to their lateral Parts[358].

358.  Paulus Jovius de Piscibus, cap 23. p. 140.

In the Atlantic Caves, and Mountains of Africa, is an infinite Number of these winged Dragons, whose Poison is so strong, that the Flesh of such as are wounded by them, immediately grows soft, languid, and incurable[359]. We read of flying Serpents transported from some Parts of Arabia into Egypt[360][361].

359.  P. Belon in Johnstonus.

360.  Teste Brodæo.

361.  J. Leo’s Hist. of Africa, lib. 6, & 9.

These also have been seen in Florida in America, where their Wings are more flaccid, and so weak, that they cannot soar on high. Scaliger describes a certain flying Serpent that was four Foot long, and as thick as a Man’s Arm, whose Wings were cartilaginous, or gristly, ibid. History accounts for one of these flying Dragons that was killed in old Aquitania in France, a Present of which was made to King Francis, as a great Rarity of the Kind.

JEROM CARDAN informs us of some winged Dragons he had seen at Paris, so nicely preserved, that they very much resembled the Living; they were described with two Feet, weak Wings, a serpentine Head, and of the Bigness of a Rabbit.

Why was the Deliverance of Israel by a Machine made in the Form of a Serpent? Perhaps, these serpentine Strokes might be intended as Emblems, or Memento’s of the fatal Wound in Paradise, where Man’s Nature was first poisoned by the Devil, who made use of a real Serpent to seduce our first Parents.

What is moral Evil but the Venom of the old Serpent? A Venom as pleasant to the Taste, as the forbidden Fruit to the Eye, but the End is Bitterness. And what are Incentives to Sin, but delusive Insinuations of the subtle Serpent? And what is Enjoyment, but a pleasing Illusion, which is no sooner grasp’d, but glides away as a Shadow, leaving behind it a wounded Conscience, direful Apprehensions and Prospects.

And what are all sensual Entertainments but so many hot Gleams that portend the Approach of warring Winds and Storms? The Powers of Darkness that excel in Science, know how to regale the human Mind with pleasant Scenes, and how to divert the Senses with delightful Charms; Charms that have no Existence but in a deluded Imagination.

The Cure by a brazen Serpent, might also be to shew, that the Almighty in relieving distressed Supplicants, is not tied to any particular Medium. When the Israelites were poison’d by real Serpents, he heals them by the Image of a Serpent. When he would destroy Goliath the Tyrant, he does it by a Sling in the Hands of David a Youth, a very unlikely Person to encounter a Champion.

Thus God by the Figure of a Serpent mortifies the Pride of Lucifer, the old Serpent, by which he acquir’d greater Honour, than if he had sacrificed to the Fire all the Serpents in the Wilderness.

This may further intimate, that Providence may employ the same Kind of Instruments, either for the Display of Mercy or Justice upon Mankind. He who heals and wounds by the Mediation of Serpents, can turn Blessings into a Curse, or enable us to extract Sweetness out of the bitter Cup.

SECT. III.

This artificial Serpent might (as some have thought) prefigure the Messiah, the Healer of spiritual Maladies. Many take it for a Representation of his Passion and Crucifixion: The Analogy may be thus illustrated, viz. The Cures wrought by the Serpent and the Saviour, deriv’d their Efficacy from Divine Appointment.

If the brazen Serpent had been the mere Contrivance of Moses, it would not have answer’d the Intention: so all human Institutions adopted into Divine Worship will be as little available to true Happiness, (Who has required this at your Hand?) of that Sovereign, who accepts no Worship but what has the Sanction of his Wisdom and Will.

Both Cures were performed by the most unlikely Means. The Serpent that healed their Wounds, was made of Brass; a Prescription in which there was no Probability of producing that happy Effect: And where was the promising Aspect arising from the Manner of our Saviour’s Appearance on Earth? What great Things could be expected from a Root of a dry Ground? How improbable was it that a Person so mean in external Form should overthrow the Kingdom of Darkness, a Kingdom that had been strengthening its Barriers for about four thousand Years? Who could think that he had such powerful Interest in Heaven, who was of no Reputation on the Earth?

Behold here a Scene of Paradoxes! Patients recovered by the Death of the Physician. Upon Mount Golgotha we see Paradise, lost by the first Adam, regained by the Death of the second Adam; Principalities and Powers led captives by a dying Man; there we see Life restored by Death, a Crown of Glory purchased by an ignominious Cross. Were the Israelites healed by a Creature made in the Likeness of the Serpent that hurt? So Men are restor’d by one made like themselves.

How was this miraculous Cure in the Wilderness obtained? It was by an ocular View, that is, by looking at the artificial Serpent. None else were entitled to a Relief. Thus Salvation comes by Faith, which in the prophetick Dialect is represented by looking. Es. xlv. 22. Look unto me and be ye saved all the Ends of the Earth. The first Sin enter’d at the Eye; the Woman saw the Fruit was good. Thus our Restoration to the Divine Favour is by an Eye to Christ, the Tree of Life, but I must not strain the Metaphor too far.

SECT. IV.

Why was the Cure by a Serpent of Brass? I answer, not for any healing Virtue inherent in that Mineral, more than others, but to demonstrate his Almighty Power, who can save by improbable Means, or without the Application of any Means. Thus the blind Man was cured by a Piece of Clay temper’d with Spittle; John ix. 6.

Perhaps, this also may refer to our Lord, as he is compar’d to Brass, which, when polish’d, is of a most beautiful Colour, exceeding that of Gold. Revel. i. 15. His Feet like unto fine Brass. An Emblem of the high Qualities that glitter in him, whose Nature is divinely fair and glorious.

Those fiery Serpents, as they flew in the Air, might in Colour resemble that of burnish’d Brass, because the Serpent of Moses was form’d of Brass, a Metal that in itself is no Friend to Health; and some have said, that the Sight of the brazen Serpent ought naturally to increase the Distemper of the Wounded, instead of healing it; and that the Almighty, shew’d a double Efficacy of his Power, by healing with those Means, which ought to have a quite contrary Effect[362].

362.  Buxtorf, Hist. de Serpente æneo.

Tho’ Brass in its natural State, may not be propitious to Health, yet when duly prepar’d it is beneficial: The Preparation of Copper has been accounted an universal Remedy, and an excellent Emetick, having this singular Virtue, that it exerts its Force, as soon as ever it is taken: Whereas other Emeticks lie a long time dormant in the Stomach, creating nauseous Anxieties, &c. but a single Grain of Verdegrease immediately vomits[363].

363.  Boerhaave’s Method.

A Certain learned Gentleman of this Island, imagines that the brazen Serpent was a kind of Talisman; that is to say, one of those Pieces of Metal, which are cast and engraven under certain Constellations, from whence they derive an extraordinary Virtue to cure Distempers, &c. Some impute their Effects to the old Serpent, others to the Nature of the Metal, and to the Influence of the Constellation. This Author therefore would make us believe, that the brazen Serpent cured just as the Talismans cure certain Distempers, by the Sympathy there is between the Metals of which they are made, or the Influence of the Stars under which they are formed, and the Disease they are to cure. Every one may believe as he pleases[364].

364.  Marsham Canon. Chronic. quoted by Calmet.

The Serpent that is always represented with Esculapius’s Image, and with Salus, the Goddess of Health, and often with the Egyptian Deities, is a Symbol of Health, or of Healing, very probably derives those Ensigns of Honour from the brazen Serpent of Moses.

SECT. V.

WHAT became of the brazen Serpent at last?

I answer, it was brought into the Land of Canaan as a sacred Relick, and religiously preserved among the Israelites down to the Time of Hezekiah the King, as a standing Memorial of divine Goodness to their Forefathers in the Wilderness; but being abused by them to Superstition and Idolatry, as appears by their burning Incense thereto, it was broke in pieces by the special Command of King Hezekiah, who, in Derision and Contempt, called it Mehushtan, a Piece of Brass, a Trifle, a Bauble, Shadow of a Snake. 2 Kings xviii. 4. May all the Ecclesiastical Nehushtans of Babylon, foisted into Divine Worship, from the Rising of the Sun, to the Going-down of the same, meet with the same honest and righteous Fate. In the Church of St. Ambrose at Milan, they pretend to keep a brazen Serpent, which they shew for that of Moses, tho’ there be no such thing now in being. In the Church of St. Ambrose there is a Dragon of Brass on a Column of Marble: Some think it to be that of Esculapius, others an Emblem of that in the Wilderness, upon which account many of the Pilgrims and common People worship it. The Inhabitants are very superstitious, and fond of holy Fragments, and pretend to have at the Church of St. Alexander, no less than 144,000 Martyrs from the Catacombs of St. Sebastian. The Cures effected by the artificial Serpent, derived that Efficacy from the divine Institution of that Medium: Had their Prescription been the meer Device of Rabbi Moses, that great and valuable End would not have been answered; therefore, since the Reason of that Institution ceased, ’twas highly criminal in them, to make any religious Use of it. It is the divine Impress upon Institutions that ushers in the Blessings intended by them; therefore to hope for Acceptance with God on account of meer human Ordinances, (as bowing to Images, to the Altar, to the East, and to make use of Crucifixes, Crosses, holy Water) is to hope for what God has never promised to give. No wonder to see the brazen Serpent ground to Powder, and the Dust scatter’d in the Air, that so no Fragments of it might remain, when Altars of divine Establishment, and sacred to Devotion, were intirely destroy’d, when they made Idols of them: And how a holy and jealous God may resent the Adoration of the Cross in the Popish Church, I pretend not to predict, much less to determine. This Destruction of the brazen Serpent, is reckon’d among the good Deeds of King Hezekiah, because it was made a Medium, and Part of Worship not prescrib’d by divine Authority.

CHAPTER IV.

This Chapter begins with the Original of Idolatry, as a Preliminary to the Adoration of SERPENTS, under three Sections.

SECT. I.

As introductory to the Divinity of Serpents, I shall make a brief Inquiry into the Original of sacred Images, and Idol-Worship; the first Period of which is hard to trace. Some make Cain the first Founder of it, because of his early Apostacy from the true Religion; which is not very improbable, since ’tis said, He went out from the Presence of the Lord.... He grew more wicked, and gave himself up to all sorts of Violence[365].

365.  See Cluverius, and Dr. Cumberland.

That the old World was guilty of Idolatry, some gather from Gen. iv. 26. which they say will bear this Reading——Then Men prophaned, calling on the Name of the Lord, that is, by setting up Idols: Upon which some of the Rabbins paraphrase thus, viz. Then they began to call Idols by the Name of the Lord: With which agrees the Jerusalem Targum, that says, That was the Age, in the days of which they began to err, and made themselves Idols, and called their Idols by the Name of the Word of the Lord[366].

366.  Schindl.

So they understand Gen. vi. 11. The Earth was corrupt, that is idolatrous. In defence of this Gloss, they quote the Idolatry of the golden Calf, which is expressed by this very Form of Speech, viz. The People had corrupted themselves. We read Gen. iv. 26. Then Men began to call upon the Name of the Lord. There is no room to doubt, but they called upon God before; the Particle then seems to refer to Enos, which is the next Antecedent: therefore ’tis said, They now applied themselves to the Knowledge of the Stars, which they apprehended were erected for the Government of the World, and consequently might be their Duty to adore them as God’s Representatives.

But the general Opinion is, that Idolatry did not begin till after the Deluge, and that perhaps the Deluge might be one Occasion of it; for the old World, as some suppose, was drown’d for Atheism——which coming to the Knowledge of Noah’s mediate Successors, they run into the other Extreme, chusing rather to have many Gods than no God.

IDOLATRY is of a more antient Date than Image-Worship: To see Men kneeling before a piece of Wood or Stone, has something so low and mean in it, that Men were not immediately brought to that abject and scandalous piece of Worship. The Sun, Moon, and Stars, were their natural Gods, and ador’d before deify’d Men, who were their animated Gods.

This Deification of Creatures, seems to begin about the time of the Confusion at Babel, or the Dispersion immediately consequent thereupon, particularly in the Family of Nimrod, the Son of Cush, Grandson of Noah. May not we date the Original of Paganism from that remarkable Person? ’Tis the Conjecture of some, that Nimrod was the first Man that was deify’d, and probably for the important Service he did to his Country, as a mighty Hunter, in destroying wild Beasts that otherwise would soon have devour’d the Inhabitants, which were not very numerous in those days. ’Tis certain, that such Benefactors to Mankind were rank’d among the Gods. If so, who will pretend to say, our modern Fox-Hunters don’t carry one Characteristic of Divinity about them?

Some think that the true Religion was universal for about four hundred Years after the Deluge, because it does not appear from Abram’s Traverse thro’ Mesopotamia, Canaan, Philistia, Egypt, &c. that those Countries were Idolaters. Others apprehend Abram himself was originally an Idolater, at least that Idolatry had overspread the Nations in his time, for which they quote Joshua xxiv. 2. Your Fathers ... even Terah the Father of Abraham ... served other Gods. It’s evident from hence, that Terah had fallen into Idolatry, and some are of Opinion, that Abram himself was an Idolater, till God made him sensible of the Vanity of Idol-worship, and that it was thro’ him that his Father Terah was brought under the same Conviction, by this Device, viz.

The Jews say that Terah was not only an Idolater, but also a Carver, and Dealer in Images and Idols; that one day when he went a Journey, he left Abram to take care of the Shop; but Abram being already convinced of the Sinfulness of Idols, ask’d all that came to buy Idol-Gods of him, How old are you? They told him their Age; and he replied to them, This God that you would buy and worship, is younger than you are; it was made but the other day, and of contemptible Matter, therefore believe what I say, and renounce this vain Worship. The Buyers struck with Confusion at these Reproaches, went away without buying, asham’d of their Stupidity[367].

367.  Fa Calmet under Terah, vol. xiii.

Q. What might move Men to the first Idolatry?

Perhaps it might be a strong Attachment to the Senses, which they made their sovereign Judges in Spirituals: It was hard for vulgar Heads in those Days of Darkness to elevate their Thoughts above sensible Objects.

Another Reason, may be the Pride of the human Mind; that is not satisfied with rational plain Truths, but will adulterate them with foolish Imaginations: Hence it was that they would have such Objects of Worship, as might immediately strike their sensible Powers; nothing would serve their Turn but a Divinity visible to the Eye, therefore they brought down the Gods to the Earth, and represented them under certain Images, which by degrees commenced inferior Deities.

The Egyptian Priests not being able to persuade the People, that there were any Gods or Spirits superior to Men, were constrained to call down Demons, or Spirits, and lodge them in Statues, and then bring forth those Statues to be visible Objects of Adoration, and from hence sprung Idolatry.

Among the Pagans were various Opinions about religious Images. Some looked upon them as only Representatives of the true God, as Seneca, a Stoick Philosopher, and Plato a Native of Athens, and a noted Academick.

OTHERS said, they did not adore material Images, but the Gods in them, into which they were drawn by virtue of their Consecration, or, in a more modern Language, their Canonization[368].

368.  Arnobius, lib. vi.

SOME were of Opinion, that after the Consecration of Images, the Gods actually incorporated with them, or were animated by them, as Man’s Body is by the Soul[369]. The vulgar Heathen paid their Adoration to Images as if they were real Gods; which monstrous Practice was ridiculed by the most sensible Pagans, as appears farther on[370].

369.  Trismegistus, a learned Egyptian, a great Philosopher, a great Priest, and a great King.

370.  See Lactantius, lib. ii.

The Use and Worship of Images has been long, and still is controverted. The Lutherans condemn the Calvinists for breaking the Images in the Churches of the Catholicks; and at the same time they condemn the Romanists (who are professed Image-Worshippers) as Idolaters. The modern Jews condemn all Images, and suffer no Pictures or Figures in their Houses, much less in their Synagogues, or Places of Worship.

The Mahometans have a perfect Aversion to all Images. This is it that made them destroy most of the beautiful Monuments of Antiquity, both sacred and profane, at Constantinople.

The old noble Romans preserved the Images of their Ancestors with no little Care, and had them carried in Procession in their Funerals and Triumphs.

SECT. II.

This Part entertains us with various Instances of Pagan Deifications, viz. of Men, Beasts, and Things without Life.

I. MEN transformed into Gods.

I Begin with their deified Men, that is, dead Men, who being canonized, past for reputed Gods. Note here, some are of opinion, that the word God, among the Heathen, did not mean the uncreated eternal Being, but some most excellent superior Nature; and accordingly, they gave the Appellation of Gods to all Beings of a Rank higher, and more perfect than Man.

The principal Gods among the antient Heathens were Jupiter, Mars, Mercury, Neptune, Apollo, Juno, Vesta, Minerva, &c. The next sort of Gods were called Demy-Gods, or Gods adopted; and these were Men canonized and deify’d. Now, as the greater Gods had possession of Heaven in their own Right, so these lesser Gods had it by Donation, being translated into Heaven, because they were Men renowned for their Virtues, and had lived as Gods upon Earth; and these at first were called Teraphim.

The first certain Account of these we have in Genesis, where ’tis said, Rachel had stoln her Father’s Images. Chap. xxxi. 19. the Teraphim of her Father in the Hebrew, which Laban, (ii. 30.) calls his Gods, Hebr. Eloha.

The word Teraphim is Hebrew, others say Egyptian: Be that as it will, we find it about thirteen times in our Bible, and is commonly interpreted Idols, Images, sacred, superstitious Figures. Spencer maintains the word to be Chaldee, and that those Images were borrowed from the Amorites, Chaldeans, or Syrians, and that the Egyptian Serapis is the same thing with Teraphim of the Chaldeans.

A Learned Jew says the Teraphim were in human Shape, and that when raised upright, they spoke at certain Hours, and under certain Constellations, by the Influence of the celestial Bodies. R. David de Pomis ... Cyclopædia.

This Rabbinical Fable seems to be grounded on Zech. x. 2. The Idols (Hebr. Teraphim) have spoken Vanity.... Some of the learned Jews will have it to denote the Knowledge of Futurity, and for this Signification they quote Ezek. xxi. 21. The King of Babylon stood ... at the Head of the two Ways ... he consulted with Images; with Teraphim, says the Hebrew.

The same Rabbi adds, that to make the Teraphim they kill’d a first-born Child, clove his Head, season’d it with Salt and Oil; that they wrote on a Plate of Gold the Name of some impure Spirit, laid it under the Tongue of the Dead, placed the Head against the Wall, lighted Lamps before it, prayed to it, and it talk’d with them.

Others hold, that the Teraphim were brazen Instruments which pointed out the Hours of future Events, as directed by the Stars.—Some think that the Teraphim were Figures or Images of a Star engraven on a sympathetic Stone, or Metal corresponding to the Star, in order to receive its Influences: To these Figures, under certain Aspects of the Stars, they ascribe extraordinary Effects.

This Talismanical Opinion, says a Learned Pen[371], appears the most probable.... All the Eastern People are still much addicted to this Superstition of Talismans. The Persians call them Telesin, a Word approaching to Teraphim. In those Countries no Man is seen without them, and some are even loaded with them. They hang them to the Necks of Animals, and Cages of Birds, as Preservatives against Evils. Such were the Samothracian Talismans, which were pieces of Iron, formed into certain Images and set in Rings....

371.  Father Dom. Calmet.

The Labanic Images are supposed to be the most antient, if not the first religious Images, made of some precious Metal, and had their Birth in Laban’s Country, that is, Chaldea, or Mesopotamia.

From Laban’s History, it seems as if these Teraphim were Pictures or Images of certain Persons deceased; that is, they were a sort of Idols, or superstitious Figures venerated by them as Demy-Gods. That they were such artificial Portraitures of Men, is evident from that Instance in Michal, who, to deliver David her Husband from bloody Assassins that threaten’d his Life, laid an Image in his Bed, a Teraphim, says the Hebrew, that is, a material Image, probably a Figure of Wood, or Sticks hastily made up, drest in Man’s Clothes, to make those sent by King Saul to apprehend him, believe he was sick.

Why does Laban call them his Gods? Very probably because he believed they retain’d their Affection for Mankind in the invisible World, and being rank’d among the Gods, might be serviceable to his Family, therefore adopted them to be Guardians of his House. They were only his domestick Gods, and not the established Gods of the Country; and ’tis very likely they might be the Images of Noah and his Sons; or some other illustrious Ancestors, whom he had chosen for his Tutelary Gods.

The Scripture mentions another sort of Teraphim, sometimes consulted by the Jews as an Oracle, not imagining that thereby they abandon’d the Worship of the true God. Such was the Teraphim that Micha made and set up in his House, and to which he appointed a Priest of the Levitical Race, with an Ephod or Sacramental Garment, by the Influence of which he flatter’d himself that God would bless his House. This probably might be some Hieroglyphical Figure, to which the superstitious Jews attributed the Virtue of an Oracle, and the Power of foretelling Things to come: Hence speaking Teraphims.

From these Teraphim came the Lares, or the Household Gods of the old Romans, who before the Laws of the Twelve Tables, used to bury the Dead in their Houses; from whence arose that great Veneration they had for their Lares and Penates, a kind of domestick Divinities, worship’d in Houses, and esteem’d Protectors of Families, which were nothing else but the supposed Ghosts of those who formerly had belonged to the Family, whom they represented by Images, which they placed in the Chimney-Corner, or near their Doors.

These were also look’d upon as Guardians of the Highways, near to which their Images were fix’d for the Benefit of Travellers, therefore call’d Dii Viales, Gods of the Roads. ’Tis said by the Prophet, The King of Babylon stood at the parting of the Way, and consulted with the Images; with the Teraphim, says the Hebrew, Ezek. xxi. 21. which the Jewish Interpreters say were prophetick Images, endued with the Gift of Prediction; so far from being mere Idols, that they gave out Oracles, and foretold Things to come.

Some think Laban’s Teraphim to be such, and that Rachel, having observed how her Father did divine by them, and fearing, by consulting with them, he might know which way Jacob went, and follow after and murder him; to prevent so fatal a Catastrophe, she took away his Oracles.

Those sacred Images might, at first, be made in honour of departed Relatives, or illustrious Persons; but by degrees degenerated into religious Adoration. Thus the Manes of the Dead were worship’d by them under the Figure of their Teraphim, in some place of the House, and probably where they had deposited the Remains of their Ancestors, as some think.

The Lares were also called Penates: To these they paid religious Homage with Sacrifices; so the Roman Satirist says, and calls these images his dear little House-Gods; and then observes, that they were crown’d with Garlands of Flowers in Summer, and in Winter with Shaving of Horns colour’d. To these Waxen-Gods the Romans addrest themselves with Offerings of Frankincense and Cakes[372]....

372.

Oh parvi nostrique Lares quos thure minuto

Hic nostrum placabo, Jovem Laribusque paternis

Thura dabo, atque omnes violæ jactabo colores

Cuncta nitent——

Juvenal. Sat. ix. v. 137. & Sat. xii. v. 89.

They were supposed to be the Spirits of such, who had lived well on the Earth, and in consequence of it, were happy; so on the other hand, those who lived ill here, did after Death wander up and down in Horror, and were supposed, by the Vulgar, to be Hobgoblins, call’d Lemures, i. e. restless Ghosts of departed Spirits, who return to the Earth to terrify the Living.

These are the same with Larvæ, which the Antients imagined to wander round the World, to frighten good People, and plague the bad. All these were imagin’d to be the Ghosts of the Dead: They pray’d to the Good for Protection, and sacrificed to the Evil to pacify their Rage: For this reason they had their Lemuria or Lemuralia at Rome, where on the 9th of May, a Feast was solemnized in honour of the Lemures, and to pacify the Manes of the Dead, especially those who died without Burial, to prevent their giving disturbance to the Living.

The first Men that were deified, or made Gods, are supposed to be the Heads of Families, Founders of Empires, and Benefactors of Provinces——who, after their decease, were highly reverenced. Noah and his Sons seem to be the first and chief animated Deities of the Pagans, under the Names of Saturn, Jupiter, Neptune and Pluto; hence Demons, another Name given to Spirits, which were supposed to appear to Mortals, with intention to do them Good or Hurt.

The first Notion of Demons, ’tis said, sprung from Chaldea, thence it spread among the Persians, Egyptians.... Pythagoras and Thales were the first that introduced Demons into Greece, where Plato fell in with the Notion, which he explains thus, viz.

... By Demons, he understood Spirits inferior to Gods, and yet superior to Men, which inhabiting the middle Region of the Air, kept up the Communication between the Gods and Men, carrying up the Prayers and Offerings of Men to the Gods, and bringing down the Will of the Gods to Men. He allow’d of none but good ones, tho’ his Disciples (finding themselves unable to account for the Origin of Evil) adopted another kind of Demons, who were Enemies to Man[373].

373.  Gale’s Court of the Gentiles, part I. chap. viii.

The Apocryphal Book of Enoch abounds with the Names of Angels and Devils; but that Book is not of any great Antiquity, tho’ the Prophecy be: it does not appear to have been known by the antient Jews. St. Jude is the first that cited it. The Authority which this spurious Book of Enoch has received from some of the Antients, is the reason of our meeting with several of its Opinions, scatter’d in their Writings. Ibid.

LACTANTIUS, one of the most eloquent Authors of his time, (and therefore called the Christian Cicero) was of Opinion there were two sorts of Demons, celestial and terrestrial[374]: The celestial are the fallen Angels, who having been seduced by the Prince of Devils, engaged themselves in impure Amours; the terrestrial are they who issued from the former, as Children from their Parents: These last, who are neither Men nor Angels, but a Medium between the two Natures; were not plunged into Hell, neither were their Fathers admitted into Heaven: The terrestrial Angels are impure Spirits, and Authors of all the Evils committed on Earth[375].

374.  Chambers’s Cyclopæd. Calmet’s Hist. Dict. vol. i. p. 434.

375.  Lactantius, lib. ii. cap. 14. Lugd. Bat. 1652.

Many of the Antients have allotted to every Man an Evil Angel, who is continually laying Snares for him, and inclining him to Evil, as his Good Angel does to what is Good. The Jews have still the same Sentiments at this day. Another Father thinks, that every Vice has its Evil Angel, presiding over it; as the Demon of Avarice, the Demon of Pride, of Uncleanness[376]....

376.  Origen. Homil. xv. in Josh. Calmet. ibid.

In Pagan Theology, nothing more common than those good and evil Genii, and the same superstitious Notion got among the Israelites, by Commerce with the Chaldeans; but I don’t apprehend that by Demon, they meant the Devil, or a wicked Spirit, tho’ it be taken under that Idea by the Evangelists, and also some modern Jews[377].

377.  Cyclopædia.

We are not without some Remains of those antient Representations: Among the various Rarities in the Musæum at Leyden in Holland, is the Effigies in Sculpture of Osiris, the Egyptian God; ’tis made of Wood, and now almost consum’d with Age: There are three other Egyptian Idols of Stone; an Image of Isis (who married Osiris, King of the Country) giving suck to her Orr. Another Effigies of Isis, the Egyptian Goddess, upon a little Egyptian Coffer, containing the Heart of an Egyptian Prince embalm’d therein.

The antient Pagans, had almost as many Goddesses as Gods; such were Juno, the Goddess of Air, &c. Queen of Heaven, and of the Gods; was represented sitting on a Throne with a Crown of Gold on her Head: This was the Patroness of the female Sex. Every Woman had her Juno, or Guardian; as every Man had his Genius. She was the Goddess of Marriages, which were not deem’d lawful without the Parties first addrest her. One Branch of her Office was to attend them in Labor, when they pray’d, Help, Juno Lucina[378].

378.  Juno Lucina fer opem.

She was ador’d by all Nations; her Temple was open on the Top and had no Doors, it being impious to think of confining the Gods to a narrow Inclosure. Yea, many of the Antients would erect no devotional Temples, from a Persuasion that the whole World is the Temple of God. The Sicyonians would build no Temple to their Goddess Coronis: Nor would the Athenians erect a Statue to the Goddess Clemency, who they said was to live in the Hearts of Men, not within Stone-Walls. The Goddesses were numerous, but I shall add no more.

They did not only enroll Men and Women among their Gods, but they had also Hermaphrodite-Gods. Thus Minerva, according to several of the Learned, was both Man and Woman, and worshipped as such under the Appellation of Lunus & Luna. Mithras, the Persian Deity, was both God and Goddess; there were Gods of Virtue, Vice, Time, Place, Death ... Infancy. Not Men only, but every thing that relates to Mankind, has also been deified, as Infancy, Age, Death, Labor, Rest, Sleep, Virtues, Vices, Time, Place.... Infancy alone had a numerous Train of Deities. They also ador’d the Gods of Health, Love, Fear, Pain, Indignation, Shame, Renown, Prudence, Art, Science, Fidelity, Liberty, Money, War, Peace, Victory....

Thus we have seen, that nothing more common among Pagans, than to place Men among the Number of Deities; yea, some of them would not wait for their Deification till Death. Thus Nebuchadnezzar, King of Babylon, procured his Image to be worshipped while he was living. Thus Augustus had Altars erected and Sacrifices offered to him while alive. He had Priests called Augustales, and Temples at Lyons, and several other Places. He was the first Roman who carried Idolatry to such a pitch: Having in a most respectful manner view’d the embalm’d Body of Alexander the Great, was ask’d, if he would see Ptolemy’s also? he answer’d, His Curiosity was to see a King, not a Man. His Favourite Poet complements him with the Title of God[379]. Yea, the Ethiopians deem’d all their Kings Gods.

379.

——Deus nobis hæc otia fecit.

II. Inanimate Things turn’d into Gods. Things without Life were made into Gods by the Heathens: The Sun, Moon, and Stars seem to be the first Idols, or false Gods, to whom they paid a divine Regard. Possidonius defines a Star, a divine Body. The Zabii erected Images to the Stars, which they fancied to be so many Gods, and that they influenced the Images consecrated to them; yea, and communicated the prophetick Spirit to Men.

The Sun and Moon were by the idolatrous Israelites called the King and Queen of Heaven, and the Stars were supposed (as it were) to be their Militia, form’d for their Guards, with which they were always surrounded.

PHILO of Alexandria, (called Philo the Jew, a Platonick Philosopher) imputes to the Stars a great part of whatever happens on the Earth; and says, they are not only Animals, but even most pure Spirits; that our Air is replete with Animals and Spirits, which are continually descending to animate Bodies. He had borrow’d these odd Notions from his Master Plato, Chief of the Academicks. Origen one of the Fathers, who flourish’d in the third Century, was guilty of the same Mistake[380].

380.  Philo Leg. Alleg. Origen. t i. Maimon. in Calmet. under the word Star.

The sacred Books, in some places, seem to ascribe Knowledge to the Stars, when they praised God at the beginning of the World, Job xxxviii. 7. but the Stars were not then created, therefore it’s generally supposed they were Angels. Since then the Sun, Moon and Stars are excited to praise the Lord; the Moon withdrew its Light, and the Sun stopt its Course at the Command of Joshua ... and perhaps one reason of their strange Opinions about the heavenly Bodies, might be owing to these and the like Expressions; not knowing that these Words were meerly popular, and not to be understood literally, for then we must say that the Earth, the Trees, the Waters, are animated, since we find in Scripture some Expressions that would insinuate as much.

The Arabians who sprung from Ishmael, worshipped the Sun, Moon and Stars, in which they were conducted by their Priests who were cloathed in white Vestments, wearing Mitres and Sandals, which at first were only Soles tied to the Feet with Strings. In Authors that speak of ecclesiastical Rites, and Ornaments, we find the word Sandals to signify a valuable kind of Shoes, worn by the Prelates at Solemnities[381].

381.  Benedictus Baudovinus de Calceo Antiquo.

We find Sandals also used by the Ladies, very different in form: When Judith went to the Camp of Holofernes, she put Sandals on her Feet, at the sight of which he was captivated; for ’tis said, Her Sandals ravish’d his Eyes. These were a magnificent sort of Stockens, like Buskins, of an extraordinary Beauty[382], and were proper only to the Ladies of Condition, who generally had Slaves to carry them.

382.  Judith x. 4.

N. B. The real Buskin was the Cothurnus, a very high Shoe rais’d on Soals of Cork, wore by the ancient Actors in Tragedy, to make them appear taller, and more like the Heroes they represented, most of whom were supposed to be Giants.

The Persians had no Temples, Altars, nor Images, holding such little Things improper for the high Gods. Therefore they worshipp’d upon the Top of Hills, where they offer’d Sacrifices to the Sun, Moon, and Stars. The Babylonians adored the Sun, to which the King offer’d every Day a white Horse richly furnish’d: The Sun was in high Esteem among the Phenicians, whose Priests were crown’d with Gold. The Tartars and Cathaians worship the Sun, and Stars, to which they offer the first Fruits of their Meat every Morning before they eat and drink themselves. They have divers Monasteries of Idols, to whom they dedicate their Children.

In Nova Zembla there is no Religion prescrib’d by Law, but they worship the Sun, so long as ’tis with them, and the Moon and North-Star in its absence. In China are great Numbers of sacred Temples, where the Priests have so much Power over their Gods, that they may beat them when they don’t answer their Expectation: Their chief Gods are the Sun, Moon, and Stars, where they are not christianis’d.

In the Philippine Islands, the Natives worship the Stars, which they hold to be the Children of the Sun and Moon: Their Priests, for the most part, are Women. The Japonians worship an Image, with three Faces, by which they mean, Sun, Moon, and the elementary World[383].

383.  Acosta, and Jesuits Ep. in R. Oliver. Noort’s Navigation.

In America their chief Deities are the Sun and Moon; which they honour with Dances and Songs. In Virginia and Florida, when they eat, drink, and sacrifice, they use to throw up towards the Sun, some part of their Food: The Spaniards taking Advantage of this Superstition, made the poor ignorant People believe they were Messengers sent to them from the Sun; whereupon they submitted to the Spanish Yoke. Hacluyt, ibid. At Mexico, when they sacrificed a Man, they pull’d out his Heart, and offer’d it to the Sun.

In South-America, they worship evil Spirits in various Forms, and Sun and Moon. When it thunders, and lightens, they say the Sun is angry with them: When the Moon is eclipsed, they say the Sun is angry with her.

In Peru, next to their chief God, they worship’d the Sun, and after it, the Thunder. They took Sun and Moon for Husband and Wife. In the seventh Month they sacrificed to the Sun, and in the tenth to the Honour of the Moon.

The same Paganism was profest among the Europeans; yea the Greeks and Romans that were the most knowing and polite Nations, their chief Gods were Sun, Moon, and Stars.

The Air, and Meteors in it, were made into Gods: Thus the Persians ador’d the Wind; Thunder and Lightning were honour’d under the Name Geryon. Comets and the Rainbow also have been prefer’d from Meteors, to be Gods. Socrates deify’d the Clouds, if Credit may be given to Aristophanes.

Their high Veneration for Water was such, that to spit, to urine, or wash in a River was made a high Crime; perhaps, the Water of Jealousy that determin’d the Case about the Jewish Women, suspected of Adultery, might heighten their Veneration for this Element.

In Sicily, Rivers were worshipped by the Agrigentes (in the shape of a beautiful Boy) to which they sacrificed.... The Cathaians worship Earth and Water.

The Indians count the River Ganges sacred, and to have a Power of expiating their Sins. When the Idolaters wash in it, they cry, Oh Ganges, purify me! And when any are sick, they dip them in it, in order to recover their Health. The Water of this River is convey’d to such as live at a distance, and are not in a Capacity to travel; so that they ascribe as much Virtue to this River, as the Papists do to their holy Water, and chief Relicks.

The People of Bengal don’t only worship the River Ganges, but give Divine Honours to its Image. Bernier says, that Kingdom is well water’d by Channels cut out of the Ganges, which is visited by many Pilgrims, who think themselves happy if they can wash in it. There is also a Well in that Country, which they adore, and think, by washing therein, they are purify’d from their Sins. Their Priests travel about with the Water of the Ganges, which they sell at vast Prices; because the poor ignorant People are made to believe, that by drinking this Water, they obtain Pardon of their Sins.

The Inhabitants of Peru in America, fling the Ashes of their Sacrifices into the River, follow the same six Leagues, and pray the River to bring that Present to Virachoca, a superior Deity. Acosta.

The Persians and Chaldeans express their God by Fire, to which they perform Adoration, and bring it Food, crying to it, Eat, Oh my Lord Fire! To throw dead and dirty Things into the Fire, yea to blow it with their Breath, was High Treason.

The Magicians say, that this Fire was convey’d to them from Heaven; and that it was for this Reason that they kept it so religiously. That they preserve a constant Fire on their Altars, is evident from History. They are said to have Fires still subsisting, which have burnt above a thousand Years. We read of such Fire kept up with superstitious Care in the Temple of Jupiter Ammon, and in that of Hercules at Gades. So it is in Egypt, and in most of all the eastern Countries, and Virgil tells that Iarbas the Getulian could boast of a hundred Temples he had erected with Altars, blazing with perpetual Fire, the eternal Guard of the Gods[384].

384.

Centum aras posuit, vigilemque sacraverat ignem,

Excubias divûm æternas.

VIRG. Æneid. 4.

That which gave occasion to perpetuate the Fire in Pagan Temples, might be from the perpetual Fire kept in the Temple at Jerusalem, which descended from Heaven upon the first Victims sacrificed by Aaron and his Son. Hence the Vestals were appointed express, to keep up the sacred Fire of the Romans.

The Kings of Persia never went abroad without having some Portion of the sacred Fire carried before them: The Historian giving an Account of the March of Darius’s Army,—says, that they carried Fire upon Altars of Silver, in great Ceremony,—that they had it in great Veneration, calling it the sacred and eternal Fire, and that the Magi came after, singing Hymns according to the Persian Mode[385].

385.  Quint. Curtius, lib. 1. Hyde de Pers. Relig. c. iii. p. 69.

God appear’d to Moses under the Form of a Fire burning in a Bush. The Camp of Israel in the Wilderness was conducted in the Night by a Pillar of Fire. Now God having made several Revelations of himself, under the Appearance of Fire, might give occasion to the Chaldeans and Persians to entertain such enormous Veneration for Fire, which is a Symbol of the Deity: The Lord thy God, says Moses, is a consuming Fire. At their high Solemnities they set several Trees (hung with diverse Sorts of Beasts for Sacrifice) on fire; this they did after they had carried about these Fires in Procession.

I Shall add here, a remarkable Contest that happen’d between the Chaldean and Egyptian Priests about the Superiority of their Gods.... In the time of Constantine the Chaldean Priests, to prove that Fire, which was their God, excell’d all other Gods in Power, travell’d over the Earth, carrying Fire with them, which soon consum’d all the Statues and Images of other Gods; whether of Brass, Silver, Stone or Wood, says Suidas[386], who gives a large Account of it, under the Word κανωπος. At length coming into Egypt, and making this Challenge; the Egyptian Priests agreed upon a Battle of the Gods, and immediately brought into the Field one of their Idols, which was a large Statue of Nilus, full of Water, and full of little Holes, which they stopt with Wax not discernable, and so artificially, that the Water was kept in.

386.  Vol. I. pag. 1368.

The Chaldeans (not aware of this Device) begun the Action, with much Assurance, and with Eagerness put Fire around the Egyptian Statue, which soon melted the invisible Wax, and the Water gushing forth from all Parts, immediately put out the Fire, and drown’d the hitherto invincible Deity of the Persians; the Tragedy ended in a triumphant Shout of Laughter among the Spectators: And I might add[387] how the Arabians and Indians, Peruvians, Lithuanians, and Vandals worship’d Vegetables,—the Scythians Iron. Trees and Plants have been made Gods. Leeks and Onions were Deities in Egypt. The ancient Gauls and Britons bore a particular Devotion to the Oak; from which their Priests took their Names. Ceres and Proserpina, worship’d by the Ancients, were no other than Wheat, Corn, Seed.—The Syrians and Egyptians ador’d Fishes. What were Tritons, Nereids, Syrens, but Sea-Gods? Insects, as Flies, and Ants, had their Priests and Votaries: Yea, Minerals were erected into Deities. The Finlanders ador’d Stones. I don’t see what can be said for such an Instance of Stupidity. To say the Practice took its rise from Abram’s anointing the Stone that he made use of for a Pillow, when he went to Mesopotamia, does not lessen the Reproach. The Mahometans think that Jacob’s Stone was convey’d to the Temple at Jerusalem; and is still there in a Mosque or Turkish Temple, where the Temple at Jerusalem stood before the final Desolation. The monstrous Stupidity of Pagans in their Devotions will further appear in the Close of this Performance.

387.  Ruffin. Hist. Ecclesiastica, lib. 2. Stanley’s Lives of the Philosophers, part 16. chap. 8. page 28.

Now among all these Instances of Idolatry, the Adoration of the Sun was the most excusable; for, who can behold that stupendous Globe of Fire and Light in perpetual Motion, Splendor, and universal Usefulness to Mankind, without awful Admiration, and warm Emotions of Mind? No wonder then to find that it has been the Object of Adoration so long, and in so many Places. It was the Sun very probably that was worship’d by the Phenicians under the Name of Baal, by the Moabites under the Name of Chemosh, by the Ammonites under the Name of Moloch; by the degenerated Israelites by the Name of Baal, the King of the Host of Heaven, to whom they join’d the Moon, whom they called Astarta or Queen of Heaven.

This Worship was perform’d upon high Places, in Groves, and upon the Roofs of their Houses, which in those Countries, were flat. It was against this kind of Worship that Moses warn’d the Israelites, and threatens the Transgressors with Death. Deut. iv. 19, ’tis said Josiah King of Judah took away the Horses, that his Royal Predecessors had given to the Sun, and were fix’d at the Entrance into the House of the Lord, and burnt the Chariots of the Sun with Fire.

III. Animal Gods. In the next place, I shall briefly touch upon some Brutes and Birds, &c. that received Divine Honours from the Pagan People, and even from those who were supposed to excel their Neighbours in Understanding and Wisdom.

Thus Crocodiles, Serpents, Eagles, Dogs, Cats, Wolves, Oxen, were worship’d by the People of Egypt, those celebrated Sons of Wisdom; but their greatest Solemnities were consecrated to the God Apis, or Serapis, under the Image of an Ox or Bull.

They had an Ox consecrated to the Sun, which they fed at Heliopolis in Egypt: They had another called Apis, dedicated to the Moon, and fed at Memphis, (for some time, the royal City) where he had his Temple, and the Devils gave out their Oracles. In the time of St. Jerom, who flourish’d in the fourth Century, they worshipped here a brass Bull as a God.

The famous God Osiris was adored under the Figure of this Beast, and when dead, it was buried with great Solemnity and Mourning: And ’tis observable, that his Birth-day was celebrated thro’ the whole Kingdom. N. B. ’Tis very probable, that the Israelites worshipped the golden Calf in the same manner as the Egyptians did their Bulls, their Cows and Calves.

Before I proceed, give me leave to speak something of this golden Idol, which was the Figure of a Calf, which the Israelites cast, and set up to worship in Moses’s Absence; who, upon his return from the Mount, burnt the Figure, ground it to Powder, and made the People drink it mixt with Water, Exod. xxxii. The Learned are divided in their Sentiments on this Article; that is, the golden Calf, that was burnt and pulverized.

To pulverize Gold and render it potable, is an Operation in Chymistry of the last Difficulty; and ’tis hard to conceive how it should be done at that time, before Chymistry was heard of, and in a Wilderness too, where they had no proper Instruments. Many therefore suppose it to be done by a Miracle. But the chymical Art seems to be of greater Antiquity, and was very probably practised in the antediluvian World by Tubal Cain. Moses is the next Chymist mention’d in the Bible, whose Skill in chymical Operations, in pulverizing the golden Calf, seems to be incontestable, and artificial.

The Art is now much improved. Bid a Chymist convert Gold into Glass; and by means of a burning Concave, or otherwise, he presently does it: Ask him to Shew you Gold in Powder, and by mixing a little Antimony with that Metal, he will soon render it pulverable[388].

388.  Boerhaave’s new Method. Proces. 268, 317.

But to return: Among other living Creatures, the Egyptians also paid a great Devotion to Dogs and Cats. We read of a certain Roman Soldier, that was like to be torn to pieces by the People, for having kill’d a Cat by Accident; and that when a Dog happen’d to die, the whole House went into Mourning[389]: Yea, in case of a great Famine, they would eat Man’s Flesh, before they would touch their sacred Animals; ibid. The Stork, Raven, Eagle, Hawk, Ibis, and other Birds, have had divine Honours paid them in Egypt and other Places....

389.  Diodor. Siculus, Herodot.

The City of Mendez in Egypt worshipped a Goat; the City of Mira, the Crocodile. In other Provinces they erected Altars to Lions, Baboons, Wolves.... The Hog was ador’d in the Island of Crete (now Candy) in the Mediterranean. Bats and Mice had Altars consecrated to them in Troas and at Tenedos.

Nothing can be supposed more ridiculous than the Adoration given by the Egyptians to their brutal Deities, which were either within or near their Temples; had Tables with delicious Meats and Beds prepared for them, and when any of them died, they went into Mourning, prepared sumptuous Funerals and magnificent Tombs for them, as may be seen at large in Diodorus Siculus, Herodotus, and others[390].

390.  Plut. Herodot. Jurieu’s Critical History.

Some indeed ridiculed their senseless and stupid Neighbours, tho’ they themselves were not Masters of superior Sense in their Devotions. Anaxandrides reproaches the Egyptians for their wretched and foolish Idolatry; but after all, this was only one Idolater deriding another. Dionysius was the most notorious this way: And most knavish in this kind was the Painter, who, when he should have drawn the Picture of such a Goddess for a Grecian City, drew the Picture of his own Mistress, and so made her to be adored by the Citizens.

What Man could have forbore laughing, said the Greek Poet above, to see an Egyptian on his Marrowbones, praying to an Ox as to a God, or howling over a sick Cat, fearing lest his scratching God should die?

Upon the whole, ’tis no easy matter to discover the real Sentiments of the Heathens about their Gods: they admitted so many superior and inferior Deities, who shared the Empire, that all was full of Gods.

Some of the Antients say, that a certain subtile Matter that made Stars intelligent, did reside in their sacred Animals, Plants and Men, and escaped Death: And this made them fit to partake of such Worship, as they gave to the Stars.——Sanchoniatho meant only, that the celestial Bodies are intelligent, and see what is done here below, and therefore were to be adored as Gods[391].

391.  Sanchoniatho’s Phœnician Hist. by the Learned Bp. Cumberland, vol. i. p. 20, 21.

SECT. III.

Adoration of SERPENTS.

The next thing that comes under Consideration is, the Worship of Serpents, which is observed thro’ all the Pagan Antiquity. The Devil, who, under the Shape of a Serpent, tempted our first Parents, has, with unwearied Application, labour’d to deify that Animal, as a Trophy of his first Victory over Mankind. The Conquest made by the old Serpent in Paradise, and the wonderful Cures made by the Shadow of a Serpent in the Wilderness, contributed very much towards making that hateful Creature so venerable in the Eyes of so many Nations.

God having past Sentence upon the Serpent, Satan consecrates that Form in which he deceived the Woman, and introduces it into the World as an Object of religious Veneration: This he did with a view to enervate the Force of the divine Oracle, the Seed of the Woman. Scarcely a Nation upon Earth, but he has tempted to the grossest Idolatry, and in particular got himself to be worshipped in the hideous Form of a Serpent.

The Almighty foreseeing this general Delusion, guarded the World against it, by inspiring Men with the greatest Aversion to that venemous Creature, and yet was the Tempter ador’d in most places under the Appearance of a Serpent. If you say, that Men worship other Creatures; I answer, Those are beneficial to Mankind, and not so odious and hurtful as those who carry Poison in their Tails and Teeth.

How surprizing this! that a Serpent, a Beast to which Mankind has a strong natural Aversion, should be ador’d by Creatures of Reason, and yet nothing more common, as will appear by the following Instances from Antiquity.

EGYPT was a Country that abounded with Variety of Serpents, and where they were generally held in the greatest Veneration. The supreme God was represented by them in the Form of a Serpent with a Hawk’s Head, because of the wonderful Agility of that Bird. We see no Table of Osiris and Isis, two Egyptian Idols, without a Serpent joined to them[392]. This Isis married Osiris, King of that Country, and govern’d with so much Wisdom and Gentleness, that the Egyptians paid divine Honours to them, who had been such Blessings to the Land.

392.  Macrobii Oper. Sat. cap. xx.

In Egypt is a Serpent of the Aspick Kind, called Thermutis, to which they gave divine Worship; therefore crown’d with it the Statue of their Goddess Isis. In the Corners of the Temples, they built little Chapels under ground, where they carefully fed this Thermutic Serpent, as a sacred Genius[393].

393.  Ælian de Animalibus, lib. x. Conrad. Gesner. de Serp. p. 32.

The Egyptians also paid divine Honours to the Crocodile, that monstrous kind of Serpent, particularly the Inhabitants of Arsinoë, and they who dwelt in the Neighbourhood of Thebes, and the Lake Mæris; among whom ’twas fed by their Priests with Bread, Wine, Flesh, and diverse Rarities[394].

394.  In Jonstonus de Quadruped, cap. viii. p. 142.

THÆAUTUS, so often mentioned by Sanchoniatho, attributed some Deity to the Nature of the Serpent; an Opinion approved by the Phenicians, therefore look’d upon as holy and immortal, and comes into the sacred Mysteries[395].

395.  Euseb. Præp. Evangel. l. i. c. 10. from Philo Biblius, the Translator of Sanchon.

They represented the World by a Circle, in the middle of which was a Serpent, representing the good Demon, or Genius of the World, by which ’tis animated, and is a Symbol of the Almighty Creator. Behold here the Blasphemy of Satan, in giving to God the Form of a Serpent, which he had borrow’d himself to make war against God in Paradise. They sometimes represented their Gods with the Bodies of Serpents, and honour’d those odious Animals with divine Worship, as Symbols of Apollo, of the Sun, and of Medicine, and were put into the Charge of Ceres and Proserpine.

HERODOTUS observes, that in his time, near Thebes, there were to be seen tame Serpents, adorn’d with Jewels, and consecrated to Jupiter, which did no harm to any body: When they died, they were buried in Jupiter’s Temple[396]. Ælian speaks of domestick Serpents, that were in the Houses of the Egyptians, and look’d upon as household Gods; and of another Serpent worshipped in a Tower at Melitus in Egypt, that had a Priest and other Officers attending it, and served every day upon an Altar with Meal kneaded up with Honey, which the next day was found to be eaten. In Melite Eg. Draco divinis honoribus afficitur in turri quadam ... adsunt ei sacerdotes & ministri; mensa ... ex farina subacta.... Herod. lib. ii. cap. 17.

396.  ——Ex Crocodilis alunt. appendentes auribus vel gemmas—sacris in arnis sepeliant. Euterpe, lib. ii. p. 186.

The Phenicians also sacrificed to Dragons, calling them their good Angels, their propitious and kind Spirits. Nothing more common in the Heathen Religion, than the Appearance of a Serpent in some Form or other.

The Babylonians worshipped a Dragon, which the Prophet Daniel, by a Commission from the King, killed; which, one would think, was sufficient to convince the Royal Idolater of his egregious Stupidity in worshipping a Creature as Conservator of Mankind, that could not preserve its own Life. They represented the World by a Circle in the Form of a Greek Theta Θ, and the good Demon, by a Serpent in the midst of it; under which Figure, the Protectors of Countries and Cities, called tutelary Gods, were worshipped.

The Arabians reputed Serpents sacred Beings, and therefore would allow no Violence to be offered to them; and this Superstition yet remains among those People, according to Veslingius, says my Author. They take them into their Houses, feed and worship them as the Genii, or Guardians of the Place: Not only Men, but every kind of Things, had its peculiar Genius. Two were assigned to each Person, a good and evil Genius, and those were thought to attend them from the Cradle to the Grave. We read of a sacred Dragon that was kept in Phrygia in Asia Minor, whose Residence was in a Wood, dedicated to Diana, Goddess of the Woods.

Among other strange Animals in the East-Indies, Alexander found in a Cave, a monstrous Dragon, which the Inhabitants counted sacred, and was adored by them, and daily supplied with Food: The poor, ignorant, superstitious People, humbly addrest the Conqueror, not to attack that holy Place, and disturb the Repose of their God. The victorious Army hearing its hideous and dreadful Roarings, were not a little terrify’d; they only saw its monstrous Head, when stretch’d out of its Mansion, and its Eyes appeared to them to be as big as a large Macedonian Buckler, a Species of defensive Armour[397].

397.  Conrad. Gesner. p. 44, 45. Gyllius.

The King of Calicut (in the East-Indies, the most powerful of all the Malabar Princes) causes little Cottages to be erected for sacred Serpents, to guard them against the Inclemency of the Weather, and ’tis made Death to hurt them, being they are look’d upon as heavenly Spirits; and they believe them to be such for this Reason, because they kill Men so suddenly by the Wound they give, which is only a little Puncture, and would not prove fatal if given by other Creatures.

It is observed by some, that Serpents at this day are highly honour’d in the Kingdom of Calicut, on this side the Ganges, where the Inhabitants call their King Samori, or Zamorin, that is, Sovereign Emperor, and God upon Earth. The Dragon being a Serpent of the vigilant Tribe, was constituted and made Guardian of their Houses, of their oracular Temples, and of all their Treasures.

These Protectors of Places and Possessions, they call’d Tutelary Gods, and were worshipp’d by them under the Symbol of Serpents, without whose Sanction no Methods of Protection were available.

It is remarkable, that where the Figure of two Serpents was erected in any place, it was look’d upon as a Sign of consecrated Ground; that is, that the Place was holy, being dedicated to some God; for which Superstition they are ridiculed by one of their own Writers, viz. Persius the Satirist, that lived under Nero, who tells us, that Children were forbid to empty themselves in those Places, and not so much as make-water, for the Place is holy, as appears by the Picture of the two Serpents; the Language of which is, Profane not holy Ground.

Would you, Sir, have your Poem pass for a sacred Composure, then paint two Serpents in the Front of it.

Behold here the Original of that Popish Superstition, which forbids Men to make-water in the Church-Yard[398].

398.

Pinge duos angues, pueri, sacer est locus, extra

Meite——

Satir. i.

At Alba, in a Wood not far from Juno’s Temple, is a Dragon worshipp’d by the Inhabitants, and for their greater Honour, fed by Virgins, thereby intimating, that Innocence was a proper Attendant on the Gods.

In Epirus, south of Macedonia, is a certain place sacred to Apollo, and wall’d about, within which are kept sacred Dragons, fed likewise by a Virgin Priestess, uncloathed, which they believe to be most acceptable to their idol Gods[399]; called by Juvenal, one of their own Poets, wenching Gods.

399.  Ælian. lib. ii. cap. 2. ἱερεια γυμνη παρθενος.

The Epiroticks, who highly venerated Apollo, honour’d his Temple with a consecrated Dragon, which they worshipp’d in solemn remembrance of his killing the Pythonic Serpent. It were well if the same Spirit of Gratitude reign’d amongst Britons, towards the Heroes that deliver’d their Country from the great Ecclesiastical Dragon, by the glorious Revolution.

Near Lavinium was a Grove of serpentine Gods, dedicated to Juno of Argos, which was a City in Peloponnesus (famous for the Shrine of Æsculapius) now the Morea, one of whose Rivers is called Styx; or rather a Well, whose Water is so cold and venemous, that it often kills such that drink thereof; and therefore design’d by the Poets, to be a River of Hell: ’Tis said by some, that Alexander was poison’d with it.

It’s well known what Worship was paid to the Serpent at Epidaurus, a Peleponnesian City, and the Manner how ’twas pretended that Serpent was brought to Rome, which is as follows, viz.

The Romans being sorely distrest by a Plague, they sent a Galley with Ambassadors to Epidaurus, to bring the Serpent consecrated to Æsculapius to Rome, which of its own accord went aboard the Galley, and which was landed in the Isle of Tyber, where divine Honours were paid to it; upon which the Plague ceased.——Take it as represented by the Historian, who says, ... That the Plague raging terribly at Rome, and in the Vicinity, above three Years, did not abate, by any divine or human Remedy, tho’ Men had tried both; therefore by the Counsel of the Delphic Oracle, ten Ambassadors were sent to fetch the Statue of Æsculapius, that was ador’d in the Body of the great Serpent; hereupon, a very strange thing ensued, and manifestly true, both from many faithful Historians, and building the Temple (dedicated to it) in the Isle of Tyber.

When the Roman Ambassadors had delivered their Commands to the Epidaurians, who brought them into the Temple of Æsculapius ... while they were admiring a huge Shrine, a great Serpent sliding of a sudden from the Adytum (which was a Place of Retirement in the Pagan Temples, where Oracles were given, into which none but Priests were admitted) upon sight of it the Priests, in a devout Posture, said to the Company, that the Deity shrouded itself in that Form, and when it appear’d in this Fashion, ’twas look’d upon as a happy Omen.

The Serpent was seen for two Days in the Temple, and afterwards disappeared, but on the third Day it past thro’ the Croud (which gazed on and worship’d) and went directly to the Port where the Roman Galley stood; and having enter’d into it, laid itself down in the Cabin of Q. Ogulnius, the chief Ambassador. They set sail from thence ... and soon arrived at Rome. The whole City came out to see this wonderful Thing——Altars were built, Incense burnt, and Sacrifices offer’d. The Serpent swam over to the Isle of Tyber, (which afterwards was called Æsculapius’s Isle) and since was never seen.

The Senate concluding this Island to be the Place chosen by the God, decreed that a Temple should be built for Æsculapius there—whereupon the Plague ceased. The Temple grew famous for rich Offerings, in Consideration of their Deliverance from the Plague by that Deity[400].

400.  Livy. lib. xi. Quære, Whether the Historian’s Faith kept pace with his Pen?

VALERIUS MAXIMUS says, that the Priests looking into the Sibyls Books, observed there was no other way to restore the City to its former Health, but by bringing the Image of Æsculapius from Epidaurus ... upon which Ambassadors were sent[401].

401.  Val. Maxim. lib. i. cap. 8. See Ovid. Metamorph. lib. 25.

The Poets and Mythologists, in order to shew there was no Distemper but Æsculapius could cure, said, he raised the Dead. Thus at the Request of Diana, he restor’d Hippolytus to Life, who had been torn to pieces by his Horses. We can’t doubt of the Credulity of the People in thinking him rank’d among the Gods, after so many Temples, Inscriptions, and Medals dedicated to his Memory.

The most famous Temples consecrated to Æsculapius, were that of Epidaurus[402], that in the Isle of Co, that of Cyrene, that of Pergamos, that in the Isle of Tyber[403].

402.  Pliny Nat. Hist. lib. 4. c. 5.

403.  For these, see Strabo, Val. Maximus, Herodot., Livy.

As to the Inscriptions in honour of Æsculapius, Gruterus has these following, viz.

Æsculapio, Hygeæ, & ceteris Diis & Deabus.

Deo Æsculapio, & Hygeæ, conservatoribus.

Deo Æsculapio, & Deæ Hygeæ.

N. B. The Title of Conservator, or Saviour, was the ordinary Elogium of Æsculapius.

In the Isle of Co, there was a Coin whereon Æsculapius was called the Saviour; and so on a Coin of Ancyra. Games are also mentioned, instituted in honour of him as Saviour. The Symbol of Æsculapius was a Serpent, or Dragon, about a little Rod, as may be seen in several Medals, and by the Testimony of the Poet[404]. Wherever he was worship’d in Statues of a human Figure, a Staff was put into his Left-hand, with a Serpent about it.

404.  Ovid. Metam. lib. 5. Qualis in æde.... Esse solet, baculumque tenens agreste sinistra.

This seems to be the reason why Antiquity represents the first Masters of Physick (as Hermes, Æsculapius, Hippocrates, in their Statues and Medals) with a Viper added to their Figure; and also why they worship’d those Physicians under the Form of Serpents[405].

405.  Salomonis Cellarii—Origines & Antiquitates Medicæ. Printed at Hall in Saxony.

The Serpent of Æsculapius, the reputed God of Physick, had its Rise from the miraculous Cures done by Moses’s Serpent in the Camp of Israel. Serpents of bright and golden Colour were all counted sacred to Æsculapius, and were cicur’d, or made tame by human Arts. A Dragon was usually annex’d to his Image, and to that of Health, nothing being thought available without the Presence of a Serpent.

At Pella in Macedonia, the Royal Seat, and Alexander’s Birth-place, were Dragons of a large Bulk, but of a gentle Nature, maintain’d at the Expence of the Government, as Creatures bearing a sacred Character, and worthy of the publick Regard. Because many tame Serpents were kept in that Place, the fabulous Poets said, Alexander was born of a Serpent.

The People of Argos in Greece, had Serpents in such great Veneration, that nobody was suffer’d to kill them with impunity[406]. The Pagan Temples were wont to be haunted with Serpents, in so much that it grew into a Phrase of Speech, the sacred Serpent[407]. And thus Serpents are deified and solemnly enrolled among the Gods.

406.  Ælian. lib. xii. cap. 34.

407.  Sacer anguis.

SANCHONIATHON, a Phœnician Historiographer, and Philo Biblius, who translated his Antiquities, have left us a full Account of the Origin of the Apotheosis, or Canonization of Serpents[408]; which leads me to say something of what the Ancients called Apotheosis of departed Souls, and the Strange Ceremonies used in the Apotheosis or Deification of the deceased Emperor, who had deserved well of their Country.

408.  Sanchoniathon is supposed by some to be cotemporary with Gideon.

APOTHEOSIS among the Ancients was a Pagan Ceremony whereby Emperors and great Men were placed among the Gods, called also Deification, and Consecration: Temples and Altars were erected to the new Deities, viz. Serpents and Men, Sacrifices offered to them; and for that end, Colleges of Priests were instituted for the Honour of these Demi-Gods.

It was one of the Doctrines of Pythagoras, which he borrowed from the Chaldeans, that useful and virtuous Persons, after their Death, were raised into the Order of the Gods. Hence the Ancients deified all the Inventors of Things that were beneficial to Mankind, and those who had done Services of Importance to their Country.

By degrees these new Gods grew very numerous. One of their own Poets rallying them for frequent Deifications, introduces poor Atlas, who is said to bear the Heavens on his Shoulders, complaining, that he was ready to sink under the Number and Weight of so many new Gods, as were every day coin’d, and added to the Heavens, which made his Shoulders to warch. N. B. Atlas in Anatomy is the Name of the first Vertebra of the Neck, which supports the Head, and is the highest, so called in allusion to the famous Mountain Atlas in Africa, suppos’d to be the highest in the World, so that it seems to hold up the Heavens; and also to the Fable that makes Atlas King of Mauritania in that Country, to bear up the visible Heavens. I now proceed to the Description which we have in Herodian, a Greek Historian in the third Century, who in speaking of the Apotheosis of the Emperor Severus, gives us a very full Account of that strange Ceremony, viz.

... After the Body of the deceased Emperor had been burnt with the usual Solemnities, they placed an Image of Wax perfectly like him, but of a sickly Aspect, on a large Bed of Ivory, covered with Cloth of Gold, which they exposed to publick View at the Entrance of the Palace-Gate.

The greatest Part of the Day the Senate sat ranged on the left side of the Bed, drest in Mourning Robes; the Ladies of the first Rank sitting on the right side, in plain and white Robes, without any Ornaments.... This lasted for seven Days successively; during which, the Physicians came from time to time to visit the Sick, always making their Report that he grew worse, till at length they publish’d it, that he was dead.

This done, the young Senators and Roman Knights took the Bed of State upon their Shoulders, carrying it thro’ the Via sacra to the old Forum, where the Magistrates used to divest themselves of their Offices: There they let it down between two kinds of Amphitheatres; in the one, were the Youth, and in the other the Maidens of the first Families in Rome, singing Hymns set to solemn Airs in praise of the Deceased.

Those Hymns ended, the Bed was carried out of the City into the Campus Martius, in the middle of which Place was erected a kind of square Pavilion; the Inside thereof was full of combustible Matter, and the Outside hung with Cloth of Gold, and adorned with Figures of Ivory, and various Paintings.

Over this Edifice were several others, like the first in Form and Decoration, but less; always diminishing, and growing slenderer towards the Top, and a great many aromatick Perfumes, and odoriferous Fruits and Herbs were thrown all around: After which, the Knights made a Procession in solemn Measures about the Pile; several Chariots ran round it, those who conducted them being clad in purple Robes, and bearing the Images of the greatest Roman Emperors and Generals.

This Ceremony ended, the new Emperor came to the Catafalco or Pile with a Torch in his hand, and at the same time Fire was put to it on all sides by the Company, the Spices and all Combustibles kindling all at once. While this was doing, they let fly from the Top of the Building an Eagle, which mounting into the Air with a Firebrand, carried the Soul of the dead Emperor along with it into Heaven, as the Romans believ’d; and thenceforward he was ranked among the Gods. ’Tis for this Reason that the Medals wherein the Apotheoses are represented, have usually an Altar with Fire upon it, or however an Eagle taking its Flight into the Air, and sometimes two Eagles[409].

409.  Herodian, who writ his History in 8 Books, from whom we have the Ceremonies of the Apotheosis of the Roman Emperors, lib. 4.

A certain Emperor being asked, what he had done to merit an Apotheosis? He answered, He had always studied to resemble the Gods. And being asked again, In what did he endeavour to be like them? He answered, In having as few Wants as possible of my own, and doing good in the most extensive Way to others.

There is no Place so remote in the World, but has been polluted with this monstrous Idolatry, of worshipping Serpents. The northern Historians tell us, the People of Lithuania in Poland worship’d Serpents; and ’tis not long ago, since that gross Idolatry was abolish’d, of which Sigismund Baron of Herberstein, gives us this memorable Story, viz.

——Returning, says he, from Massovia near Wilna, my Host acquainted me, he had bought a Hive of Bees, from one of these Serpent-Worshippers, whom with much ado he had persuaded to kill the Serpent, and worship the true God: Within a while after coming that Way, he found the poor Fellow miserably tortured and deformed, his Face wrinkl’d and turn’d awry; and demanding the Cause of it, he answer’d, viz.

THAT this Judgment was inflicted upon him for killing his God, and that he was like to endure heavier Torments if he did not return to his former Worship. Which brings to my Mind a Passage in one of the Fathers, relating to the Carthaginians, who having been compelled by Agathocles King of Sicily to leave off those horrid Sacrifices of human Victims to Saturn, forbore them a long time: But a great Calamity being brought upon them for disusing those human Sacrifices; and to atone for their Neglect, they sacrificed at once two hundred Children of the noblest Families in Carthage[410].

410.  Cum victi essent ab Agathocle rege Siculorum, iratum sibi Deum putavisse, itaque ut diligentius piaculum solverent ducentos nobilium filios immolasse. Lactantius. Lib. 1. Sect. 21. p. 67. Lugd. Batav.

But to return to the Baron of the North, who adds, That in his Time, the People in Samogitia, East of the Baltick Sea, did still pay divine Honours to a Serpent as a Deity.... Some of those that inhabit the Deserts, adore a four-footed Serpent, under the Name of Givosit. Few Families there, are without Serpents, for their Domestick Gods, to whom they give more than ordinary Veneration, tho’ at the same time they profess the Christian Faith[411], which Jagello their Prince received Anno Domini 1386. ibid.

411.  Atlas Europe, p. 261.

The English Cosmographer accounts for them thus, viz. “The People anciently had Fire and Serpents for their Gods, nourishing the last in their Houses, and keeping the other continually burning; the Priests of the Temple always adding Fuel, that it might not fail. The Vestal Fire was not kept more carefully at Rome, nor with greater Ceremony.... To this God, (whom they call’d, Lord of the Smoke,) they used to sacrifice young Pullets, to the other their Cocks[412].” The Seed of this Idolatry is so implanted in them, that ’tis said, that in a Village of the King’s, called Lovaniski, their chief City, they do, to this day worship Serpents. ibid.

412.  Heylin’s Cosmogr. lib. 2. Poland p. 143.

The Lithuanians, ’tis said, ador’d three Gods, Fire, Wood, and Serpents. These last were counted their Guardian Gods. And according to a certain Historian, this kind of superstitious and diabolical Worship continues yet in some Parts of the Kingdoms of Norway and Vermolandia[413].

413.  Olaus Magnus, Archbishop of Upsal. History of the Goths.

The Inhabitants of Prussia were barbarous and wild in the highest degree, having of old no manner of Religion, or next to none, and first began with the Worship of Serpents[414]. There are Countries in the Indies, says Jurieu, where Serpents are worship’d to this day.

414.  Erasm. Stella in the Antiquities of Prussia. Lib. 1.

ARISTOPHANES, in the Comedy entitled Plutus, observes that the Deity gave the Sign, viz. by hissing; upon which two monstrous Dragons skip’d out of the Temple[415].

415.

Δυω δρακοντ’ εκ του νεω. Fragmenta p. 52.

Dixerat hæc adytis cum lubricus anguis ab imis.

When Æneas sacrificed to the Manes, (the departed Soul) of his Father Anchises, he saw a Serpent come out of his Grave, which he concluded to be either the Tutelar God of his Father, or of that Place, which was counted a good Omen. We have an Account of some Priests in Asia that expose to publick View a Serpent in a brazen Vessel, attended with a great Variety of Musick. The Serpent appears in an erect Posture, opens its Mouth, and instead of a forked Tongue, appears the Head of a beautiful Virgin[416].

416.  Phil. Melanchton.

NICHOLAS de Lyra makes mention of such another idle Conceit, viz. That the Serpent assumed the Face of a beautiful Maid, when it tempted Eve. N. B. In the German Bibles printed before Luther, among other Figures may be seen that of a Serpent with the Face of a very handsome Maid.

In short, so great was the Devotion paid to Serpents, that Persons and Things were denominated from them: Yea, some would be thought to proceed from Serpents, as the highest Degree of Honour. Cadmus’s Companion was called a Serpent, so the Giant in Homer, and a certain Prophet in Pausanias.

In the Primitive Church were an heretical Sect, called Ophites, that is Serpents. In Cyprus, and about the Hellespont, were a certain People that went by the Name Serpent. So a Soothsayer in Messenia, &c. But these came short of Alexander the Great, and Scipio Africanus, who were said to be born of Serpents, which they look’d upon to be the brightest Insignia in their Escutcheon; but more of this Serpentine Pride in the next Chapter.

In such wonderful Esteem were Serpents among them, that all manner of Creatures were called by their Name, as Stars, Animals, Plants, Trees, Herbs, Rivers, Stones, Islands, Proverbs.... Nothing was accounted Divine and Grand, unless graced by a Serpent[417]. From this Divinity ascrib’d to Serpents, Pherecides took occasion to make a Dissertation concerning the Deity called Ophion, from Οφις, a Serpent[418].

417.  Conradus Gesner.

418.  Euseb. Præparat. Evang.

CHAPTER V.

CONTENTS.

Reasons for worshipping Serpents, seem to rise from Misapplication of some Scripture Passages: But especially, 1. From the Triumphs of the Paradisaic Serpent. Pagan History from Moses. In the primitive Church, a Sect of Christians worship’d Serpents, and said the Serpent in Paradise was a good Creature. 2. From the miraculous Cures done by the brazen Serpent. Alexander affected the Honour of being begot by a Serpent, ador’d as a God, by a Decree of the Priests.

WHAT Reason can be assigned for giving religious Worship to Serpents? I answer,

It is no easy Matter to find out the Original of Pagan Idolatry, having no authentick Records of those remote Times, therefore Conjectures, or nothing must content the honest Enquirer: Something may be offer’d, without going beyond our Depth. Before I proceed, it may be proper to observe, viz. That Knowledge sprung from the Sons of Noah, who doubtless instructed their Successors in the History of the Creation, the Conquest of Paradise by a Serpent, that introduced the Knowledge of Good and Evil upon Earth.

Those whom we call Heathens, at first were Members of the true Church; the further Men went from the Spring, the Streams grew more muddy, and strange Constructions were put upon the History of Adam and Eve, Noah, and his Progeny, which in process of Time was metamorphosed into a Narrative of Fooleries and fabulous Gods.

So the Mosaick History of their Travels thro’ the Wilderness, and the Promulgation of the Law upon Mount Sinai, were strange and stupendous Events, that soon spread over the Nations in some Shape or other.

In the Phœnician Theology, we find the Creation described, almost in the Terms used by Moses. Diodorus Siculus says, the Antients liv’d upon Roots and Fruits. The Phœnician Records mention Ujoris, i. e. Adam, the first that wore Garments made of Animal Skins. The Vulcan of the Heathen was the Tubal-cain of Moses, (Gen. iv. 22.) the first Artificer in Brass and Iron: Plato’s Atlanticus is a Fable founded upon the History of Noah’s Flood: The Fable of the Giants storming Heaven, is taken from the Builders of the Tower of Babel, as before: Yea, says a Learned Father (after Numenius, the celebrated Pythagorean and Platonist) what is Plato but Moses in an Athenian Dress[419]? But to be more particular,

419.  Τι γαρ εστι Πλατων η Μωσης αττικιζων. Quid enim est Plato, nisi Moses qui loquitur Atticè? Or, Quid enim aliud est Plato, quam Moses Atticissans? Clementis Alexandrini Opera, Strom. lib 1. Coloniæ p. 342.

1. SATAN, who conducted the War in Eden, display’d his Art under the Form of a Serpent, which Moses represents as a Creature of superior Wisdom, and Illuminator of Mankind. Now the Tradition, that the first Serpent had not only the Gift of speaking, but of communicating Science, and had held a Conference with the first Woman, to the vast Increase of her Knowledge, might at last swell to such a degree, that ignorant People might attribute to that Serpent, and her Race, a kind of Divinity; and for this Reason also, because in the Perfections of the Mind she exceeded our first Parents, who being constituted Governors of the Earth, must be supposed to be furnish’d with extraordinary Accomplishments: But, says Tradition, here is one who infused greater Knowledge into them, and made them more wise; and they, for contesting with the Wisdom of the Serpent, were turned out of Paradise, and ordain’d their Dwelling to be among the Beasts of the Field.

Surely, might the People say, so great a Being as this Serpent merits our awful Regards. Now, how far such Thoughts might operate in those early days of Ignorance and Superstition, I determine not: The Serpent indeed, is said to be more subtle than the Beasts of the Field, but not more wise than Adam and Eve.

It is more strange, to think that in the primitive Church there were certain Hereticks call’d Ophites, took their Name from Ophis[420], who worshipped the Serpent that betray’d Eve, and ascribed all sorts of Knowledge to that Animal, maintain’d ’twas a good Creature, and that our first Parents were instructed by it to know Good and Evil. Yea, they believed, “the Serpent that tempted Eve was the Christ, who afterwards came down and was incarnate in the Person of Jesus: That it was Jesus, but not the Christ, that suffer’d; for which reason they made all Proselytes to their Sect, to renounce Jesus[421].” If a Sect of Christians speak after this manner, what Ideas must the Heathen form of things?

420.  A Greek word that signifies a Serpent.

421.  Calmet.

One of the Fathers speaking of these Hereticks, observes how they affirm’d,——That Wisdom made itself a Serpent——had given Knowledge to Man, and that the Position of Man’s Bowels, winding about like Serpents, shews that there is in us a hidden Substance that engenders the Figure of Serpents[422]. Surely those Fathers of the Church were Children in Understanding, that gave way to such mystical Conundrums. Call them no more Fathers, but Children of Antiquity.

422.  Irenæus adv. Hæres. (lib. 1. cap. 34.—sophiam serpentem factam—) who flourish’d in the close of the 2d Century.

These Hereticks, in the Consecration of the Eucharist, always had a Serpent ready in a Box, which they produced on that Occasion, making it come out by certain Charms, and lick the Bread, and having kissed the same, they eat it[423]. Another Historian expresses it thus, viz. “When their Priests celebrated their Mysteries, they made one of these Creatures to come out of his Hole, and after he had roll’d himself upon the Things that were to be offer’d in Sacrifice, they said Jesus Christ had sanctified them, and then gave them to the People to worship them[424].” N. B. I don’t apprehend how the Learned Abbot makes them bring in the Name Jesus here, a Name which in the same Page he says, they obliged their Proselytes to renounce.

423.  Bingh. Index Heret.

424.  Calmet’s Histor. Dict. vol. ii. p. 668.

This strange Superstition seems to be derived from the Heathen, who at the Feasts of Bacchus, used to carry a Serpent, and to cry, Evia, Evia[425]: And Evia, says Clemens Alexandrinus, if it be asperated, Hevia, signifies in the Hebrew, a female Serpent. Dr. Lightfoot observes, that there being no such Word in the Hebrew, Clemens must mean the Chaldee, in which Hivia signifies a Serpent.

425.  Ευια, ευια.

2. The Reputation gain’d by the Serpent in Paradise, was heighten’d by the wonderful Cures done by the brazen Serpent in the Wilderness. As this strange Occurrence was capable of various Glosses, so it must undergo different Constructions. The Brazen Serpent was brought to Canaan, where ’twas kept in remembrance of the miraculous Cures their Forefathers had received from it in the Wilderness; and, ’tis probable, the Israelites themselves were the first that paid divine Honours to it, and the Idolatry might begin in the days of the Judges; others say, under the Kings of Judah[426].

426.  Jurieu, vol. ii. from Rabbi Kimchi, who says they burnt Incense to it, from the time the Kings of Judah had corrupted themselves ... in locum.

It lay quiet there, until those Days, the Children of Israel burnt Incense to it. That is, from the days Israel began to commit Idolatry, to the days of Hezekiah; who, to prevent the Growth of that Serpentine Idolatry, brake in pieces the brazen Serpent that Moses had made. 2 Kings xviii. 4.

The Sound of the strange Cures done by the brazen Serpent, soon spread over the forsaken Nations, who, observing how the Wounded were healed by looking at it, conceived it to be a proper Instrument to be their Mediator, and consequently a fit Object for their Adoration, when even the Wounded in Israel, by addressing to its Shadow, were healed.

It is most probable, that the Adoration of Serpents by the Pagans, sprung from these two Fountains,

The Wisdom of the Serpent in Paradise, and the miraculous Cures done by the Shadow of a Serpent in the Wilderness; which were improved by the Devil to secure his Honour and Interest, who wanted not Priests to display the Glories of their Character, to make the Serpent honourable in the sight of his Vassals. From hence, the Egyptians, Phenicians, yea most Nations, did imagine the Serpent to have some Divinity in its Nature, and for that reason (as hinted before) honour’d it with sacred Homage; this the Devil did, with a view to lessen Men’s Esteem for the Almighty Creator.

Hence also some Men of superior Dignity have affected to be esteem’d more than meer Men, making this as an Argument, that they were begot by Serpents, as we observed already, therefore I shall only add, viz.

That Alexander the Great, after he had taken Rhodes, Egypt and Cilicia, addrest Jupiter Ammon to know his Original, for his Mother Olympias had confest to his Father Philip, that Alexander was not begot by him, but by a Serpent of vast Bulk; whereupon Philip was divorced from his Wife Olympias, and Alexander was saluted Son of Ammon, and by Order of the Priests, his Companions were enjoin’d to worship him as a God, and not as a King.

ALEXANDER, when he had conquer’d Darius III. surnam’d Codomannus, and was possest of the Persian Empire, writ to the Grecians, that they should decree him to be a God. Hereupon several Decrees were made: The Lacedemonians exprest their Compliance in this short Decree, viz. Forasmuch as Alexander would be a God, let him be a God. Thus with Laconick Brevity, fashionable among the Lacedemonians, they humour’d and reproved the Pride of their King at once[427].

427.  Επειδἡ Αλεξανδρος βουλεται Θεδς ειναι εσο Θεος. Æliani variæ Hist. lib. ii. cap. xix.

VARRO was of Opinion, that all gallant and heroick Men should believe themselves, tho’ falsly, to issue from the Gods ... that upon this Supposition, they might attempt great things with more Courage, and prosecute them with more Ardency; and tho’ the Motive was but imaginary, yet might produce glorious Effects[428]. When Varro writ this, ’tis probable he had Alexander the Great in his view.

428.  Ex Diis genitos—Aug. de Civitate Dei. cap. 4.

Such is their Opinion of their King in China, that they think he is descended from the Race of some Demi-God, and so adore him accordingly. They believe there is some Divinity in his Blood, in so much that he never marries any but his next Relatives, for fear of staining the Royal Blood[429].

429.  Howel’s Londinopolis. p. 384.

Among the Antients, Serpents were Emblems of Power; therefore Epaminondas, the brave Theban General, to encourage his Army against a powerful Enemy, bruised the Head of a Serpent before them as a Prognostick of Victory.

Thus King James I. tho’ the Dupe of all Christendom, says a certain Gentleman, yet was the grand Idol of the Court-Clergy. That Pedantry which would have brought a School-Boy under the just Discipline of the Rod, in him was represented by his parasitical Preferment-hunting Ecclesiasticks, as divine Eloquence, and the Inspiration of the Almighty....

CHAPTER VI.

Reasons for worshipping hurtful as well as useful Creatures, founded on a Notion of two eternal contrary Principles: They believe God was good, and could not be the Author of moral Evil, therefore fram’d the Ditheistical Doctrine; an Error, espoused by some primitive Christians, confuted by the Sentence past upon the Serpent. Reasons for worshipping different Species of Animals by the Egyptians.

Whence arises the Honour given by Heathens to different Species of Beings, to the noxious and hurtful, as well as to the salutary and beneficent Tribe?

Probably, it might be from their observing the Mixtures of Good and Evil in the visible Creation, when as yet in their infantile State of Knowledge: The reason of this they could not otherwise account for, but by giving into the Notion of two distinct independent governing Powers; the one a good, the other an evil Genius: accordingly they worshipped Creatures that were useful, as being the Ministers of the good Genius; and those that were hurtful they paid Homage to, out of servile Fear, and to ingratiate themselves into their Favour. In the Morning they worshipped the celestial Gods; in the Evening, the infernal: On the Plain they worshipped the terrestrial Gods, on Hills the supernatural; in Grotos and Caves, the infernal.

Hence it is they asserted a Duplicity of Gods, viz. Two perceptive self-existent Beings, one the Principle of Good, and the other of Evil. This Opinion originally sprung from a strong, firm Persuasion, That God was invariably Good, and therefore could not possibly be the Author of the Evil upon Earth. Nor could they otherwise solve the Difficulty about the Entrance of moral Evil into our World, but by supposing another eternal self-existent evil Cause.

Yea, some among the primitive Christians fell into the Error of asserting this Ditheistical Doctrine; that is, two self-existent Principles in the Universe, to wit, a good God, and an evil Demon. Thus the Cerdonites, an heretical Sect, that sprung up in the second Century, held there were two Gods; one, the Author of all good, the other, of all evil Things. So the Marcionites held two contrary Gods; and in the third Century, the Manichees did the same.

Perhaps, this might be one reason why God past Sentence upon the Devil in the Serpent, in the presence and hearing of our first Parents, viz. to prevent the Error of imagining that there was any Principle of Evil, which was independent upon the Almighty. The Sentence past upon Satan in the Curse upon the Serpent, was a Conviction to Adam and Eve of his Dependency upon the Almighty Creator, before whose Tribunal he now was constrained to appear, to receive the Sentence merited by those, who make a Lye, and tempt their Fellow-creatures to rebel.

REASONS about the Adoration of different kind of Animals by the Egyptians.

If you ask, that if they worshipped a Serpent, why did they pay religious Honours to so many other Beasts? I answer, This monstrous Idolatry begun in Egypt, and the first occasion for it seems to be this, viz.

OSIRIS, a certain King of Egypt, who reign’d with great Equity and Mildness, having divided his Kingdom into several distinct Provinces, appointed Presidents over them, and in their Banners he placed the Figures, or Pictures of certain Animals, that bore some Similitude to the Peculiarities of those Countries, over which they were to preside: Thus to the Governor, whose Land was proper for Tillage, he design’d an Ox in his Standard, to which the Inhabitants of that Place paid a particular Veneration, which in process of time was worshipped by the whole Nation, for its Usefulness, and as the Symbol of Agriculture: Hence the Image of Osiris is set off with Horns.

The golden Calf which Aaron made in the Wilderness, and the Calves set up by Jeroboam to be worshipped in his Kingdom, were an Imitation of the idolatrous Adoration, which the Egyptians paid to their Bull Apis.

That part of the Country, in which was abundance of Water, the King set a Crocodile (an amphibious Animal) in his Banner, that was to govern there, which was had in high Veneration, especially in the City of Mira; and at last the Crocodile was worshipped all over Egypt.

Where the Country abounded with Wood, a Dog was fixt in the Governor’s Standard, to which the Egyptians gave no little Veneration, especially Sportsmen ... as the Poet observes[430].

430.

Oppida tota canem venerantur, nemo Dianam.

The Dog whole Towns, Diana none implore.

Juvenal. Satir. xv.

That which gives some colour to this Partition of Osiris’s Kingdom, is, “that God ordained very near the same thing to be observed in the Encampments of the Israelites, when he divided the twelve Tribes into four Bodies, and allotted to one of the three Tribes, belonging to each Body, the Figure of an Animal to be placed in the Banner: Thus, that of Reuben carried the Figure of a Man; that of Judah, a Lion; that of Dan, an Eagle; and that of Ephraim, an Ox[431]”.

431.  Jurieu’s Crit. Hist. vol. ii.

After this manner the Egyptian Monarch did place in their Banners the Figures of certain Animals, which by degrees were usher’d into their Religion and Temples. N. B. These Banners thus painted with different Animals, were fixt upon Poles, between their several Provinces, by which their Bounds were determined. Semiramis, being conquered by Staurobates, Antiquity feign’d she was changed by the Gods into a Dove, the Bird of Venus, which is the reason why the Dove was worshipped by the Babylonians, and why they gave it in their Ensign.

I Conclude this Part with some Instances, that are given of the Sottishness of Pagans in what they called religious Worship, which indeed is almost incredible, if they were not common, and well attested.—— The Egyptians did not only worship variety of Beasts, but also the Figures of them, as the Representatives of their Gods: Each City and District entertain’d a peculiar Devotion for some particular Beast or other, in honour of which they built Temples; yea, every one of the Pagan Deities had his own Beast, Tree and Plant consecrated to him. Thus the Pigeon was consecrated to Venus; the Dragon and Owl to Minerva; the Eagle to Jupiter; the Cock to Æsculapius and the Sun. This, says Jurieu, is the true Origin of the Egyptian Idolatry. Ibid. Who adds, The Egyptians assign’d to their Gods certain Animals, as their Representatives, and being introduced into the Temples, as the Images were in some Christian Churches, they at last began to worship them. This points out the Impiety of admitting any symbolical Representations of Divinity into Places of publick Worship.

Nothing more monstrous than the Divinity of the Pagans; their Gods were innumerable. Every thing on Earth, in the Sea, in the Heavens, yea, and in Hell, had their peculiar Gods. If Egyptians, who past for the wisest of Mortals, paid religious Adoration to meer Animals, not only to Serpents, but Apes, Wolves, yea, Dogs, Cats, ... and to Vegetables, as Onions, Garlick ... what shall we think of stupid Nations, who had no Claim to Wisdom?

Even in Athens (that celebrated Fountain of Light) were more Idols than in all Greece; yea, so numerous were their Idols, that they had almost as many Gods as Men[432].

432.  Facilius possis Deum, quam hominem invenire.

STRABO, Procopius, and Ben Jonas say, the antient Persians kept and worshipped their perpetual Fire on Mount Albors, a Branch of Caucasus. The Japonese worship the Devil, and the Head of their Religion is called Dair, whom they worship as a God. Atlas.

I Should rather think the Persians ador’d the supreme God, under the Image of Fire, by reason ’tis Fire gives Motion to every thing in Nature, and therefore they made it an Emblem of Divinity.

The Hebrews kept up the holy Fire in the Temple, and the Vestals were appointed to keep the sacred Fire of the Romans.

VULCAN was worshipped among the Antients, and particularly the Egyptians, as the Inventor of Fire.

The People of Egypt exceeded most Nations in depreciating Divinity by gross Superstitions and Idolatry; they did not err in worshipping Mortals only, but they gave Reverence to Beasts, Birds, Insects, Winds, Earth, Water, Air, Fire, Plants, &c. whom Rhodius Anaxandrides, one of themselves, derides in this manner:

I sacrifice to God the Beef, which you adore;

I broil th’ Egyptian Eels, which you as God implore.

You fear to eat the Flesh of Swine, I find it sweet:

You worship Dogs, to beat them I think meet,

When they my Store devour.[433]——

433.

Bovem colis, ego Deis macto Bovem;

Tu maximum anguillam, Deum putas: ego,

Obsoniorum credidi, suavissimum,

Carnes suillas, tu caves, at gaudeo

His maximè. Canem colis, quem verbero.

Edentem, ubi deprehendo, forte obsonium.

Thus Juvenal, another Heathen Poet, ridicules their religious Fooleries:

Oh happy Nations! which, of their own sowing,

Have store of Gods, in ev’ry Garden growing.[434]

434.

Porrum & cæpe nefas violare & frangere morsu,

Oh sanctas gentes quibus hæc nascuntur in hortis

Numina!——

Sat. xv. l. 8, 9, 10.

The Images of the Gods, says Seneca, are worshipped; these they pray unto and adore, and while they greatly admire them, at the same time despise the Workmen that made them[435]. Which also Sedulius their Poet scoffs at, saying,——Who worship Vanities ... despise their own Maker ... fear the Works of their own Hands.... What Madness! that Man should ugly Shapes adore, of Bulls, Birds, Dragons, the vile Half-Dog, or Half-Man, on Knees for Aid implore[436].——

435.  Simulachra Deorum venerantur——fabros qui ilia fecêre, contemnunt.

436.  Heu miseri vana colunt——ut volucrem, turpemque Bovem, torvumque Draconem, sem-hominemque canem supplex homo pronus adoret.

Yet among the Nations were some who thought it Impiety to represent their Gods by Images, as the Persians, Indian Brachmans, &c.[437] Yea, the Romans, for 170 Years, would not allow Images in their Temples, observing the Law of Numa. It was Tarquinius Priscus that followed the Vanity of the Grecians (a Nation of all others, excepting Egypt, most deluded by the old Serpent) set up the Images of their Gods, which even the Learned Varro bewailed and condemned. The Mahometans have a perfect Aversion to Images. The Jews hate all Images, will not allow any in their Houses, much less in Places of Worship. But to proceed:

437.  Hospinian. de Origine Imaginum.

The apostate Indians worship both Gods and Devils, over which they acknowledge a Supreme, who sends forth other Deities as his Deputies; which they think to be the Souls of good Men; and Devils, the Souls of the Wicked.... They imagine the Sun and Moon to be Gods; their Idols are represented as Monsters of the kind[438].

438.  Atlas Asia. page 662.

“In the Kingdom of Pegu in the East, the People are exceeding superstitious, and scruple not to worship the Devil, whom they reckon the Author of Evil; as they do God, of Good: And in all Calamities, their first Addresses are to the evil Spirit, for Deliverance; and they make Vows to him, which they perform upon their Recovery, with the Assistance of their Priests, whom they call the Devil’s Father, and he directs them to make sacred Feasts with Musick.” Many of them run about in the Morning with a Torch in one Hand, and Rice in the other; pretending to give the Devil his Breakfast, that he may not hurt them that Day. Others at their Meals, throw part of what they have over their Shoulders, to feed him, before they eat any themselves. Ibid. p. 662.

At Tavay in that Country, they replenish their Houses with Victuals, and leave them for three Months, that the Devils may dwell and feed there, and be favourable all the rest of the Year. ibid. They have a sort of Monks called Talapoins, who endeavour to root out this Devil Worship, but without effect.

The Aruspices, were an Order of Priests among the antient Romans, who pretended to foretell Events, chiefly by inspecting the Entrails of Beasts killed in Sacrifice ... Birds, and celestial Appearances. Cato, who was one of the Augurs, conscious of their impious Politicks, used to say, He wondered how one Priest could look at another without laughing in his Face. These Augural Priests made a College, or Community; they bore an Augural Staff or Wand, called Lituus, made in form of a Crozier, or a Bishop’s Staff, or Shepherd’s Crook, as the Ensign of their Office and Authority—— And what is most ridiculous is, that no Affair of Moment could be resolved upon, without first consulting these holy Cheats; and their Advice, be what it would, was by a Decree of the Senate appointed to be exactly and religiously observed. Ornithomancy, or Divination by Birds, was, among the Greeks, the same with Augury among the Romans.

At Angola and Congo in the East-Indies, wooden Idols, resembling Negroes, are erected in the midst of their Towns, which they daily worship. ’Tis their Belief they are never sick, but when their Idols are angry with them; therefore to appease them, they pour at their Feet the Wine of Palms. They wash, paint, and new cloath their Dead, and bury with them Meat, Drink, and some of their Goods, and sprinkle the Grave with the Blood of Goats. Their Priests are in such high Esteem, that they think Plenty and Famine, Life and Death, are in their power[439].

439.  See Purchas.

The old Inhabitants of Virginia believed many Gods, but one principally, who made the rest ... and that the Woman was made before the Man, and propagated by the Help of one of the inferior Gods. The Natives are Anthropomorphites, giving to their Gods the Forms of Men.... When they go abroad, they carry their Gods about with them, and in Matters of Doubt ask Counsel of them. Much of their Devotion consists in howling and dancing about Fires, with Rattles in their Hands. Quære, Whether this Custom be not the Original of Castanets or Snappers in Dancing[440]?

440.  Hackluit in Purchas.

Another Instance of monstrous Degeneracy, we have among the Phenicians, who offer’d yearly Sacrifices to Saturn of young Infants; and in the Temple of Venus, practised not only Whoredom, but the most unnatural Sin of Sodomy also; yea, by the Laws of their Religion, were bound to prostitute their Daughters to Venus, before they married them: In their Temple the Women who refused to be shaved, were obliged to yield up their Honour to Strangers for one day.

In the Country, now called New Spain, the old Inhabitants would neither eat nor drink, till they had cast towards the Sun, some part of their Food; nor would they smell a Flower, without throwing up in the Air some Leaves of it, thereby acknowledging the Gods to be their great Benefactors: Tho’ this be ridiculous, yet having an Air of religious Gratitude, it is commendable. Among other Idols ador’d at Mexico, they had one called Vitziliputzli, placed in an azure colour’d Chair, with Serpent’s Heads at each Corner.

Yea the Pagans, to authorize their own Crimes, and justify their vicious Lives, have constituted licentious, drunken, vicious Gods, &c. Instances of this kind we have in their religious Institutions, as the Saturnalia of the Romans, which were Feasts sacred to the God Saturn: This Feast was observed in December, at first kept for one day, then for three days, and afterwards for seven days. So sacred was this Festival, that while it lasted, no Criminals were to be executed, no War to begin.... And yet at the same time, a Sanction was given to universal Debauchery; all Rules of Virtue and common Decency were intirely banished, and all things run into a wild Scene of Distraction and Lewdness, and all this under the Umbrage of doing Honour to their Gods[441].

441.  Uno die ... trium dierum ... septem dierum ... Bellum fumere nefas habitum——Macrobii opera, Londini, A. D. 1694. p. 155, 160, 168.

The same Game was acted in the Lupercalian Feasts, instituted in honour of the God Pan (under the shape of a Goat) whose Priests, on the Morning of the Feast, ran naked thro’ the Streets, striking the married Women they met, on the Hands and Belly with Straps cut out of Goats Skins, which was held an Omen, promising Fruitfulness, and happy Deliveries.

I shall only add the Bacchanalian Feasts, celebrated in honour of Bacchus, the God of Wine, and Master of the Revels; sometimes called Orgia[442], from a Greek Word that signifies Anger and Rage, because in the Celebration of it, People acted in so raging and furious a manner, as if they had been absolutely distracted. These religious Feasts were not only encumber’d with a great number of Ceremonies, but attended with most notorious Dissoluteness; for Men and Women met at them, all naked, except their Heads and Hips, that were shaded with Vine Leaves.

442.  Οργη

The Women, who were installed Priestesses, during this Feast, ran thro’ the Streets, and other Places, cover’d with Tyger’s Skins, Scepters in one Hand, and Torches in the other, howling and roaring out the Praise of Bacchus, with Hair dishevell’d, dangling about their Shoulders. They were call’d Mœnades from their Madness, Thyades from their Rage, Bacchæ from their Intemperance.

The Poets tell us, that in the Bacchanalian Train, were a Croud of Nymphs and Naiades, a sort of Heathen Divinities; some crown’d with Ivy, their Hair loose, and intermix’d with Snakes, clothed with the Skins of Beasts, and girt about with large Serpents, and running frantick in the Woods and Mountains.

In short, their sacred Games, Festivals, and Sacrifices, were little more than drunken Banquets, nocturnal Revels, tumultuous Dancings, all wild, ridiculous and extravagant.

F I N I S.

INDEX

- A.

- ACONTIA Serpent, (the Figure, Plate 4;) why call’d a flying Serpent, 81

- Adam, why not made impeccable, 171

- —— Converse betwixt him and Angels, 173

- —— in Innocency put in mind of Death, 181

- —— his Fall described by Pagans, 182, 3

- —— —— —— —— by Mahometans, 184

- Adder; see Viper. (the Figure, Plate 1)

- Agnasen Serpent, 132

- Air, ador’d by Pagans, 210

- Alexander the Great, and Alexander the Little, 140

- Amodytes Serpent, describ’d, 53, 4

- Amphisbæna, a two-headed Serpent, describ’d, 72

- —— Instances of one in Oxfordshire, and in Chiapa in America, [TN]

- Ambua Serpent, 107

- Ameiva Serpent, 122

- Americina, 122

- Anacandia Serpent, [TN]

- Ants, their Penetration, 8

- —— in America great Master-Builders, 8, 132

- —— Remarkable Sorts in the East-Indies, 8

- Anguis laqueus, or the Ensnaring-Serpent, 136

- Animals, turn’d into Gods by Pagans, 213

- —— Their Adoration ridicul’d by some of themselves, 215, 236, 237

- Apollo, catechis’d for his dubious Answers, 77

- —— His She-Priest, ibid.

- Apotheosis, or Deification describ’d, 223

- Asp, (the Figure, Plate 2,) described, 59

- —— Its Foresight, 60

- —— A Poem on the Asp and its Poison, 61

- —— Highly venerated among the Egyptians, 70

- Attaligatus Serpent, 134

- B.

- Basilisk Serpent, (the Figure, Plate 3) describ’d, 78

- —— why call’d King of Serpents, 79

- —— (African, Plate 3)

- Battle of the Gods, 212

- Bees, (the Figure, Plate 5) their Sagacity, great Geometricians, 8

- —— Their Sting describ’d, 148

- Birds, why some here only in Winter, and others only in Summer, 7

- Biobi, or green Serpent describ’d, 103

- Bibera Serpent, 107

- Bitin Serpent, 137

- Blowing Serpent, 130

- Boignacu Serpent, very beautiful, 106

- Boytiapua Serpent, 108

- —— An Instrument of Conjuration, 109

- Bomsnake Serpent, 109

- Boicupecanga Serpent, prickle-back’d, 110

- Boitiapo Serpent, 117

- Brochet de Torre, or Land-pike, 124

- Brimstone Snake, 130

- C.

- Cabiri, characteriz’d, 81

- Caudisonant, or Rattle-Snake, (the Figure, Plate 7) describ’d, 91

- —— Its Wounds and Cures, 92

- Cameleon, (the Figure, Plate 5) describ’d; the reason why it appears in a change of Colours, 96

- —— Why call’d a living Skin, 97

- Canina Serpent, describ’d, 103

- —— A Domestick Animal, 104

- Camruana Serpent, 108

- Carapobeba, 122

- Cæcilia Serpent describ’d, why call’d blind, 80

- Cencris Serpent describ’d, why call’d miliary, 80, 1

- Cerastes, (the Figure, Plate 1) describ’d, the Executioner of Justice, 54, 5

- Ceylon, a Land of Delights, 113

- Ceylonic Hotambæia Serpent, 115

- Chickens, produc’d by artificial Heat, 6, 147

- Chastity conjugal, how try’d, 55

- Charming of Serpents, various Instances, 62, 3

- —— of Rats, a remarkable Instance in Germany, 65

- —— of Serpents, by a Wand, 65

- Cheese, an odd Custom in Antiquity about it, 129

- Chicken Snake, 131

- Cherubims, Emblems of Mercy and Justice, 175, 6

- Christ’s Death, publish’d before that of Adam, 180

- Cleopatra, her own Executioner by a Serpent, 34, 60, 61

- Cloth, wash’d in Fire, 95

- Cobres Capellos Serpent, describ’d, 90

- Colour Green, why hated by the Turks, 108

- —— Blue, why hated by the Persians, 109

- Cordylus, a noxious Reptile, 121

- Corn Snake, 129

- Crocodile, (the Figure, Plate 5) describ’d at large, 118

- —— eats Stones, ibid.

- —— venerated in Egypt, ibid.

- —— the occasion of a War, ibid.

- —— a Judge of Controversies, 119

- —— the manner of destroying it, 120

- —— Symbol of the Deity, 178

- Creation, a Poem, 162

- Cuckold, its Origin, 54

- Cuckow Spittle, Grashoppers hatch’d in it, 108

- Cucurijuba, a Serpent monstrous, 110

- D.

- Darkness, the Destruction of Colours, 71

- Dæmons explain’d, 205

- Devil ador’d, 236, 238

- Distempers cur’d by manual Touch, 56, 7

- Dipsas Serpent, describ’d; its Wounds bring incurable Thirst, 85

- Dogs, superiour to Men in the Sense of Smelling, 66

- —— the manner of Sensation philosophically explain’d, 67

- —— Providence vindicated in that matter, 68

- Dopon Serpent, 133

- Dragons describ’d, various Sorts and Forms, 74

- —— monstrous one slain by Gozon, Knight, by a strange contrivance, 75

- —— another slain by the Roman Army, 76

- Dragon, Pythian, Guardian of the Delphick Oracle, ibid.

- Dragons, Guardians of Treasures, 78

- —— winged, describ’d, (the Figure, Plate 2), 192

- —— Æthiopian, (the Figure, Plate 2)

- Druina Serpent, describ’d, 83

- E.

- Eagles, how they take their Prey, 145

- Ecatoth, or Serpent-of-the-Wind, 135

- Eggs, the reason of Propagation by them, 5

- —— the Method wonderful, ibid.

- Egg, Symbol of the World, 6

- Eggs hatch’d in Ovens, the Young ones generally imperfect, ibid.

- —— mysterious Egg.

- Egg, a surprizing Compound, 128

- —— the White of it a most singular Menstruum, ibid.

- —— how reduc’d to the likeness of Poison, ibid.

- Egyptians, a People of Contradiction, 60

- —— whipp’d their inattentive Gods, 60

- Elephantia Serpents, why so call’d, 86

- Elops Serpent, (the Figure, Plate 3) describ’d, 84

- Elephants, Creatures of great Bulk, 86

- —— subject to Resentment, Instances of it, 87

- —— a Battle betwixt them and Serpents, 91

- Ethetulla Serpent, 113

- Eve, how she came to converse with the Serpent, 174

- —— her Converse with it before the Account of Moses very probable, 177

- —— a Negative would have preserv’d her Innocence, 179

- F.

- Faith, the Magnet of Magicians, 64

- Fascinating Eyes, 41

- Fish, how they breathe in Water, 1

- Fire, ador’d, 211, 236

- Funerals, their first Institution, 181

- G.

- Generation equivocal exploded, 4

- Ghalghulawa Serpent, 114

- Giraupiagara Serpent, 108

- Gobe Moujes, 124

- Gods, Men transformed into them, 201

- —— inanimate Things turn’d into them, 207

- Goddesses, Women transform’d into them, 206

- Golden Calf, 214

- Grotto di Cani, a particular Account of it, 25, 6

- —— —— Experiments made in it by Mr. Addison, 26

- Grotto de i Serpi, a remarkable subterraneous Cavern, and Hospital for particular Diseases, 38

- Ground Rattle-Snake, 125

- Griffin describ’d, 145

- Guaku, or Lyboya Serpent describ’d, one of the most monstrous, 102

- H.

- Harus Serpent, 138

- Heathens, their Fictions about Punishments in Hell, 49

- —— their Opinion about Heaven, 50

- Hereditary Right, the Title, how try’d, 56

- Hemorrhous, (the Figure, Plate 1) describ’d; its Wounds force the Blood out thro’ every Pore of the Body, 57

- Horse-Tail, a Turkish Standard, the Original of it, 81

- Hooded, or Monk Serpent, 115

- Horn Snake, 126

- Hornet, (the Figure, Plate 7) describ’d, 148

- Hydrus, or Water-Snake, 126, 141, 2

- I.

- Japonians, their way of punishing Christians, 47

- Jararaka Serpent, describ’d, 103

- Jacore Lizard, [TN]

- Ibiara Serpent, describ’d, 99

- Ibitobaca Serpent, (the Figure, Plate 4) describ’d, 102

- Ibiboboca Serpent, describ’d.

- Ibizacoan Serpent, Cure of its Wound very singular, 106

- Idolatry, the Original of it, 197

- —— more ancient than Image-Worship, 198

- —— the Incentives to it, 199

- Jeboya Serpent, 108

- Images, why Laban call’d them Gods, 203

- Inchantment by noxious Herbs, &c. 47

- Indian Prince, a very remarkable Saying of his about Spanish Cruelty, 133

- Insects, little, great Executioners, 139

- —— various Instances, ibid.

- Iquanna Serpent, describ’d, 102

- Iron, one of the hardest Metals, yet the most brittle, 130

- Israel, why punish’d by Serpents, 188

- —— why punish’d by fiery Serpents, ibid.

- K.

- Kakaboya Serpent, 106

- Kingdom won by an Heroick Answer, 58

- King Snake, 129

- —— Sashes made of its Skin, ibid.

- Koko Serpent, a Representation of the French Monarch, 58, 9

- Kukuruki Serpent, describ’d, 99

- L.

- Lancashire Beauties, 69

- Lacertus viridis, or green Lizard, 121

- Les Anoles Serpent, 123

- Les Roquet Serpent, ibid.

- Light, how the Sensation of it is produc’d, 71

- —— all Colours depend upon it, 71

- Long black-Snake, 127

- M.

- Magical Balls, 46, 7

- Magick Art, the Original of it, 68

- —— its Degeneracy, 68, 9

- —— surprizing Instances of magick Wit, 69

- Magick Egg, ibid.

- Magicians, St. Matthew’s wise Men in their time, 70

- Manima Serpent, monstrous, 111

- Malcarabeta Serpent, 113

- Malpolon Serpent, ibid.

- Manballa Serpent, 114

- Maboujas, 123

- —— , an Emblem of the old Serpent, 124

- Macacoatl, an horned Serpent, 132

- Marine Dragon, or Serpent, 143

- Men, Giants and Pygmies among ’em, 16

- Mexico, two unparallel’d Instances of Cruelty, one by the Mexican, the other by Spanish Priests, 100, 1

- Milk, its wonderful Nature describ’d, 128

- Mithridate, the Original of its Name, 40, 5

- Monoxillo, or Mucronated-Serpent, 137

- Musk Serpent, 116

- Musk Rats, and Musk Cats, ibid.

- Musk, a short Account of it, 116, 17

- Musick, its wonderful Effects on the Mind and the Body in several remarkable Instances, 156 to 160

- —— Conjectures about medicinal Cures by it, 164

- N.

- Natrix-Torquata Snake, (the Figure, Plate 5), 142

- Nintipolonga Serpent, 114

- Noya Serpent, 90

- O.

- Obsidian Stones, Looking-Glasses made of them, 105

- Opium, the Darling of the Turks, 21

- Orators, as well as Poets enthusiastical, 64

- Oracular Answers, various Opinions about them, 77

- Otus Serpent, 133

- P.

- Pareas Serpent describ’d, 84

- Paper, that is incombustible, 95

- Parrot, a rational Dialogue betwixt it and Prince Maurice, 144, 5

- Parthians, the best Fighters when retreating, 132

- Paradise, Self-denial a Duty there, 180

- —— Threatnings necessary there, 181

- Pagan Fables founded on the Writings of Moses, 182

- Persian Kings, their Recipe for an easy Death, 70

- People, without Fraud, 125

- —— have no Name for it, ibid.

- Pimbera Serpent, describ’d, 90

- Pluto, his Attendants and Executioners cover’d with Snakes, as the Harpies, Furies, Cerberus, Chimæra, 47, 48, 49

- Poison, vegetable Instances of it, 19, 20

- —— Mineral, various Instances in Damps from Copper, Mercury, Tin, Lead, 22, 23

- —— Animal, Debates about the Seat of it in Serpents, 26, 7

- —— various Remedies for it, as Oil, experimented on one William Oliver, bit by a Serpent; Lichen Cinereus Terrestris, Venice Treacle, and several Vegetables, &c., 29, 30, 31, 145

- —— one Drop of it a Match for a Sea of Blood, 32

- —— when not dangerous, 33

- —— exhaustible in Serpents by quick repeated Acts, but soon recruited, 35

- Poetical Apology for a Sot, 73, 4

- Polonga Serpent, describ’d, 90

- Priests, their Genius for Cruelty. See Mexico.

- Prussians and Lithuanians, Serpent-Worshippers, 226

- R.

- Rattle-Snake. Vid. Caudisonant.

- Red-belly Snake, 126

- Red-back Snake, 127

- Rivers ador’d, 210

- Rubetarian Serpent, 143

- —— —— loud and pretty, ibid.

- S.

- Sandals, used by the Ladies, 208

- Salamander, (the Figure, Plate 5,) described, 92

- —— how said to live in the Fire, 93

- —— Corvini’s Experiment upon one, 94

- Salamander’s-Wool, 95

- —— —— Shrouds made of it for Kings, 95

- Satan, why punish’d under the Figure of a Serpent, 185

- Scorpions, (the Figure, Plate 7,) Countries destroy’d by them, as in Æthiopia, Amyclæ a Town in Italy, Pescara an ancient City in Italy, India, 45, 6

- —— their various Kinds, Sizes, and malignant Nature, 87, 8

- —— the Persians curse by them, 88

- Scytale Serpent, (the Figure, Plate 2,) described, 70

- —— —— an Aggregate of charming Colours, 71

- Scolopendra, (the Figure, Plate 5,), 151

- Serpents, general Description of them, 2

- —— their Mode of Propagation viviparous and oviparous, 4, 5

- —— their Sagacity, with regard to their different Lodgments, 6, 7, 172

- —— during Winter, sleep with open Eyes, 7

- —— their Enemies, viz. Eagle, Hawk, Stork, Ibis, Ichneumon, Magaure, and some Vegetables, 10, 11

- —— Dust, not their original Food. A moral Reflection upon it, 12

- —— their Food, which they swallow whole, 12, 13

- —— their Size, some monstrous, others remarkably small, 13, 14, 15, 16, 146

- —— their Apparatus for Motion curious, 17

- —— their Skin an elegant Composition, 18

- —— of special Service to Mankind, of great Use in Physick, various at home and abroad, 36, 7

- —— the common Food of many Nations in Europe, Asia, Africa, America, 38 to 40

- —— Instruments of divine and human Vengeance, 44

- —— Jewish Camp infested with them, 44

- —— Victory gain’d by them on Sea and Land, 46

- Serpent, its Contest with St. Paul, 44

- Seps, (the Figure, Plate 1,) why call’d the putrid Serpent, 58

- Serpens Indicus Coronatus, 112

- Serpens Putorius, 113

- The Sea Serpent, (the Figure, Plate 6)

- Serpent de Boa, 144

- Mistress of Serpents, (the Figure, Plate 6)

- Serpent, an Account of a remarkable one in Lancashire, 144

- Serpent in Paradise, various Opinions about it, 168

- American Serpent, (the Figure, Plate 3)

- Serpent brazen, 191, 2

- —— prefigur’d Christ, 194

- —— Israel, why cured by it, 195

- Serpents, the Adoration of them, 216 to 227

- —— Reasons for that Worship, 228

- —— Worshippers of ’em among Christians, 229

- Shrew-Serpent, 151

- Shekina describ’d, 187

- Silence, a Pythagorick Rudiment, 112

- —— the Safety of Venice, 112

- Sin, its first Entrance, 168

- Sleep, a living Death, 70

- Snake common, (the Figure, Plate 4) describ’d, 85

- Spiders, (the Figure, Plate 5)

- —— Black, (the Figure, Plate 4,) their various Kinds, 149

- —— their Autumn Webs, 150

- —— American, 150

- Stellio, 123

- Stupid Serpent, 136

- —— —— a living Loadstone, as describ’d by some, 136

- Sun and Moon, chief Deities of the Pagans, 209

- Swamp Snakes, 126

- T.

- Tarciboya Serpent, 106

- Tapayaxin Serpent, 121

- Taraguira, 121

- Taraquico Aycuraba Serpent, 122

- Tapayaxin Serpent, 137

- Tapayaxin Serpent, the Friend of Man, 137

- Tamacolin Serpent, of the Toad kind, 138

- Tame and tractable Serpent, 140

- Tarantula, (the Figure, Plate 7,) its Poison and Cure by Musick; the Manner how, 151 to 155

- Teuthlacokauqui in Mexico, call’d the Fortress of the Serpents, describ’d, 100

- Tetzawhcoatl Serpent, 104

- Terpomongo Serpent, 111

- —— —— a Symbol of Friendship, ibid.

- Tejuguacu, 121

- Tejunhana Serpent, 122

- Tetzaucoatl, or the rare Serpent, 139

- Teraphim, explain’d, 202

- Tleoa, or Tetloa Serpent, 140

- —— an Inhabitant of the Mountains, 141

- Toads, as large as Cats and Dogs, 138

- Tzicatlinan Serpent, 132

- —— —— the Darling of the Ladies, ibid.

- V.

- Vegetation, none without Air, 3

- Vegetables, sleep in Winter, 7, 8

- —— worshipped, 212

- Vectis, 131

- Vipers, different from the Snake, 52

- —— a Battle betwixt one and a Magpye, 52

- —— Battle betwixt one and a Dog, 53

- —— don’t eat after they are taken, 53

- Vipera Indica Tricolor Major, 112

- Vipera Zelanica Minor, Maculis eleganter Variegata, 112

- Unison, its Wonders, 160, 1

- W.

- Wasps, (the Figure, Plate 7,) describ’d, 148

- Wepelon Serpent, 115

- Woman with two Horns, 54

- Women warlike, 129

- —— the hard Condition of their Marriage, ibid.

- Words, their Efficacy, Instance of it in Cæsar, 63, 4

- Worms, Instances of Execution by them, 134, 5

- Worship of hurtful Creatures, why, 233

- —— of different Animals in Egypt, the Reasons, 234

- Y.

- Yellow Snake, 130

F I N I S.

- Transcriber’s Notes:

- There are several index entries that have no page reference attached to them.

- There is a missing footnote here.

- These corrections have been made to this text when the target could be unambiguously identified.

- The heirarchy of the different divisions (Part, Section, Chapter) is not clear. They have been marked up to (more or less) match their text attributes in the book.

- Missing or obscured punctuation was silently corrected.

- Typographical errors were silently corrected.

- Inconsistent spelling and hyphenation were made consistent only when a predominant form was found in this book.

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Table of Contents

AN ESSAY TOWARDS A NATURAL HISTORY OF SERPENTS: IN TWO PARTS.

PART I.

SECTION I.

SECTION II.

SECTION III.

SECTION IV.

SECTION V.

SECTION VI.

SECTION VII.

SECTION VIII.

PART II.

CHAPTER I.

CHAPTER II.

CHAPTER III. Contents.

SECTION I.

SECTION II.

CHAPTER IV.

CHAPTER V. Contents.

CHAPTER VI.

INDEX

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