CHIROLOGIA: OR THE NATURAL LANGUAGE OF THE HAND. Composed of the Speaking Motions, and Discoursing Gestures thereof. Whereunto is added CHIRONOMIA: Or, the Art of MANVALL RHETORIC. Consisting of the Natural Expressions, digested by Art in the HAND, as the chiefest Instrument of Eloquence, BY HISTORICAL MANIFESTO'S, EXEMPLIFIED Out of the Authentic Registers of Common Life, and Civil Conversation. With TYPES, or CHYROGRAMS: A long-wished for illustration of this Argument. By J. B. Gent. Philochirosophus. Manus membrum hominis loquacissimum. LONDON, Printed by Tho. Harper, and are to be sold by R. Whitaker, at his shop in Paul's Churchyard. 1644. TO HIS HEROIQVE FRIEND, EDWARD GOLDSMITH of GRAYS-INN, Esq. SIR, WHen I first (according to my open and free manner of communication to my Intellectual Friends) showed you a Copy of my Idea, which acquainted you with my scope and general projection upon Gesture; you were pleased (as in a Platonique ecstasy of apprehension) to admire the vastness of the Design, to applaud the rise thereof, and the promising aspect it had to the advancement of Learning; insomuch as filled with the benevolent influence and illustration of a Prophetic rapture, you turned Chiromancer, divining by the lines of life and prosperity, which appeared fair unto you in the first draught; that the Hand would be embraced and kissed by the more intelligent part of the world, and in time travel and learn to speak (as it doth naturally) so literally all Languages. This strong reflection of your conceits on my early undertake, you have by the vivacity of a mastering fancy, oftentimes endeavoured to propagate in the opinions of your most generous Acquaintances, which as they were the friendly efforts of a subtle perspicacity of your judgement (which I have heard a Great Critic to acknowledge to be the genuine felicity of your intellect, whereby you are able to dissect the least atom of a Philosophical projection:) I have (though the raising of expectation proves many times an injurious courtesy) took as a good omen to advance upon. What was then a cloud that had neither the shape, nor bigness of a man's Hand, is now grown fit to be held up, and by its own suffrage to choose and confirm you its Patron: For, I affecting no Dedication that rises above the level of Friendship, having intentionally consecrated all the issues of my recess and leisure to certain select Friends; This both by prescription and signiority of acquaintance as by a Prerogative, and by a reciprocation of love for your affection to it, falls to your Tuition. I confess some other of my digested thoughts struggled for precedency, claiming by the analogy of Nature's usual course, and the Head would have had the privilege of primogeniture: But it fell out in the contention somewhat like as in the case of Tamars' twins, where Zarah put forth his Hand, and the midwife said, This is come out first. However this Chirosophie or first Fruits of my Hand be accepted abroad, having put forth my Right Hand in sign of amity to you, and for performance of promise: there remains nothing (most noble Chirophilus) but that you take it between Yours in token of warranty and protection, as the tender offspring of one who is Your affectionate Friend, JOHN BULWER. TO THE Candid and Ingenious READER. This Copy of my IDEA; OR THE Hint, Scope, and general Projection. THe consideration in general, and at large of humane Nature, that great Light of Learning hath adjudged worthy Franc. L. Verul. Viscount St. Alban de Aug●. Scient. l 4. to be emancipate and made a knowledge of itself. In which continent of Humanity he hath noted (as a main deficiency) one Province not to have been visited, and that is Gesture. Aristotle (saith he) ingeniosè & solertèr, corporis fabricam, dum quiescit, tractavit, eandem in motu, nimirum gestus corporis, omisit, that is, he hath very ingeniously and diligently handled the factures of the Body, but not the Gestures of the Body, which are no less comprehensible by Art, and of great use and advantage, as being no small part of civil prudence. For, the lineaments of the Body do disclose the disposition and inclination of the mind in general; but the motions do not only so, but do further disclose the present humour and state of the mind and will; for as the Tongue speaketh to the Ear, so Gesture speaketh to the Eye, and therefore a number of such persons whose Eyes do dwell upon the Faces and fashions of men, do well know the advantage of this observation, as being most part of their ability; neither can it be denied but that it is a great discoverer of dissimulation, and great direction in business. For, after one manner almost we clap our Hands in joy, wring them in sorrow, advance them in prayer and admiration; shake our Head in disdain, wrinkle our Forehead in dislike, crispe our nose in anger, blush in shame, and so for the most part of the more subtle motions. Taking (therefore) from hence my Hint, I shall attempt to advance in the scrutiny and search after the scattered glances, and touches of Antiquity, tracing them through most classical Authors, with intent to reduce them into one continued and entire History, propounding this form to myself, to handle Gesture, as the only speech and general language of Humane Nature. For ballast to the subject, and to make the matter in Hand more solid and substantive, I shall annex consultations with Nature, affording a gloss of their causes: And for the further embellishing thereof, I shall enrich most points of expression with examples both of Sacred and profane Authority, more especially drawn from Poets and Historians, the only great Doctors in this point of Humane literature; wherein, by the way, I shall lay claim to all metaphors, proverbial translations or usurpations, and all kind of symbolical Elegancies taken and borrowed from Gestures of the Body, with the depredations the subtler Arts of Speech have made upon them for the advancement and exaltation of their particular inventions and designs. All these (together with the civil rites, and ceremonious customs and fashions of divers Nations in their national expressions by Gesture, with the personal properties and genuine habits particular men) being but as so many several lines that meet in an angle, and touch in this point; I intent to reduce and bring home to their fountain and common parent the Body of man. Two Amphitheatres there are in the Body, whereon most of these pathetical subtleties are exhibited by Nature, in way of discovery or impression, proceeding either from the effect of sufferance, or the voluntary motions of the Mind, which effect those impressions on the parts which we call the Speaking Motions, or Discoursing Gestures, and natural Language of the Body, to wit, the Hand and the Head; in answer whereof, I intent two receptacles of the observations, falling within the compass of their particular Districts, under the general Titles of Chirologia and Cephalelogia, The natural language of the Hand, and The natural language of the Head; and these two comprise the best part of the expressions of Humane Nature. Chironomia, or the Rule of the Hand is adjoined as the perfection and sublimation of Chirologie; as Cephalenomia, or the Rule of the Head, is to appear with Cephalelogia, as being the qualification of all cephalical expressions, according to the Laws of Civil Prudence. The personal or genuine expressions fall in with these. What I find remarkable in the natural expressions of the other parts, I shall refer to a general Rendezvous, wherein I shall take a muster of the Postures and Gestures of the Body in general. All that I shall have to say more to the Hand in point of Gesture, is under the Title of Chirethnicalogia, or the national expression of the Hand. This I account my left Hand. By this Clavis (I suppose) the Intellectual Reader will see that the Work will be supplemental to Learning, and not of supererogation, New, and in regard of the generality of the Design, never attempted by any, affording profitable hints to such ingenious spirits, who desire to understand the mysterious properties, of so admirable and important a piece of themselves. In candidissimam amicissimamque Johannis Bulweri Manum. DA, Bulwere, Manun: cui reddant oscula Musae, Quam mirata velit Pallas, & esse suam. Talem formosae Veneri pinxisset Apelles, Hoc quoque Posteritas non imitetur opus. Delicias Scenae nec Roscius ille movebat Talem, visa fuit quae sine voce loqui. Candidior non illa, volentem docta Senatum Ducere, facundi quae Ciceronis erat. Dignior ecce Manus tua formas induit omnes, Invenit atque artes ingentosa novas. Eloquii pandens nunc melleaflumina fundit, Nunc contracta brevi rem ratione probat. Nunc sublata Dei laudes ad sydera tollit, Nunc conjuncta humiles mittit ab ore preces. Jam demissa pavet; jam se complexa potitur Voto; jam pectus, sed gemibunda quatit. Quid mihi vel centum linguae sint, oraque centum, Unica mille tua haec si Manus instar erit? At tu Chirosophus Digito monstrabere, Palman Deferat, & plaudens jam Tibi cuncta manus. Ad eundem. ALciden pede cognoscamus, & ungue Leonem: Gratulor ostendi Te potuisse MANU. FRA: GOLDSMITH. To his ingenious Friend the Author; on his CHIROLOGIA. THe Hands discoursing Gestures, ever rife, Though not so much observed in common life, (Notes wherein History delights to place The circumstantial beauties of her grace) Thy Hand hath, like a cunning Motist, found In all the Senses, wherein they abound: Which in one Bundle with thy Language tied, Ore-tops the poring Bookworms highest pride. At the first sight we learn to read; and then By Nature's rules to pierce and construe Men: So commenting upon their Gesture, find In them the truest copy of the Mind. The Tongue and Heart th'intention oft divide: The Hand and Meaning ever are allied. All that are deaf and dumb may here recrute Their language, and then bless Thee for the mute Enlargemeut of Thy Alphabets, whose brief Expresses gave their Minds so free relief. And of this silent speech, Thy Hand doth show More to the World then ere it looked to know. He is (that does deny Thy Hand this right) A Stoic or an Areopagite. GUIL. DICONSON. To his singular good and approved Friend: this Express or Signature of intellectual Amity, Upon his CHIROLOGIA. I joy (dear friend) to see thy Palm display A new Chirosophie, which hidden lay In Nature's Hieroglyphique grasped, the grand And express Pantotype of Speech, the Hand. Me thought thy Enchiridion, at first view, Seemed like that Manual cloud, that swiftly grew, Till the moist Curtain had the heavens o'erspread, For strait ways it became th' Encycloped. Who'll not believe, with deep Charon, that men May have more senses than they erst did ken? Since Speech, that doth within thy Hand commence, Deserves the double honour of a Sense, And may obtain unto a better end, That, to which Lingua did in vain pretend. How might Antiquity now blush to see Such main deficiencies supplied by Thee? Interpreters henceforth grow out of date, While Politics usurp the Sultan's state; And (fellow-Communers) in dumb disputes Outvie th'intelligence of all his Mutes. The babe, whose harp of Speech is yet unstrung, Speaks sense and reason in this Infant-Tongue. All Tribes shall now each other understand, Which (though not of one lip) are of one Hand. Chirologie redeems from Babel's doom, And is the universal Idiom. Ad eundem. REmove the Pillars, and set out the Bar, Th'old Ne plus ultras narrow bounds, as far As active Wit employs a speaking Hand: For, Science though it have an unknown land, Yet there's no straits or utmost Thule set, Inventions new Discoveries to let. Since the Great Instauration of the Arts By Verulamian Socrates, whole parts Advanced Learning to a perfect state. Thou art the first that from his hints durst date For Arts bemoaned defects, a new supply; (The hardest Province in Humanity.) Which doth in thy Projections ample sphere Another Novum Organum appear. And as we much unto Thy Hand do owe For Augmentation, some as far shall go Another way, to show their learned might, While Science, Crescent-like, extends her light. Thus while the grateful Age offer whole springs Of Palm, my zeal an humble Dactyle brings: Which lawful pride (like Batrachus his name He strove to fasten on Octavia's frame) Shall be my highest glory: May I stand But as Excrescence on thy well-limbed Hand. THOMAS DICONSON, Med. Templ. To his deservedly honoured Friend, Mr. I. B. Upon his excellent piece, his CHIROLOGIA. SIR: IN those Antique times, when men were good, And studied the now vice called Gratitude: Those that in Arts inventions first did shine, Were honoured with the Title of Divine. Physic and Versing, in his flaming Chair Placed Phoebus, and bestowed that blazing Hair: Whence often it hath been observed and seen, Physicians have the best of Poets been. How should we honour Thee then, whose Hands gain Hath added to his Gifts a higher vein? In these consuming days, hast eased our Tongues, And raised an Art in favour of the Lungs. Let Bacon's soul sleep sweet: the time is come That Gesture shall no longer now be dumb; And Nature's silent motions shall advance Above the Vocal key of Utterance: Where every Digit dictates, and doth reach Unto our sense a mouth-excelling Speech. Art's Perfector! What Babel did deny To Lips and Ear, thoust given the Hand and Eye; Hast reconciled the World, and its defect Supplied, by one unerring Dialect. To Thee this boon we owe; for which great worth We all desirous are to limb Thee forth: But blushing, must confess, none can command A pencil worthy Thee, but Thy own Hand. JO. DICKENSON. Ad eruditum CHIROLOGIAE Authorem, omnisque reconditioris Philosophiae Scrutatorem assiduum. NOn prius auditae Sophiae dasfercula Mystis, Et Tua convivas excipit una MANUS. Das quod pollicitus saepe es; laetorque videre Te summam scriptis imposuisse Manum: Expansâque Manu, Capitis mysteria pandes; Hoc te facturum das mihi Chirographum. Ad eundem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ad eundem. SEe here appears a Hand, one limb alone, Borne to the World, a perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And mark how well 'tis muscled, how it speaks Fresh from the Presses womb? and view the freaks Of this emphatique silence, which doth sound Only toth' Eye: beyond which oval round It roves not; and this mute Vocalitie Is practised, where there wants ability Of mutual knowledge of each others tongue. The Hand alone doth intimate our strong Or faint desires: In this garb long ago We spoke with th'Indian Apochankano. Thus may we trade with the dumb Guinea Drills By Exercise: and make our secret wills Known to those rational Brutes; and thus we May make the World one University. Bacon the Britaine-Stagerite, found fault With all the Ancients, 'cause they never taught This in their Schools: Now the Work is ended; Which best of all is by itself commended. So, our Briareus; of whose new design By Chiromancies leave I must divine: He need not fear bold Atropos her knife, For in his Hand each line's a line of life. JO: HARMARUS, Oxoniensis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To his excellent Friend the Author; on his CHIROLOGIA. CAn swelling rage, without a Genius, strain To the true pitch of a Poetic vein? And shall not Loves harmonious heat inspire My thoughts, and set them to Apollo's lyre? I feel my Hand, deep struck in friendship's vein, With rich invention flowing out amain. And where such force the Pens engagement draws, There an unskilful Hand may give applause. Were I Bellona's D●rling, I would fight: But at that Spirits rate that Thou dar'st write; Mercurial valour in Thy conquering Pen Equals the Hand of War in ordering men. I find Thee (Friend) well armed to repel Th'affronts of any scoffing Ishmael; Whose carping Hand against every man is bend, And each man's Hand against his Hands cross intent. Thou may'st such blows without a Gauntlet ward, Or any Second of Thy Fame's life's Guard: But if a Viper through the glove invade Thy harmless Hand; shake'● off, and to Thy aid Raise Thy own new Militia, Thy Hands, Nature's best squadron, and Arts Trained Bands. I. W. Meissimo in deliciis, CHIROLOGIAE Authori; Amanuensi Musarum, Polihymniae Alumno, Motistarum Clarissimo, & MANUS publicè praehensantium Candidato. INdigitare tuas per ter tria nomina laudes, Nomenelatorem Turma Novena jubet Chirologus: manibus signas, gestuque loquaci Exempla Historici multa notantis habes. Chirophilus pangis rapti modulamen amoris, Verbaque Palmari saepe canenda choro. Chirocrates nodosa Manu subjecta potenti Arguta Digiti calliditate valent Chirographus miranda notas, subscripta coloras, Talia nec poterit Penelopea Manus. Chiromantis acutus ab apparentibus infers Mores, & Manibus pectora ferre facis. Chirocrites Criticis Digitalia dicta profaris, Gestu Philologis Oedipus alter eris. Chirimimus agis variatas dicere formas, Pollice multiplicem Protea vincis acer. Chiromysta orare doces, penetralia signi Scrutaris, praxi stat pietatis honos. Chirodorus opem Musis das munere Dextram, Tendens doctrinae, magna docentis opus. Sed palmata novo nutans Polihymnia voto Omnia complectens, nomen & omen erit; Assensere omnes, Palmis te digna locutum, Pleronymi titulo dicere Chirosophum. R. G. Nomenclator Chiro-musae. Chirologia? OR THE NATURAL LANGUAGE Of the HAND. IN all the declarative conceits of Gesture, whereby the Body, instructed by Nature, can emphatically vent, and communicate a thought, and in the propriety of its utterance express the silent agitations of the mind; the Hand, that busy instrument, is most talkative, whose language is as easily perceived and understood, as if Man had another mouth or fountain of discourse in his Hand. So proper and apt to make signs, and work great matters is the Hand of Man; It seems to me observable, that when Moses covertly desired Exod. 4. 2, 3, 4, 6, 7, 8, 9, verses. a sign of God, to make the Egyptians believe He had appeared unto him, God presently asked him what he had in his Hand? and commands him natural gestures which had thence the force of miraculous signification: and to these signs, God attributes a voice, for He saith, If they will not hearken to the voice of the first sign, they will believe the voice of the latter sign: (and as there is in the supernatural, so there is a signifying voice in the natural signs of the Hand.) Althusius calls these miraculous Althusius de civili conversatione, li. 1. expressions of the Hand, habitus portentosoes, which by their rare and illustrious action denote and express some singular and memorable intention by the command of God, besides their natural signification. For, the Hand being the Substitute and Vicegerent of the Tongue, in a full, and majestic way of expression, presents the signifying faculties of the soul, and the inward discourse of Reason: and as another Tongue, which we may justly call the Spokesman of the Body, it speaks for all the members thereof, denoting their Suffrages, and including their Votes. So that whatsoever thought can be delivered, or made significantly manifest, by the united motions and connative endeavours of all the other members: the same may be as evidently exhibited by the sole devoyre, and discoursing gestures of the Hand. The intendments of which demonstrative gestures (being natural signs) have no dependence on any ordinance or Statute of Art, which may be broken off, or taken in hand; as it is either repealed, or stands in force: but these being part of the unalterable Laws and Institutes of Nature, are by their own perpetual constitution, and by a native consequence significant. As smoke which in dark vapours expires from incensed fuel is a certain sign of fire; or as rich smells by whose aromatic breath the air's perfumed, do sweetly declare the presence of the ascended odour: and as the blushes of Aurora bewray the early approach of the bright Emperor of the day: So that in these Art hath no Hand, since they proceed from the mere instinct of Nature: and all these motions and habits of the Hand are purely natural, not positive; nor in their senses remote from the true nature of the things that are employed. The natural resemblance and congruity of which expressions, result from the habits of the mind, by the effort of an impetuous affection wrought in the invaded Hand, which is made very pliant for such impressions. But whereas these speaking Organs are couplets, an active pair; sometimes they both, and not seldom one alone doth by a neat insinuation of speech, make and accomplish the habit. Sometimes differing words, which visibly grow on one root of action, go for Synonima's in gesture: and we shall sometimes see contrariety of pathetical expression, in identity of posture. Nor doth the Hand in one speech or kind of language serve to intimate and express our mind: It speaks all languages, and as an universal character of Reason, is generally understood and known by all Nations, among the formal differences of their Tongue. And being the only speech that is natural to Man, it may well be called the Tongue and general language of Humane Nature, which, without teaching, men in all regions of the habitable world do at the first sight most easily understand. This is evident by that trade and commerce with those savage Nations who have long enjoyed the late discovered principalities of the West, with whom (although their Language be strange and unknown) our Merchant's barter and exchange their Wares, driving a rich and silent Trade, by signs, whereby many a dumb bargain without the crafty Brocage of the Tongue, is advantageously made. Hence 'tis apparent, that there's no native law, or absolute necessity, that those thoughts which arise in our pregnant mind, must by mediation of our Tongue flow out in a vocal stream of words; unto which purpose we must attend the leisure of that enclosed instrument of speech: Since whatsoever is perceptible unto sense, and capable of a due and fitting difference; hath a natural competency to express the motives and affections of the Mind; in whose labours, the Hand, which is a ready Midwife, takes oftentimes the thoughts from the forestalled Tongue, making a more quick dispatch by gesture: for when the fancy hath once wrought upon the Hand, our conceptions are displayed and uttered in the very moment of a thought. For, the gesture of the Hand many times gives a hint of our intention, and speaks out a good part of our meaning, before our words, which accompany or follow it, can put themselves into a vocal posture to be understood. And as in the report of a Piece, the eye being the nimbler sense, discerns the discharge before any intelligence by conduct of the vocal Wave arrive at the ear; although the flash and the report are twins born at the instant of the Pieces going off: so although Speech and Gesture are conceived together in the mind, yet the Hand first appearing in the delivery, anticipates the Tongue, in so much as many times the Tongue perceiving herself forestalled, spares itself a labour; to prevent a needless Tautology: And if words ensue upon the gesture, their addition serves but as a Comment for the fuller explication of the manual Text of utterance; and implies nothing over and above but a general devoyre of the mind to be perfectly understood. A notable argument we have of this discoursing faculty of the Hand in our common Jesters, who without their voice, speaking only by gestures, can counterfeit the manners, fashions, and significant actions of men. Which may be more confirmed by that wonder of necessity which Nature worketh in men that are borne deaf and dumb; who can argue and dispute rhetorically by signs, and with a kind of mute and logistique eloquence overcome their amazed opponents; wherein some are so ready & excellent, they seem to want nothing to have their meanings perfectly understood. 'tis parallel to this, what Natures grand Inquisitor reports of certain Nations, that have no other language Plin. Hist. Nat. wherein to impart their minds; the common tongue of Beasts, who by gestures declare their senses, and dumb affections. For although Seneca Seneca de Ira lib. 1. cap. 3. will not allow their motions to be affections, but certain characters & impressions ad similitudinem passionum, like unto passions in men, which he calleth impetus, the risings, forces and impulsions of Nature, upon the view of such objects as are apt to strike any impressions upon it: yet as Montaigne (in that elegant Essay of his, where he in Montaign Essay in Raimond Sebond. imitation of Plutarch, maintains that Beasts participate with us in the rationality of their discourses) shows, that even they that have no voice at all, by their reciprocal kindness, which we see in them, we easily infer there are some other means of entercommunication: their gestures treat, and their motions discourse. Non alia longè ratione atque ipsa videtur Protrahere ad Gestum, pueros infantia linguae. No otherwise, then for they cannot speak, Children are drawn by signs their minds to break. And why not (saith he) as well as our dumb men dispute and tell histories by signs? Certainly (as he well observeth) there is a society and communion of justice, fellowship, good will, and affection between us and Brutes: they being not so remote from good nature, gentleness, and sweet converse, but that they can express their desire of honour, generosity, industrious sagacity, courage, magnanimity, and their love and fear; neither are they void of subtlety and wisdom. For by reason of their affinity as it were, and daily conversation with men, they get a tincture from us of our manners and fashions, and consequently enjoy a kind of nurture and teaching discipline, and apprentising by imitation, which does enable them to understand and express themselves in this language of gesture, teaching us by learning of us, that capable they be not only of the inward discourse of Reason, but of the outward gift of utterance by gesture: and if there be some gestures of ours that they do not understand, so there are some of theirs which need an Interpreter, a greater Critic in their language then Democritus Melampus, or Apollonius Thyaneus were, who understood all the idioms of Birds and Beasts, to expound them unto us. Plato in setting out the golden Age under Saturn, reckons among the chiefest advantages, this kind of communication. And indeed it is a kind of knowledge that Adam partly lost with his innocency, yet might be repaired in us, by a diligent observation and marking of the outward effects of the inward and secret motions of beasts. This natural Language of the Hand, as it had the happiness to escape the curse at the confusion of Babel: so it hath since been sanctified and made a holy language by the expressions of our Saviour's Hands; whose gestures have given a sacred allowance to the natural significations of ours. And God speaks to us by the signs of his Hand (as Bernard observes) when he works wonders, which are the proper signs of his Hand. Hic est Digitus Dei, say the astonished Magis, when they acknowledged the expression of a Divine Hand. These signs in Bernard's language, Bernard. lib. 2. in Cantica. are notae stelliferae, blazing and Starry expressions. In another Dialect of his Divine Hand he expresses his revealed will to his Prophets by inspiration, as Ribera notes: which the Ribera comment. in Proph. M. Beda lib. de Indig tatione. Prophets in Scripture acknowledge to be the still voice of the Hand of the Lord. Bede takes notice of another Dialect or way of expression which God useth with his Hand, when he persuades men, working upon them by the examples of good works. After this manner Christ our Lord to his doctrine added the signs of his Hand, that is, his works: according to that of the Evangelist, jesus began to do and teach. And Act. 1. 1 as God speaks to us with his Hand by a supernatural way: so we naturally speak to Him, as well as unto men, by the appeal of our Hands in admiration, attestation, and prayer. Nay when we are beyond the vocal lines of communication with men, and that distance of place hath made the highest tone of our Tongue too low to reach the auditory nerve of one that is remote: or when the noise of some eare-deafing crowd hath rendered our Tongue unserviceable to declare our mind; we use the visible expressions of our Hand, as more loud and demonstrative, which are afar off perceived and understood by those who were uncapable of an auricular intimation. And as concerning those manual expressions which we use to those are less distant from us, the Hand is so ready and cunning to expound our intentions, abounding in a sense so copious, and so connatural a kind of eloquence, wherein all things are so lively expressed; the Hand seems to enter into contestation, and to vie expresses with the Tongue, and to over-match it in speaking labours, and the significant variety of important motions, that it almost transcends the faculty of Art to enumerate the postures of the Hand, and the discoursing gestures which present the interpretation of the Mind. Whose manifest habits rise to so high an account in the Hand, that if their total sum could be cast up, they would seem to exceed the numerical store of words, and the flowery amplifications of Rhetorical Phrases. For, with our Hands we Sue, entreat, beseech, solicit, call, allure, entice, dismiss, grant, deny, reprove, are suppliant, fear, threaten, abhor, repent, pray, instruct, witness, accuse, declare our silence, condemn, absolve, show our astonishment, proffer, refuse, respect, give honour, adore, worship, despise, prohibit, reject, challenge, bargain, vow, swear, imprecate, humour, allow, give warning, command, reconcile, submit, defy, affront, offer injury, compliment, argue, dispute, explode, confute, exhort, admonish, affirm, distinguish, urge, doubt, reproach, mock, approve, dislike, encourage, recommend, flatter, applaud, exalt, humble, insult, adjure, yield, confess, cherish, demand, crave, covet, bless, number, prove, confirm, congee, salute, congratulate, entertain, give thanks, welcome, bid farewell, chide, brawl, consent, upbraid, envy, reward, offer force, pacify, invite, justify, contemn, disdain, disallow, forgive, offer peace, promise, perform, reply, invoke, request, repel, charge, satisfy, deprecate, lament, condole, bemoan, put in mind, hinder, praise, commend, brag, boast, warrant, assure, inquire, direct, adopt, rejoice, show gladness, complain, despair, grieve, are sad and sorrowful, cry out, bewail, forbid, discomfort, ask, are angry, wonder, admire, pity, assent, order, rebuke, favour, slight, dispraise, disparage, are earnest, importunate, refer, put to compromise, plight our faith, make a league of friendship, strike one good luck, give handsel, take earnest, buy, barter, exchange, show our agreement, express our liberality, show our benevolence, are illiberal, ask mercy, exhibit grace, show our displeasure, fret, chafe, fume, rage, revenge, crave audience, call for silence, prepare for an apology, give liberty of speech, bid one take notice, warn one to forbear, keep off and be gone; take acquaintance, confess ourselves deceived by a mistake, make remonstrance of another's error, weep, give a pledge of aid, comfort, relieve, demonstrate, redargue, persuade, revolve, speak to, appeal, profess a willingness to strike, show ourselves convinced, say we know somewhat which yet we will not tell, present a check for silence, promise secrecy, protest our innocence, manifest our love, enmity, hate and despite; provoke, hyperbolically extol, enlarge our mirth with jollity and triumphant acclamations of delight, note and signify another's actions, the manner, place, and time, as how, where, when, etc. A COROLLARY Of the Speaking motions, discoursing gestures, or habits of the Hand. WITH AN Historical Manifesto, exemplifying the natural significations of those Manual Expressions. Supplico. Gestus. I. THE STRETCHING OUT OF THE HANDS is a natural expression of gesture, wherein we are significantly importunate, entreat, request, sue, solicit, beseech, and ask mercy and grace at the Hands of others. History, the grave Mistress of the Rolls of Action and manual expressions, from whose Hand we receive the placard of Time, subscribed by the reverend Hand of Antiquity, and made letters Patents under the Broad-seale of Truth: as she is the most faithful guide to the exemplary knowledge of any matter of Fact passed: so she presents a lively image of the Hands present estate, and by reflection of her light, affords subsidiary precedents and patterns of significant actions to come. For, this Schoolmistress of our discoursing gestures, contending with a high Hand, that no Chiramnestia or act of oblivion should pass against Nature, by transcripts out of her own Chiridiographicall observations, hath sufficiently testified the natural signification of this Chiridiome, or proper form of speech in the beseeching Hand. An example of this natural gesture and expression, we find to have appeared in the Hand of Julius, who endeavouring to satisfy the desires of Constantius, but the soldiers forcing him to accept of the stile of Augustus, with a resolute and well grounded mind withstood them all Ammian. Marcellin. lib. 20. and some, one time showing himself to be wroth and highly displeased, other whiles STRETCHING FORTH HIS HANDS, requesting and beseeching them to forbear their unseasonable offer. When Annibal after the battle of Cannae had granted the Romans the favour and liberty to redeem their prisoners, and M. Junius had ended his Oration in the Senate, immediately Livy lib. 22. the multitude that were gathered together in the common place, set up a lamentable and piteous cry, and HELD OUT THEIR HANDS to the Council-house, beseeching the Lords of the Senate that they might have and enjoy their children, their brethren, and kinsfolks again. The Noblemen in the behalf of Coriolanus used Plutarch in the life of Coriolanus. this gesture of the Hand when Sicinius the Tribune had pronounced sentence of death upon him, for, some of them HOLDING FORTH THEIR HANDS to the people, besought them not to handle them so cruelly. Thus Manlius and Fulvius coming unto Tiberius with tears in their eyes, and HOLDING UP THEIR HANDS, besought him to let the Law Agraria alone, which Plut. in the life of Tiberius and Caius he would then have passed. And Plutarch in that notable description of Aemilius triumph relates, how King Perseus children were led prisoners with the train of their Schoolmasters and other Officers and their servants, weeping and lamenting, HOLDING OUT THEIR HANDS unto Ib. in the life of Paulus Aemylius. the people that looked upon them, and taught the King's young children to do the like, to ask mercy and grace at the people's Hands. The force of this expression hath sometimes remained in the Arm when the Hand hath been lost. For Amynias the brother of Aeschylus the Tragedian, when the people of Athens would have stoned his brother for some impiety brought on the Aelian. var. Hist. lib. 5. cap. 19 Stage, he held up his Elbow and Arm without a Hand, lost at the fight at Salamis: by which spectacle the Judges calling to mind the merits of Amynias, dismissed the Poet. Scripture, the most sacred Spring of pregnant Metaphors, and lending gestures, among other of these kind of speaking apparitions, or divine elegancies, which are able to enrich a sanctified understanding, the Hebraisms and mysterious notions resulting from the properties of the Hand, do everywhere obtain, by divine permission, an ineffable latitude of significations: whose vulgarismes varied through such multiplicity of senses, are of that note and consequence, that they much conduce to the advancement of the dignity and reputation of the Hand. Among other remarkable expressions borrowed from the Hand, wherein God is pleased to condescend to the capacity of man, and to clothe His expressions in the natural language of our Hand. That of the Prophecy of the Prophet Isaiah hath reference to this requesting gesture, where the Lord Isai. 65. 2. complaining after the manner of men, saith, he had STRETCHED OUT HIS HANDS all day to a rebellious people. Oro. Gestus II. TO RAISE THE HAND CONJOINED OR SPREAD OUT TOWARDS HEAVEN is the habit of Devotion, and a natural and universal form of Prayer, practised by those who are in adversity, and in bitter anguish of Mind; and by those who give public thanks and praise to the most High. Thus we acknowledge our offences, ask mercy, beg relief, pay our vows, imprecate, complain, submit, invoke, and are suppliant. Hence 'tis the Scriptures do most emphatically 1 Tim. 2. 8 define prayer by this outward sign, not that this speaking habit of the Hand is all or the most principal part of devotion, for, Hyppocrites, as if fired with zeal, EXTEND THEIR ARMS AND HANDS, who yet but mock God by seeming to draw nigh unto Him, when their Hearts belie their Hands. But, this gesture is an outward help unto devotion, appointed by the ordinance of Nature to express the holy fervour of our affections. For since it is impossible by reason of our great infirmity, we should with our soaring thoughts move beyond the centre of our bodies; we stand in need of some outward help to declare the ascension of our inward zeal, which we reveal by the EXTENSION OF OUR HANDS, which supplying the place of wings, help our hearts in their flight upward. For unless our hearts are polluted with the leaven of hypocrisy, they raise the heart to the throne of grace, before which we present our supplications. But the Soul being invisible, unless she show herself by demonstration of gesture, the Hand was instituted Surrogate, and Vicar of of the Heart, to testify by outward gesture, the offering and lifting up of the Heart, and that our prayers are seriously poured out from the bottom of our Breast. Hence in those sacred Monuments that keep alive the memories of the Dead, whether their effigies be exhibited in brass or marble their monumental Statues are commonly hewed into this form of prayer. From the practice and natural propensity of the Hands to prayer, as from the premises, Athanasius (as it is likely) drew this conclusion: That therefore man had Hands given him, that they might serve to necessary uses, and to be SPREAD FORTH AND LIFTED UP in offering prayer to Him who made them. It being on all hands confessed, that this gesture is an original rite, and a piece of the discipline of Nature, polished also by the rule of reason, and solemnised by the examples and exhortations of wise men. For there was no Nation instructed in any kind of piety, who did not know before hand by a tacit acknowledgement of a God, that the Hands in prayer were to be LIFTED UP. Omnes homines * Arist. lib. de Mund. tendimus manus ad Coelum cum [praeces fundimus,] says that Prince of Peripatetics. And Gobrias in Xenophon seems to confirm the same. Xenoph. Cyr. Apuleius elegantly and roundly to this purpose. Habitus orantium hic est, ut * Apuleius tit. de mundo. manibus extensis in coelum [praecemur.] To this purpose Horace. * Horac. Coelo supinas si tuleris manus. And Lucretius of the same gesture, — Et * Lucret. lib. 5. pandere palmas Ante Deum delubra.— And Pedo Albin. joining in the harmony of all the Heathen Prophets. Atque aliquis de plebe pius, pro paupere nato * Ped. Albin. in carm. Cons. ad Liviam. Sustulerat [timidas] sidera ad alta manus. Hence Jarbas in Virgil is said Multa jovem * Virgil. Aeneid. manibus [supplex orasse] supinis. Thus Anchises in the same Poet, At pater Anchises passis * Idem lib. 3. Aeneid. de littore palmis Numina magna vocat.— So Cleanthus, Ni * Idem li. 5. palmas ponto tendens utrasque Cleanthus [Fudissetque praeces, divosque in vota vocasset.] Thus Cressa in Ovid, — * Ovid. lib. 8. Metam. ad Sydera supplex Cressa manus tollens So Scipio in Sil. Italicus, * Sil. Ital. lib. 4. Sublatis in Coelum manibus [praecatur.] Their manner was to turn themselves to the East, with an erected countenance, HANDS OPEN SPREAD, LIFTED UP, AND STRETCHED OUT TOWARDS HEAVEN. Whence Valerius Flaccus, Imperat hinc * Valer. Flacc. li. 2. alte Phoebi surgentis ad orbem Ferre manus—— In this posture we find Antonius Plutarch in the life of Antonius. LIFTING UP HIS HANDS TO HEAVEN, making a charitable prayer to the gods for his army when he was to encounter the Parthians. And M. Furius Idem in the life of Camillus. Camillus used the same gesture of his Hands in his prayer at the taking of the City Veies. Thus Alexander in his third battle with Darius, Idem in the life of Alex. the great. before he gave charge upon the enemies, he took his Lance in his left hand, and HOLDING HIS RIGHT HAND UNTO HEAVEN, besought Idem in the life of Alex. the Great. the gods (as Calisthenes writeth) that if it were true he was begotten of Jupiter, that it would please them that day to help him, and to encourage the Grecians. And the Heathens when they came forth in the morning to plough, they laid one Hand upon the stilt of the plough, and LIFTED THE OTHER UP to Ceres the goddess of Corn: beginning both their actions of war and peace with this gesture. So remarkable was the mixed and double office wherein Nature hath interessed the Hand. For as we raise these to Heaven, so with them we work; and the Hand thrives but ill that works, unless it prays: which these Heathens by the instinct of Nature were wrought to acknowledge. And the most desperate Atheists and Hypocrites, in some extremities and damages, do LIFT UP THEIR JOINED HANDS TO HEAVEN, as a sign and token of some devotion, though they have no faith nor belief. ¶ Thus also they gave thanks. It is reported that when Archidamas had overcome the Arcadians, and returned home Plutarch in the life of Agesilaus. victorious to Sparta, from that tearlesse battle; neither man nor woman would keep the City, but came flocking down to the River side, HOLDING UP THEIR HANDS TO HEAVEN, and thanked the gods, as if their City had redeemed and recovered her shame and lost honour, and began to rise again as before it did. And to the signification of this gesture that of Virgil may be referred. * Virgil. Aeneid. 2. Sustulit exutis vinclis ad sydera palmas. The LIFTING UP THE HANDS in prayer, as it is a natural expression, so it seems necessary, for, God requireth the whole man; there being a woe pronounced to fainting Hands, that is, which faint in prayer. When Moses HELD UP HIS HANDS, Israel prevailed: but when Moses LET Ex. 17. 11. HIS HANDS DOWN, Amalech prevailed. And when Moses Hands were heavy, they took a stone and put it under him, and he sat upon it: and Aaron and Hur stayed up his Hands the one on the one side, and the other on the other side; so his Hands were steady until the going down of the Sun: and Josuah discomfited Amalech. Upon which Philo allegorising, shows that victorious Philo Judaeus in Exod. gesture of Moses Hands doth signify that by the virtue and intention of prayer all things are overcome: or it implies the elevation of the intellect to sublime contemplations, and then Amalech, that is, the affections are overcome. Origen descanting upon the posture of Moses Origen Hom. 11. in Exod. Hands, observes that he did elevate, not extend his Hands, that is his works and actions to God, and had not his HANDS DEJECTED. He LIFTS UP HIS HANDS, that lays up treasure in heaven. For where we love, thither resorts the eye and the Hand. He that keeps the Law, o'ercomes; he that doth not, lets Amalech prevail. Elias Cretensis thus: This gesture of Moses Elias Cretens. comment. in opera Greg. Naz. Hands, if you look to that which falls under the aspect of the eye signifies prayer. Hence in an old Scheme of Clodovaeus there are two arms erected to Heaven, supported by two others, with this Motto, TUTISSIMUS, with reference to the conquering Hands of Moses. To teach Commanders, Sil. Petra Sanct. that piety strikes the greatest stroke in all battles. G●ropius who with an over strained Gorop. in Hierogl. lib. 9 fancy following his own conceit, makes use of the natural expressions of the Hand, for the exalting the Cimbrian or old Teutonique tongue into the preeminencies of the original language, presents his superstitious observations thus: To join the hands in prayer, and so to apply their upper parts to the mouth, doth signify that men in prayer should seek to be conjoined to one that is most High: and because prayer proceeds from the mouth, and the Hands upright with the mouth transverse, seem to delineate a Roman T, he hath another inference from that similitude. The STRETCHING OUT THE HANDS TO GOD is sometimes taken in Scripture for the acknowledgement of an offence, as in the prayer 1 King. 8. 38. of Solomon at the consecration of the Temple: and Solomon praying, STRETCHED FORTH 1 King. 8. 22. HIS HANDS TO HEAVEN after this manner, And thus Moses praying STRSETCHED OUT Exod. 9 29. & 33. HIS HANDS UNTO THE LORD. Thus Judas Macchabeus encountering the army of Nicanor, 2 Macch. 15. 21. STRETCHED OUT HIS HANDS TOWARDS HEAVEN, and called upon the Lord that worketh wonders. ¶ To the signification of anguish and affliction belongs that of the Prophet Jeremiah, Zion SPREADETH FORTH HER HANDS, Lament. 1. 17. and there is none to comfort her. For they who pray sometimes STRETCH OUT THEIR HANDS & sometimes LIFT THEM UP. Hence Lauretus, to SPREAD OUT, or EXTEND THE HAND, is to open, dilate, and unfold that which was straitened Lauret. in Sylu. Alleg. and folded in. To SPREAD OUT THE HAND is also to lift it up: but to EXTEND, is to erect and raise them up. So he expounding the sacred sense of these speaking gestures of prayer. S. Hilary S. Hillar. in Psalm. very elegantly distinguisheth between the EXPANSION and ELEVATION of the Hands, which in this matter of prayer are promiscuously used in Scripture. So upon that of the Psalmist, I will Psal. 63. 4. LIFT UP MY HANDS in thy Name, he doth not take it for the habit of praying, but for a declaration of a work of a high elevation. So likewise upon such a passage of another Psalm: Let my Psa. 140. 2. prayer be set forth before thee as incense, and the LIFTING UP OF MY HANDS as the evening Sacrifice. He shows that the Apostle where he S. Paul to Timoth. exhorts them to LIFT UP pure Hands, he does not appoint a habit of praying, but adds a rule of divine operation. So the noble Prophet, Isaiah. when you SPREAD FORTH YOUR HANDS, I will hide mine eyes from you; yea, when you make many prayers I will not hear: if you EXTEND YOUR HANDS, not if you LIFT THEM UP; but if you EXTEND YOUR HANDS: because the habit of prayer is in the SPREAD OUT HANDS; but the power of a perfect work is in the ELEVATION. Therefore the LIFTING UP THE HANDS is an Evening Sacrifice. But this, for all I can find, is but the peculiar fancy of this Father. For surely the ELEVATION as well as the EXPANSION or STRETCHING OUT OF THE HANDS, are both significantly natural in this sense. Indeed St. Hierome draws these two S. Hier●m. in Exod. 9 and Job 11. gestures of prayer into Allegories, not much unlike, thus: TO SEND FORTH THE HAND to God, as it were to seek out for relief, is to direct our actions to him, and not to work for vain glory. He also SPREADS FORTH HIS HANDS to God, who dilates in the evaporation of a vain mouth: and who against the grace of the Giver, is proud of the virtue of his works. Calvin in his Comment upon Timothy, (upon Calvin. comment. in 1 Tim. 2. which place Cornelius à Lapide hath also noted many things,) observing that the Apostle hath put the sign of prayer for the thing signified, says that this expression of gesture is very agreeable to true piety; so the verity that is figured thereby do answer the signification; to wit, that being by nature admonished that God is to be sought for in heaven, that first we should put off all terrene and carnal imaginations of Him, that nothing may hinder us in the raising of ourselves above the world. Idolaters and Hypocrites, in LIFTING UP THEIR HANDS in prayer, are but Apes, who while they by the outward Symbol profess to have their minds erected upwards, the first of them stick in the wood and stone, as if God were enclosed there: the second sort entangled in vain cares, or wicked cogitations, lie grovelling on the earth, and by a contradiction of gesture, bear witness against themselves. The Ancients are very copious in expressing these outward forms of devotion in the Hands, for they say, the HANDS STRETCHED OUT, PUT FORTH, HOLDEN ABROAD, EXPANSED and ERECTED, and all to imply the natural piety of the Hand in this expression. With Tertullian the Hands thus affected are EXPANSED: with Virgil, HOLDEN ABROAD: as Nonnius interpreteth the action, they are the OPEN AND EXTENDED HANDS. And in this gesture many things are contained. Maldonat conceives the meaning of this natural ELEVATION OF THE HANDS is to teach us that Heaven is the throne, and as it were the Cathedral Temple of God. Pintus thinks this gesture shows that God is on high, and that all things are to be hoped for at His Hands. Cresollius says, that this deportment of our Hands declares that we affectionately fly unto the protection of God our heavenly Father. Even as little children disabled by some fright with stretched out Hands run into the lap of their parents: or as men in the midst of shipwreck stretch out their Hands to some friendly Saviour. For, since the force of this Organum organorum, the Hand, the most excellent instrument of common life doth chiefly consist in three things, in Giving, Doing, and Repelling, who LIFTS UP HIS HANDS seems wholly to deliver and commit himself and all that he is into the sacred power of the Godhead, as if with David he had his soul in his Hand: from the Right-hand of Charity, and the Psal. 119. 109. ● Sam. 19 5. Judg. 9 17 Job 13. 14. Lefthand of Zeal, both joined together to make their intentions more acceptable, as from the living censer or incense-pan of prayer, there ascends, in a sweet kind of articulated silence, the speaking savour of these significations. O Parent of the World! God, the maker of all things! this soul, all that I am, a thousand times due to thy majesty and gracious Goodness, I render and refer to its Fountain and Original. What e'er my Hands can do, or my tacit understanding and industry endeavour, let it be Thine! Thee (seduced by ill counsel) I have withstood, and like a wretch rejected thy Gifts, and by wicked machinations repelled and thrown them from me. Behold my Hands! which it thou please command to be bound, and me, an unworthy Traitor, (who have sinned with a high hand) to be drawn to punishment; who had not lived, unless Thou hadst lent me life; which I have abused, and rebelliously stretched out my Hand against Thee, to my own destruction, and the reproach and dishonour of Thy Name. All these significant expressions (as Cresoll. in Mystag. lib. 3. Cresollius hath happily observed) are contained in this Gesture. S. Augustine very elegantly and sweetly gives us the retionality and religious conveniency of this manual expression. When men in prayer S. Aug. de cura pro mort. lib. 5. STRETCHED OUT THEIR HANDS, or use any visible expressions, they do that which is agreeable to the case of a suppliant, although their invisible will & intention of their heart be known to God; neither doth he stand in need of such declarations that the mind of man should be laid open before him: but by this gesture man doth more rouse up himself to pray and groan more humbly and fervently: And I know not how, whereas these motions of the body cannot be done, unless the inward motions of the mind precede, the same thing again being made externally visible, that interior invisible which caused them is increased, and by this the affection of the heart, which preceded as the cause before the effect, for so much as they are done, doth increase. And indeed this outward addition or adjunct of Piety, the OPENING and LIFTING UP OF THE HANDS is a natural manifestation of the uprightness and integrity of the heart, and of the sincerity of the affections. For deceit naturally hath no will, though hypocrisy sometimes may affect to dilate and extend the Hand. And the sympathy is so strong between the Heart and the Hand, that a holy thought can no sooner enlarge the erected Heart, but it works upon the Hands which are RAISED to this expression, and EXTENDED OUT TO THE UTTERMOST OF THEIR CAPACITIES. Upon this natural motion or exposition of the mind, Saint chrysostom sets a moral gloss. This LIFTING UP OF OUR HANDS should put us in mind to take heed S. Chrys. Moral. of sin, lest we defile our Hands therewith. Since it is very absurd, that those who are to be the Trouchmen and Interpreters of prayer and divine administrations, should also be the instruments of wickedness: for if we say it is not honest for a man to pray with dirty and unwashen Hands; how much more naughtiness will that expression be tainted with, to LIFT UP HANDS not dirty, but defiled with the pollutions of sin. And in this sense washing of Hands was used by most Nations before prayer. This Manual of Prayer as a help at Hand, the Christians in all ages have diversely used for the furthering their devotion, as may be collected out of the Ecclesiastical records of Time. Tertullian renders a Tertul. de ●rat. reason thereof thus: Christians pray with SPREAD OUT HANDS, because our Hands are harmless; bareheaded, because we are not ashamed; and without a monitor, because we pray from the breast. For the most part they LIFTED TH●M UP. Which Tertullian would have modestly done, not as madmen who pray Hand over Head. For this grave Father reporting and praising the modesty and humility of the Primitive Christians, hath left this caution for a rule in prayer: Adoring with modesty and humility, we do more commend our prayers to God, not so much as our Hands more loftily held up, but temperately and honestly erected. Sometimes Christians did not indeed lift up their Hands on high, but did EXTEND THEM OUT HERE AND THERE into the figure of Christ's suffering. Hence in a Medal of Gordian the godly, there is Pierius in Hieroglyp. an Image LIFTING UP THE SPREAD OUT HANDS TO HEAVEN, with this inscription fitted to the device, Piet as Augusta. And Eusebius Euseb. de vit. Const. lib. 4 c. 15. hath left a memorial, that Constantine was wont to be figured in Coins and painted Tables with his HANDS HOLDEN ABROAD, and his eyes lift up to Heaven, which he calls The habit and composition of Prayer. Doctor Donne in reference to the Symbolical signification of the Gesture calls it Constantine's catechistical Coin. The same Author in a Sermon upon job 16. 17 Dr. Donn● Serm. 13. etc. upon these words, Not for any injustice in my Hands: also my Prayer is pure; according to his elegant way of descanting upon the emphatical expressions of holy Writ, hath many notions about nocturnal and diurnal cleanness and foulness of Hands; and observing that the holy Ghost hath so marshaled and disposed the qualifications of prayer in that place, as that there is no pure prayer without clean Hands, which denote righteousness towards man; coming to speak of the gesture, and observing that Moses prayer had no effect longer than his HANDS WERE LIFTED u●: All this (saith he) perchance therefore especially, that this LIFTING UP OF THE HANDS brings them into our sight, than we can see them, and see whether they be clean, or no; and consider, that if we see impurity in our Hands, God sees impurity in our prayer. Can we think to receive ease from God with that Hand that oppresses another? mercy from God with that Hand that exercises cruelty upon another? or bounty from God with that Hand that withholds right from another? And to add by a little enlarging his own words in another place. How can we expect God should open with his Hands of benediction, who shut up our Hands, and that which is due to another, in them? How much more then, if we strike with those Hands by oppression, or (as Esaiah) we lift up the bloody Hands of cruelty. At this day the common habit of praying in the Church, is, as pertaining to the Hands, TO JOIN THE HANDS, MODERATELY LIFT THEM up, or religiously cut them by ten parts into the form of the letter X, holding them in that manner before the breast: which manner of prayer Cresollius calls Manus decussatas. In the Romish Church which doth superabound in the external adjuncts of Devotion, and where the Rubriques' direct to varying forms of manual expressions at the word Oremus, there is always annexed some emphatical behaviour of the Hand. Hence in the Mass when the Priest saith Oremus, he EXTENDETH, and then JOYNS HIS HANDS. By the extension of his Hands he gathereth as it were the hearts of the people: by the joining of his Hands together, he doth amass them into one; which is the gloss of Huelamus upon this Huelamus de cerem. Missae. Romish rite. The many gesticulations of the Hands and Fingers so ceremoniously troublesome in the Mass, whose mysterious senses Bellarmine, Durandus in ritibus Ecclesiae, and Gavantus in his large Comment upon their Rubriques, hath so copiously explained, was one thing that made the Mass so uneasy to be said of old by the Hands of every Sir john, as requiring one very well trained up in their School of divine compliments. This is the Manual of Prayer, and Practice of Picty, commended by Nature unto us, as a faithful assistant to our private devotions; which expressed in one of the most significant Dialects of the general language of the Body, is more vocal and effectual, than the explications of the Tongue; and more religiously true to the soul in case of extremity, which is manifest by their use in ●his Christian exercise, when the voice cannot express or perform her office: for, the Hand enabled by Nature to supply the defect of a vocal Interpreter, hath continued the act of prayer, and presented many visible petitions to the eye of Compassion, which understands the groaning Gestures and dumb ejaculations of the Hand. And this is often observed in religious men, in extremity of sickness, whose Hands in the time of health having been used to accompany and exhibit their requests to heaven, as the last service they can do the soul and body, offer themselves in this Evening Sacrifice of life. To pass by common instances, it is reported of that learned and reverend Doctor of our Church, that B. Andrew's. he was totus in his sacrifi●●is, always employed in this reasonable service God requires at our Hands; and toward the time of his dissolution, his Hands were never empty of prayer; and when he could pray no longer voce, with his voice, yet manibus & oculis, by LIFTING UP THE HANDS and eyes, he prayed still: and when weakness and necessity of Nature had excluded these external accidents of devotion, the Hands and voice failing in their function, with his heart he prayed still, as was perceived in him by some outward tokens. Ploro. Gest. III. TO WRING THE HANDS is a natural expression of excessive grief, used by those who condole, bewail, and lament. Of which Gesture that elegant expositor of Nature hath Franc. L. Verulam Nat. Hist. assigned this reason. Sorrow which diminisheth the body it affects, provokes by wring of the mind, tears, the sad expressions of the eyes; which are produced and caused by the contraction of the spirits of the Brain, which contraction doth strain together the moisture of the Brain, constraining thereby tears into the eyes; from which compression of the Brain proceeds the HARD WRING OF THE HANDS, which is a Gesture of expression of moisture. This COMPECTINATION or WEEPING CROSS of the Hand, is elegantly described by Apulcius, in these words, Palmulis inter alternas digitorum vicissitudines super genua connexis, Apulcius lib. 3. Miles. sic grabatum cessim insidens ubertim flebam. Where, as Cresollins observes, he hath rightly conjoined this Gesture of the Hands with weeping and tears. For 'tis the declaration of a mind languishing for grief, and almost spent, and wearied with some vehement affliction. Which the brother of Basil the Great, elegantly setting out to our eyes, saith, Complodis manus, * Gregor. Nyssen orat. 7. de beatitud. digitos complicas, atque tuis cogitationibus [angeris.] So also Dio Chrysostomus among the arguments and signs of mourning and lamentation, putteth down * Dio Prusaeus orat. 16. manum complicationes, humilemque sessionem. Indeed the FOLDING and WRING OF THE HANDS in the natural equipage of sorrow, hath ever passed for a note of lamentation. History, the mistress of life, and right Hand of experience, which is the mother of Prudence; holding up the Mirror to Nature, wherein she may see her own actions represented in their true and lively colours, affords some confirming reflection of this Gesture. We read that when Heliodorus that Ammian. Marcellin. lib. 20. hated favourite of the Emperor Valens was dead and his corpse carried forth to be buried by the Beir-bearers, Valens commanded that many should attend on foot bareheaded, yea, and some also with HAND IN HAND, and FINGERS CLUTCHED ONE WITHIN ANOTHER, to go before the cursed coarse of that bloody villain. Who (had not the Emperors command extorted this formality of sorrow from their Hands) had miss of so solemn exequys and interment. Admiror. Gest. IU. TO THROWUP THE HANDS TO HEAVEN is an expression of admiration, amazement, and astonishment, used also by those who flatter and wonderfully praise; and have others in high regard, or extol another's speech or action. The first time that this expression appeared in the Hand of Man, was certainly upon occasion of some new unexpected accident, for which they gave thanks to God, who had so apparently manifested the act of his beneficence. And as it is a sign of amazement. 'tis an appeal unto the Franc. Verul. nat. Hist. Deity from whose secret operation all those wonders proceed which so transcend our reason, which while we cannot comprehend, we RAISE OUR HANDS TO HEAVEN, thereby acknowledging the Hand and Finger of God. And that this is a natural, and so by consequence an universal expression of the Hand, appears by the general use of this Gesture with all Nations. That passage of Catullus is well known. [Admirans] ait hac manusque tollens Dii boni! etc. To which intention of gesture Horace alludes, Importunus amat [laudari] donec ohe jam * Horac. lib. 11. Sat. 5. Ad coelum manibus sublatis! dixerit— To this appertains that of Cicero. Hortensius' autem vehementer [admirans] quod quidem per petuo Lucullo loquente fecerat, ut etiam * Cicero in Academic. manus saepe tolleret! And that of his in another place. * Idem lib. 7. epist. ad Caesarem. Sustulimus manus ego ut Balbus! ut illud nescio quid, non fortuitum sed divinum videretur. And to this is referred that of Livy. Ad quam vocem cum clamor ingenti alacritate sublatus esset ac nunc complexi inter se gratulentesque nunc * Liv. lib. 24 manus ad coelum tollentes! etc. Applaudo Gest. V. TO CLAP THE RAISED HANDS ONE AGAINST ANOTHER, is an expression proper to them who applaud, congratulate, rejoice, assent, approve, and are well pleased, used by all Nations. For, applause as it is a vulgar note of encouragement, a sign of rejoicing, and a token and sign of giving praise, and allowance, doth wholly consist in the Hands. Whence Cicero. Cicero ad A●●ic. Populus Romanus manus suas non in defendenda libertate, sed in plaudendo consumit. Which he spoke of theatrical applause exhibited by the Hand of old. Xenophon expresseth this affection Xenoph. Cyropaed. lib. 2. of the mind in a very clear and eloquent kind of speech, in these words: Primipulus qui nos proxime discumbebat, rem intuitus, manus invicem complosit, ridensque laetabatur. And Histaspas in the Idem Cyr. lib. 8. same Author speaks unto Cyrus in these words: Unum solum ignoro, quinam modo ostensurus sim me gaudere bonis tuis: utrum manuum concussione utendum est, an ridendum, an aliuà faciendum? This public token hath been of old, and is so usual in the assembly of a multitude, when they cannot contain their joy in silence, that there is nothing more common with them then by CLAPPING THEIR HANDS, to signify their exceeding joy and gladness of heart, in so much as all Histories both profane and sacred, abound with examples of this expression: out of which infinite store I shall produce but one or two for confirmation of this point. When jehoiadah the Priest 2 Kings 11. 12. caused joash the son of Ahazia to be crowned King, and had brought him out, and given him the testimony, they made him King, and anointed him, and they CLAPPED THEIR HANDS, and said, God save the King. Which gesture retains the same signification in divers other places So Nah. ult. of Scripture. When Caius Valerius entered the City of Rome ovant the affectionate favour of Psal. 47. 1. 98. 8. Isa. 55. 12. Liv. lib. 4. the people that stood in the streets appeared by CLAPPING OF HANDS, and great applause, striving a vie to exceed the songs chanted by the Soldiers. When the Senate had granted the Plutarch in the life of Camillus. people's desire that a Commoner should be chosen Consul with a Nobleman, and the Dictator had published the Decree of the Senate, confirming their desire; the common people were Plutarch in the life of Camil. so joyful, that they brought Camillus home to his house with great shouts of joy, and CLAPPING OF HANDS. When Alcibiades had one Idem in the life of Alcibiad. day in the market place given a largesse to the people out of his own purse, the people were so glad at it, that they fell to shouting and CLAPPING OF THEIR HANDS for thankfulness. The fourth day after the battle fought by Perseus' King of Macedon, even as the Plays and Games were exhibited in the shew-place, there Liv. lib. 45 was heard suddenly at first a confused humming noise, which spread all over the companies of the spectators, that a field was fought in Macedon, and Perseus vanquished: afterwards arose a more clear and evident voice, which grew at length to an open shout and CLAPPING HANDS, as if certain news had been brought of the same victory. The Magistrates wondered thereat, and made search after the author of so sudden a gladness, but none would be found: and then verily it passed away as the momentany joy of some vain and uncertain occurrence, howbeit a joyful presage of some good luck settled in men's hearts, and remained behind, which was after confirmed by the true report of Fabius Lentulus and Metellus sent from the Consul. Indignor. Gest. VI. TO SMITE SUDDENLY ON THE LEFT HAND WITH THE RIGHT, is a declaration of some mistake, dolour, anger, or indignation: for so our learned Humanicians understand this Gesture, usurping it often in this sense. Seneca attributes this passion of the Hand to anger: for in his description of an angry man he hath, Parum explanatis vocibus, sermo praeruptus & * Seneca de ira, lib. 1. cap. 1. compl●sae saepius manus. And in another place shadowing out anger in her proper colours, he sets her out thus: Dentes comprimuntur, horrent ac surriguntur capilli, spiritus coa●tus ac stridens, * Idem li. 3. articulorum ipsos torquentium sons. And in another place. Adjice articulorum crepitum cum seipsae manus frangunt. Idem cap. 4. de Ira. Petronius that great Doctor of iniquity and pleasure, conspiring in the like sense of the same expression, presents us with this gesture thus habited. * Petron. satire. Manibus inter se usque ad articulorum strepitum contritis. And in another place he thus gives us the garb of anger and grief, * Petron. satire. Infract is manibus ingemnit. Neither are examples wanting in Histories to confirm the senses of this natural expression. Philo Judaeus of Caius the Emperor boiling with anger, and grievously fretting with indignation, [Excandescebat] legens, multam praese ferens [iracundiam] ubi vero desiit, * Philo Judaeus de lege ad Caium. complosis manibus Euge! Petroni, inquit, non didicisti audire Imperatorem? To confirm the natural practice here of by divine Authority and precedents taken out of the most Sacred History. Thus Balack in token of anger smote his Hands Num. 24. 10. together when he was wroth with Balam that he would not curse the Israelites as he desired. To which answers that of the Prophet Ezekiel. Thou Ezek. 21. 14. therefore Son of Man prophesy and SMITE HAND TO HAND, etc. that is, strike thy Hand as men in grief and anguish are wont to do. The same signification of gesture hath that of the Idem cap. 22. ver. 13. same Prophet. Behold therefore saith the Lord, I have smitten mine. Hands upon thy covetousness that thou hast used, and upon the blood that hath been in the midst of thee: that is, in token of my wrath and vengeance. Explodo. Gest. VII. TO CLAP THE RIGHT FIST OFTEN ON THE LEFT PALM, is a natural expression used by those who mock, chide, brawl, and insult, reproach, rebuke, and explode, or drive out with noise, commonly used by the vulgar in their bicker, as being the Scolds saunting dialect, and the loud natural Rhetoric of those who declaim at Billingsgate. Hence Ovid not unskilful Ovid met. lib. 5. in this brawling property of the Haud; very ingeniously signs the Plerides as they were about to scold, and to CLAP THEIR HANDS with a disgraceful noise, to have been turned into Pies, and made Sylvan Scolds. This (which is but the repetition of that stroke used in anger and indignation) is used in this sense by the mirror of patience, Every man shall CLAP THEIR HAND'S at him, and hiss at him out of their Job 27. 23 place. And the good man when his patience was tried beyond sufferance, fell into this habit of contention with his miserable comforters, as appears by the accusation of Elihu. He addeth rebellion unto his sin, he CLAPPETH HIS HANDS amongst us, and multiplieth his words against Job 34. 37 God: That is, as the gloss on our Bibles hath it, he standeth stubbornly in maintenance of his cause. To this may be referred that of the Prophet jeremiah; All that pass by CLAP THEIR HANDS: they hisse and wag the head at the Lam. 2. 15 daughter of Jerusalem. The same signification hath that of the Prophet Ezekiel, Because thou hast CLAPPED THINE HAND, and stamped Ezek. 25. 6 with the feet, and rejoiced in heart with all thy despite against the land of Israel; Behold▪ therefore I will stretch out mine Hand upon thee. Despero. Gestus VIII. TO appear with FAINTING AND DEJECTED HANDS, is a posture of fear, abasement of mind, an abject and vanquished courage, and of utter despair. The Prophet Isaiah calls Esa. 13. 7. 35. 3. this habit of de●ection or consternation, the faint Hand, or the HAND FALLEN DOWN. The Prophet Ezekiel and I●remiah call this apparition of Ezek. 7. 17 Jer. 6. 24. Heb. 12 12 fear the feeble Hand. And the Author to the Hebrews most appositely, THE HANDS THAT HANG DOWN. The old Annals of Time, and the Journals and Diaries of common life, which contain a narration and exposition of things done, give the best patterns of the Hands expressions, as being the most natural Registers thereof; in so much as there are no interpreters so proper or able to inform us of the validity and use of this languishing carriage and behaviour of the Hand. An expression by gesture we find to have appeared in the Hands of Prusias King of Bythinia, a man of a most faint heart and abject spirit, who when he came to Italy to see the mansion place of the Empire of the world, when he entered into the Senate, standing at the gate of the Court right over against the Fathers, Demissis * Polybius. manibus limen salutavit: which are the words of Polybius rehearsing a thing unworthy of Royal Majesty. Otio indulgeo. Gest. IX. TO FOLD THE HANDS, is a gesture of idleness, an expression often seen in the Hands of lazy▪ Lubbers amused with cloth, who keep their dull Hands so knit together, to maintain a drowsy league with sleep: for being loath to forgo the pleasure of ease, they by this gesture do as it were allure and play the bawds to indulge and procure their lusts delight more sweetly to cease upon their lyther bodies. Hence the Egyptian Priests when they would exhibit an Pier. Hieroglyph. express character of laziness, or of a sluggish fellow good for nothing, one who would scarce entertain a busy thought, lest it should work some disturbance in his breast, or rouse his Hands from the complacency of their embosom'd rest; they use to decipher a dull Sloe-worme of this lousy Tribe, with his Hands thus interlaced as parallels in his bosom, as if they had there taken up their habitation, or did lie skulking to avoid work, which is a Lion in their way. This gesture of the Hands as it is the sluggards common guise, who demands a little more FOLDING OF THE HANDS, and out of love to ease often neglects what his mouth requires at his Hands, (contented so he have from Hand to mouth, as if he hated the more provident extension of a thought) is significantly brought in Sacred Writ, by a metaphor to upbraid and note out the despicable state of fools and sluggards, time-spending loiterers of no esteem, since the wisdom of man doth much consist in his Hands. Solomon unfolding the nature of a slothful person who Pro. 19 24 FOLDETH UP HIS HANDS, (each Hand holding as it were the other from work) and hideth his Hand in his bosom, in this last posture, he excellently sets out the nature, wickedness, and Dr. Jerm. paraph, med. upon the place. punishment of floath. The nature of it, in noting the sweetness of it to a sluggard; in that his Hand is in his bosom, hugging as it were his own laziness. The wickedness of it, in that his Hand is hidden: slothfulness being so shameful a thing, that it needeth to be concealed. The punishment of it, in that the slothful man starveth himself. And in another place he is said to Pro. 26. 15, 19 24. hide his Hand in his bosom, that none might find it, lest by taking him thereby, he might raise him up: or else as if he feared some Cat● Censorius, who calling to see the Hands of men, refused those that had soft Hands, as unworthy to be Citizens of Rome. Emphatically in one place of the Proverbs of Solomon, the slack Hand Pro. 10. 4. by Beda. of the sluggard is most directly translated, the Hand of deceit. Rightly doth the Original call it a Hand of deceit, because, for the most part, the lazy Hand, being not able to sustain itself, betakes itself to cozenage and deceit. The original word in the fore part of the verse, properly signifies the bowing of the Hand: because deceit is hollow, and 'tis with the hollow of the Hand that the sleights of deceit are practised. In the latter part of the verse the word signifies the whole hand, the strength of the Hand, for that it is which diligence useth, and by that it maketh rich. The garb of such men who sit crouching in the world with their arms across, their mouths gaping, and their feet in one shoe; leading rather a bestial than a humane life, a famous Lawyer doth graphically describe out of Eccles. thus: En sedet ignavus * Jacobus Lectius. manibus per mutua nexis Pigritiae donec merces accedat egestas, Praestat enim palmis, inquit, palma una duabus Unica cui requies gemina quibus anxia cura. To this personal character Westmerus and other Commentators refer that Anthropopeia of the Royal Prophet, Draw thy right Hand Westmer. in Psal. 74. 11. out of thy bosom. Tristem animi recessum indigo. Gest. X. TO HOLD THE FINGERS INSERTED BETWEEN EACH OTHER ACROSS, is their sluggish expression who are fallen into a melancholy muse. To the signification of this Gesture accords the Oration of Sextus Tullius unto Sulpitius' Dictator: You our General deem Liv. lib. 7. us your Army to be Handless, heartless, and armourlesse, etc. for what else may we think of it, that you an old experienced Captain, a most valiant Warrior, should sit as they say with one Hand in another, doing nothing. Hence * Eras. Adag manibus compressis sedere, in the Adage, is all one with [Nihil facere, otio indulgere, aliis obesse.] For, this gesture is thought to have a tacit force to damp the lively spirit of mirth and friendly communication. Hence 'tis in vulgar practice to accuse such men whose Hands in company fall into this posture, as Remora's unto the happy birth and wished-for progress of conceit; and for dull Schismatics that deny themselves to those with whom they converse: for, such whose thoughts stray out of season, minding not what others do or say, by a mental sequestration withdraw their souls as 'twere from their bodies, and while they over-prise their private thoughts, (expressed oftentimes by this disrespect of the Hand,) they seem no other than to make a Solecism in society. Hence this gesture by the superstitious Ancients was held a note of impediment, and hath passed time out of mind for a kind of secret sorcery. Whereupon the Roman Senate gave out a solemn prohibition, that in all consultations held by any Prince or Plin. nat. h●st. lib. 28. cap. 6. Potentate, or any General of an Army, or any person that was present at any mystical solemnity, none should presume to fit or stand crosslegged, or in the foresaid manner HAND IN HAND. Supposing this gesture did hinder the progress and event of any act in Hand: or any consult which by advice was to be ripened for an expedition. They thought it also witchcraft but to sit by one that had a practical design upon health by the receipt of any medicine, either inwardly or outwardly applied. Nay, they thought this posture was of force (alone) to hinder such who were in labour, and did then need Lucina's Hand, and that such could not be delivered as long as any one present held the Hands thus mutually enwrapped: which piece of sorcery was the worse, in case the party did hold them about one or both his knees. This was well seen by the Lady Alcmene, when jealous Juno set one Ovid Mer. lib. 8. CROSSE-HANDED and crosslegged to hinder her delivery, as the story goes. But the contrary gesture employed quick labour, or the felicity of being delivered. Thus in a Medal of Julia the Pier Hieroglyph. Godly, the happy fruitfulness of childbirth is employed, wherein Venus holdeth a Javelin in her left hand, showing her right Hand stretched out and spread, with this inscription, Venus genetrix. But this placing one Hand upon another was ever held unlucky. Whence Hypocrates derides certain superstitious and knavish Empirics for quack-salving Cheats, who bid men against the Epilepsy, Nec p●dem p●di * H●ppo●●. de morbo sac●o. n●● manum manui superponere. Innocentiam ostendo. Gest. XI. TO IMITATE THE POSTURE OF WASHING THE HANDS BY RUBBING THE BACK OF ONE IN THE HOLLOW OF THE OTHER WITH A KIND OF DETERSIVE MOTION, is a gesture sometimes used by those who would profess their innocency, and declare they have no Hand in that foul business, not so much as by their manual assent; as it were assuring by that gesture, that they will keep their Hands undefiled, and would wash their Hands of it: nor have any thing to do therein. A gesture very significant, for the Hands naturally imply, as it were in Hieroglyphique, men's acts and operations; and that cleansing motion denotes the cleanness of their actions. As this expression is heightened by the addition of water, 'tis made by the Egyptians the Hieroglyphique of innocency. Pier. Hieroglyph. In token (also) of innocency this gesture was commanded the Elders of the neighbour Deut. 21. 6 Cities in case of murder. And it was practised by Pilate when he would have transferred from himself unto the Jews the guilt of our Saviour's blood; who when he saw he could not prevail with the multitude for the delivery of Christ, he called for water and washed his Hands, I am innocent, Mat. 27. 24. saith he, of the blood of this just man, look you to it. To this gesture that of the Psalmist refers, I will wash my Hands in innocency. Psal. 26. 6. Eras. Adag And from this gesture came the Adage concerning mutual good offices, Manus manum, digiti interim digitos lavant. Lucri apprehensionem plaudo. Gest. XII. TO RUB THE PALMS OF THE HANDS TOGETHER, WITH A KIND OF APPLAUSE, MUCH AFTER THE MANNER AS SOME ARE WANT TO DO WHO TAKE PAINS TO HEAT THEIR HANDS, is an itching note of greedy haste, many times used by such who applaud some pleasing thought of deceit, that they have in their heads. This (I confess) is somewhat a subtle notion: yet noted in some men by Physiognomers, Hill Phisiog. and to be found by an observation and marking of nature, for every minute thing if we wait and watch the time of relation, will appear an expression, from whose remonstrance we may take arguments, for they issue out into notes, and breaking the bar of silence, by token speak and inform the eye. Libertatem resigno. Gestus XIII. TO HOLD FORTH THE HANDS TOGETHER, is their natural expression who yield, submit, and resign up themselves with supplication into the power of another. This with the Ancients was* manum dare. Hence Ovid, Omnia te [metuent] ad te * Ovid. l. 1. eleg. 2. sua brachia tendent. To illustrate this by examples taken out of the ancient Registers of time. Thus Vercingetorix Dion. lib. 40. falling on his knees before Caesar, and HOLDING FORTH HIS HANDS, exhibited the gesture of a suppliant. And thus Diridates King of Idem lib. 36. Nero. Armenia exhibited the same obedience of gesture and submission to Nero. Thus the Legates of Decebalus with JOINED HANDS after the manner Idem Trajano. of captives presented themselves unto the Senate; upon which, peace concluded, Trajan triumphed over the Dacians, and was surnamed Dacieus. The Romans that were in the Galley that were carrying the cup of gold to Delphos Plutarch in the life of Camil. made of the jewels of the Roman Ladies, when hard by the Island of Aeolus they were set upon by the Galleys of the Lipparians, they used this expression, for they HELD UP THEIR HANDS and entreated, making no resistance. But for the signification of this gesture in submission, Plutarch is very emphatical, who declaring the pride and power of Tigranes' King of Armenia, says that he had ever many Kings in his Court Plu●. in the life of Lucullus. that waited on him: but amongst others he had four Kings that waited continually on his person as footmen: for when he road abroad any whither, they ran by his stirrup in their shirts. And when he was set in his Chair of State o give audience, they stood on their feet about his chair HOLDING THEIR HANDS TOGETHER, which countenance showed the most manifest confession and token of bondage that they could do unto him. As if they had showed thereby that they resigned all their liberty, and offered their bodies unto their Lord and Master, more ready to suffer, than any thing to do. Protego. Gest. XIV TO EXTEND OUT THE RIGHT HAND BY THE ARM FORERIGHT, is the natural habit wherein we sometimes allure, invite, speak to, cry after, call, or warn to come, bring into, exhort, give warning, admonish, protect, pacify, rebuke, command, justify, abow, inquire, direct, instruct, order, show a generous confidence, hardiness, and authority; give free liberty of speech, manifest a readiness to answer, and make an apalogy for ourselves, and appear to undertake a business. All which acceptions of this gesture, though they more easily fall in the compass of observation than they can be exemplified by authentical authority: yet Histories have taken notice of most of the expressions of this gesture of the Hand. That it is significant in the six first senses, may be collected out of many ancient Writers. Thus Memnius Regulus the Consul, in the Senate and presence of the Senators, called Sejanus unto him. For thus Dion sets it down. [Inclamans] * Dion Cass▪ in Tiberio. manu portenta, Sejane [ades hue.] And Cyrus when any of his friends were seen crowding towards him, as Xenophon hath recorded it, * Xenoph: de Inst. Cyr. lib. 7. Esth. 5. 2. protensa manu [eos accersebat.] The same gesture of invitation Ahasuerus used to Esther, when he signified her coming was according to his will. Wisdom also clothes Prov. 1. 24 her words in the language of this gesture. Because I have called, & ye refused, I have STRETCHED OUT MY HAND, and none would regard. The Psalmist acknowledges himself to have used this gesture. I have called upon Thee. I have Psal. 88 9 STRETCHED OUT MY HANDS UNTO THEE. ¶ This indicative gesture of the Hand our Saviour used to direct and instruct the Jews who were Mat. 12. 49. his brethren, when STRETCHING OUT HIS HAND to his Disciples, he said, Behold my mother, and my brethren. brethren Flavius Flaccus made Plutarch in the life of Tiberius and Caius. use of this warning gesture of the Hand instead of speech; for when Mutius began to call the Tribes of the people to give their voices for the establishing of some new laws, propounded by Tiberius Gracchus, in favour of the people, and he could not proceed according to accustomed order in the like case, for the great noise the hindermost made, thrusting forward, and being driven back, and one mingling with the other; in the mean time Flavius Flaccus one of the Senators, got up into a place where all the people might see him, and when he saw his voice could not be heard of Tiberius, he made a sign with his Hand that he had some matter of great importance to tell him. Tiberius' [who soon understood this gesture of his Hand,] bade them make a lane through the press. So with much ado Flavius came at length unto him, and bewrayed a conspiracy against him. ¶ Valentinian Ammian. Marcellin lib. 20. with good success used this gesture of pacification and rebuke, when he was pronounced before the whole Army Sovereign Ruler of the Empire. For when he addressed himself to make a premeditated speech, as he PUT FORTH HIS ARM that he might speak more readily, there arose a great mumbling that out of Hand there might a second Emperor be declared with him: Valentinian fearing to what the Soldiers confident boldness might prove, HOLDING UP HAPPILY HIS RIGHT HAND, as a most hardy and redoubted Prince, daring to rebuke some of them as seditious and stubborn, delivered his mind without interruption of any. The Emperor having ended his speech, which an unexpected authority had made more confident, appeared them, and won them all to his mind; which was to choose his companion: who took afterwards unto him to be Colleague in the Empire, his brother Valens. ¶ That this gesture is significant to protect appears by most passages of holy Writ, intimating the powerful and gracious protection of God. Where the expressions by an Anthropopeia are taken from this gesture. Thus God having put Moses in the cleft of the rock, covered him with his Hand while he passed by. And 'tis Noverinus Exod. 33. 23. his observation, that with the Hebrews Noverin. in Elect. Sacr. Pagnin. in Lexico. Caph signifies both the Hand, or the hollowness of the Hand, and a cloud. Hence Pagninus turns protegam te manu mea, into operiam te nube mea: a good coherens, saith he, manus & nubis nexus. In this sense that of the Prophet Isaiah is to be Isa. 49. 2. taken, Under the shadow of his Hand hath he hid me. That is, he hath taken me into his protection and defence. And the Metaphors of an OUTSTRETCHED ARM and HIGH HAND are very frequent in Scripture to shadow out the powerful protection of God in the two degrees of it, the ordinary and extraordinary. For in this representation of power, there is the Hand, and the Arm, the mighty Hand, and out STRETCHED ARM; two degrees of power, both great, but one greater: that of the Hand is great, but ordinary; that of the Arm is greater, and cometh forth but upon extraordinary occasions, every thing we put not to the Arms end. And their Hands are properly said to be shortened, that have lost the power to save and protect; a phrase much used in holy Writ by the Prophets speaking in His Name who made the Hand, the natural Hieroglyphique Isa. 50. 2. 59 1. Num. 11. 23. of power. ¶ This gesture doth naturally import command. Hence Kings are said to have LONG HANDS, as the Roman Poet, Qui● nescit * Ovid. longas Regibus esse manus? The Hand found under the Table as Vespasian was Sueton. Vespas. at dinner, signified, as the Soothsayers did then interpret, that command should one day come to his Hand; and this was before he was Emperor. And Crinagora● a Greek Poet very learnedly praising Caesar, says, his Right Hand was mighty to command, which by its majestic power and authority, did quell the fierceness and presumptuous audacity of barbarous men. The second 1 Sam. 2. 22. fall of Dagon the Idol before the Ark of God, by a flat acknowledgement confirms this natural signification in the Hand. For his head falling off from his body, and the Hands from the arms, showed that it had not power nor understanding in the presence of God; since the head fell off, which is the seat of Reason and knowledge, and the Hands (by which we ex●●●● strength) were sundered from the arms. ¶ In the sense of direction Jeroboam STRETCHED 1 King. 13 OUT HIS HAND from the Altar, saying, Lay hold on him; but his Hand he put forth against the Prophet, dried up, and he could not pull it in again unto him. ¶ Foelix the Governor Act. 24. 10 made this sign unto Paul, to give him leave to speak. ¶ And thus when Agrippa said unto Act. 16. 1. Paul, Thou art permitted to speak for thyself: Paid STRETCHED OUT THE HAND and answered for himself. Triumpho Gest. XV. TO PUT OUT THE RAISED HAND, AND TO SHAKE IT AS IT WERE INTO A SHOUT, is their natural expression who exalt, brag, boast, triumph, and by exultant gesture express the rap●ures of their joy; they also who would declare their high applause, or would congratulate; and they who have drunk, do commonly use the same gesture. In congratulatory exclamations either in the behalf of ourselves or others welfare, it is usual and natural. Examples whereof are yet fresh in the life of Memory. For we read that when the Antiochians understood that Ti●ns was coming to their City, they could not contain themselves within their walls for ●●y, Joseph. of the wars of the Jews, l. 7. but all went out to meet him, and not only men, but women and children, expecting his coming 30. stounds off; and when he approached near unto them, they HOLDING UP THEIR HAND● unto him ●ai●ted him with great joy and acclamations. Hence Israel is said to have gone out of E●o. 14. 6. Egypt with a HIGH HAND: that is, with great joy and boldness. And this PROTENSION AND EXHALATION OF THE HAND in signification of mirth, jollity, pleasure, and delight, is so grounded in Nature, that it is the common custom of all Nations, when they are tickled with joy, that cannot be contained from breaking out into gesture, OUT GOES THE HAND! So the Prince and Father of Poets, [Deficiunt risu] * Homer. t●lluntque per aera palmas. For, the Hand anointed as it were with the same oil of gladness where with the heart is replenished, signifies its sensibility of the enlargement of the heart, by this amplification of gesture, and natural periphra●●s of joy. Silentium postulo. Gest. XVI THE BECKING WITH THE RAISED HAND hath been ever with all Nations accounted a sign of tra●ing and 〈◊〉, and entreating a favourable silence. And how considerable an expression this gesture of the Hand was ever accounted in this business, may be collected out of the office of the common Crier, whom we Xiphil▪ in Hadrian. find in the monuments of the Ancients commanding silence by the Hand alone, without the voice. Whence that of Dion may receive illustration. Prae●o cum * Dion Cas. in Hadr. lib. 69. manum porre●●sset, esset que ob eam causam [silentium] consecutum, ut est consuetudo, etc. Which gesture if it were used by the Criers of Courts of Justice, would be more proper and significant to procure silence, then by making more noise, to engender peace, and their loud way of reclaiming one auricular disturbance with another. The learned inventions of the Ancients do ordinarily allude to this expression. Seneca that witty contriver of that abusive Play L. An●●us Sen. de mor. Clan. C●s. of the death of Claudius Caesar, which he called Apocolocynthosis, or Immortality gotten by Mushrooms, very elegantly brings in Claudian the Emperor commanding silence with this ●●CKING OF THE HAND. Heliodorus in his Heliod. Aethiop. Mist. li. 10. History which he preferred before his Bishopric, in that passage where the people (affected with joy and pity at the strange hap that Cariclia was known to be Hydaspes' daughter) would not hear the Crier that commanded silence, makes Hydaspes himself to STRETCH OUT HIS HAND to appear them, and did them be still. And Barclay brings in Euphormio when there Barclay in his Euphormio. was a noise that he could not be heard, with THIS GESTICULATION OF HIS HAND, signifying that he had somewhat to say unto them. Profane Histories that contain a relation of things really done, are not barren in this expression of the Hand. For when Titus was returned to Rome, after the destruction of Jerusalem, and his Father Vespasian and he triumphed in common; Joseph. in the wars of the Jews, l. 7. as soon as they were set in their ivory Tribunals, the Soldiers with loud voice declared their valour and fortitude: Vespasian having received their praises, they offering still to speak on in his commendations, he BECKONED WITH HIS HAND, and made a sign unto them to be silent. When Commodus the Emperor was set in his throne to behold those famous Actors which were to celebrate a sacred Agon or Pageant in Herodian lib. 1. honour of Jupiter Capitolinus, and the Theatre full of spectators; before any thing was said or acted on the Stage, suddenly there starts out one in a Philosopher's habit, with a staff in his Hand, and a scrip on his shoulder (half naked) who running to the midst of the Stage, stood still, and BECKONING WITH HIS HAND for silence, discovered the treason of Perennius to Commodus. Thus Drusus being sent to appease the rebellion Tacit Annal. l. 〈◊〉 in Pannonia, standing up upon the Tribunal, BECKONED WITH HIS HAND for silence to be made. And after Constantine the Emperor was baptised, having caused a Throne to be erected in the Palace of Trajan: he declared with the eloquence of a Monarch the reason which had moved him to alteration of Religion. His Oration being heard of all the world with great applause, Caus●●● Holy Court. in such sort that for the space of two hours the cries of a great many were heard which made acclamations: at length the Emperor rose up, and MAKING A SIGN WITH HIS HAND, required silence, which instantly made all that great multitude hold their peace. The most sacred History is not without examples of holy men who have significantly made use of this expression of the Hand. For we read that Peter Act. 12. 17. BECKOND with his Hand unto them that were gathered together in Mary's house to hold their peace. Thus Paul stood up and BECKOND with Act. 13. 16. his Hand, and said, Men of Israel and ye that fear God, harken, etc. And when Claudius Lysi●● the chief Captain had given Paul licence to speak unto the people, Paul stood upon the greices of the Castle into which they were leading Act. 21. 40 him, and BECKOND unto the people, and when there was made a great silence, he began his Apology in the Hebrew tongue. Alexander likewise Act. 19 33 used this BECKING with the Hand, when he would have excused the matter unto the people. In the Original Peter is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manu silentio postulato, as one Translation: anxuere manu ut tacerent, as Beza: in the others the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is left out: for, the BECKING MOTION OF THE HAND upon such occasions cannot well be understood otherwise then for a sign of reaving audience. Juro. Gestus XVII. TO LIFT UP THE RIGHT HAND TO HEAVEN, is the natural form and ceremony of an oath, used by those who call God to witness, and would adjure, confirm, or assure by the obligation of an oath. An expression first used by the Hands of the ancient Patriarches, and is thought to have flowed from God himself, who in many places of holy Writ is brought in speaking of himself, to have used this gesture for Thus Ex. 6. 8. Num. 14. 30. Deut. 32. 40. confirmation of his gracious promises by the outward solemnity of an oath. Hence it was that Abraham said unto the King of Sodom, I have LIFTED UP MY HAND UNTO THE LORD, that is, I have sworn, that I will not take from a Gen. 14. 22. thread, even to a shoe latchet, etc. Unto this natural expression the Psalmist alludes, HE LIFTED UP HIS HAND, that is, he swore. And to the signification of this gesture of the Hand, some Psal. 106. 26. refer that passage of the Psalmist: Whose Right Hand is a Right Hand of falsehood: that is, they Psal. 144. 8. have forsworn and broke their vow. Hence by a form of speech taken from this expression, TO LIFT UP THE HAND, in the Scripture phrase, is Ezek. 15. 23. 20. 5. 36. 7. 44. 12. 47. 14. Zach. 2. 9 Isai. 3. 7. the same as to swear and take a solemn oath. With reference to the manifest attestation and significant & obligatory force of the Hand in this business, the late national Covenant was expressly ordered to be taken with the Right Hand held up on high. The Angels also when they swear do it not without this manual asseveration: for the Angel in the Apocalypse that Apoc. 10. 5. john saw standing upon the sea and upon the earth, when he swore that there should be time no longer, lifted up his Hand to Heaven. ¶ This vowing expression of the Hand, Marius used in Plutarch. in the life of Marius. the battle of the Cymbres, when he promised and vowed a Hecatomb or solemn sacrifice of an hundred Oxen. Thus also Catulus vowed to build a Temple to Fortune for that day. Asseveratione Deo attestor. Gestus XVIII. TO EXTEND AND RAISE UP BOTH THE HANDS TO HEAVEN, is an expression of establishment, and a most strong kind of asseveration, implying as it were a double ●ath. There is a passage in the prophecy of the Prophet Daniel Dan. 12 2. which doth confirm and illustrate this expression. And I heard the man clothed in linen which was upon the waters of the rivers, when he HELD UP HIS RIGHT HAND AND HIS LEFT UNTO HEAVEN: which was a double oath, as our Gloss hath it. Lauretus' upon this Lauretus' i● verbo Altitudo. place saith, that the lifting up of the right and the left Hand, signifies an oath with a commination and a promise. Ovid well knowing this double form of an oath, describing Philomela frighted at the coming of her sister Progne, as she strove Ovid Metamorph. lib. 6. to swear and call the gods to witness to the purity of her thoughts, and that she was compelled to that dishonourable fact, very elegantly makes her HOLD UP HER HANDS for speech. Such an asseveration of gesture I lately observed in some at the public taking of the last national Covenant, who as I conceived rather out of a zealous earnestness to engage themselves in the Cause, than out of any affectation or privity to this double formality of a Vow, took the Covenant with BOTH THEIR HANDS HELD UP. In the same posture of expression we find Gadatas Xenop. de instit. Cyr lib. 5. the Eunuch in Xenophon LIFTING UP HIS HANDS TO HEAVEN, taking an oath. Suffragor Gest. XIX TO HOLD UP THE HAND is a natural token of approbation, consent, election, and of giving suffrage. An expression of the Hand so common, that Chirotonia which properly is this gesture of the Hand, is usurped per metalepsin connexi pro suffragio. To this declaration of the Hand that elegant metaphor of the Prophet Zephanie is referred: The deeps made a noise, and LIFT UP THEIR HANDS ON HIGH, that is, showed Zephan. 3. 10. signs of their obedience and voluntary inclination, as by LIFTING UP THEIR HANDS. And when Esàras blessed God, the people LIFTING UP THEIR HANDS, to their audible, added a Esdras. 1. cap 9 47. kind of visible Amen, signed by this gesture of assent, which is as much in the language of the Hand as So be it. Tully makes mention of this expression: If those Decrees that are received Cicero pro Flacco be rightly expressed, and singular excellent; not declared so by judgements nor authorities, nor bound by an oath, but by HOLDING UP THE HAND, and with great acclamation of the affected multitude. Hence both the phrase and practice of this gesture of approbation so frequently occurs in Xenophons' Orations, who having made a proposition to the people, To whom Xenoph. de Cyr. minor. exped. l. 3. & 4. this seems good (saith he) let him HOLD UP HIS HAND, and all of them HELD UP THEIR HANDS. At the end of which Oration Chirisophus approving what Xenophon had said, requires the same expression at the people's Hands in the same phrase, saying, He who approves of these things, let him signify his assent by HOLDING UP HIS HAND. Then all of them HELD UP THEIR HANDS. And Xenophon arising again to speak, concludes thus: Who assents to these things, let him HOLD UP HIS HAND, which they did accordingly. And so in many other places of his Oration. The signification of suffrage in this gesture may be further illustrated by the practice of the Athenians in that passage of Thucydides lib. 3. Thucydides, where when Cleon and Diotatus had both delivered their opinions, the one most opposite unto the other, about the alteration of the cruel Decree of the Athenians against the Myteleans, the Athenians were at contention which they should decree; and at the holding up of hands they were both sides almost equal. And one sort of the Athenian Magistrates were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Magistrates chosen by this gesture. Aes●hin. contr. Ctesiph. Which indeed, is a most significant expression of the Hand; so naturally doth the Hand imply the will and consent thereof; for, what we put our Hand unto we are infallibly understood to will and intend, and with counsel and advice to undertake, and promise our concurrence. Respuo. Gestus XX. THE FLIRTING OUT OF THE BACK PART OF THE HAND, OR PUT-BY OF THE TURNING PALM, is their natural expression who would refuse, deny, prohibit, repudiate, impute, or to lay to ones charge, reject or pretend to lay for an excuse, or would ●wit and hit one in the teeth with a thing, and signify disdain. The mind of man being moved by distaste, in some significant gesture to utter and disclose her hatred and detestation: when she is displeased with any, she usually gives intelligence of her dislike in a discharge employed by the significant dismission of the Hand, and such like signs, representing by gesture a willingness to rid her Hands of them. And this expression doth arise from the same cause that trembling and horror do; namely My Lord Bacons Nat. hist. Cent. 8. from the retiring of the spirits, but in a less degree. For, the SHAKING OF THE HAND, is but a slow and definite trembling. And is a gesture of slight refusal and dislike, being used often by those who refuse a thing, or warn it away. This was the entertainment Antipater found at the Hands of his Father. For when he Joseph of the wars of the Jews. boldly came near as though he would have saluted him, Herod STRETCHED OUT HIS HAND, and shaking his head, gave him the repulse, taxing his presumption, for daring to offer to embrace him, when he was guilty of so many treacheries against him. ¶ As it is a gesture that naturally without speech forbids, it was used by Augustus, when with his countenance and Hand he repressed those unseemly flatteries which Suet. Aug. cap. 53. were offered unto him. ¶ Caecina in his dream used the like expression to the ghost of Quinctilius Tacit. Annal. lib. 2. Varus stretching out his inviting Hands towards him, which he THRUST back, refusing to follow. ¶ And to this gesture, as I conceive, may that passage of the Prophet Zephanie Zeph. 2. ●5 concerning the destruction of Nineveh be referred, Every one that passeth by her shall hiss and WAG HIS HAND; that is, shall express his detestation. Although Ribera and others give it Ribera in Isaiah. the sense of astonishment and insultation. Invito. Gestus XXI. TO SHOW FORTH THE HAND, AND SO FORTHWITH TO CALL back AS IT WERE AND BRING IT AGAIN UNTO US WITH A WAVING MOTION, is a natural Gesture, and a vulgar compellation, which we significantly use in calling for men whom we bid to come near and approach unto us, which alluring habit in this matter is very natural, ready, and commodious to explain our mind and will, wherein there is a certain kind of form or semblance of the thing signified. For we seem by this gesture to draw them to us. To the signification of this gesture appertains that of the Prophet Isaiah: SHAKE THE HAND, that they Isai. 13. 2. may go into the gates of the Nobles. That is, make a sign unto them to come by this inviting motion of the Hand. To this vocative, alluring and enticing compellation of the Hand, Propertius seems to allude: Et me defixum vacua patiatur in ora Crudelem * Propert. Eleg. lib. 1 infesta saepe [vocare] manu. jovianus Pontanus brings in Mercury and Perichalcas inflicting punishments upon certain Usurers and profane Churchmen, where Mercury is enforced to leave the execution of some of their punishments to Pyrichalcas, for Char●n as he Jovian. Pontan. Charon. perceived stayed for him in the Port, and had a long time beckoned to him with his Hand, and he went to him to know wherefore he called. Caecina the General in his expedition against the Germans, stirred up by Arminius, had one night a heavy dream, which drove him into a fear. For he thought he had seen Quinctilius Varus Tacitus Annal. l. 2. rising out of the bogs, embrued all in blood, calling him by name, and STRETCHING OUT HIS HAND TOWARDS HIM, which he thrust back, refusing to follow. Dimitto. Gestus XXII. TO WAG AND WAVE THE HAND FROM US, is an expression by gesture significant to prohibit, bid one be gone, keep off, forbid, dismiss, and bid farewell and adieu: in which there is a certain form of the thing signified; for we seem by this gesture to put from us. Nothing more ordinary in the occurrences of common life then this gesture, practised in these senses, a common custom to bid one keep on his way, and proceed who is returning to us; to SHAKE OUR HAND as far as ever we can see, to bid our friend's farewell and adieu. Ovid according the ingenious way of invention in Poets, to heighten their fictions, and to set an artificial gloss of truth upon them, that they may seem more probable, upon every occasion brings in the personages of his story using these natural expressions of the Hand. Thus he brings in June Ovid Metamorph. lib. 11. bidding Iris hasten on a message on which she was sending her, doing it by SHAKING HER HAND into this natural expression. And bringing in Ceyx's going to sea, and taking leave of his wife Alcynoe, when he was gone aboard and launched Idem lib. eodem. out, she raising up her humid eyes, espieth him in the poop of the ship, SHAKING HIS HAND, bidding her thereby adieu, which she answered by the same motion, and loving pursuit of Gesture the usual consequence of expression with those who have formerly showed themselves joath to depart. And bringing the ghost of Idem lib. codem. Ceyx's appearing to his wife Alcynoe in a dream to be drowned, at the end of his imaginary speech, he seems to add tears, and this departing gesture of his Hand, bidding her for ever farewell. Burton in his symptoms of Burt. Melanchol. par. 3. sect. 2. Love Melancholy, makes this [longum vale] of the Hand, a peculiar property of lovers. A lover loath to depart will take his leave again and again, and then come back again, look after, SHAKE HIS HAND, and wave his hat a far off. Minor. Gestus XXIII. TO SHOW AND SHAKE THE bended FIST AT ONE, is their habit who are angry, threaten, would strike terror, menace, revenge, show enmity, despite, contemn, humble, challenge, defy, express hate, and offer injury, tell one what he must look for at their Hands. When anger a fit of the invading appetite, hath taken hold of our spirits, and that we are incensed by Franc. L. Ver. Nat. Hist. some affront we cannot brook, we use to threaten, to call the trespasser to account by this gesture of the Hand, occasioned by the violent propensity of the mind, and strong imagination of the act of revenge. ☜ Hence Physiognomists in reference ad morem apparentem, or according to their rule of appearance, observing the fashion of men in this effect of passion in the Hand, conclude such persons to be hasty, choleric, revengeful, and apt to take or give offence, who customarily use to hold their Hand in this posture. If we should go over the Chronicles of all ages, and trace this natural gesture of the Hand through those records which bear witness of times and the manners of men; we should meet with many examples of this angry expression of the Hand. Some few copies of this original affection will serve to confirm and illustrare the acception of this gesture, in this sense, and signification. Thus Leo Armenus Emperor entering into the prison Zonaras. by night, and seeing Michael Balbus, and the Warden of the prison with him, and almost asleep, declared his anger by the AGITATION OF HIS HAND. Papias the Warden fearing the anger of the Emperor, in conclusion conspired with the same Michael, and on the very night of the nativity of our Saviour slew the Emperor. Thus the Soldiers of Vitellius Army BEND Tacit. hist. lib. 1. THEIR FISTS against the Ambassadors of the Helvetians, who came to treat that their City might not be razed, which the Soldiers (greedy of revenge) had importunately called for to be razed, and Vitellius for his part spared no threats. Thus the Senate BENT THEIR FISTS against Sarielenus Vocula, and ceased not to offer violence until he had departed the house. Thus also Agrippina Idem. Hist lib. 4. mad and wilful after her favourite Pallas was displaced from the charge that Claudius had given him, gave out threatening and thundering Idem Annal. lib. 18 speeches, yea not forbearing the Prince's ears, and after her bitter threats, BEND HER FIST toward Nero. Thus the Soldiers in Pannonia threatened with the FISTS those they met Annal. lib. 1. of the guard, or Caesar's friends and familiars, as desirous to pick quarrels and raise sedition. Freemen, bondslaves, also were feared, threatening Idem Annal. 3. with words and FISTS, their Patrons and Masters. The Italian vulgar do most resent the indignity of this minatory AGITATION OF THE HAND exhibited against them. Mendico. Gestus XXIV. TO HOLD OUT THE HAND HOLLOW IN MANNER OF A DISH, is their habit who crave, beg, covet, and show a greedy readiness to receive; and there is a certain form or semblance of the thing implied, in this unusual capacity of the Hand. From the natural signification of this posture, that biting adage had its original which taxeth the lucratius greediness, of the Athenians; Atheniensis, vel moriens, * Eras. Adag. cavat manum. This gesture of receipt to an ingenious and honest man hath been accounted a kind of reproach, as appears by the witty saying of Julian the Emperor. For when by a certain solemn order or custom, there were certain Messengers or Pursivants brought into the consistory, Ammian. Martel. lib. 16. to receive gold; among others, one of the company took it, not as the manner is, in the lappet of his mantle spread abroad, but with the hollow ball of both Hands; and with that these Pursivants or Intelligencers (quoth the Emperor) can skill to catch, and not to latch money. Hence it was that the Hand of Ruffinus governor of the East under Honorius the Emperor, Hieron. Zosimus. was carried about through new Rome, after his death, in mockery, fashioned after this manner, which Claudian hath elegantly expressed in his death: Dextra quinetiam, ludo concessa vagatur. [Aera petens] paenasque animi persolvit avari Terribili lncro, * Claud. in caed Ruffini. vivosque imitata retentus, Cogitur adductis digitos inflectere nervis. Corippus very ingeniously shadows out the rapacity of a company of Plebeians inferred from this Gesture of the Hands: — * Corip. Afric. de jaud. Just. lib. 4. Palmasque capaces Tendere; quo veniens late pluat aureus imber. And a little before he said, — * Corip. Afric. de jaud. Just. lib. 4. Exertas [admunera] tendere dextras. This entertainment Marcus Antoninus, the Imperial Philosopher, received at the Hands of the Dion lib. 71. in vit. Anton. Phil. greedy multitude when he came to Rome. For when in an oration, he made to the people, among other things, he had said, that he had been absent in his travels many years; the multitude cried out, eight; and with STRETCHED OUT HANDS, signified how they craved that they might receive so many Aurei, for a congiary: at which the Emperor smiled, and said also, eight; and afterwards gave them eight Aurei a piece; so great a sum, as they never received That is, 200. drachmas, as Dion. P●erius in Hieroglyp lib. 35. at any Emperor's Hands before. Pierius saith he had seen the sign of Philemon in Rome, holding a book shut, and tied very straight in his left Hand, and his right Hand dished in this manner: so that he seemed to demand the price, which unless they paid him down in his Hand, they should not have his book; for they report him to have been a writer of Comedies, who was wont to sell his labours at a very dear rate. And Aristophanes hath a jest in one of his Comedies, where Phidolus brings in the gods for Aristoph. in concionatricibus. an example: To whom when we tender supplication for some good, they stand HOLDING THEIR HAND UPWARDS; not as they would give, but as they would receive somewhat. Barclay Barclay. satire. who is every where very elegant in his allusions to natural gestures, reflecting upon the similitudes between this gesture, and the posture of the Hand in giving, brings in Euphormio describing the statue of a goddess, that held her left Hand very open, but stretched out her right Hand with such a womanish feigning and colourable pretence, that you could not tell whether she had rather give or take. This is the beggars craving posture. Yet covetousness hath bowed the Hands even of Emperors to the significant practice thereof. For Suetonius reports that Octavius Sueton in the life of Octa. Aug. Caes. Augustus Caesar, by occasion of a vision by night, begged yearly upon a certain day money of the people, and HELD OUT HIS HAND HOLLOW to those who brought him brazen dodkins, or mites, called Asses. And the same Author hath observed as much in Vespasian, who was so Idem Vespasiano. famous for raising profit out of his Subjects urine and his dulcis odor lucri ex re qualibet. For when certain Ambassadors brought him word that there was decreed for him at the common charges of thè state a Giantlike image that he would cost no mean sum of money, he commanded to raise the same immediately, SHOWING therewith HIS HAND HOLLOW. Here is the basis, quoth he, and pedestal for it ready. Munero. Gestus XXV. TO PUT FORTH THE RIGHT HAND SPREAD, is the habit of bunty, liberality, and a free heart; thus we reward and friendly bestow our jousts. Hence TO OPEN THE HAND in the Hebrew phrase implies to be frée-hearted, munificent, and liberal. For, the Hebrews when they would express a profuse munificence, they say Jadpethucha, that is, Manum apertàm: Leunclavius Hist. Mussel. lib. 4. Ecclesiast. 40. 14. from whence perchance the Turks borrowing the conceit, are wont to set forth Liberality by an OPEN HAND. The son of Sirach knowing that the exercise of Bounty and Prodigality requires in a manner the like gesture and expression of the Hand; speaking of the unjust spendthrift wasting of his goods, saith, That while he OPENETH HIS HAND he shall rejoice. And the greeks in old time (saith Pliny) called the span, or space of the Hand from the thumb to the little finger's Plin. Nat. Hist. end, Doron, which is the reason that gifts be in their language called Dora, because they be presented with the Hand. Hence Physiognomists say such who customarily use to hold the ☞ Hand extended out are of a liberal complexion of mind; arguing from this liberal property of the Hand. And there is a tradition our Midwives have concerning children borne OPEN HANDED, that such will prove of a bountiful disposition, and franke-handed. Infant's indeed for the most part come into the world with their Hands closed; thereby notifying, as a Rabbi observes, Buxtorph. that God hath given them the riches of this world, and as it were shut them up in their Hands: whereas on the contrary, dying men are wont to EXTEND AND STRETCH OUT THEIR HANDS AND FINGERS, thereby willing to signify that they relinquish the world, and have no longer to do with the things thereof. Which is the only good action the close-handed Miser doth, who when death opens and unlocks his Hand, doth by this necessary posture of bounty, give away and bequeath, and as it were manumit what he could no longer withhold from the next possessor. Bellarmine relates a story of Stephen King Bellarm. in vit. S. Stophani. of Hungary, whose Hand was found whole and uncorrupt after his death. And casting in his mind what might be the reason why God was pleased miraculously to preserve his Right Hand only, with the skin, bones, and nerves, when the other members were resolved into their first elements, delivers his opinion, thus: Truly I think that in this miracle God was willing to show the depth of his divine council, that charity excels all other virtues. Deservedly therefore did the Right Hand of this holy King remain uncorrupt, which was always flourishing with the blossoms of mercy, and which in relieving and distributing gifts to the poor, was never empty or indisposed. God (indeed) who OPENS ' WITH HIS HAND, and filleth every living thing with his blessings, out of his infinite bounty deals out liberally his divine Alms to his creatures with both his Hands. Whence Divines distinguish the gifts of God into those of his Right Hand, and those of his Left, to wit, into spiritual and temporal. Dextra Dei est unde grata proveniunt. Hence the Aramites by a Right Hand understand the effuse benignity of God. Maldonat Maldonat. Comment in Mat. 6. commenting upon the words of our Saviour, Let not thy left Hand know what thy right Hand doth, gives a reason why in this place, contrary to the enstome of Scripture, the Left Hand is named before the Right, and action attributed to the Right Hand, and knowledge to the Left. For it is therefore done (saith he) because we are wont to reach out our alms (which our Saviour there speaks of) with our Right Hand, hence called Manus eleemosinaria, and not with our left, and all other works that are done with the Hand, the Right Hand does them the Left as a helper doth assist; so that if it had eyes it could not be ignorant what the Right Hand did: wherefore Christ would have us so to exercise this Hand with works of charity, that our Left Hand (which is wont to be not only conscious, but accessary to all the actions of the Right Hand,) should not so much as know or take notice thereof. Cresollius' judiciously scanning these words of our Saviour, Let not thy left Hand know what thy Cresol. Anthol. Sacr. right Hand doth, tells us that it is a symbolical expression very like to the Hieroglyphiques of the Egyptians, and therefore the force and sense of this admonition, is to be sought out of the nature and usual signification of both the Hands. As for the Right Hand, it is altogether OPEN, free, and manifestly put in action. Wherefore for its part it denotes an ingenuous candour and virtue, whose glory is most perspicuously set out by action; but more especially the Right Hand signifieth liberality, and for that cause chosen to be the hieroglyphique of a most beneficent and plentiful largesse: whereas the Left Hand hath a contrary Genius, and is observed to be of a close and retired nature: this Niggard out of a skulking disposition affecting secrecy, and the subtle leisure of a thrifty vacation. So that this Symbol of our Saviour insinuates thus much: If thou art disposed to communicate thy goods to relieve the wants of thy brother, and to show forth the liberality of thy mind, take not counsel of thy Left Hand: mind not what the covetous desire of goods, and the thirst of having, require at thy griping Hand; let the Right Hand prevail with thee, the index of beneficence, and pledge of commiseration, the accuser of covetousness. Let that muck-worme the Left Hand earth itself in avarice, and keep silence by an uncharitable retention, which doth not love to scatter, but to snatch away; not to bestow, but a long time to retain. How many Scaevola's or Left-handed Donatists in matter of bounty do our times afford, within the frozen hold of whose sparing Hand Charity is quite starved with cold? And how many who fearing the Moralists Bis dat qui cito dat, with the old Courtier's gloss, that the sooner suitors are dispatched, the sooner they will return again: by sinister delay hold them in suspense, while their courtesies hang to their finger's ends like Birdlime, and will not come away? These the Heathen man would call viseata beneficia, we left-handed Senec●. favours. These men, as if they were restrained by some sumptuary Law, made against the natural munificence of the Right Hand, refer all matters of beneficence to the penurious discretion of the Left Hand. Nay, are there not some, who as if they held ignorance to be the mother of thrift, to elude this nesciat of the Gospel, have made their Hands strike a league together, and agree never to know any such thing one by the other? Auxilium fero. Gestus XXVI. TO EXTEND AND OFFER OUT THE RIGHT HAND UNTO ANY, is an expression of pity, and of an intention to afford comfort and relief: used also as a token of assurance, peace, security and promised safety, and salvation. An expression much desired by those who are in distress, and are not able to shift for themselves, who use to call for the gift or auxiliary loan of this Hand; for thus Palinurus calls to Aeneas, Da dextram misero & tecum me tolle per undas. Virgil. Aeneid Hence * Eras. Ada. Dare manum alicui vel * Eras. Ada. manum admovere sign. [opem & auxilium far.] Symmachus calls this [adjutricem] manum the helping Hand. Sym. l. 3. Epist. 67. Cassiodorus * Cas. l. 4. Dextram [salutarem] the comfortable Hand; and with Isidor, it is the witness of salvation. Epist 26. Pierius makes this gesture the hieroglyphic of fortitude and aid, in which sense it is Pier. Hier. lib. 35. very frequently used by the learned Romans. The same manner of expression hath prevailed also with the Greeks, and with the Hebrews likewise; Proverb. 11. 21. for so saith the Scripture, The wicked lend one another the Hand, but in vain; for though HAND JOIN IN HAND, the wicked shall not scape unpunished. The like expression of gesture is frequent in sacred Writ. The Prophet Psal. 38. 7. 20. 6. 44. 3 139. 10. Isa. 16. 7. Isaiah in reference to the signification of comfort, saith, they shall not STRETCH OUT THE HANDS for them in the morning to comfort them for the dead: And Solomon speaking of the Proverb. 31. 20. virtuous woman, saith, She spreadeth out her Hands to the poor, and putteth forth her Hand to the needy. To this intent, Jesus immediately STRETCHED FORTH HIS HAND, and caught Matt. 14. 31. up sinking Peter crying out unto him to save him. And so significant and demonstrative to succour and support is this gesture, that Uzza for putting forth his Hand to stay the Ark of God, was smitten with death for that speaking error 2 Sam. 6. 6 of his Hand. This gesture of succour and relief, hath been observed in ancient coins, stamped Pierius Hierogly. lib. 35. with the image of the goddess Ops, by that posture, promising a willingness to help all that invoke her name. ¶ This gesture is (also) a natural token of assurance and promised safety. Pleth. Genist rerum Graec. l. 2. Thus the King of Persia saved Mentors life by REACHING HIM HIS RIGHT HAND. Ammianus Marcellinus saith the same of one Nebridius, who was the only man that refused to conspire with others against constantin's, and Ammian. Marcellin. Hist. l. 21. cap. 4. therefore to save himself from the fury of the Soldiers who had drawn their swords upon him, flying with all speed he could make to Julian, besought him, that for assurance he would vouchsafe to GIVE HIM HIS RIGHT HAND; whereunto Julian made answer, what shall I keep especially for my friends, in case thou touch my Hand? but go thy ways from hence whither thou wilt, in safety and security. Commisereor. Gestus XXVII. TO LET DOWN THE HAND with intent to rear some languishing creature from off the ground, is a greater expression of pity and commiseration, then to afford a STRETCHED OUT HAND to one who riseth of his own accord; for between these expressions the Learned have made a distinction: To this expression I find that of the Psalmist referred, Send down thy Psal. 144. 7. Hand from above. Irascor. Gestus XXVIII. TO STRIKE A TABLE OR SOME SUCH LIKE THING WITH THE HAND, is the gesture of one angry or grieved in mind, and very impatient. To which gesture that of the Prophet Ezekiel Ezek. 6. 11 is referred, Thus saith the Lord God, SMITE WITH THINE HAND, etc. By this sign inciting the Prophet to signify the great wrath and destruction to come. The natural reason of which gesture is, the mind fretted that it cannot meet with a revenge, doth out of Hand endeavour to My Lord Bacons Nat. Hist. quench her fervent heat some other way, to wit, by STROKES or noise, or some other remedy, which somewhat ease the mind. To descend down into our own History for an example of this pathetical motion of the Hand, a Royal Copy whereof we have in a Prince, whose passions were, as himself, great, to wit, Henry the godwyn's Annals of Hen. 8. eight, who demanding of one of his Physicians whose patient Cardinal Woolsey was, what distemper Woolsey had, who then was sick, the Doctor replied, what disease soever he hath, he will not live to the end of three days more. The King STRIKING THE TABLE WITH HIS HAND, cried out, I had rather lose two thousand pounds then he should die, make haste therefore you and as many Physicians as are about the Court, and by all means endeavour his recovery. Another example of this expression I find in our Chronicles, before the times of this Sir Rich. Baker Chron. of the K. of England. Prince, and that is in the Duke of Gloster, Protector to young King Edward the fifth. For among other passionate gestures which accompanied his changed countenance, when he accused the Queen Mother and her complices of plotting his death, and my Lord Hastings had adventured to return some answer to his fierce interrogatory, submissively saying, If the Queen have conspired,— The word was no sooner out of the Lord Hastings mouth, when the Protector CLAPPING HIS HAND UPON THE BOARD, and frowningly looking upon him, said, Tellest thou me of If and And, I tell thee, they, and none but they have done it, and thou thyself art partaker of the villainy, etc. Cohorto. Gestus XXIX. TO HOLD UP THE HAND HOLLOW ABOVE THE SHOULDER POINTS, AND TO SHAKE IT IN ORBE BY THE TURN AND RETURN OF THE WREST, is their natural expression who encourage, embolden, and exhort one to be of good cheer. Antonius in stead of speech significantly Plutarch in the life of Antonius. used this gesture. For it is written of him, that while he was setting his men in order of battle at Actium, being resolved for a naval fight, to end the controversy between Octavius Caesar and him for the Monarchy of the world; there was a Captain and a valiant man that had served Antonius in many battles and conflicts, and had all his body hacked and cut: who as Antonius passed by him, cried out unto him, and said: O noble Emperor, how cometh it to pass that you trust in these vile brittle ships? what, do you mistrust these wounds of mine, and this sword? Let the Egyptians and the Phoenicians fight by Sea, and set us on the main land, where we use to conquer, and to be slain on our feet. Antonius' passed by him and said never a word, but only BECKOND TO HIM WITH HIS HAND and Head, as though he willed him to be of good courage, although indeed he had no great courage himself. Praeclara aggedior. Gestus XXX. TO EXALT OR LIFT UP THE STRETCHED OUT HAND, is the habit of one attempting to do and take some famous exploit in Hand: and is a natural posture of an exalted and victorious power. Hence he is said to have his RIGHT HAND EXALTED who is made powerful and glorious. Hence the Prophet Micha: Thy Mich. 5. 9 HAND SHALL BE LIFT UP upon thine adversaries: that is, Thou shalt overcome and be victorious. And to this gesture the Psalmist alludes, Thou hast SET UP THE RIGHT HAND of his adversaries. Psa. 89. 41 Deut. 32. 27. We read in Deuteronomy, that the Lord would have scattered his people, but he feared their enemies should wax proud, and say our HIGH HAND and not the Lord hath done all this. And that mirror of patience: The HIGH ARM of the wicked shall be broken. The Psalmist ●ob 38. 15 Psa. 10. 12 Psa. 89. 13 using the expression and signification of this gesture in great attempts: Arise O Lord, LIFT UP THINE HAND. And again, Thou hast a mighty Arm, strong is thy Hand, and HIGH IS THY RIGHT HAND. And the Scriptures generally under the metaphor of this gesture shadow Exod. 6. 6. Deut. 4. 34 7. 19 9 29 Jer. 32. 21. 1 King. 8. 42. out the power of God manifested in the delivery of the children of Israel out of Egypt, who under this phrase is significantly said to have brought them out from thence openly, and by main force. ¶ That it is significant in their Hands who go about to set in Hand a business; to omit other confirmation, appears in Pharaohs speech to Joseph, were he said unto him, I am Pharaoh, and without thee shall no man LIFT UP HIS Gen. 41 44. HAND in Egypt. Examples of this attempting gesture are not wanting in profane Histories. For the day on which the battle of Pharsalia was strucken, Caesar seeing Crastinus in the morning as he came out of his Tent, asked him what Plutar. in the life of Caesar. he thought of the success of the battle? Crastinus STRETCHING OUT HIS RIGHT HAND unto him [which was a mute omen he should have the Better Hand of his enemies that day] cried out aloud, O Caesar, thine is the victory; and this day shalt thou commend me alive or dead: and accordingly broke afterwards out of the ranks, and running amongst the midst of his enemies, with many that followed him, made a great slaughter: at last one ran him into the mouth, that the swords point came out at his neck, and so slew him. Profero. Gestus XXXI. TO PRESENT THE HAND, is their expression who proffer or deliver a thing as their act and deed. And the Verb profero which hath the signification to proffer and present a thing, seems to imply the very gesture. This was the first expression that ere appeared in the Hand, and was used by Eve in the fatal proffer of the forbidden fruit unto the first man. And it was required in Gen. 3. 6. Mal. 2. 13. the old Law at the Hand of the offerer, who was to present his offering with his own Hand: for in religious duties there was never a proxy allowed, ¶ As it is significant in delivery of writings as our act and deed, it is most apparently seen in its signification at the delivery of Deeds (so called from this gesture for this is that which gives force to all legal conveyances, and without this expression Livery and Seisin is of none effect. ¶ A semblance of the same gesture we use when we would take or accept what is proffered and delivered into our Hands. And that similitude of posture seems to imply a correspondency and a favourable inclination to entertain their offer, as if they there withal proffered thanks for the same. To the natural purpose and meaning Ecclus. 15. 16. of this gesture, the Son of Sirach: He hath set fire & water before thee, STRETCH FORTH THY HAND unto whether thou wilt: that is, take or accept of which thou wilt: for by a metonymy of the adjunct the sign is put for the thing signified. This was the second gesture of Gen. 3. 6. any signification that is recorded to have appeared in the Hand, and the first that showed itself in the Hand of the first man Adam, when he accepted of that forbidden fruit, with which he took a curse that filled his Hand with labour, and forced it often to advance to wipe his sweeting brows. From this unhappy gesture the Hand may be well called Manus à manando, because all evil proceeded from this action. Two uses the Hand was chiefly ordained for, to take, and do, as Galen well observes: but Man took Galen de usu part. lib. 2. so ill with it at first, that he undid himself. The misguided Hand would be reaching at the Tree of knowledge, but prohibited by an express caveat, was prevented from putting forth itself Gen. 3. 22. to the tree of life. Effeminate festino. Gestus XXXII. TO WAG THE HAND IN A SWINGING GESTURE, is their natural expression who would endeavour to hasten and assist themselves in progressive motion, and withal denotes a kind of wantonness and effeminacy. Aristotle says, that Arist. de g●ess. ani●●●●. man could not walk unless he were assisted by the motion of his shoulders, and that the SWINGING OF HIS ARMS doth much help the body's transportation in leaping: which men by instinct knowing, do many times fall into this gesture upon such occasion. Hence Phisiognomicall Philosephers who know that every man hath his peculiar genius, causing that native difference of habilities in men; observing the operation of these spirits as they are matched and conjoined to outward gestures, which by a kind of tacit character give out the manner of their complexion; do easily discern the differences of spirits by arguing syllogistically from the natural habit to the genuine or contracted, which custom makes more personal; for as men's present passions and inclinations are brought by nature into act; so men following the vogue of nature, are wrought to a reiteration of that action, until the Hand hath contracted a habit. ☜ The result of these Physiognomers falls thus into a grand axiom of their art, that whosoever is (as by a personal propriety and actual condition) customarily seen to use the gesture of any natural affection; he is by habitual complexion very incident to that affection, exhibited by that gesture. Hence Seneca, not unskilful in this art of Chiromanticall Physiognomy, makes the CUSTOMARY WAGGING OF THE HAND TO AND FRO, a personal character of effeminacy and impudence. Impudicum & incessus ●stendit, & * Sen. epist. Moral. l. 8. manus mot●, & relatus ad caput digitus, & flexus oculorum: The gate, the turning of the eye, the finger on the head, and the WAGGING OF THE HAND, show a shameless wanton. And Marcus Cato was wont to say, Plut. in the life of Cato Major. he would not have him for a soldier, that WAGED HIS HAND AS HE GOETH, removes his feet as he fighteth, and routeth and snorteth louder in his sleep, then when he crieth out to charge upon his enemy. Demonstro non habere. Gestus XXXIII. TO SHAKE OUT THE HAND, is their natural expression who would show that they have not, nor desire to have a thing. This the Latins call* manus excutere. The Prophet Isaiah in reference to the signification of this gesture, saith, The righteous SHAKETH HIS HANDS from holding of bribes. Isaiah 33. 15. And the son of Sirach alludes to the signification of this gesture, where he saith, The slothful man is compared to the filth of a dunghill: every man that takes it up, will Ecclesast. 22. 2. SHAKE HIS HAND. Castigo. Gestus XXXIV. TO SHAKE OR HOLD THE STRETCHED AND RAISED HAND OVERDO ANY, is their expression who offer to chastise and thew a willingness to strike or take revenge. Hence the prohibition of the Angel to Abraham about to sacrifice his son, after he had STRETCHED OUT HIS HAND, to that intent, lay not thine Hand upon the child. The Prophet Isaiah respective to this signification of gesture, saith, That the King of Isa. 10. 32. Assyria should SHAKE HIS HAND against the mount of the daughter of Zion. And because men are wont to use this expression by gesture to those they hold worthy of rebuke and punishment, that being terrified thereby they might reclaim them from vice. Hence by an Anthropopeia in many places of Scripture this gesture implies the chastizing Hand of God. To this signification belongs that of the Prophet Isaiah, In Isa. 19 16. that day shall Egypt be like unto women; and it shall be afraid and fear, because of the SHAKING OF THE HAND of the Lord of Hosts, which he shaketh over it. To this also belongs that of the same Prophet, With his mighty wind Idem cap 11. ver. 15. shall he SHAKE HIS HAND over the river. And the Prophet Zechariah to the same signification, Behold, I will SHAKE MINE HAND upon Zach. 2. 9 them. Pugno. Gestus XXXV. TO STRIKE ONE WITH THE FIST, is their Gesture who would be avenged of those that have offended them, and would right themselves by this wild vindictive justice of their Hands. The Hand thus closely shut and the fingers all turned in, is called in Latin, Pugnus, quoniam manus quae ante erat passa & mane (unde manus) contracta clausis digitis, effecta est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est Scaliger de Subtle. densae. The nether part of this Hand in this posture Chiromancers call the pommel or percussion of the Hand, the Greeks Hypothenar seu ferieus manus, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, percutere. Gale● Goraeus. observes that the outside of the Hand was deprived Galen de us. part. of flesh, that the FIST might be more confirmed to supply the place of a weapon. And indeed they naturally and easily find this thick weapon who would BUFFET or fight at fisticusses with others. This was the gesture of the Hand that first begun the fray or skirmish in the world, before time had brought in the use of other weapons. Hence the Latins say, Pugnam Erasin. Adag. in manu esse, and pugna hath its denomination from this posture of the Hand. Lucretius alludes to this primitive expression of anger, Arma antiqu● manus ungues dentesque fuerunt. And when we see men together by the ears, we know what they intent thereby. The Prophet Isaiah condemning the injurious use of this smiting Isa. 58. 4. expression of the Hand in 〈◊〉 and debate, calls it the Fist of wickedness. Reprchendo. Gestus XXXVI. TO BOX OR SMITE ONE WITH THE PALM OF THE HAND, is their expression who would rebuke or correct another for some saucy speech or action. Hence the Hand with the fingers stretched out, which Isidor calls the palm, hath its name in Hypocrates from a word that signifieth to strike. Agellius useth the word depalmare for this smiting expression of the palm: The Greeks to the same signification of gesture use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This contemptuous expression of anger the officer of the high Priest Joh. 18. 22 Mark 14. 65. Mat. 26. 67 used to our blessed Saviour; for the Text says, He struck him with the palm of his Hand, taking upon him to rebuke Christ for answering the high Priest irreverently as he cursedly supposed. To the natural signification of this offensive gesture, may that of the Prophet Isaiah be referred, Isa. 5. ●5. Therefore is the anger of the Lord kindled against his people, and He hath STRETCHED FORTH HIS HAND against them, and hath smitten them, etc. for all this, his anger is not turned away, but his HAND IS STRETCHED OUT still. Apprehendo. Gestus XXXVII TO LAY HAND UPON ONE is their expression who with authority apprehend and lay hold of one as a delinquent to secure their person. This is one of the properest expressions of the Hand; apprehension being the proper action of the Hand, for Hand and Hold are conjugates, as they term them in the Schools; from which gesture the Hand is called Organon antilepticon, Dr. Crook in his Microcosm. for it is the first use of the Hand to TAKE HOLD. With the Ancients this gesture is manucaptio and manus injicere. This is a dangerous Habeas Corpus Eras. Ada● in officers who are the Hands of the Law, & without words obtains the force of an arrest, and hath a spice of their authority more strong than their emblematical Mace. These actions Mark 14. 46. are frequently entered in the Counter of Time. Thus the officers of the high Priest LAID HANDS on Christ, and took him. Manumitto. Gestus XXXUIII TO LET GO ONES HOLD AND TAKE OFF THE HAND FROM ANY ONE, is their gesture who would signify a willingness to release one that was before in their possession and power, as having some reason to grant them their liberty. This with the Ancients is manumittere, and from the signification of this natural gesture, the Ancients took their forms of manumission, used when they did enfranchise their bondmen: of which the Civil Law takes much See Justin. Institut. notice, and the observation of Critics are very large in that matter. There is in this natural expression of the Hand a certain form of the thing signified. Hence the Egyptian Priests who always had their eyes fixed upon the Hand of nature, in their Hieroglyphique expressed liberty Pier. hieroglyph. lib. 35. by a HAND EXTENDED OUT AT LARGE, in which lively symbol of gesture, the fingers seem to be made free of the Hand. The medal of Tiberius Claudius Caesar, in which a little graven Idem ibid. image hath the LEFT HAND OPENED TO ITS UTTERMOST EXTENT, with this inscription, Libertas Augusta, implies as much, since the left Hand the most retentive appears freely to manumit; for as the Hand in this posture implies the natural liberty of its own proper and individual body: so it most properly expresses the gift of the same privilege to others by the same freedom of gesture. Incito. Gestus XXXIX. TO CLAP ONE ON THE BACK OR SHOULDER WITH THE HAND, is their expression who would hearten and encourage others; a gesture obvious in the Hand that takes part with those that are in fight, and desires to set men or beasts together by the ears. Significantly respective unto this, is that gesture among others, used Sandys Travels. lib. 4. in installing the Knights of St. John of Jerusalem, whereby he that gives him Knighthood, LAYING HIS HAND ON HIS SHOULDER doth exhort him to be vigilant in the Faith, and to aspire unto true honour by courageous and laudable actions. Foveo. Gest. XL. WE USE TO STRUCK THEM GENTLY WITH OUR HAND whom we make much of, cherish, humour, or affectionately love, an expression very obvious among the actions of common life, being a kind of indulgent declaration of the mind, used to pacify and please others, performed by drawing our Hand with a sweetening motion over the head or face of the party to whom we intent this insinuation. This the Ancients call mulcere caput alterius; a gesture often used by men in sign of favour and encouragement to ingenious and towardly youths. Admoneo Gest. XLI TO TAKE HOLD GENTLY Of ANOTHER'S HAND, is a gesture used by those who admonish and persuade, which he that shall set himself to observe the actions of men, may upon such occasions find used to the same intents and purposes. Mithropaustes used this gesture in admonishing Demaratus the Lacedaemonian: who Plutarch in the life of Themistocles. being in the Court of Persia, the King willing him to ask what gift he would. He besought the King to grant him this favour, to licence him to go up and down the City of Sardis with his royal Hat on his head, as the Kings of Persia do. For, Mithropaustes the King's cousin TAKING HIM BY THE HAND, said unto him, Demaratus, the King's Hat thou demandest, and if it were on thy head, it would cover but little wit. Nay though Jupiter should give thee his Lightning in thy Hand, yet that would not make thee Jupiter. And we find Timon, surnamed Misanthropos (as Idem in the life of Alcibiades who would say Loup-garou, or the man-hater) using this expression: who meeting Alcibiades with a great train as he came one day from the Council and Assembly of the City, not passing by him, nor giving him way (as he did to all other men) but went strait to him, and took HIM BY THE HAND, and said, O, thou dost well my son, I con thee thank, that thou goest on and climbest up still: for if ever thou be in authority, woe be unto those that follow thee, for they are utterly undone. Such an intention of gesture, but with more vehemency of expression the Angels used to Lot, while he lingered in Sodom, Gen. 19 16. LAYING HOLD UPON HIS HAND, and UPON THE HAND of his wife, and UPON THE HAND of his two daughters, to admonish and persuade them to a sudden departure from that accursed City. Confido. Gestus XLII. TO LEAN UPON ANOTHER'S HAND, is their gesture who make a confiding use of the staff of their age or affection, an expression importing that they much rely upon their faith and friendship: and often seen in the Hand of great Princes, when for greater state and ease they go supported in this wise. The signification of which countenance of Majesty doth in effect show that the Nobleman on whose Hand the King leaned, was next and subordinate in authority to himself, and that the weight of all the principal affairs of State did lie on his Hands. Thus in the Book of the Kings of Judah we read of a Prince (the 2 Kin. 7. 3. same that mocked at the words of Elisha when he foretold of the relief of Samaria) on whose Hand johoram King of Israel leaned: that is, as the Gloss upon our Bibles hath it, a Prince to whom the King gave the charge & oversight of things, as doth more plainly appear by the 27. verse of the same Chapter. And the speech of Naaman to Elisha after he had cured him of his Leprosy, 2 King. 5. makes it more apparent: Only herein let the Lord be merciful to thy servant, that when my Master goeth into the house of Rimmon to worship, and lean upon my Hand, etc. Where Naaman craveth to be pardoned of zeal without knowledge, as M. Junius saith, it being no such wilson's Christ. Dict. thing as should trouble his conscience to bow himself in an officious sort and civil duty to bend his body that his Lord might lean upon his Hand when he went into the Temple of the Idol Rimmon to adore. Thus Libo Drusus sustained by the Hand of his brother, entered into the Senate house to answer to that enormity he was Tacitus. accused of: who when he saw Tiberius a great way off, he held up his Hands, imploring mercy with great humility. Which stateliness of gesture was much used in Asia by great persons, and is at this day by your Italian Ladies. Impedio. Gestus XLIII. TO HOLD FAST ANOTHER'S HAND in the signification of hindrance and restraint, is a gesture so obvious in the choleric perturbations of humane life, that it needs no illustration by example, since we may every day meet with satisfaction in the public streets: for in quarrels where there is any moderation or over mastering power on one side, this restraint of the Hand is used both with signification and advantage. To this gesture may be referred that of the Prophet Zechariah, A great tumult from the Lord Zach. 14. 13. 14. shall be among them, and they shall lay hold every one on the Hand of his neighbour, and his Hand shall rise up against the Hand of his neighbour, and Judah also shall fight at Jerusalem, etc. Recordo. Gestus XLIV. TO JOG ONE ON THE ELBOW, is the usual intimation of those who put others in mind, and take upon them the part of a Remembrancer: a gesture very frequent in the common passage of humane affairs: much practised by the Hands of the ancient Roman Nomenclators, as appears by the testimony of Horace: Mercemur servum, qui dictet nomina, laevum Horac. l. 1. Epist. 6. Qui fodiat latus— Recommendo. Gestus. XLV TO TAKE ONE BY THE HAND in courtesy, to recommend them unto another by way of presentation, is an usual expression in the Hands of men, a gesture significant and remarkable, having been took notice of by ancient Chronologers: for, the Hand according to the primitive intention of Nature, having by a necessary consent of Nations been ever chosen Chronologer of all remarkable actions, hath consequently proved its own Biographer. If therefore we but cast an intuitive eye upon those memorial the Right Hand of Time hath left fairly noted in the Left Palm of Antiquity, even by the old autography of the Hand, we may spell out the sense of this natural expression. For when Valentinian had a full purpose to adorn his son Gratian, a pretty young stripling, and Ammian. Marcellin. lib. 7. well grown, with the Imperial Ensigns, when he had wrought the Soldiers to accept thereof, he ascended up the Tribunal, and taking the youth by the Right Hand, he brought him up before them, and in a public Oration recommended him (as ordained Emperor) to the Army. Another Copy of this natural gesture we find in the Hand of Pertinax, refusing in modesty the Empire; pretending his age and mean descent: Herodian. lib. 2. who taking Glabrio by the Hand, and pulling him forth, placed him in the Imperial Throne, recommending him as more fit for the Empire. And Commodus in a speech he made unto the Soldiers of his Army, puts them in mind Idem l. 1. how his father Marcus when he was an infant, carried him in his arms, and delivered him into their Hands, recommending him (as it were) to their tutelage and fidelity. Thus also Tiberius (though with dissimulation) took Nero and Drusus, Germanicus children, by the Hands, and recommended Tacitus Annal. l. 3. them to the care of the Senate in a dissembling Oration he made. Thus Cyrus taking Hystaspas by the Right Hand, gave her unto his Xenoph. de Cyr. inst. lib. 8. friend Gobrias, who having stretched out his Hand before, received her at his Hands. And this expression Raguel used when he gave his daughter Sarah to wife to young Tobias, an expression Tob. 7. 13 which delivered from Hand to Hand is one of the solemn rites of Matrimony to be used by the father of the Bride. Officiose duco. Gestus XLVI. TO LEAD ONE BY THE HAND, is their expression who take care of the weakness and inability of others in matters of progressive motion, used most commonly to young children whom we would teach and assist to go with more ease and safety: of which manuduction Holy Writ affords many examples. Thus Agar Gen. 21. 18. by commandment of the Angel held her child by the Hand, which allegorically signifies the works of the Law, that is, the Law commandeth works. Thus the Tribune took the Nephew of Saint Paul by the Hand. And to this Act. 23. 19 Ezek. 45. 1 may be referred that of the Prophet Ezekiel, Thus saith the Lord unto Cyrus, whose Right Hand I have holden. And to the signification of this gesture appertains that of the Prophet Isaiah, concerning Isa. 51. 18 the misery of Jerusalem, There is none to guide her among all the sons whom she hath brought forth: neither is there any that TAKETH HER BY THE HAND, of all the sons that she hath brought up. This sense of gesture hath that also of the Author to the Hebrews: In the Heb. 8. 9 day when I TOOK THEM BY THE HAND, to lead them out of the land of Egypt. The like Isa 41. 13 42. 6. Psal. 89. ●1 phrase of gesture occurs in divers other places of Scripture. But when this expression is used to a female, and one of riper years, 'tis significant to present an officious and tender respect or serviceable affection. The aspiring affectation of women raised by Chopines to an artificial elevation of stature, hath made this courtly garb of gesture more necessary and commodious to great Ladies, and hath preferred it to be one of the eight parts of speech of a Gentleman-ushers Accidence. Hence Ovid, a man well versed in such Ovid. met. lib. 2. obsequious expressions, makes Jupiter at his arrival into Crete, LEAD EUROPA BY THE HAND into the Cave of Dicte. This expression is sometimes used to the blind; for the Hand as it speaks by signs unto the dumb, so in a more necessary garb of speech it officiates the place of an eye, and speaking in the conducting dialect of a friendly assistance, supplies the defect of an ocular direction. Samson when the Philistines had Judg. 16. 26. boared out his eyes, was beholden to the Lad that HELD HIM BY THE HAND, for the last achievement of his fatal strength. And in this sense the blind man and his leader are a kind of relatives. Impatientian prodo. Gestus XLVII. TO APPLY THE HAND PASSIONATELY UNTO THE HEAD, is a sign of anguish, sorrow, grief, impatiency, and lamentation, used also by those who accuse or justify themselves. The recourse and offer of nature in this relieving expression of the Hand, makes good the Adage, Ubi dolour, ibi digitus. The Prophet Jeremiah prophesying Eras. Adag Jer. 2. 37. against Judah, foretells that she should be brought to use this note or sign of lamentation. ¶ And Tamar deflowered by her brother 2 Sam. 13. 19 Ammon, LAID HER HAND UPON HER HEAD, as it were accusing or justifying herself, as Lorinus. Lorinus in his comment. upon Numbers. Plutarch in the life of Solon. And 'tis probable that the Shunamites child when he cried, My head, my head, made use of this dolorous expression of the Hand. Thales by a pretty Pageant put Solon into such a passion by making him believe his son was dead at Athens, that like a mad man he strait began to beat his head, like one impatient in affliction, and overcome with sorrow. The Head is the natural hieroglyphique of health, and the Hand of relief and protection, as being the Champion of the Head. Hence in the straits of imminent perils, or dolorous calamity, they usually meet in a Committee of safety. Hence Tiberius Gracchus engaged in extreme danger, as it were justifying himself, and recommending his life and safety, which depended on his Head, to the people Florus. of Rome, LAYING HIS HAND UPON HIS HEAD, went forward to the Capitol: which by the sinister interpretation of his enemies turned to his prejudice, they inferring that by this sign he craved the Diadem. Some such passage you shall find in Aristophanes, where Dicaepolis to this effect: Et si non vera profatus fuero * Aristoph. Acharnan. manu supra caput imposita, quaeque universus approbet populus. Solicit cogito. Gestus XLVIII. TORUE OR SCRATCH THE HEAD WITH THE HAND, is their natural gesture who are in anguish or trouble of mind: for commonly when we are in doubt, and uncertain what to do, we musing SCRATCH OUR HEAD. Hence by a proverbial translation from this gesture, Caput fricare, seu digito scalpere, is used pro cogitare. Eras. Adag But why we should in earnest meditation so naturally express our endeavour by this recourse of the Hand to the head, to scratch where it doth not itch; is, may be, to rouse up our distracted intellect; or else the Hand, which is the Engineer of invention, and wits true Palladium, having a natural procacity to be acquainted with their fancy, officiously offers itself to facilitate the dispatch of any affairs that perplex a faculty so near allied unto it, the Hand in the collateral line of Nature, being cousin german to the Fancy. Pudeo. Gestus XLIX. THE RECOURSE OF THE HAND TO THE FACE in shame, is a natural expression, as Alexander Aphrodisaeus proves. Alex. Aphr. l. 1. Probl. 15. For, shame being a passion that is loath to see or be seen, the blood is sent up from the breast by nature, as a mask or veil to hide the labouring face, and the applying of the Hands upon the face is done in imitation of the modest act of Nature. Hence Licentius a Noble young man writing to Austin a learned and sweet Poem, very cunningly alludes to this natural expression. Et mea Calliope quamvis te cominus altum Horreat, & * Licentius. vultus abscondat— This declaration of shame by the Hand, we find Mark Antony to have used after the battle of Actium fought between him and Octavius Caesar. Plutarch. in the life of Anton. For he flying with a doting speed after Cleopatra, who was fled before, having overtaken her, and being plucked up into her Galley: at his first coming saw her not, but being ashamed and cast down with his adverse fortune, went and sat down alone in the prow of the Ship, and said never a word, CLAPPING HIS HEAD BETWEEN BOTH HIS HANDS. ¶ And this expression is not only used in respect of ourselves, but of others also, as daily experience and the actions of men do declare. For when there were divers Orators of Greece very fluent and elegant speakers, sent Ambassadors unto Philip, and Demosthenes had not spoken sufficiently for the honour of the Commonwealth, If there be any credit to be given to Aeschines his enemy, putting it down in one of his Orations: Adjecit ille etiam maxime ridenda, quarum collegas ita [pudebat] ut * Aeschines pro Tima●ch. faciem obtegerent. The same Aeschines in another Oration, where he describes the impudent audacity of a most notorious wicked man, who would speak openly in a public assembly of the Citizens naked; Such, saith he, was the beastliness of that petulant and drunken man, that wise men put their Hands before their eyes, blushing in the behalf of the Commonwealth which used such Counselors. Adoro. Gest. L. TO KISS THE HAND, is their obsequious expression who would adore & give respect by the courtly solemnity of a salutation or valediction. The graceful carriage of the Hand in this officious obedience to the will, while it moves to the chiefest orifice of the mind. Tertullian and others have acknowledged to have the handsome sense of a civil compliment. To whom Lucian consents. Qui adorant (saith St. Hierom) solent manum * Lucian. in Demo●●h. Even. Hierom. ad Russ. deosculari. And in the phrase of Plautus this is Adorare suaviter. There is no expression of the Hand more frequent in the formalities of civil conversation, and he is a novice in the Court of Nature, who doth not understand a basiér de la main: and he a clown in Humanity, who doth not speak to his betters in this respectful language of the Hand. Distantem amicum revereor. Gest. LI. TO BRING THE HAND TO OUR MOUTH, AND HAVING KISSED IT, TO THROW IT FROM US, is their expression who would present their service, love, and respect to any that are distant from them. A gesture I have often observed to have been used by many at public shows, to their friends, when their stand have been remote from them. Tacitus calls this * Tacit. hist. lib. 1. Jacere oscula. Dion * Dion. Othon. Oscula per digitos mittere. Otho who omitted no servile crouching for an Empire, after this manner threw his kisses abroad; and herein showed himself his craft's master, for he had not often cast out this bait of courtesy, but the people bit at it, and swallowed this popular libation of the Hand. And when the Tide was once turned, the Senators contending and shouldering who should get first, defaced Galbas' Image, extolled the Soldier's judgement, kissing Otho's Hand, and the less they meant it in heart, doing so much the more in outward appearance. Conscienter affirmo. Gest. LII. TO LAY THE HAND OPEN TO OUR HEART, using a kind of bowing gesture, is a garb wherein we affirm a thing, swear or call God to witness a truth, and so we seem as if we would openly exhibit unto sense, the testimony of our conscience, or take a tacit oath, putting in security, that no mental reservation doth basely divorce our words and meaning, but that all is truth that we now protest unto. This expression hath been most observed in the ancient Grecians, as Chrysippus saith, who from this natural expression of the Hand, concludes the lodging of the soul to be about the heart. The Turks at this day are observed most frequently to use this natural form of protesting, with whom the Hand spread upon the breast, is accounted equivalent to the most solemn oath, insomuch as whatsoever they speak or promise using this gesture, may be believed as ingeniously spoken, and the accomplishment of that promise to be presumed of. If we would see this form of sincere asseveration in practice, our own Histories afford us many examples. For the form that hath been and is used at this day in judiciary trials & arraignments of Noble men who are tried by their Peers, is, that when the Lord Steward or Clerk of the Crown, asketh the Peers whether the Noble man there arraigned be guilty or not, every one of them ceremoniously by his Hand to his breast, affirms upon his honour and conscience he is, or is not guilty, according as they find him. The particularising of the examples I purposely omit, as unwilling to offend any Noble Personages who love not to hear of the tainted blood of their Ancestors. Poenitentian ostendo. Gest. LIII TO BEAT AND KNOCK THE HAND UPON THE BREAST, is a natural expression of the Hand, used in sorrow, contrition, repentance, shame, and in reprehending ourselves, or when any thing is irksome unto us, because the breast is the cabin of the heart; and this natural procacity of the Hand to this gesture, doth manifest the heart to be the seat of affections. This natural ceremony is exemplified in sacred Writ; for this was the penitential expression that the Publican used who went up to the Temple to Luke 18. 13. pray. Thus also the people who were witnesses of our Saviour's sufferings, and the wonders that followed thereupon, beholding the things that were done, SMOTE THEIR BREASTS and returned. This habit of the Hand is much practised Luke 23. 48. by the zealots in the Roman superstition, as a penitentiary expression most pathetical, who are wont also mysteriously to mince this natural expression, and ceremoniously sometimes with two or three fingers only, lightly to strike upon their breast and mouth, a thing usual with the ancient Ethniques of old. And in ancient times in testifying grief & mourning, and at funerals, as a solemn kind of behaviour, they used Plutar. ad Apol. this expression whom Plutarch calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So in Cornelius Tacitus, Incendebat haec fletum, * Tacit. Hist. pectus atque os manibus verberans. And the acute Epigrammatist describing the corporal adjuncts of sorrow and mourning: Quod fronte Selium nubila vides, Rufe, Quod ambulator porticum terit serus; Lugubre quiddam quod tacit piger vultus, Quod pene terram tangit indecens nasus; Et * Martial. l. 2. Epig. dextra pectus pulsat, & coma● vellit; Non ille amici fata [luget.] Gregory Nyssen when he would paint out as it were in apt colours of expression an unusual grief of mind, and as it were a certain heat of anger, he useth the phrase of this habit, * Nyssen in funere pulcheriae. pectus manibus verberare. Touching the natural intentions of the fist in this expression so customary and significant in sorrow and repentance, the Fathers very elegantly and declaratively deliver their opinions thus: We strike our breast with the Hand, as it were protesting against the Cyp. de orat. Dom Hier. in vit. Hillar. sins included in that mansion, as Cyprian: Or as if we would drive those evil cogitations from our heart, as Hierome: Or to rouse up our heart. as Theophylact: Or to appease the judge we take revenge upon ourselves, as chrysostom: Or to Chrysost. Hom. 41. Aug. in Psal. 146. chastise our flesh wherewith we have offended God, as Austin. Dolorem noto. Gest. LIVIA TO HOLD THE HANDS UPON THE LOINS, SIDES OR HIPPOLITO, is their expression who feel some pain in those regions of the body, often seen in those which feel the pains of travel, and in those who are troubled with Hipocondriacall melancholy, and the Sciatica, or Hip-gout. This demeanour of the Hand is very declarative in the first sense, as appears in the Prophecy of the Prophet Jeremiah, Demand, now Jer. 30. 6. and behold, if man travel with child; wherefore do I behold every man with HIS HANDS UPON HIS LOINS, as a woman with travel, and all faces turned into paleness: upon which place, they who are curious may consult with Ghislerius. Indignatione timeo. Gest. LV. THE SMITING OF THE HAND UPON THE THIGH, in the practice and conversation of common life, was ever frequent, and is so deeply imprinted in the manners of men, that you shall in vain persuade a man angry and enraged with grief, to contain his Hand from this passion. Seneca the Philosopher attributes this expression of Sen. l. 1. de Ira cap. ul. the Hand to anger, where he saith, Quid opus femur ferire? In grief it is also significant, as they who are versed in Homer do well know when they meet with those places wherein he describes his Heroes provoked to anger and dolour, whom he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the sacred oracles of the Prophets we have this expression noted & described; for that holy Prophet speaking of Ephraim lamenting, Surely after I was converted, I repented, and after that I was instructed, Jer. 31. 19 I SMOTE UPON MY THIGH, etc. which gesture in that Prophet hath the signification of repentance, with others of anger, dolour, and indignation. In the same sense it appears in the Prophecy of the Prophet Ezechiel, Cry and howl, son of man; terrors by reason of the Ezek. 21. ●2. sword shall be upon my people; SMITE THEREFORE UPON THY THIGH. Tully indeed ascribes Cicer. Tusc. 3. it to mourning; Feminum & capitis percussiones. The registers of common life, Histories, are full of examples of this habit of the Hand, bearing the character of this sense. Thus Cyrus Xenoph. l. 7. de inst. Cyr. in Xenophon hearing of the death of Abradatas, SMOTE HIS HAND UPON HIS THIGH. And Flaccus Precedent of Egypt and Syria, banished by Caius the Emperor, when he arrived Philo. Jud in Flac. at the Island Andros most miserably howling in his calamity, SMOTE HIS HANDS AND THIGHS. Fabius' Dictator, when his General of the Cavalier Minutius had almost cast away himself and his Army, at the sight thereof is Plutarch in the life of Fabius. said to have uttered his anger and dolour this way. And when Pompey had received letters from Rome advertising him what great matters the people had passed in his behalf, some say that at the receipt of them (in the presence Idem in the life of Pompey. of his familiar friends and they that were about him & rejoiced with him for congratulation) he knit his brows, and CLAPPED ON HIS THIGH, as though it grieved him to have such great offices and charge laid upon him, one in the neck of another; by this dissimulation cloaking his ambition. ¶ This gesture of the Hand is significant also in fear, admiration and amazement. Hence Plutarch relating the injuries that the Pirates Plutarch in the life of Pompey. whom Pompey vanquished did the Romans, says, the greatest spite and mockery they used to the Romans was this; That when they had taken any of them, and that he cried he was a Citizen of Rome, and named his name, than they made as though they had been amazed and afraid of that they had done; for they CLAPPED THEIR HANDS ON THEIR THIGHS, and fell down on their knees before them, praying him to forgive them. Data fide promitto. Gest. LVI TO STRIKE ANOTHER'S PALM, is the habit and expression of those who plight their troth, give a pledge of faith and fidelity, promise, offer truce, confirm a league, buy, sell, grant, covenant, bargain, give or take handsel, engage themselves in suretyship, refer their controversies to an arbiter, put to compromise or choose an umpire, engage themselves to be true and trusty, warrant and assure. That this gesture hath the sense and signification of faith and a solemn promise, is apparent by the frequent intimations of the Roman Poets, who by this gesture do often imply faith. Thus the Prince of Virgil Aeneid. Latin Poesy in this of Dido, — En dextra [fidesque.] And in that of Anchises, Idem. Dat dextram, atque animum presonti pignore firmat. Ovid no way ignorant of any matter of manual expression, brings in Pandion taking his leave of Tereus, and his daughter Philomol demanding this pledge and pawn of faith. Ut [fidei pignus] * Ovid Metamorph. dextras utraque popossit. Inter seque datas junxit.— And that lofty Tragedian brings in Licus suing for marriage with Megara, saying, [Sociemus] animos, [fidei hoc pignus] * Senec. in Here. sur. cape continge dextram.— Martial according to the acute way of Epigrammatists, Martial Epigr. taking a hint from the peculiar property of the right Hand in making promise, brings in Caesar in the whisk of one of his Epigrams, answering two petitioners at once, by promising with both his Hands: Dum peteret pars haec myrinum pars illa triumphum [Promisit] pariter Caesar utraque manu. Isidor saith, this gesture is the witness of faith and trust. In faith, saith Pliny, we put forth our Pliny Nat. Hist. Right Hand, or when we make a faithful promise. The Cynique in his symbol advising men Diogenes. to add benignity to their courtship, covertly alludes to the propriety of this free expression, Give not unto thy friend a clinched Hand. And the symbol of Pythagor as, Do not to every man extend thy Hand; wills us not promiscuously to prostitute this friendly token of expression. To which that of Lypsius may be referred, Vis dextram [fidei] mei [testem?] habes hic impressum, etsi coram * Lips. Epi. Matth. O vand. ipsam dare & jungere mihispes est cum aulam vestram videbo. When the Hyrcanians of Cyrus' Army expostulated with him in regard he seemed to distrust them. Cyrus' in Xenophon is said to have Xenoph. Cyr lib. 4. answered him thus, Cogito nobis omnibus [fidem] esse in anim is nostris, atque in [nostris manibus.] This expression of the Hand the Greeks very elegantly note in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Stoics say faith is derived of the word facere to do, because all things that are faithfully promised, aught to be performed; most aptly therefore implied by the Hand the symbol of action. And faith is strengthened by this expression of REACHING OUT THE RIGHT HAND. How did Cicero condole the violation of promise made by Tul. in Ant. Philip. 11. this speaking paction of the Hand? Dextrae, qua [fidei testes] esse solebant, perfidiae sunt & scelere violatae. Virgil for an expression of breach of promise symbolically useth the prevarication of this gesture,— Fallere dextram. And in this sense some take that of the Prophet Isaiaeh, Is there not a lie in my right Hand? And to this, that of the Isa. 44. 20. Psalmist may be referred, whose Right Hand is a Right Hand of falsehood, that is, as the gloss on Psal. 144. 11. our Bibles hath it, Though they STRIKE HANDS yet they keep not promise. Caius Ligarius used this expression of promising his aid, assistance and concurence in any secret confederacy Plutar. in the life of Brutus. with Brutus, who when Brutus came to see him being sick in his bed, and said unto him, O Ligarius in what a time art thou sick? Ligarius rising up in his bed, and taking him by the Right Hand, said unto him, Brutus, if thou hast any great enterprise in Hand, worthy of thyself, I am whole. Gobrias in Xenophon praiseth the Right Xenoph. Cyr. Hand of Cyrus for what it promised it performed. And the Danes, Swedes, and Norwegeans in whom the honest impressions of nature flow from their Hands pure and unmixed without any fucus of dissimulation or affectation of art, do most faithfully retain the natural sincerity of this expression of faith, for of those Northern Nations our learned Barclay gives this commendation. Barelay Icon. animorum. cap. 8. They break no promises when their HANDS ARE GIVEN. Such Religious observers of their manual faith were the ancient Medes and Persians. Hence Plethon Genistus * Plethon Genist. manus porrectio maxima inter Persas censetur fides. Wherefore Cyrus in Xenophon in an Oration he made unto the Medes, saith, Hyrcanis quibus & [jusjurandum] & * Rerum Graec. l. 2. dextras dedi [fidem] servabo, & nunquam hoc deprechendar prodidisse. And Xenophon relating an agreement between the Persian and the Grecian Armies for a peaceable departure and safe conduct, having recited the Articles, saith, Haec utrinque [jurejurando] sancita sunt, * Rerum Graec. l. 2. dextra datae vicissim. A royal example of this declaration of the Hand we have in Darius, who after he was wounded by Bessus and the other conspirators, to the soldier of Alexander who found him sore wounded in his litter, but as yet alive, recommending in a speech he made of his master, touching his love and acknowledgement Justin. lib. 11. and Quintus Curt. of courtesy, and that he died his debtor; in token whereof as a Kingly pledge of his faith, he gave the soldier HIS RIGHT HAND to carry unto Alexander, and these words being uttered, having STRETCRED OUT HIS HAND, he gave up the ghost. Florus Josephus Florus Joseph. l. 18. c. 12. proves this expression of the Hand to have been in very great force and virtue among the Ancients. Artabanus (saith he) King of the Parthians, STRETCHING OUT HIS RIGHT HAND swore to Anilaeus the Jew, that his brother Asinaeus might have safe access unto him, which with the Barbarians about to assemble, is a most certain argument of trust. For after the RIGHT HAND GIVEN, with them it is neither lawful to deceive or difficult, all suspicions and diffidence ceasing. Wherefore when he was moved by the master of his Horse that he might kill Asinaeus, he denied to permit that against a man who had committed himself to his Faith con●●nied BY GIVING THE RIGHT HAND, with an oath. To this expression that passage also of the Roman History may be referred, where Flavius cometh Livy l. 〈◊〉 to the Roman General Gracchus, informing him that he had begun an enterprise of great consequence, for the accomplishing and full perfecting whereof he needed the helping Hand of Gracchus himself: namely, that he had persuaded all the Fretors and Governors, who in that universal trouble of Italy had revolted to Annibal, to return into the league and friendship of the Romans; by many arguments I have used to them. Thus and thus were my words unto them: and indeed but my words: Marry they had liever hear Gracchus himself speak, and hear the same from his own mouth: they would more gladly talk with him in person, and TAKE HOLDOF HIS RIGHT HAND, which as the assured pawn of his faithful promise he carrieth always with him wheresoever he goeth, and they desire no more. This may be further illustrated by another passage of Livic, where Syphax Livic l. 29 King of Numidia having contracted a new alliance with the Africans, by marrying Sophonisva the daughter of Asdrubal, alured by the fair words of his new Spouse, sent into Sicily to Scipio to advise him not to pass over into Africa, nor rely upon any confidence of him, or build upon his former promises. Scipio in his Letters which he dispatched by the same Ambassadors, requested him earnestly to be advised, and bethink himself that he break not the rights either of friendship or hospitable league with him: or the league and society entered with the people of Rome: nor violate Justice and faithful promise made BY GIVING RIGHT HANDS: nor yet beguile and abuse the gods, the Witnesses and Judges of all covenants and agreements made. ¶ Isidore saith, the surety of Peace is given with the Hand. And indeed all leagues, truces, and compacts are confirmed by this gesture of the Hand. Thus the league Triumvirate between Antonius Lepidus and Caesar was established at Confluents, between Perusia and Bononia, they JOIN HANDS, and their armies embrace. Dorlear● upon Tacit. Which league they symbolically, expressed by three Right Hands embracing each other, with this Motto, Salus generis humani: a strange Impress to gull the world with and to cloak their ambitious confederacy. The King of Persia commanded Camer. hist. med. his Ambassadors to make this expression in his name. And in the same manner the ancient Emperors and Kings of Germany were wont to send their great men to conclude a peace, and determine affairs, when they could not go themselves. Apollophanes Cyzicenus, who had in former times been bound to Pharnabazus by the laws of Hospitality, and was a guest at that Xenoph. Per. Graec. lib. 4. time with Agesilaus, promised him to bring Pharnabazus to a parley for confirmation of a Peace, which Agesilaus hearing of, consented; so he having received, faithful promise of safe conduct, and THE RIGHT HAND BEING GIVEN, brought Pharnabazus into the appointed place, where having saluted one another, Pharnubazus first of all PUT FORTH HIS RIGHT HAND, to which Agesilaus also JOINED HIS. Of this language of assurance expressed by the GIVEN HAND, there called Dextra securitatis. The Books of the Macchabees are very pregnant. Thus when the 3. thousand Soldiers that Jonathan had sent to Demetrius to Antiochia at his 1 Macch. request, (when the Citizens saw that the Jews had gotten the upper Hand, and they were disappointed of their purpose of staying their King) made their supplication unto the King, saying, GIVE US THE RIGHT HAND [or grant us peace.] Thus they of Gaza made supplication unto jonathan, and he GAVE THEM THE RIGHT 1 Macch. 11. 62. 1 Macch. 13. 45. HAND [or made peace with them] When Simon had besieged Bethsura, and fought against it a long season, and shut it up; at last they desired RIGHT HANDS TO BE GIVEN THEM, to whom GIVING THE RIGHT HAND, etc. [that is, they desired peace, which he granted.] For so the Gloss of our Bible's expound these places. 1 Macch. 13. 50. When Simon had besieged Gaza, the people of that City cried with a loud voice, beseeching Simon TO GIVE THEM RIGHT HANDS, [that is, to grant them peace.] So they in the Castle at Jerusalem besought Simon that he would JOIN RIGHT HANDS, which he gave them [or make peace with them, which he did.] Thus Andronicus 2 Macch. 4. 34. coming to Onias who had fled to the Sanctuary at Daphne, hard by Antiochia, counselled him craftily, GIVING HIM HIS RIGHT HAND with an oath, by that fair show of peace persuaded him to come out: whom incontinently without any regard of righteousness, he slew according to Mevelaus instigation. So the Nomads 2 Maccab. 12. 11. of Arabia being overcome, besought Judas A RIGHT HAND TO BE GIVEN THEM: which judas giving them, thereupon they SHOO● HANDS, and so departed to their Tents. And thus Antiochus Eupater communed with the men in 2 Maccab. 13. 22. Bethsura, and GAVE AND took THE RIGHT HAND, [or took truce with them.] ¶ The speech of Reuben to his father Jacob about Benjamins' delivering into his Hands, hath reference to Gen. 42. 37. this signification of trust. And that speech of Judah unto his Father about the same business, I will be surety for him; of my Hand shalt thou require Gen. 43. 9 him. ¶ In the sense of fidelity all the Princes & men of power, and all the sons of David GAVE THE HAND unto King Solomon. And the Prophet 1 Chron. 29. 24 Ezekiel emphatically declaring the perjury and infidelity of the King of Jerusalem, who had Ezek. 17. 18. broken the oath made with the King of Babel, which he had confirmed BY GIVING HIS HAND, denounceth these punishments: That he should die in the midst of Babel, in the place of the King that had made him King, whose oath he had despised, and whose covenant made with him he broke: Neither should Pharaoh King of Egypt in whom he trusted deliver him. For he hath despised the Oath, and broken the Covenant, YET LO, HE HAD GIVEN HIS HAND! And verily all Nations have ever had a natural respect unto the mystery of Faith, which hath her firm existence in the Hand, and have so esteemed the Right Hand, they thought the touch thereof to be the most lively, significant and express pawn or pledge of faithfulness: whence all compacts, leagues, Grants, combinations, truces, provisoes, bargains, covenants, and intercourses whatsoever, are held to be inviolably ratified, and to stand in full power, force, and virtue by the TOUCH of the insuring Hand. For when we GIVE OUR HAND, we do seal● as it were an obligation or real contract, by which presents we deeply engage ourselves to a punctual accomplishment of that which our Hand had protested to; the Hand being bound as a surety that our deeds shall be forthcoming, and be found answerable to our words: for whosoever forfeits the Recognizance of his Hand, he breaks the most sacred and strongest band of of Truth; and by falsifying his manual faith proves a kind of Renegado to himself. Caelius Rhodiginus thinks there is some Pythagorical Cael. Rho. var. lect. mystery in this authentic guise of the Hand in warrantizing faithful dealings, and that the gesture flows from a secret and religious reverence to that comprehensive number Ten, for while each Hand doth extend five fingers which move to the comprehension of each other, they premit a resemblance of the Decades mystery, since meeting in their formal close they seem to greet one another in that number. Callymachus and Varro endeavour to render another reason, Callymac. & Varro. drawn from the natural authority and command that consists in the virtue of the Right Hand. And verily Faith consists wholly in the Right Hand, and the left hath no obligatory force or virtue in it. For to give the left hand, or to take another's given Right Hand with the left, is not binding in point of natural Faith. And therefore when Josippus Gorio the Jew, desired a Roman Soldier to give him his Right Dorleans upon Tacitus. Hand in sign of Faith, he gave him his left, and drawing his sword with his Right Hand, slew him; and yet he cannot properly be said to have falsified his promise, since he gave him but his left hand, whose touch hath no assurance, but was ever held deceitful and ominous. Therefore the oath of Faith in all adjurations was taken and required by the Right Hand. Hence Plautus, Haec per dextram tuam, dextrate retinente manu, Plautus' captiv. obsecro, infidelior mihi ne sis quam ego sum tibi. To which may be referred that adjuration of Cicero, per dextram ipsam quam hospes hospiti porrexisti. Cicero pro Dejetaro Gal. Reg. For, the Ancients were wont by this gesture of faith, to put their last will and commandment into the obliged Hand of their heirs, or executors. To which intent Masinissa sent to Manilius Proconsul of Africa, requesting him to send unto him, then at the point of death, Scipio Valer. Max. l. 5. Aemilianus who then served under his command as a Soldier, supposing his death to prove more happy, if he died embracing his Right Hand, and adjured him thereby, to perform his last will and testament. Tarqvinius Priscus sent for Servius to this purpose. Thus the friends of Germanicus Liv. De cad. 1. touching his Right Hand swore to revenge his death. And Micipsa King of Numidia after he Tacit. Ar. pal. 2. had adopted Jugurth, upon his deathbed used these words unto him, I adjure thee by this Right Hand [which he held] and by the allegigiance thou owest to thy Country, that thou estrange Sallust. de bello Jugurth. not thy love and service from these thy kinsmen whom by favour and adoption I have created thy brethren. To this, Virgil alluding to Virg. Aeneid. 7. the general custom: Fata per Aeneae juro dextramque potentem. Tibullus alludes to this gesture, Te teneam moriens deficiente manu. Tib. Eleg. The wild Irish do ordinarily use to swear by this seat of faith and minister of virtue, the Right Hand, who at every third word are wont to lash out an oath, and among the rest, these, By my Cambden in Britan. God father's Hand, by my gossip's Hand, or by thy Hand, and for the performance of promise, and that a man may believe them, these are of greatest weight to bind them: If one swear by the Hand of an Earl, or of his own Lord, or some mighty person, for if he be forsworn and convict of perjury, the said mighty man will wring from him perforce a great sum of money, and a number of cows, as if by that perjury the greatest abuse and injury that might be, were offered to his name. And the Hebridian Scots Hect. Boet lib. 2 ex quo Zinguer. Theat. hum. vit. and Mountainiers in their contracts swear by the Hand of their Captain, an ordinance observed among them ever since Evenus the first King that exacted the oath of Faith at their Hands. ¶ But the indissoluble solder and inviolable bond of society, which old sincerity instructed by reason in the tacit force thereof thought the great oath and the strongest hold the Republic hath to keep the honour of her estate is Faith, than which there was never any thing held to be of greater credit or antiquity. Hence Xenophon hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, publicam fidem. And Numa by his dedication of the Hand to Faith, and commanding the Flamens to execute Liv. lib. 1. 〈◊〉 Plut. their functions with their Hands covered, and wrapped close to their finger's ends, gave a notable testimony that he held Faith for holy and sacred after touching of the Right Hand, that it ought be kept and preserved, and that her seat was sacred and consecrated even upon the Right Hands, and therefore that it ought by no means to be violated: wherefore in particular contracts among the Romans there was not any oath more religious and holy than the oath of Faith, a point of natural doctrine that Numa did but enforce with his ritual additions. But the authority, reputation, consequence and dignity of the Public Faith was had in such singular estimation, that men held their money no Camer. Hist. med where so safe as in the Hands of the Public State. Hence it is that we may see many ancient coins with two Hands joined together, with this inscription of Faith kept; Fides Romanorum, Pier. hier. lib. 35. sometimes Fides legionum. And hence also it was that the Romans were wont to contrive the statues of those Princes that had deserved well of the Commonwealth, that by a Right Hand extended out they signified their Faith unto the same. Tully had reference to this Stateoath, when he said, I gave Public Faith upon the promise of the Senators, that is to say, he offered forth his Right Hand, as a pledge thereof: and it is fit this natural ceremony of an oath should be reverenced in the Hand, the chiefest seat of Fidelity, since it is the honest foundation of all right and equity. ¶ Nothing so ordinary in the common affairs of life as STRIKING HANDS, whether it be for confirmation of our bargains, grants or covenants in the behalf of ourselves, or in undertaking by way of promise and suretyship for others wherein the Hand as a surety is still engaged. And indeed the whole trade of the universe is driven by this driving stroke of the Hand: he that shall (as I have sometimes done) walk upon the Royal Exchange among Merchants, merely to observe their ●i●ter courses of buying and selling, shall soon be saisfied in the natural force of this expression. But he that would see the vigour of this gesture in pur is naturalibus, must repair to the Hors● Cirque, or Sheep Pe●s in Smithfield, where those crafty Olympic Merchants who ●●ed the Hand of no Broker to speed the course of their affairs, will take you for no chapman, un● less you strike them good luck, and smite them earnest in the palm. And I have sometimes in consort with my friend had good sport to set him to observe the pure and natural efforts of these men in the heat of their dealings, and have suffered myself to be a little smitten with the Hand of deceit, to gain the curiosity of an experiment, a kind of solace, pleasing to Philosophical complexions, and such who hunt after the subtleties of Nature: wherein though I cannot brag of my bargain, yet I can afford my Reader a good pennyworth. Their cunning managing of the Hand in time and tone, I have sometimes called the Horse-Rhetorique of Smithfield, which by calculation I have found to differ from the Fish Dialect of Billingsgate, in the monochord of motion, and peaceableness of accent. And he that shall undertake to out-write Markham, and like Hocus Pacus to discover the subtleties of his own profession, will not set forth the art of Hors-coursing well, if he omit the rule of buying and selling by this insurance and policy of the Hand. ¶ But as concerning that perilous striking of the Hand for others, Solomon who was well versed in the subtle notions of manual utterance, acknowledging the signification thereof in suretyship, discommends the inconvenient and obligatory force of this expression: My son, if thou Prov. 6. 1. be surety for thy friend, if thou hast stricken thy Hand with a stranger, thou art snared, etc. And in another place: Be not thou of those that strike Prov. 22. 6 Hands, or of them that are sureties for debts. And the Wiseman striking again with the same Hand of reprehension: A man void of understanding striketh Hands and becometh surety in the presence of his friend. Wherein he checks the indiscreet forwardness of some men in these kind of undertake, who offer themselves before the favour is required at their Hands, and at the very sight of and presence of his friend, without consideration Dr. Jerm. mins' paraphr. observat. on the Prov. or looking into the business, thrusts his Hands into the bond of suretyship. And such a man is here described to be a man wanting a heart, and surely it were well if such a one were without a Hand also: for since he hath not understanding in his heart to keep him from hurt, it were good he had no power in his Hand to do himself hurt: especially if he be such a fool, as having strucken another's Hand, and made himself a surety, he striketh his own Hands as applauding himself for it, which may be the sense of this place. Surely such a fool may quickly wring his Hands together in sorrow, who before did clap his Hands in joy, and may strike himself in anger with the same Hand wherewith in the foolish kindness of suretyship he struck the Hand of another. For he that hath strucken his Hand to be surety for his friend, had been better that his friend had struck him with a harder blow, when by striking his Hand he hath brought him, under the Hand of another, and behind hand in the world. Salazar commenting upon these places of the Proverbs, renders this expression of Salaz. comment. in Prov. Sal. the Hand, according to Expositors. Variously, sometimes 'tis Manum desigere, volam percutere, in fidei jubentibus pro debitis manum pepigere, in fidei jussionibus stipulata manu side jubere. And he calls it sometimes Sonum securitatis vel assecurationis, scil. eum sonum quem in stipulationis, & fideijussionis, seu assecurationis pacto manus manui conserta, & illisa edore solet. Job also, eloquent in affliction, Job 17. 3. in his appeal from men to God, acknowledgeth the obligatory sense of this expression of the Hand, Lay down now, put me in a surety with thee; who is he that will STRIKE HANDS with me? By Tully this solemn bond or obligation of the Hand is called Nexus: Attici, te Tul. ad Atticum lib. 7. Idem in paradox. esse scribis mancipio, & nexu: meum autem usu & fructu. And in another place: Non enim ita dicunt eos esse servos, ut sunt mancipia, quae sunt Dominorum facta nexu aut aliquo jure civili. Hence in the Laws of the twelve Tables we find these words, Ut quae res mancipii essent, qui eas venderet, nexum faceret. To which may be annexed that which Valerius Maximus reports of Titus Veturius, Valer. Max l 6. who as his words are, Propter domesticam ruinam & grave as alienum C. Plotio Nexum se dare admodum adolescentulus coactus esset. This expression by gesture, by reason of the signification it hath in Nature, was not only used in Testaments, in which the Heir was taken by the Hand that he might pass into the family of the Testator, and in the buying of servants, but also in all obligatory bargains and pledges, as Hottoman informs us: and indeed in buying and selling this Nexus was commonly used; a● when Mottom. in leg. 12. Tab. he that sold a commodity did undertake for the thing sold, and did oblige himself to make goo●● whatsoever there lacked of the weight or ta●● of the commodity bought, as the same Hottoman affirms, which is as much as to undertake to be s●●e●y for the thing itself; for suretyship is a species of bargaining. And according to Varro a free man when he had enthralled himself to servitude for money borrowed, until he had paid it he was called Nexus, à nectar, vel nexum quasi neo Clem. Alex. Strom. l. 5. s●●m. Clemens Alexandrinus calls this Law-expression Carpismum, because that he who did oblige himself unto another, or offered his faith, gave his wrist, to wit, the joint whereby the Hand is joined to the wrist, to be apprehended and wrung, to signify that he was held obliged; custom having a little changed the most natural form, without impeachment of signification. ¶ That this gesture is significant to licence, warrant, and assure, is not difficult to prove. For thus Artaxerxes King of Persia by giving his Right Hand to Mithridates the brother of Ariobarzane●, Probus in Datam. promising to kill Datamen, gave him licence, and an open warrant, with pardon of punishment to do what he would in that business. And Saint Paul when he would warrant and assure the Galatians, Corinthians, Colossians, and Thessaly onians, to whom he writ, that those Epistles were his, his salutations in the close intimate that they Sclater on the Gal. were witten with his own Hand. ¶ This gesture is also significantly used when we choose an Umpire put to arbitration and compromise. To which that of Job may be referred. Neither i● Job 9 33. there any dayman betwixt us that might lay his Hand upon us both. To which expression of gesture, that also of the Apostle Saint Paul seems Galath. 3. 19 to appertain. The Law was given by Angels in 〈◊〉 Hand of a Mediator, as if that Law of the Old Testament, about keeping whereof the people of Israel had covenanted with God, had (as by Pintus de Chr. cru●● giving the Hand) come to that people by mediation of Moses, and did prefigure what was to be done by the Angel of the Testament or Mediator of a better Testament; to wit, that a better Heb. 8. 6. Law established between God and Man, the Mediator of the new Covenant mediating between both the parties, and stretching out his arms in his suffering, had LAID HIS HANDS UPON THEM TO CONFIRM a more holy league and covenant. Reconcilio. Gestus LVII. TO SHAKE THE GIVEN HAND is an expression usual in friendship, peaceful love, benevolence, salutation, entertainment, and bidding welcome; reconciliation, congratulation, giving thanks, unlediction, and wel-wishing. This loving declaration of the Hand, the Greek express in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. An expression usual between those who desire to incorporate, com●●i● or grow into one, and make a perfect joint. The most happy point of amity, a natural form very rich in signification, since they who thus profess communion of good● while they willingly EMBRACE EACH OTHERS HAND signify that they are both content that their works shall be common; by this gesture speaking plainly, as if they in effect should say, What damage happens unto thee, I shall esteem as my own loss; and thy emolument and profit I shall entertain as mine own, and thou shalt find me ready pressed with a consonant and willing mind, both to yield to thee a share of my welfare, and reciprocally to bear a part of thy calamity. For, all this is the more significantly implied by this gesture, in regard, that works are the words of love; and the Hand is the Tongue of hearty goodwill. The mind of man naturally desirous by some symbol or sententious gesture to utter and disclose herself in the affections of love, doth manifestly set forth her disposition by this courtly declaration of the Hand, a natural compliment where with she commonly sweetens her affectionate respects to others. And this natural expression seems to result from the sympathy between the will and the Hand: for, the will affectionately inclined and moved to stretch forth herself, the Hand, that is moved by the same spirit, willing to go out and set a gloss upon the inward motion, casts itself into a form extending to a semblance of the inward appetite; neither is the Hand at any time found too short for such an expression if the will be disposed to cooperate with it. For, nature who hath ingeniously thought on many conveniences of expression for the use and benefit of common life, among others, seems to have ordained the Hand to be the general instrument of the mind, and endued it with a courteous appetite of closing with another's. Therefore when the mind would disclose the virtue, strength, and forcible operation of her favour and goodwill, out of the abundance of her love she puts forth the Hand, and in that as it were the heart itself, with affectionate love; and receives them again by a natural bill of exchange in the Hand of another, which verily is a sign of mutual agreement, and of a perfect conjunction; for which cause Pindarus a Poet of an aspiring wit, placed the heart Pindarus and Hand as relatives under one and the same parallel. To the natural sense of this gesture appertains divers passages of Tacitus: The Lingones Tacit. hist. lib. 1. (saith he) according to their accustomed manner had sent gifts to the Legions right Hands in token of mutual love and hospitality. The Centurion Sisenna carried in the name of the Syrian Army to the Soldiers of the guard right Hands in token of concord. And Ambassadors came from Artabanus King of the Parthians, calling to mind their friendship and alliance with the Romans, and desiring to renite Right Hands. To bring this important gesture of the Hand in friendship a little nearer to the authentic light of sacred History. So John to Jona●●● 2 Kings 10. 15. Gal. 29. when he asked him whether his heart were right, give me thine Hand. So James and Cephas and John gave to Barnabas the Right Hand of fellowship, that is, they gave him their Hands in token of agreement in matters of doctrine. ¶ That this gesture is significant in salutation, bidding welcome and entertainment, is apparent by many testimonies of the Ancients. Virgil in the first place witnesseth the same, complaining Virg. Aeneld. 8. to his mother, thus, — Cur dextrae jungere dextram Non datur— And in another place 〈◊〉 speaking to Idem. 〈◊〉 concerning his affection to Anchises, — Mil●i 〈◊〉 j●venili 〈◊〉 amare [Camp●●●are] virum & 〈◊〉 conjungert dextr●. Horac● also concerning himself, Horac. l. 1. satire. 9 A●●●rrit 〈◊〉 〈◊〉 mihi ●mine tantum, 〈◊〉 〈◊〉 quid a●i● dulcissime rerum? To this sign of salutation and entertainment appertains that medal, whose inscription is, Trappous Adrianus, wherein you may see the Pier. Hieroglyph. lib. 35. Emperor himself joining his Right Hand with the Hand of I●pi●er sitting, with this inscription placed under the base, ADVENTUS AUG. We read of Richa●d the second to have used this Sir Rich. Bakers Chron. in the life of Rich. 2. expression of welcome to his Nobles when they appeared at Westminster. M●●ichans delivered this gesture as a certain secret to his disciples, that when they met one another, they should salute by joining Hands, by which sign they declared that they were delivered out of darkness, as Epiph●●i●s reporteth. And there is no Epiphan. l. 3. Tom. 2. Con. haer. Xenop. Cyr. l. 6. expression of love more frequent in the intercourses of common life then this. Thus Abrad●●u● in Xenophon comes to Cyrus, and taking him by the Right Hand, makes use of this grateful expression: and both Xenophon, and all other Authors are full of such loving occurrences of the Hand, and mutual declarations of hospitable love. Thus Pallas in Virgil entertaining Aeneas, and bidding ●im welcome: — Nostris succede p●natibus hospes Virgil Aeneid. 8. Tacit. l. 15 Accepitque manu dextraque amplexus inhaesi●. Thus Tiridates King of Armenia coming to Corbulo, lighted first from his horse, and Corbulo did the like immediately, and both of them on foot joined Right Hands. And when Cicero had fled out of Rome for fear of Antonius, who after Plutarch in the life of Cicero. the death of Julius Caesar began to look aloft, and became fearful to all men, as though he meant to make himself King: But afterwards condemning his dastardly fear, returned to Rome, there came such a number of people out to meet him, that he could do nothing but take them by the Hands and embrace them: who to honour him came to meet him at the gate of the City, as also by the way to bring him to his house. This symbolical expression of the Hand had a practical signification among the Ancients, when the Hand given did assure the inviolable observation of all the laws of hospitality, which may receive some illustration from the noble practice of Pacuvius Calavius, who when Liv. l. 23. he had invited Annibal to supper, and Perolla his only son after supper had told his father that he had now an opportunity to reconcile himself unto the Romans, to let him seal it with the blood of Annibal; His father dehorting and conjuring him from the violation of the laws of hospitality & breach of covenant: There are not many hours past since that we swore by all the gods and holy hollows in heaven, and by JOINING HAND IN HAND made faithful promise and obliged ourselves to communicate together with him, & so to eat at the holy Table of sacred Viands, etc. And when King Syphax was brought into the Praetorium or General's pavilion, and Liv. l. 3●. there presented unto Scipio, Scipio was much moved in mind to consider the state and fortune of the man, compared now to his present condition [which more wrought upon him] when he remembered withal and called to mind, the hospitable entertainment, the GIVING INTERCHANGEABLY OF THE RIGHT HAND, and the covenant between them, made both in public and private. Our Ancestors also had this expression of Hospitable love in a real respect, when they knew no greater term of reproach, then to call a man unhospitable. This expression of the Hand continues in force and estimation, and bears such sway among all Nations (especially those that are Northward) that he seems to be disarmed of all humanity, and to want the affability of expression, who doth (when there is occasion for it) omit this benevolent insinuation of the Hand. But concerning this familiar and natural intimation of the Hand in point of salutation, the ancient Sages and men of soundest judgement, have made a quaere whether the familiar contact be so comely and laudable in the Hand of a prudent and religious man. Among the wise Masters, those who were given to pleasure, as Socrates, Plato, and others, willingly Cresollius' Mystag. vol. 1. admit of this embracing of the Hand, as an allurement to unclean desire. But those that affected gravity, disallowed the promiscuous use thereof. Verily the Pythagoreans did give the Right Hand to none but men of their own Sect, no not so much as to any of the same family, unless to their Parents, as jamblicus notes. And it jamblicus appears by the most ancient observations of elder times, that holy men for the most part used in their salutations only to put forth the Hand; since so, the singular benevolence of a friendly mind may be expressed without any impeachment to their virtue and gravity. Meletius of Antioch, a man endued with an incredible easiness and sweetness of manners, and most dear to all good men, is said only to have put forth his affable and gracious Right Hand in salutations, to show the force of his love and affection towards others, wherein he observed the laws of common humanity, and a courteous disposition, without any detriment to religious modesty. And at this day religious men in foreign parts most commonly abstain from embracing the Hands of others, without incurring the censure of incivility, and want of grace in behaviour, as taking the shaking of Hands in this sense, to be too blunt an expression for a Hand accustomed to matters of decorum, and the sacred tokens of divine reverence. ¶ In sign of congratulation the Huntsmen at the fall of the Boor slain by Meleager with cheerful shouts unfolding their joys shake his victorious Hands, as Ovid elegantly feigns according to the natural property of the Hand on such occasions. ¶ Nothing more ordinary than shaking of Hands in valediction and taking leave of our friends, and bidding them farewell, of which Poets and Historians are not silent. Ovid brings in Cadmus at his transformation, speaking to his wife Hermione to Ovid Metam. 4. use this loving gesture of valediction, and to shake Hands with him while he yet had a Hand to shake. Thus Calanus the Indian Philosopher Plutarch in the life of Alex. the Gre●●. about to sacrifice himself alive at the tomb of Cyrus, before he went up upon the funeral pile, he bade all the Macedonians that were there farewell, and shook THEM BY THE HANDS. And Telutias when Hierax Admiral of the Lacedæmonians came in the interim that he was rescuing the Aeginetes besieged by the Athenians, and took his ships from him; yet he went home very happy, for when about to depart he Xenop. rerum Graec. l. 5. took ship, there was not a soldier but SHOOK HIM BY THE HAND, and with other kind expressions wishing all happiness unto him. ¶ That this gesture is significant in reconciliation is most manifest by our common practice and use thereof in the sense of that intention. Thus Minutius and Fabius Maximus Dictator gave their Liv. 22. Hands one to another at the time of their reconciliation. And when Onatius Aurelius, a Knight of Rome had told the people what a vision he had seen in his dream, that Jupiter had appeared to him that night, and willed him to tell them openly, that they should not put Pompey and Crassus out of their office, before they were reconciled together; he had no sooner spoken the words, but the people commanded them to be friends. Pompey sat still, and said never a word unto it. But Crassus rose, and TOOK POMPEY Plutarch in the life of Crassus BY THE HAND, and turning him to the people, told them aloud, My Lords of Rome, I do nothing unworthy of myself to seek Pompey's friendship and favour first, since you yourselves have called him the Great before he had any hair upon his face, and that you gave him the honour of triumph, before he was a Senator. Injurias remitto. Gestus LVIII. TO PRESS HARD AND WRING ANOTHER'S HAND, is a natural insinuation of love, duty, reverence, supplication, peace, and of forgiveness of all injuries. Hence Physicians the subtle and diligent observers of nature, think that there is in the Hand a certain secret and hidden virtue, and a convenient force or philter to procure affection. Wherefore Themistius, he who coupled eloquence with the gravity of Philosophy, where he disputes of reconciliation Themist. Orat. 3. and kniting together of hearts in the common bond of friendship, he would have the Hands of others to be laid hold on, and wrung with the fingers; for that, saith he, the Hands put forth a sting or goad, and are many times a convenient spur to future amity. Hereupon beauties pale vassals led by the forcible instinct of their passion, in preferring their amorous insinuations, do much use this speaking touch of the Hand, a piece of covert courtship whereby they seem to strive to imprint upon their mistress' Hand a tacit hint of their affection, suggested in this pressing flattery of the Hand; for lovers, I know not by what amorous instinct, next to the face, direct their passionate respects to the Hand of those they love; to this part they most usually accommodate their significant expressions; this they devoutly wring and embrace, and by the discoursing compressions thereof, intimate and suggest the eagerness of desire, and their inexplicable apprehensions of joy & grief. Hence the great Master in the Art of love, understanding the natural force of this tacit conference Ovid. Metamor. l. 7. and humble supplication, brings in Jason exhibiting his request to Medea softly wring her fair Hand: Ut vero caepitque loqui dextramque prehendit, Hospes, & auxilium submissa voce rogavit. But this Chirothripsia, or griping another's Hand, was never held a safe or warrantable expression in the Hand of any man, taken for the most part for a wanton essay or sly proof of a tractable disposition, and a lascivious prologue and insinuation of lust. I willingly hear (saith Cresollius') Gregory Nyssen, whose voice and admonitions Cresol. in mystag. Greg. Nys. ora●●. d● resurrect. I prefer before all the learned Schoolmen in the world. Solent manus ipso contactu validae animae robur effoeminare, a proof and experiment of whose observation may be understood out of a certain short narration of Philostratus. There were in the stately Seraglio of the King Philostratus in vita Apollonii. of Persia many of the King's concubines of excellent beauty, who for their rare perfection of parts, and outward endowments of nature might well have stood in competition for the golden ball of Paris, upon one of which when a certain Eunuch had more curiously cast his eyes, he began to be tickled with desire, and so nettled with the itch of concupiscence, that he placed all his felicity in enjoying of her; wherefore he made frequent visits, carried himself very obsequiously unto her, sprinkled his discourse with amorous and allu●ing words (and which he thought would most of all avail to set forward his design, and to stir up and quicken the flame of affection) he WRUNG HER HAND, which when the overseer of the Eunuches perceived, he commanded him, especially, in no wise to touch the neck or Hand of the woman: good counsel; which when he refused to follow, he fell into that foul action, which proved fatal unto him. ¶ This gesture as it is a token of duty and reverential love, Coriolanus used towards his mother Plutarch in the life of Coriolanus. Volumnia, when overcome by her earnest persuasions to withdraw his Army from Rome, he cried out, Oh mother! what have you done to me? for HOLDING HER HARD BY THE RIGHT HAND, Oh mother! said he, you have won a happy victory for your Country, but mortal and unhappy for your son; for I see myself vanquished by you alone. ¶ This WRING OF ANOTHER'S HAND, doth sometimes naturally imply peace, and a loving forgiveness of all injuries. And how faithful an interpreter of the mind the Hand hath continued, even when the tongue hath failed, and men have been deprived of all ways of delivering their minds but by signs and tokens; and how intelligible this expression by gesture which we have now in Hand, hath been apprehended to be in the extremity of silence, may sufficiently appear by preferring the examples of two great Princes lying both speechless on James Meyer lib 16. of the Annals of France. their deathbeds. The first example shall be in Philip Duke of Burgundy, the father of Charles slain at the battle of Nancie; Charles having absented himself from his father for some faults, and his father falling very sick in the City of Bruges, so that his speech failed him; Charles hearing of it came from Gant in post to Bruges, and falling on his knees before his father, did with warm tears beg humble pardon for all the griefs he had put him to, and besought him with lowly reverence, that he would vouchsafe him his fatherly blessing; his Confessor having told him in his ear, that if he could not speak he should at leastwise give his son some token and testimony of his good will towards him: The good Prince opened his eyes, and TAKING HIS SON BY THE RIGHT HAND, clasped it within his own so hard as he could, a sign of love and forgiveness. To match this with another of our own History, to wit, of Henry the eight, who falling sick, commanded the Archbishop (then at Croyden) Godwin in his An. Hen. 8. should be sent for in all haste, who using all possible speed came not until the King was speechless: as soon as he came, the King took HI● BY THE HAND, the Archbishop exhorting him to place all his hopes in God's mercies through Christ, & beseeching him that if he could not in words, he would by some sign or other testify this his hope, who then WRINGED THE ARCHBISHOP'S HAND AS HARD AS HE COULD, a sign of faith, and hope of mercy and forgiveness, and shortly after departed. Suspicionem & odium noto Gest. LIX TO DRAW back THE UNWILLING HAND INSTEAD OF REACHING IT OUT TO EMBRACE THE HAND OF ANOTHER, is a sign of enmity likely to prove inveterate, used by those who flatly refuse to agree, & reject that proffered amity which they have in suspicion. The example of Caius Popilius may seem very Liv. l. 45. V●●er. ●●x. l. 6. cap. 4. aptly to belong unto this gesture, who when he had met Antiochus four miles distant from Alexandria, after greeting and salutation, at the first coming, Antiochus PUT FORTH HIS RIGHT HAND to Popilius; but he delivered unto him a scroll written, and wished him before he did any thing to read that script; after he had read the writing through, he answered he would devise with his friends, and consider what was best to be done. But Popilius according to his ordinary blunt manner of speech which he had by nature, made a circle about the King with the rod he had in his Hand, and withal, make me an answer (quoth he) I advise you, such as I may report to the Senate, before you pass the compass of this circle. The King astonished at this so rude and violent a commandment, after he had stayed and paused a while; I will be content (quoth he) to do whatsoever the Senate shall ordain; then and not before, Popilius GAVE THE KING HIS HAND as a friend and ally. The stoutness of Sylla, and his resolution to be reconciled upon no other terms than his own, Plutarch in the life of Sylla. discovered itself by the same neglectful carriage of his Hand towards Mithridates, who when he came to him, and OFFERED TO TAKE HIM BY THE HAND; Sylla asked him first if he did accept of the peace, with the conditions Archelaus had agreed unto; nor until Mithridates had made him answer that he did, would he accept of his proffered and suspected amity; for then, and not before, he resaluted, embraced and kissed him. Thus Frederick partner and consort in the Kingdom with Uladisla●● the second King of Bohemia, REFUSED TO GIVE HIS RIGHT HAND to Sobieslaus whom his father received into favour after he had attempted to raise garboils in Moravia, pretending he had the gout in his Hand. And so that lofty and stately Prelate Dunstan REFUSED TO Vincentius l. 24. c. 87. GIVE KING EDGAR HIS RIGHT HAND, before he was excommunicated, because he had deflowered a Virgin, but rating him, Darest thou touch my Right Hand that hast ravished one devoted to God, I will not be a friend to him that is an enemy to God, & enjoined him seven years' penance, after which he was absolved, and the child christened. Chare diligo. Gest. LX. WE PUT FORTH BOTH OUR HANDS TO EMBRACE those we love, as if we would bring them home into our heart and bosom, as some dear and precious thing, as Aristotle gives the reason of the gesture. To which expression Arist. in Probl. Psal. 119. 48. I find that of the Psalmist referred, My Hands will I lift up unto thy commandments which I have loved: A proverbial speech taken from this intention of the Hand, as Simon de Muis observes. Cornelius a Lapide notes the natural Simon de Muis comment. in omnes Psal. Cornel. a Lapid. in Cant. 2. 6. disposition of the Hands in embracing, who commenting upon the second of Canticles 6. His left Hand is under my head, and his Right Hand doth embrace me; for lovers and parents use to put their left hand under those they tenderly affect, and then with their Right Hand to EMBRACE the whole body, and so bring them to their bosom, comprehending them in the compass of their arms, as in the most natural circle of affection. Honoro. Gest. LXI TO APPREHEND AND KISS THE BACK OF ANOTHER'S HAND, is their natural expression who would give a token of their serviceable love, faith, loyalty, honourable respect, thankful humility, reverence, supplication, and subjection. From this natural gesture the Spaniards took their usual forms of salutation and valediction, whose compliment usually is Baso les vostres man's, I kiss your Hand. The son of Sirac acknowledgeth the signification of this Ecclesiast. 29. 5. submissive gesture in that saying, Till he hath received, he will kiss a man's Hand. If we should look back up on the actions of affectionate lovers, whose inflamed hearts have moved them to sacrifice kisses on this low altar of friendship, and to offer their service; by this modest insinuation of gesture, we might find many passages of historical antiquity to confirm and illustrate the sense of this expression. How passionate was Cyrus when he came to the place where his friend. Abradatas lay slain, seeing his Xenoph. de instit. Cyr. lib. 7. wife sitting upon the ground by the dead body of her Lord? for bursting forth into this pathetical ejaculation, O thou good and faithful soul, art thou gone and left us, and there withal took HIM BY THE RIGHT HAND, and the Hand of his dead friend followed (for it was cut off with the scimitar of an Egyptian) which Cyrus beholding it, much aggravated his sorrow. But Abradatas wife Panthea shrieked out, and taking the Hand from Cyrus, KISSED IT, and fitted it again to its place as well as she could. To match this precedent with another most illustrious postscript of surviving affection, that bright mirror of masculine constancy. T. Volumnius when he had long wept over the body of his friend M. Lucullus, whom Mark Anthony had put to death, because he took part with Brutus and Cassius, desired Anthony he Valer. Max. l. 4. might be dispatched upon the body of his friend, whose loss he ought not to survive; and having obtained his desire, being brought where he would be, having GREEDILY KISSED THE RIGHT HAND of Lucullus, he took up his head that lay there cut off, and applied it to his breast, and afterward submitted his neck to the sword of the Conqueror. Valerius Maximus in the relation of this Story runs high in setting Plutarch in the life of Cato-Utican. out this hyperbole of friendship, and unmatchable pattern of Roman fidelity. ¶ Allusius the Celtiberian used this expression of thankful humility to Scipio when he had received that unexpected favour at his Hand to have his captive betrothed wife preserved by him, and freely delivered unto him; seeing it could not be comprehended nor equalled by any recompense or Lewis de Mayern Turquet, Gen. Hist. Spain. thanks, he was held seized with joy and shame, and taking Scipio by the Right Hand, prayed all the gods to requite the great favour he had done him, seeing he found himself insufficient to make any satisfaction as he desired. ¶ As this gesture is a sign of honour and obsequious reverence. Cato Utican had his HAND KISSED by his Army in especial honour of him at his departure, Scipio the conqueror of Africa received the like respect and reverence from certain Pirates, who when they had entreated him they Tit. Livi. us l. 37. might presume to approach into his presence, and to have a view of his person, he let them in, and immediately they went, and worshipped the posts and pillars of his gates, as if his house had been the harbour of some sacred deity, and having laid their gifts and presents at his threshold, ran hastily to his HANDS AND KISSED THEM; which done, overjoyed as it were with so great a happiness, they returned home. Delapsa Coelo sidera hominibus si sese offerent [venerationis] amplius non recipient, saith Valerius. This token of love Valer. Max. l. 2. and honour may be further amplified out of Livy. For when T. Quintius had vanquished King T. Livius lib. 33. Philip, and proclaimed liberty by the Beadle to many of the parts of Griece, as the Corinthians, Phocensions and others, there was such joy as men were not able to comprehend, at last when their joy was once confirmed by making the Beadle to cry it once again, they set up such a shout, and followed it so with clapping of Hands, redoubling the same so often, as evidently it appeared, how there is no earthly good in the world more pleasing to a multitude then liberty is; and afterwards running apace unto the Roman General in such sort, that his person was in some danger of the multitude crowding so hard upon him alone to TOUCH HIS RIGHT HAND. Thus Charicles a Physician departing from Tiberius Tacit. Annal. l. 6 as it had been about some business of his own, under colour of duty, TAKING HIM BY THE HAND, felt the pulse of his veins. Thus also we find Gadatas and Gobrias in Xenophon Xenoph. de inst. Cyr. l. 7. worshipping the Right Hand of Cyrus. But the most unseasonable and servile use of this expression the Senators made towards Nero; when even in the height of their grief, the City filled Tacit. Annal. l. 15. with funerals, the Capitol with sacrifices, one having his brother, another his son put to death, or friend, or near kindred, gave thanks to the gods, decked their house with bays, fell down at the Emperor's knees, and WEARIED HIS RIGHT HAND WITH KISSES. It was a strange mischance that happened to the learned Oporin●s of the University of Basil, going about Causia of Passion. to use this courtly expression, to whom it being given in charge to receive the famous Erasmus by offering him presents of wine in the name of the City; he was prepared for it with a brave and a long Oration, but being trained up to the Schools (which hath little curiosity and quaintness in compliments) going about to kiss Erasmus his Hand, full of the gout, he did it so roughly that he hurt him, and made him to cry out with pain he had put him to by his kiss, which made the good Professor lose himself, nor could he ever hit upon the beginning of his discourse, until they plentifully had poured out some of the presented wine for him to drink, so to awaken his memory. ¶ In supplication this gesture is also significant; for it hath been a custom with all Nations in supplication to appeal unto the Hand of those from whom they expected aid, pressing upon it as that part whose touch was an omen of success, tendering their requests thereto, because the power of doing doth most manifestly rest therein: whereas to touch the left hand was ever accounted an ill presaging osse. To this appertains that of Apuleus, Juvenem quempiam etc. in medium producit, cujus diu * Apul. l. 2. Asini aurei. manus deosculatus etc. miserere, ait sacerdos. And the same Author in another book presents us with this examplar confirmation, Pontianus ad pedes nostros advolutus, [veniam & oblivionem praeteritorum omnium postulat] flens, & * Idem in Apologia. manus nostras osculabundus. Of which kind of supplication exhibited with reverence and outward worship, declaring the inward affection, the Roman Annals are full of examples. Thus Sophonisba the wife of Syphax taken prisoner by Masanissa, desiring that it might be lawful for her to open her mouth, and make an humble T. Livius l. 30. speech unto him her Lord, in whose only Hands lieth her life and death; If I may be so bold (saith she) as to touch your knees, and that victorious Right Hand of yours, etc. to whom when as now she HELD HIM FAST BY THE HAND, and requested his protection, he GAVE HIS RIGHT HAND for assurance to perform her request. And when Mithridates cast himself at the knees of Eunones; Eunones moved Tacit. l. 12 with the nobility of the man, and the change of his fortunes, at his prayer which argued no base mind, lifted up the suppliant, and commended him that he had chosen the Adorsian nation, and his RIGHT HAND for obtaining pardon. Archelaus Plutarch 〈◊〉 in the life of Sylla. when he besought Sylla with tears in his eyes, to be contented with what the Ambassadors of Mithridates his master had excepted against his demands, TAKING HIM BY THE HAND, by entreaty at the end obtained of Sylla to send him unto Mithridates, promising that he would either bring him to agree to all the articles and conditions of peace that he demanded, or if he could not he would kill himself with his own Hands. Thus also Nicias coming to Plutarch in the life of Marcel. Marcellus with tears in his eyes, and embracing his knees, and KISSING HIS HANDS, besought him to take pity of his poor Citizens. The Tacit. Annal. l. 1 Soldiers of Germanicus, who upon pretence of this expression in their complaints, lamentations and supplications unto him, took him by the Hand as it were to kiss it, thrust his fingers into their mouths, that he might feel they were toothless. Hecuba coming as a suppliant to Euripides Ulysses to entreat for Iphigenia, as she addressed herself to TOUCH HIS RIGHT HAND he HID IT, thereby cutting off all hope of pardon. To Plutarch in the life of Cato Utican. this appertains the speech of Lucius Caesar the kinsman of Julius Caesar the Conqueror, where he prayeth Cato to help him to make his oration which he should say unto Caesar in behalf of the three hundred Merchants in Utica. And as for thee (Cato) saith he, I will KISS HIS HANDS, and fall down on my knees before him to entreat him for thee. ¶ For the exemplifying this expression in the sense of faith, loyalty and subjection. Martin Flumee affords us an Historical Martin Flumee in his Hungarian History. and pregnant proof in King John of Hungary when with a great company of the Hungarian Nobility which he brought with him, he came to KISS SOLIMAN'S HAND, and to acknowledge himself to him as his subject, and tributary; who found him sitting under a canopy where he made no great countenance to move himself at the reuerences he made, but showing a great majesty, he GAVE HIM HIS RIGHT HAND in sign of amity which he KISSED. There is a pleasant Story agreeable to this purpose of Amalasuinta Queen of the Longobards, how when she after the death of the King her Luitpran. husband, being childless, had with great prudence and gravity governed the Kingdom, and was much magnified of her subjects, at the last her Nobles offered her a free power of choosing them a King out of the Nobility, whom she might make her husband, who having sent for one of her Nobles whom she preferred in her choice to the rest, and he supposing he had been sent for about some affairs of State, as soon as he saw the Queen, who was come out to meet him, he leapt from his horse and bowed himself to KISS HER HAND; to whom she smiling, not my Hand, but my face, meaning that he was now no longer to be a subject, but her husband and King. Aurelianus sent by Clodovaeus to Clotilda, of whose virtue he was enamoured, to find means of access unto her, resolved to beg alms of her, for which cause he stood at the gate of a Church among a great rabble of beggars expecting the Causin Lady. Princess to come forth; she failed not to perform acts of charity to all the poor according to her custom, and perceiving this man who seemed of a generous aspect in these miserable rags, felt her heart seized with extraordinary pity, beholding one of so good carriage reduced to such misery, and without any further enquiry, she gave him a piece of gold. Aurelianus seeing this Royal Hand to charitably stretched out to succour a counterfeited want, whether he were transported with joy, or whether he was desirous to make himself observed by some act, he lifted up the sleeve of the Princess, which according to the fashion of Robes then worn, covered all even unto her Hands, and having bared her Right Hand KISSED it with much reverence; She blushing, yet passing on and showing no resentment, afterwards sending for him, which was the scope of his desire, who coming to the place assigned him, Clotilda beholding him, sound chid him for his boldness, in lifting up the sleeve of her garment, and KISSING HER HAND: He who was a most acquaint courtier found out this evasion, and said, The custom of his Country permitted to kiss the lips of Ladies at salutation; but the unhappiness of his condition abased him so low he could not aspire to the face; behold the cause why he contented himself with the Hand, it being a thing very reasonable to kiss a Hand, which is the source of so many charities. Reservatione saluto Gestus LXII. TO OFFER THE BACK OF THE RIGHT HAND TO BE KISSED by others, which Pliny calls a religious ceremony used by all Nations, Pliny Nat Hist. lib. 11. is an expression of state used by proud and scornful persons, who affect the garb of great ones, and are willing to afford a sleight respect to one they think unworthy of a higher touch. Martial very acutely jeers at the condition of such overweening magnificoe's; Martial lib. 2. Ep. 22. Basia das aliis, aliis das posthume dextram, Dicis, utrum mavis elige, malo manum. Many such apes of sovereignty our times afford who arrogate to themselves more honour then either their birth or fortunes can challenge, such may see a copy of their improper expression in Marcellinus who describing the corrupt state of Ammian. Marcel. l. 8 Rome in the days of Valentinian and Valens, shows how the Nobility some of them, when they began to be saluted, or greeted breast to breast, turned their heads awry when they should have been kissed, and bridling it like unto cursed and fierce bulls, offered unto their flattering favourites their knees or Hands to kiss, supposing that favour sufficient for them to live happily, and be made for ever. Indeed the favourites of fortune, and great Commanders of the world, with a little more reason have thought them much to wrong their majesty who in kissing presumed above their Hands. Examples of which imperious expression we have in Caligula, who as Dion reporteth of him was very sparing Dion Cass. l. 59 Caligula. of his Hand, except it were to Senators, and to whom he offered this favour, they gave him public thanks in the Senate for it, whereas all men saw him daily allowing this favour to dancers and tumblers. And Domitian to Caenis Sueton Domit. cap. 12. his father's concubine newly returned out of Istria, and offering to kiss his lips, he PUT FORTH HIS HAND. And the younger Maximin is noted to have used the said stately expression Seldens Titles of Honours. in his demeanour towards them that came to salute him, and not to have admitted any above his Hand. A piece of state that hath been as improperly usurped by the proud Prelates of the Church, who have expected the same symbol of subjection from the humble mouths of their adorers. A reserved carriage which begat envy in the people to the greatest Emperors. Wherefore Plinius in Panaegyr. ad Trajanum. Pliny comending Trajan the Emperor in forbearing this expression of state, & condemning it in those that used it, saith, I am quo assensu senatus quo gaudio exceptus es, cum canditatis ut quemque nomina veras? osculo occurs? devexus in planum, & quasi unus ex gratulantibus, te miror magis, an improbem illos, qui efficerunt ut illud magnum videretur, cum velut affixi curulibus suis manum tantum, & hanc cunctanter & pigrè, & [imputantibus] similes promerent? Yet in Princes whose tempers did enrich them with their people's love, this demonstration of the Hand was held to be a note of Royal plausibility. Of this kind of benign and courteous Princes was Marcus Aurelius, as Herodian noteth, who was of so sweet a temper, and debonair behaviour towards all men, that he would GIVE HIS HAND [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Herodian Imper. Hist. lib. 1. to every man that came to him, commanding his guard to keep back none that came unto him. The same Author speaking of the Idem l. 3. Emperor Severus his entrance into Rome with his Army, and noting his plausibility the next day when he came to the Senate, where he made a smooth and plausible speech, and then (saith he) he GAVE HIS HAND to all the company, where he useth the same Greek word as before. Absalon used this popular action of his Hand, as 2 Sam. 15. 5. a bait to entice and steal away the hearts of the people from his father David: for, the text says it was so, that when any man came nigh him to do him obeisance, he put forth his Hand, and took him, and kissed him. Otho was of the same courtly complexion, and (as Tacitus Cornel. T●ci●us Hist. lib. 1. observeth) was well skilled in the facit force of this popular insinuation, very ready to STRETCH FORTH HIS HAND, and to bow himself to every mean person, neither did he reject any, though coming single. The humanity of Alexander the Great, King of Macedon, a Prince of an invincible spirit, and noble temper, Quintus Curtius lib. 10. is most renowned in Histories; who although he was weakened with the violence of a disease (a thing most incredible to be spoken or heard) raising himself upon his couch, PUT FORTH HIS DYING HAND to all his soldiers that would, to touch it, and holding it in that posture until all his Army had kissed, not until then taking in his wearied arm: Upon which unimitable act of Alexander, Valerius Maximus breaks forth into a most pathetical interrogatory, Quis V●ler. M●x. lib. 5. autem manum osculari non curreret, quae jam fato oppressa maximi exercitus complexui, [humanitate] quam spiritu vividiore suffecit? Nor was the affability of Cyrus' King of Persia much less remarkable, Xenoph. 〈◊〉. Cyr. l●b. 8. who declaring upon his deathbed, how they should dispose of his body after his a, to wit, to bury it presently in the earth, and not to enclose it in any gold or silver urn; wherefore (saith he) if there be any of you, that would either touch my Right Hand, or behold my eye while I am yet alive, let them come near; but when mine eyes are once closed, I crave of you my sons, that my body may be seen of no man, nor of you yourselves; and having spoken these and other things, when he had given them all his Hand, he closed his eyes, and so died. Great Princes at this day expose not their Right Hand to be kissed, but to such whom they would welcome with some especial grace. For when great Potentates intent to admit a friend into protection, or in their Royal goodness are pleased to re-admit some exile from their love, and would dispense with greater majesty a pardon royal for some passed offence, they use openly to offer and PRESENT THE BACK OF THEIR RIGHT HAND, permitting them by that favour to reverence their power and high command; or the signification of that touch and honourable favour is as much as a firm sign of reconciliation and a gracious league obtained at their Hand. Furacitatem noto. Gestus. LXIII. TO PUT FORTH THE LEFT HAND AS IT WERE BY STEALTH, is their significant endeavour who have an intent unséene to purloin and convey away something. From which felonious action the Adage is derived, Utitur Erasm. Adag. manu sinistra, which translated, in the proverbial sense is taken up against cheats, and pilfering fellows, who by a théevish sleight of Hand, and sly way of robbery, can bereave one of a thing unperceived; for such Mercurialists who address themselves to filch, and lurching closely assay underhand to steal a thing Handsmooth away, do in the cursed Handicraft of theft, out of a kind of cunning choice employ the left hand, which is the hand that lies more out of sight, and is far less observed than the Right Hand is. A Hand which if it once grow dexterious by habitual thieving, will not be left; for if it once affect to keep itself in ure, it turns to an incurable fellow. And it may be worth our inquiry why the Law doth so expressly order theft to be punished in this Hand, for that the See the Statut. brawn of the left thumb is branded in malefactors, a kind of penal pardon for the first transgression. And if it may be lawful to divine of the legality of this law-checke, I should think that there lies some concealed symbol in the device, and that the estates assembled had regard to the felonious procacity and craft of this guileful Hand, which is prone by a sly insinuation with more subtle secrecy to present itself to any sinister intention, & doth no sooner move to such actions, but every finger proves a limetwig; which the ancient Egyptians implied in their way of Hieroglyphique when they figured furacity Pier. in Hierogl. lib. 35. or theft by a light fingured left hand put forth as it were by stealth. To open and unfold the subtle and occult conceptions of antiquity about the nature and disposition of the left hand, and to collect what hath been noted touching the sinister inclinations of this hand, whereby its natural properties have propagated themselves, and by action insensibly spread into the manners and customs of men. First, it is the noted property of the left hand to be covered, and to keep as it were a recluse in the bosom, or to be carried wrapped up in a cloak, lurking closely and lying as it were in ambuscado to entrap, and by a crafty fetch imperceptibely to make a prize of all that comes to Hand. Whence the Greeks from whom the facetiousness of manners and elegancy of learning (as some think) were first derived, signify as much, who will therefore have the left hand named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesychius lavam manum, because for the most part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tegi & occultari soleat, whereupon this hand being more idle, for idleness is a main cause of theft, it is consequently more prone to this manual transgression. This light-fingered hand being called by Isidor, Laeva quod Isidor. aptior sit ad levandum, to wit, to beguile, elude, lessen and diminish another's goods. And Theocritus Theocritus in charitibus. following herein the opinion of antiquity, having noted the particular quality and behaviour of this hand, and the private vice to which it is propense, concludes from the pitchy temper thereof, that the left hand signifies the captivity of unlawful desire and rapacity; so that it hath for this cause been consecrated to Laverna the goddess of thiefs, as being by reason of its wily genius more fit and convenient for cozenage and clandestine thievery; for being commonly hid and involved in the bosom of a gown or cloak and waiting in obscurity, it comes to pass for the most part (men suspecting no such thing) that doing nothing and devoted to rest, yet being at liberty and ready to handle, it will be doing, and somewhat of other men's suffers for it, while this purloining hand thinks itself the proprietary of another's goods. Hence that elegant recorder of the ancient fictions, with a Poetical touch of his pen, sets a gloss upon this business thus, — Nataeque ad furta sinistrae. And that acquaint Comedian long before him Ovid. l. 13 Metamor. Plautus. pointing out as it were with his finger the genuine deceitfulness of this hand, called it, Furtificam laevam, the close and cunning pilferer: And Euphormio alluding to the same properties of this hand, saith, Turgentes occulos furtiva manu Euphor. satire. 1. exfrico. And (indeed) laeva or sinistra according to the ancient manner of speaking used with the Ancients, notes one to be a thief. Hadrian Card. de Serm. Latino. That subtle knave Asinius who was experienced in the crafty handling of things, and drawing them to his own private advantage, used this hand as least suspected, when he had watched an opportunity at a feast to steal away some of the linen; against whom Catullus in his stinging Catullus Epigr. 12. stile slings these words out of his crisped pen: Maruccine Asini manu sinistra, Non belle uteris, sed in ioco atque vino Tollis lintea negligentiorum. Hence also when Sophiclodisca the bawd in Plautus, Plautus Persa Act. 2. Sc. 2. upon suspicion of felony demanded to see the Hand of Paeginum, and the lad like a crafty wag had put forth his Right Hand; she replied to him, ubi illa altera furtisica laeva, where is that other close and cunning pilferer the left hand. Autolicus was expert in the sly feats of this hand, of whom Martial, Martial Epigr. Non erat Autolici tam piceata manus. And we read in Catullus of Porcius and Socratio, Catullus. duae sinistrae Pisonis the two left hands of Piso, that is instruments of his by whose private conveyance he received bribes; for although in regard, of their employments under him, they might be said to be his Right Hands, yet in this sense of bribery, and close conveyance they were properly called his left hands. The Egyptians in Hieroglyphique Pier. Hieroglyph. lib. 35. painted justice by an open left hand, as the colder, weaker and slower hand, and therefore less prone or able to apply itself to offer or do any injury. But it is better for the Commonwealth that Judges should be without Hands, as the Theban Statues of Judges were, Idem. then in this sense to have a left hand. Benedico. Gestua LXIV. THE IMPOSITION OF THE HAND, is a natural gesture significantly used in condemnation, absolution, pardon and forgiveness, benediction, adoption, initiation, confirmation, consecration, ordination, sanation, and in gracing our meals. That this gesture is of importance in condemnation is apparent by the commands of the old Law in case of temptation to Ehtnicism Deut. 13. 9 17. 7. and practical Idolatry. So when the son of Shelomith the daughter of Dibri of the tribe of Dan which she had by an Egyptian) had blasphemed, the Lord by the hand of Moses Levit. 24. 14. commanded him to be brought forth without the camp, and all that heard him were to LAY HIS HAND ON HIS HEAD. And the laying of the Hand on the sacrifices head that was condemned Levit. 1. 4. 8. 22. 2 Chron. 29. 23. in the offerers stead, so often commanded in the levitical Law, points to the signification of this gesture. ¶ In absolution, pardon and forgiveness, notwithstanding the identity of gesture, there is a proper contrariety of expression, and this seems to be a natural and paraphrastical gesture, very suitable to that petition in the Lord's prayer, Forgive us our trespasses, AS we forgive them their trespasses against us. For, AS Nature teacheth us to raise our Hands to beg pardon and forgiveness at the Hand of God; so she likewise moves us to the same expression of gesture, as most proper and significant to seal our pardons to others; implying, that who forgives shall be forgiven; and neither Nature nor Grace doth move us to ask pardon on any other terms. The phrase of this gesture is significantly taken into the forms of the Civil Law; and hath been practised in Ecclesiastical absolution. Parisiensis for this reason would have it a sacrament, because Ulpian Pand. l. 42 ●it. de re judic. Guliel. Paris de Sac. Po●n. it hath a sacring and sanctifying sign, to wit, a sign having a natural resemblance with inward sanctification itself, which is the Hand. To this gesture as it is cunningly made an Appenage to the Papal policy of auricular confession, I have nothing to say, only I find that the ancient form of absolution was to hold both the Hands conjoined Francis-Coriol. de Sacr. poen. over the party's head which was to be absolved; which may be also exhibited by one Hand laid in sequence of the other; or both conjoined and held above the head, so appearing in the air without any residence at all upon the head. The manner of performance at this day (it seems) is, to lay on both the extended Hands upon the head, so that they touch the crown, and rest and settle down thereon. ¶ As this gesture is significant in benediction, it was used by Isaac upon his deathbed when he blessed his son Jacob who supplanted Esau of his blessing Gen. 27. 4 by counterfeiting the rough Hands of his elder brother: And thus Jacob about to die blessed his twelve sons, every one of them with a several Gen. 40. 28. blessing. Our Blessed Saviour who with the sacred gestures of his Hand, hath sanctified the expressions of ours, and made them a holy language, was often seen to use this expression of the Hand: whence the Church commenting upon his action, saith, He by his outward gesture Matth. 10. 13. and deed declared his good will to little children, in that He embraced them in His Arms. LAID HIS HANDS UPON THEM and blessed them. And the very last expression that flowed from His sacred Hand was blessing: for at the time of His ascension He LIFTED UP HIS HANDS and blessed His Apostles, and while Luke 24. ●0. they beheld Him in this posture blessing them, He departed bodily from them ascending up into Heaven. Hence in all tacit posies of His ascension, this figure of the sacred property of His Hand is most emphatically significant. ¶ That in conferring the blessings of primogeniture and adoption, this gesture of the Right Hand is more peculiarly significant, is excellently illustrated by the adoption of Ephraim unto the birthright of Manasseth by Jacob when he blessed Joseph sons: Gen. 48. 8. For, Joseph bringing his sons to be blessed of his father, took Ephraim in his Right Hand towards Israel's left hand; and Manasses in his left hand, towards Israel's Right Hand, so he brought them unto him: But Israel STRETCHED OUT HIS RIGHT HAND, and laid it on Ephraim's head which was the younger, and his left hand upon Manasses head (directing his Hands on purpose) for Manasses was the elder. But when Joseph saw that his father laid his Right Hand on the head of Ephraim, it displeased him, and he stayed his father's Hand to remove it from Ephraim's head to Manasses head. And Joseph said unto his father, not so my father, for this is the eldest, put thy Right Hand upon his head: But his father refused and said, I know well my son, I know well; he shall be also a people, and shall be great likewise: But his younger brother shall be greater than he, and his seed shall be full of Nations: So he blessed them that day, and said, In thee Israel shall bless and say, God make thee as Ephraim and Manasseth: And he set Ephraim before Manasseth. For the Historical Tiraquel. de jure primog. Dr. F. of the Ch. l. 5. cap. 2. Pererius in Gen. sense of this expression, see Tiraquel and Dr. Field. Pererius, Rupertus, and Isidorus affirm, that in a mystical sense this cancelling or crossing of the Patriarches Hands in exhibiting his blessing and transferring the right of primogeniture to the younger, was representatively done to prefigure a mystery of the calling of the Gentiles, and the preferring of them before the Jews: and that this was the first type or prefiguration of the manner of the promised Messiahs' passion in the decreed way of redemption. ¶ The same gesture we use in gracing our meals, an expression very proper and significant: For, the Hands reverently erected, without any other form of speech annexed, seem naturally to pronounce this Grace. O Thou supreme Power, the giver of all good things, who openest with thy Hand, and fillest every living thing with thy blessings, vouchsafe, O Lord, benedicendo, benedicere, to let thy Right Hand bless, sanctify, and confirm unto us the blessings of thy left. And it is a brand of profane unmannerlines in the rough Hand of Esau that he was readier to strike Hand with a chapman to sell God's blessing for his meat, then with his Hand to invite it to his meat. Whereas our Blessed Saviour thought blessing (bid by this reverend invitation of the Hand) a considerable guest at a feast, who to show that man liveth not by bread only, upon all such occasions used the signification of this gesture. Thus He blessed the five loaves and Mark. 6. 41. two fishes wherewith he wrought his feeding miracle. And from this Chireulogia or act of blessing and giving thanks the Sacrament used at His last supper, is called the Eucharist. And in the terms and stile of Schoolmen or natural Divines to speak to the fundamental point of this gesture now in Hand. The Hands and Blessing seem to be conjugates in the School both of Nature and Grace. Benediction being a natural rite near allied unto the Hand, and of spiritual affinity with prayer. For, Religion and Grace disa●●●● not the powers of natural expressions, but advance them to a full and purer perfection, improving the corporeal sense of those manifestations to a more spiritual and sanctified signification. That inexhaustible fountain (therefore) of Blessing, our Blessed Saviour having ordained himself a Hand, and having taken upon Him the corporeal nature of man was constantly pleased to honour the nature He had so taken, and to enforce by the precept and authority of His own example, the significant convenience, religious use and decent importance of this property of blessing annexed to the Hand. ¶ In consecration this gesture hath the like congruity of signification; for there was never any thing by the express command of any legislator to be hallowed by a dedication, but the Hand was called to, and enjoined to attend as a proper addition to confirm and sanctify all other rites; not that there is any inherent holiness in the Hand, or solemn form of expression, but an adherent only. The very heathens have acknowledged a significant virtue in this expression of the Hand; for we read that Numa was Plutarch in the life of Numa. consecrated upon mount Tarpeian by the chief of the soothsayers, called Augurs, laying his Right Hand upon his head; a piece of superstitious apishness they learned from the grand spiritual Impostor. Moses a man skilful in all the learning of the Egyptians, among which some secrets of our Chirosophie were judiciously veiled; by inspiration commanded the Right Hand of the high Priest, to wit, the thumb thereof, or vice-hand to be hallowed with the oil in his left palm, from thence called the Holy Finger, Godwyn Jewish Antiq. (a form also observed in the Inauguration of Kings.) And the finger was used in all dippings and sprinklings of the levitical Law. The ground and foundation of this typical expression Levit. 4. 6. 17. 25. 30. 34. 16. 14. 9 9 seems to be laid in nature; for, the Hand is conceived to be as it were a shadow or image of the Trinity; for the arm that proceeds from the body, doth represent the second Person who proceeds from the Eternal Father, who is as it were the body and spring of the Trinity, and the fingers which flow both from the body and the arm, do represent the Holy Ghost, who proceeds both from the Father and the Son. Hence Hierom upon the passage of Isaiah, To whom is the Arm of the Lord revealed, says that the Arm of the Lord is mystically the Son Hier. in Isaiah. 53. 1. proceeding from the Father: To which some refer that of the Psalmist, He made strong his Arme. And the arm shadows out the second Person in the Trinity in these respects; in coessentiality Stump. Alleg. post part. vernal. with the body coevallity, Ability, Utility, Agility and Flexibility. The fingers give an umbrage of the Holy Spirit in regard of their procession proceeding from the Arm and Hand, operation, the body working by the Hand and fingers, conjunction, taction, ostention, aspersion, Idem part Citata distinction of joints, equal numeration, etc. Hence the Finger of God in Scripture signifies the Holy Spirit, If in the Finger of God I cast out devils; but then the word Finger must be Gouschel. lib. 3. eloc. sacr. Scrip. in the singular number, for in the plural it hath other senses. ¶ It is also their gesture who would solemnly confer some spiritual or temporal honour upon some person. This in the sacred language of Scripture is Chirothesia, and is a matriculating gesture, and the formal preposition proper to those who are to be openly installed or inaugurate in some new place of duty or of command; all creations relying on the honorary touch of the giving Hand, as the enduing ensign that by evidence ensures the privileges of investiture. And this manual expression is so naturally important, that it proves in honorary initiations, a fitter vestment to clothe the intention in, than the airy texture of words; for it hath ever had a sacred efficacy to move the understanding by the sense, and to facilitate the overture of sacred affairs, as being of good note and consequence conducing and inviting to the knowledge of things abstruse, there being no other part of man that can so lively and emphatically present by gesture the solemn images of ●is intention, since by the motion of the Hand there is wrought in the mind of the beholder something that is, ex congrue, significant unto a thought, as that which suggests more unto the mind, than what is expressed unto the outer sense; for it hath more solidity and weight than appears in the bare 〈◊〉 relation: And all gestures of the Hand being known to be of their very nature signs of imitation; the mystique property & close intention of this gesture is not alone to represent itself, but to conduct and insinuate something else into the thought, which being (as it must ever be) an intelligible notion, as it is a sign or token it falls short and abates of the perfection of the thing that is implied by its outward signification: wherefore a Hand is but improperly said to be the shadow of its counterfeit, which is wrought by a pencil in imitation of the life, although upon sight thereof we know and conclude it to have the semblance of a Hand, & to be a draught or copy of the original: so this gesture is but a manual vision of the mind most conformable to express divine notions, which else would lose much of their lustre, and remain invisible to the conceit of man. This form of expression in ordination as it is agreeable to the canon of Nature, so it hath received confirmation by the Hand of God since it first appeared in the Hand of the Patriarches, the first dispensers of personal benediction, who used it to betoken the restrained intention of their votes unto them on whom they conferred their blessings: For we find Moses by command Numb. 27. 18. PUTTING HIS HAND UPON Joshua the son of Nun to appoint him governor, who is said to be full of the Spirit, for Moses had LAID Deut. 34. 9 HIS HANDS UPON him. And when Moses and Joshua had prayed, and LAID THEIR HANDS ON the seventy Elders, the Holy Spirit came upon them. In choosing of Deacons this gesture Acts 6. 6. was used by the Apostles. And in the separation of Barnabas and Saul to be the Apostles of the Gentiles, this gesture is again used. And Timothy is put in mind by St. Paul of the gift Act. 13. 3. 2 Tim. 1. 6 1 Tim. 4. 14. he received by this IMPOSITION OF HANDS: for not only the office but the ability were together conferred upon many by this gesture, of which acquist we must not conceive the solemn gesture to be a natural, but a moral cause, as being the true manner & form of impetration, God assenting, and by success crowning the prayers of religious Hands; and showed that what they did was by prayer and blessing in his name, they being, indeed, God's Hands by which he reacheth Counsel and Religion, which as through their Hands are conveyed unto men, Christ having promised to open and shut them, to stretch them out and draw them in, as the Hand of man is guided by the spirit that is in man. This Chirothesia vel Chirotonia (for both occur in the new Testament) is used as an Ecclesiastical gesture at this day in token of elevation or ordination, election, and separation. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est * Bellarm. de contr. l. Tom. 2. manus tendo seu attollo in signum [suffragii.] To which appertains that cautionary symbol of St. Paul, Lay the Hand suddenly on no man; which Interpreters expound of the care that is to be used that none should be admitted into rooms of divine calling, but such who are called and are fit, Tam doctrina quam moribus: For no man can lay the Hand upon himself and be as Basil terms it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his own ordainer; for that is parallel unto the crime of Jeroboam who filled his own Hand; that is, 1 King. 13 ordained himself. ¶ To the signification and external effects of IMPOSITION OF HANDS in confirmation, Tertullian elegantly, Caro * manus impositione adumbratur, ut & anima spiritu illuminetur. ¶ In sanation or conferring a corporal benefit on any, IMPOSITION OF HANDS is very natural, significant and agreeable to the mysterious intention; for, the Hand is the general salve that is applied, and applies all remedies; for naturally ubi dolour, ibi digitus, and necessarily in point of topical application, whose very approach doth most sensibly import relief and ease. Our Blessed Saviour the great Physician of soul and body, who did most of his miracles for restauration of bodily health, though he were the truth and substance, who gave an end to all legal shadows, yet he most commonly used the shadow of this natural gesture to the more visible and significant application of his miraculous cures. He gave sight to the blind, yet not without touching the eye: Hearing to the deaf, not without thrusting his Finger into the ear; and speech to the dumb, yet not without wetting the tongue, most with this gesture of IMPOSITION. Thus by TOUCHING Simons Ma. 8. 15 wives mother's Hand He cured her of her fever. Thus by PUTTING FORTH HIS HAND, AND TOUCHING the leper, He healed him of his leprosy. Thus by LAYING HANDS on the woman Mark 1. 4●. that was troubled with a spirit of infirmity, he loosed her from her disease, and made straight Luke 131 13. her bowed body. And it is said of Him that he could do no great works in his own Country by reason of their unbelief, save that HE LAID HIS HANDS UPON a few sick folks, and healed them. And (indeed) their suits that Mark 6. 5● came unto him for help, were commonly tendered and expressed in such forms of speech as showed that he much used this significant expression of gesture. For, although as Fonseca truly Fonseca. observes, the flesh of our Saviour, for that it was the flesh of God, gave life and health to all that touched it, for a certain virtue went out from all parts of Him, and cured all men, (as the woman that had the issue of blood experimentally found) yet He was pleased (so to honour the Hand) to use his Hand in the conveyance and application of that curative virtue, as that which in nature is the most important & significant member of the body: he could have said the word only and it had been done, but he would speak relief with his Hand. Thus Jairus besought him to come and LAY Luke 8. 41 THE HANDS UPON his sick daughter that she might be healed and live: And they who brought the deaf and stammering man unto Him, besought Mark 7. 30. ver. 33 Luke 8. 54. See Hook, in Eccles. polit. Him to PUT HIS HAND UPON him, whose requests were graciously answered in this desired and his accustomed formeof expression with his healing Hand. And Expositors agree that they required no expression of pity from our Saviour's Hands then what they had observed him to use, thereby attributing unto him the honour and right of the chief Prophet: For it was an expression used by the ancient Prophets as a holy charm against bodily infirmities: And of the practice of this gesture attended with a visible success, the Heathens were not ignorant, apparent by the speech of Naaman who was half wroth with Elisha for 1 Kings 5. 21. omitting this expression or pledge of health, for the thought with himself that the Prophet would have come out and stood, and called upon the name of the Lord his God, and PUT HIS HAND UPON the place and heal the leprosy. After the ascension of our Saviour, his promise Mark 16. 17. was fulfilled, that they should LAY THEIR HANDS ON the sick, and they should be cured. Thus Paul received his sight by the LAYING Act. 9 17. ON OF Ananias Hands. And thus Paul healed the father of Publius Governor of the Islle of Acts 28. Melita, now Malta. Thus Peter TAKING the Cripple that sat at the gate of the Temple called Beautiful BY THE RIGHT HAND, recovered Act. 3. 7. him of his lameness. But of all the curetorie miracles wrought by the virtue of this expression of the Apostles, the casting out of Devils, and freeing the possessed, most astonished the people, especially after those sons of one Sceva (a Jewish exorcist) had took in Hand to counterfeit that Acts 19 13. powerful gift by an unwarrantable imitation, and were sound beaten for their apish and vain attempt: After the Apostles times, the exorcists (an order in the Primitive Church) used this curatory Dr. Field of the Church l. 5. adjunct in commending those to God who were disquieted with Devils. ¶ The curative adjunct with a tangit te Rex sana te Deus is used in the conveyance of that Charisme or miraculous See Dr. Tookers Charisma, seu Donū sanationis gift of healing, which derived from the infancy of the Church the inaugured Monarches of this Land so happily enjoy: In which expression of their sanative virtue they not only surpass the fabulous cures of Pyrrhus or Vespasian, of which Pliny and others make mention, but the pretended Pliny Nat. Hist. virtues of other Christian Monarches. And indeed it is a maxim Ecclesiastic, that no miracle is wrought out of the Church. And this miraculous imposition of the Hand in curing the disease called the Struma, which from the constant effect of that Sovereign Salve, is called the King's Evil. His sacred Majesty that now is hath practised with as good success as any of His Royal progenitors. An Index of reference to the following Table, or Alphabet of natural expressions. Which Gestures, besides their typical significations, are so ordered to serve for privy cyphers for any secret intimation. A Figures out the I Gesture. B Figures out the TWO Gest. C Figures out the III Gest. D Figures out the IV Gest. E Figures out the V Gest. F Figures out the VI Gest. G Figures out the VII Gest. H Figures out the VIII Gest. I Figures out the IX Gest. K Figures out the X Gest. L Figures out the XI Gest. M Figures out the XII Gest. N Figures out the XIII Gest. O Figures out the XIV Gest. P Figures out the XV Gest. Q Figures out the XVI Gest. R Figures out the XVII Gest. S Figures out the XVIII Gest. T Figures out the XIX Gest. V Figures out the XX Gest. W Figures out the XXI Gest. X Figures out the XXII Gest. Y Figures out the XXIII Gest. Z Figures out the XXIV Gest. The necessary defect of these Chirograms in point of motion and percussion, which Art cannot express, must be supplied with imagination, and a topical reference to the order and number of their Gestures. A Supplico. B Oro. C Ploro. D Admiror. E Applaudo. F Indignor. G Explodo. H Despero. I Otio indulgeo. K Tristitian animi signo. L Innocentian ostendo. M Lucri apprehensionem plaudo. N Libertatem resigno. O Protego. P Triumpho. Q Silentium postulo. R juro. S Assevero. T Suffrago. V Respuo. W Invitoo. X Dimittoo. Y Minor. Z Mendico. An Index to the following Alphabet of natural Gestures of the HAND. Which Gestures, besides their typical significations, are so ordered to serve for privy cyphers for any secret intimation. A Figures out the XXV Gesture. B Figures out the XXVI Gest. C Figures out the XXVIII Gest. D Figures out the XXXIII Gest. E Figures out the XXXIV Gest. F Figures out the XXXV Gest. G Figures out the XLII Gest. H Figures out the XLIII Gest. I Figures out the XLV Gest. K Figures out the XLVI Gest. L Figures out the XLVII Gest. M Figures out the XLVIII Gest. N Figures out the XLIX Gest. O Figures out the L Gest. P Figures out the LII Gest. Q Figures out the LIII Gest. R Figures out the LV Gest. S Figures out the LVI Gest. T Figures out the LVII Gest. V Figures out the LIX Gest. W Figures out the LX Gest. X Figures out the LXI Gest. Y Figures out the LXII Gest. Z Figures out the LXIII Gest. A. Munero. B. Auxilium fero. C. Irascor. D. Demonstro non habere. E. Castigo. F. Pugno. G. Confido. H. Impedio. I. Recommendo. K. Officiosè duco. L. Impatientian prodo. M. Sollicitè cogito N. Pudet. O. Adoro. P. Conscientèr affirmo. Q. Penitentian ostendo. R. Indignatione timeo. S. Data fide promitto. T. Reconcileo. U. Suspicionem et odium noto. W. Honoro. X. Reservatione saluto. Y. Furacitatem noto. Z. Benedico. DACTYLOGIA, OR THE DIALECTS OF THE FINGERS. THe Hand the great Artificer and active Contriver of most corporal conceits, receiving good intelligence of the pathetical motions of the mind, proves a summary or Index, wherein the speaking habits thereof significantly appear, representing in their appearance the present posture of the fancy. And as we can translate a thought into discoursing signs; so the conceptions of our mind are seen to abound in several Dialects while the articulated Fingers supply the office of a voice. A COROLLARY OF THE Discoursing gesture of the Fingers. WITH AN Historical Manifesto, exemplifying their natural significations. Inventione laboro. Gestus I. THE FINGER IN THE MOUTH GNAWN AND SUCKED, is a gesture of serious and deep meditation, repentance, envy, anger, and threatened revenge. The signification of inventive meditation, Poets the most accurate observers of Nature, have elegantly acknowledged. Thus Propertius in the emendation of a verse: Et saepe * Propert. l. 2. eleg. immeritos corrumpas dentibus ungues. Thus Persius of an ill verse: Nec Pluteum caedit nec * Pers. Sat. 5. demorsos sapit ungues. And Horace of the sweeting and solicitous Poet. Saepe caput scaberet, * satire. 10. vivos & roderet ungues: who in another place describing the earnest posture of Canidia, brings her in gnawing her long Idem Epod. 5. nails: Hic inresectum saeva dente livido Canidia rodens pollicem. Inresectum aiunt, valde sectum, aut non resectum, id enim venificae magis convenit, longos curvosque gestare ungues quos incantationes suas [meditando] * Torrentius in Hor. arrodant, quod [summam animi attentionem] demonstrat: As Torrentius upon the place. And to this signification belongs that of the same Poet: De tenery [meditetur] ungui. And therefore in the Areopagetique School and Council-house, they painted among others, Cleanthes for the signification of his earnest study in Arithmetic and Geometry, with HIS FINGERS GNAWN about, as Sydonius Apollinaris reports. Syndon. Apol. l. 9 epist. 9 Goropius very witily fetcheth the reason of this gesture from the Etymology of the word Finger thus: Digiti manus significant inveniendi desiderium, nam in prima lingua dicuntur Vinger, qua vox denotat [invenire desidero] name omis inveniendi facultas numeratione absolvitur, & ad numerandi artem digiti maxime sunt comparati, numeros enim omnes digitis indicamus; quo fit ut merito nomen habent ab inveniendi desiderio. Goropius in Hierog. ¶ To the signification of repentance, Propertius alludes: Propert. l. 3. eleg. Ungue meam morso saepe querere fidem. To the intention of envy, that of Martial is referred: Ecce iterum * Martial. l. 4. epig. 27 nigros corrodit [lividus] ungues. Id est pro [invidia anxius] * corrodit ungues nigros: As Ramirez upon the place. ¶ This gesture is also a wild expression of fierce anger and cruel revenge, as Aristotle advertiseth us, who when he had reckoned up those actions which are Arist. l. 7. Ethic. c. 6. done by reason of some disease or evil custom, he puts down this arrosion of the nails, which the Interpreters of that place declare to be the As Zui●ger in Eth. Arist. property of men enraged with choler, and silently threatening revenge. And the Italians, a revengeful Nation, do most usually declare by this gesture their greedy coveting to be at Hand with revenge; and therefore that awful Satirist of the angry Potet: — Crudum chaerestratus unguem Perseus' satire. 5. Abrodens ait haec— So they report of Orestes raging and transported with the furious appetite of revenge to have BITTEN HIS FINGER in Arcadia, where a Pausanias monument representing that expression of anger was built, as Pausanias hath left it recorded to posterity. And the masters of the Hieroglyphiques Pierius in Hieroglyp l. 37. portray out this gesture to the same significations: And if we see one BY'T HIS THUMB at us we soon infer he means us no good. Fleo. Gest. II. TO PUT FINGER IN THE EYE, is their expression who cry, and would by that endeavour of nature ease themselves and give vent to their conceived heaviness. The reason of PUTTING FINGER IN THE EYE IN WEEPING, is, because tears falling from the EYE, with their saltness procureth a kind of itching about the carnel of tears, which requireth aid of the Finger to be expressed at their first fall: afterward the parts affected with that quality, and one tear drawing on another, such expression is not so necessary. Besides this cause of rubbing the WEEPING EYE, a strange matter therein requireth wiping, which also moveth the Finger to haste to the EYE watered with tears; but this is after a while, the other almost before any tear fall, as though they were expressed with rubbing. Thus Moagetes the Tyrant of Cibyra, when he was greatly affrighted at the minatory words of the Roman Consul, Cn. Livy l. 38 Manlius, imposing the sum of five hundred talents in ready money to be laid down upon the nail, counterfeiting and pretending his neediness, after much base huckling, and rising by little and little, one while hasting and wrankling, another while praying and entreating (and that with whining and PUTTING FINGER IN THE EYE) he was fetched over at length, and came off to pay a good 100 talents of silver, and deliver ten medimnes of corn besides. Approbo. Gest. III. TO HOLD UP THE THUMB, is the gesture of one giving his voice or suffrage, of one that helpeth with his word at the time of election, and of one showing his assent or approbation as Flavius Vopiscus writeth. The putting forth of Flavius Vopiscus. the Finger also signifies an allowance of opinion, advice and judgement of others wisely uttered in our presence. Extollo. Gest. IU. TO HOLD UP BOTH THE THUMBS, is an expression importing a transcendency of praise. Hence Horace * Horace Serm. Utroque policy, dixit, pro [summo favore.] Fautor * Horace Serm. utroque tuam [laudabit] policy ludum: Of which proverbial speech, Porphyrius conceit runs thus: Utroque policy, id est, utraque manu, synecdoche à parte ad totum. An qui [vehementius laudat] * manus jungens, * Erasm, Adage. jungit pollicem cum proximo? Acron another way * Erasm, Adage. Utroque policy, synecdoche, manu utraque sublataque pariter, ac saepius mota, hic enim gestus valde laudantis est: Sane utraque sicut ex iis concijci licet, proverbij origofuit, inquit Erasmus. Collateraliter monstro. Gestus V. TO POINT WITH THE TURNED OUT THUMB is a note of demonstration; for as by divers gestures of the Thumb we fignifie the various motions of our mind, so by the same we are wont to point out, and show those we love, and such who deserve our commendations by PUTTING FORTH THIS FINGER, making it many times to usurp the office of the Index, as may be collected out of Claudian: Claud. de 6. Hon. Consulat. — Gaudet metuens & policy [monstrat.] Indigo. Gest. VI. THE FOREFINGER PUT FORTH, THE REST CONTRACTED TO A FIST, is an express of command and direction; a gesture of the Hand most demonstrative. This Finger being Beckman de orig. lat. ling. called Index ab indicando, Deicticos by the Greeks, id est Demonstrator. Hinc [indigitare] verbum pro re satis idoneum, hoc est digito ostendere, vel digitum intendere: And hence some of the Heathen gods were called Dii indigiti, because it was unlawful to name them, or point them out as it Festus. were with this Finger. The force of this Finger in pointing out men of note and quality, Poets and Historians the accurate observers of the natural expressions of the Fingers, do every where acknowledge in their writings, alluding thereunto. Thus the sinewy Epigrammatist: Rumpitur invidia quod turba semper ab omni [Monstramur] * Martial Epigram. digito— Thus Horace: Quod [monstror] * digito praeteriuntium. Thus the Schoole-Amorist: Saepe aliquis * Ovid Amor. l. 3. digito vatem [designat] euntem Atque ait, hic hic est quem ferus urit amor. Thus that obscure Satirist: At pulchrum est * Perseus' satire. 1. digito [monstrari] dicier hic est: Where the Satirist (as Lubentius comments upon the place) taking an argument from the adjunct, seems to have respect unto the History of Demosthenes which Cicero toucheth at, who was Cicero ●u●c. 5. much affected with the mute encomium of this Finger, directed towards him by certain women that were drawing water, and saying this is Demosthenes; yet this is the same man Diogenes the Cynic pointed out in way of derision, not with the Index, but the middle Finger. To parallel Laert. l. 6. this with another example drawn out of Historical antiquity. The first time that Themistocles Plutarch in the life of Them●stocles. came to the Olympic games, after the victory obtained over Xerxes' navy at Sea, he was no sooner come into the shew-place, but the people looked no more at them that fought, but all cast their eyes on him, showing him unto the strangers that knew him not, with their Fingers, and by clapping of their Hands, did witness how much they esteemed him; who being a man ambitious by nature, and covetous of honour, was so much tickled with this public demonstration of their loves, that he confessed to his familiar friends, he then did begin to reap the fruit and benefit of his sundry and painful services he had taken for the preservation of Greece. The natural validity of this indigitation of persons, and pronominall virtue of this Finger, when accentively put forth, appeared in the malapert demonstration of Diphilus the Tragedian, when he acted Cicero ad Attic. l. 2. Epist. 19 in the Plays dedicated to the praise of Apollo, who when he came to that verse in his part, Miseria nostra Magnus est, directing his Hand and pointing to Pompey surnamed the Great, he gave it a remarkable pronunciation; and being constrained by the people who with their Hands loud applause encouraged him) to repeat the same divers times; continuing in that demonstrative gesture, he drove out him that was guilty of too great and intolerable a power. But Pylades for such Suetonius Augusto. a speaking prank of his Finger, came not off so well; for, Octavius Augustus Caesar banished him out of the City of Rome and Italy, because he had POINTED WITH HIS FINGER at a spectator who hissed him of the Stage, and so made him to be known. The valiant Boucicaut instead of speech used such a POINT OF DECLARATION with his Finger, and as it is likely showing some other of his Fingers afterwards to signify that he was a kin to him he pointed at, as the Fingers of his Hand which are brethren. For in that furious battle that Bajazet the Turkish Emperor waged against the King of Hungary, Causin Soldier. where there were many Frenchmen, and the Count of Nevers, the Count of Ewe and March, and the valiant Marshal Boucicaut, who the next day being brought before Bajazet sitting under a pavilion spread for him in the field; Bajazet having heard by his Interpreter that the Count Nevers, Ewe and March, were near kinsmen to the King of France, caused them to be reserved, commanding they should sit on the ground at his feet, where they were enforced to behold the lamentable but cherry of their Nobility. The valiant Marshal Boucicaut in his turn was produced; he who was wise, and particularly inspired by God in this extremity, made a sign with his Finger before Bajazet, who understood not his language, as if he would declare himself the kinsman of the Count of Nevers, who beheld him with an eye so pitiful, that it was of power to rend rocky hearts: Bajaz●t being persuaded by this sign that he was of the blood Royal, caused him to be set apart to remain a prisoner, where he after wards by his great prudence endeavoured the liberty of those noble Gentlemen and his own. ¶ Sometimes this Fingers [ibi] stands for an adverb of place. And it was the custom of the Romans in the meetings of divers ways to erect a statue of Mercury with the Forefinger pointing out the main road, in imitation whereof, in this Kingdom we have in such places notes of direction; such is the Hand of St. Alban. And the demonstrative force of this Finger is such, that we use to forewarn and rebuke children for pointing at the Palaces of Princes as a kind of petty treason. The Roman Histories afford us a notable example of the practice Plutarch in the life of Camillus. of this moving Adverbe of place in Marcus Manlius Capitolinus; for when he was accused for moving sedition, and his matter came to pleading, the sight of the Capitol troubled his accusers much, for the very place itself where Manlius had repulsed the Gauls by night, and defended the Capitol, was easily seen from the Marketplace where the matter was a hearing; and he himself POINTING WITH HIS HAND showed the place unto the gods, and weeping tenderly, he laid before them the remembrance of the hazard of his life in fight for their safety: This did move the Judge's hearts to pity, so as they knew not what to do, neither could they use the severity of the Law upon him, because the place of his notable good service was ever still before their eyes; wherefore Camillus finding the cause of delay of Justice, did make the place of judgement to be removed without the City into a place called the Wood Petelian, from whence he could not show them the Capitol, and having deprived him of this advantage, he was condemned. ¶ As it is a gesture of command and direction, imperious masters with a stately kind of arrogancy often use it to their menial servants who stand ready expecting but the signal of their commands, when they call them, not without a taunt, to execute the tacit pleasure of their lordly will; an expression flowing into their Hand from the haughtiness of spirit, and an insolent humour of dominéering: And the sign of pride is the greater when men affect to have their minds thus descried, and ●u others to guest at their meaning by what ●heir talking Fingers exhibit, as if their high raised spirits disdained to descend so low as to explain their mind in words, but thought it more then enough to sign out their intent with their Fingers. Terrorem incutio. Gest. VII. THE HOLDING UP OF THE FOREFINGER, is a gesture of threatening and uphraiding. Hence this Finger is called [minax] or [minitans] by the Latins, quod eo [minas inserimus] & in [exprobrando] utimur. The force of this Finger in denouncing threatenings when it is brandished in way of terror, Seneca acknowledgeth, where he saith that of old in children, Solebat ciere lachrymas * Seneca de Constant, digitorum motus. Hence also Plutarch borrowed his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, de eo qui [alteri terrorem denunciat.] To this may be referred the relation of a worthy and right elegant Countryman of ours in his Sir. Hen. Blunt in his voyage to the Levant. voyage into the Levant, who being in the Isle Rhodes, and one morning prying up and down, a Turk met him, and threatening him for an English man and a spy, with a kind of malitions posture, laying his Forefinger under his eye, he seemed to have the look of a design. Veneratione saluto Gestus VIII. THE FOREFINGER KISSED in the natural greetings of the Hand, hath been ever taken for a complemental salutation, and is used by those who adore, worship, give honour, hanks, or a fair resuect. Hence called, Digitus [salutaris] vel [salutatorius] because this Finger as designed by nature to that office of respect, hath been thought most convenient to perform the ceremony of a salutation. And [Adoro] (saith Selden Tid. of Honour. learned Selden) hath its derivation from this gesture, quod ad ora sive os digitum [salutarem.] And the Hebrews use the phrase of this gesture for veneration. As concerning the signification of thanks implied by this gesture, Sir Francis Fran. Verulam in his new Atlantis. Bacon covertly acknowledgeth where he feigns a most proper and significant expression of the people of Bensalem, who lift their Right Hand towards heaven, and draw it softly to their mouth, which is the gesture they use when they thank God. Silentium indigo. Gest. IX. THE LAYING OF THE FOREFINGER UPON THE MOUTH, is their habit who would express their silence, conviction, shame, ignorance, reverence, servile fear, modesty, a revolving meditation, admiration and amazement. After which manner also we crave and promise secrecy. To the signification of silence appertains the proverbial phrase taken from this gesture, * Digitum ori imponere pro [silere.] Whence the Poet, — Digito compesce labellum. Hence the five spies of Dan unto the Priest of Micha, Hold thy peace, LAY THINE HAND UPON THY MOUTH. Judges 18 19 Hence also the coiners of the Hieroglyphiques introduce this gesture to note taciturnite. Pierius Hierogly. l. 37. ¶ To the signification of conviction or a modest ignorance, belongs that of the son of Syrach, If thou hast understanding Ecclesiasticus 5. 12 answer thy neighbour, if not, LAY THINE HAND ON THY MOUTH. ¶ To the signification of admiration and amazement appertains that of Job, Mark me, and be astonished, and Job 21. 5. LAY YOUR HAND UPON YOUR MOUTH. And to this note of admiration that of Apuleius may be referred, A●ille * Apul. Metam. l. 1. digitum à pollice proximum ori suo admovens, & [in stuporem attonitus] Tace, Tace inquit. ¶ This gesture of the Index is likewise important in craving silence. For after this sort was the effigies of Harpocrates, framed among the Egyptians, as a Monument of silence. And the Ancients were wont to wear in their rings the seal of Harpocrates, for this cause (saith Pliny) that they might declare silence and secrecte Pliny in his Nat. Hist. of the business in Hand. Hinc red Harpocrates id est [tace.] Hence Alciat took his Emblem. Cum tacit haud quicquam differt sapientibus amen, stultitiae est index linguaque voxque suae. Ergo * Alciat Embl. 11. premet labias, digitoque [silentia suadet,] & seize Pharium vertit in Harpocrates. In this posture the image of Titus Livius of Milan Pieriu: Hierogl. l. 36. was placed over the door of the Praetorium of that City, for that he had comprised so much in his writings that he seemed to have denounced silence to all other Writers. Hence Martianus Capella, Verum quidem redemitus puer ad * Martian. Capel. l. 1. os compresso digito salutari [silentium commonebat.] And in allusion to t●●s gesture, Ovid: Quique premet vocem * Ovid Metam. l. 9 digitoque [silentia suadet.] The Egyptian Priests, Indian brahmin's, the Persian Magis and the French Druids, and all the old Philosophers and wise men, very politicly caused to mould ●nd portrait their gods with their Fingers upon their lips, to teach men (their adorers) not to be too curious enquirers after their nature, or rashly fable forth what ever they imagine of them, lest that being discovered, they should have been found in the end to have been but men, either worthy in their time for war or peace, and after their death deified. Heraiscus is reported to have come out of his mother's womb with this Finger, the index of silence Suid●. fixed upon his lips, in the same manner as the Egyptians feign Orus to have been borne, and before him Sol; whereupon because this Finger clavae to his mouth, it was fain to be removed by incision, and the sear remained always in his lip, a conspicuous sign of his close and mystical nativity. ¶ As concerning the use of this gesture to intimate we know somewhat, which nevertheless we will not utter: or this way of promising secrecy when we are required, they are expressions that many times occur in the actions of common life. Redarguo Gestus X. THE BOWING DOWN OF THE FOREFINGER FOR A check of silence, and to redargue, is an action often found in the Hands of men. This gesture if objected with a more frequent motitation, obtains the force of an ironical expression; and with the Ancients it was called Ciconia or the Stork, from the form of a Storks bill pecking, which it seems to imitate. That dark Satirist the obscure richness of whose stile doth much depend upon such adjuncts of expression, alluding to this gesture: O Jane, à tergo quem nulla * Perseus' satire. 1. Ciconia pinsit. And St. Hierom whose works are very curiously garnished with such critical observations, very elegantly alludes to the same expression, Qui siscirent Holdam viris tacentibus prophetasse, nunquam post tergum meum * Hierom in praef. ad Sophoniam. manum incurvarent in Ciconiam. The Greeks in this matter call it the Crow, as Causabon gathers out of Hesiod, thus interpreted, Causabon upon Pers. satire. 1. Cave inquit domum linquas imperfectam ne caput tibi tundat garrula Cornix. Compello Gest. XI. THE LIFTING UP AND BOWING OF THE INDEX TOWARDS THE FACE, is a usual gesture of invitation as naturally significant to that intent, as the inward waving of the whole Hand; and is a natural Synecdoche of gesture, whereby we use a part for the whole Hand: he that shall set himself to observe the manners and discoursing gestures of men shall soon find this observation to be true and valid. Veto. Gest. XII. THE RAISING UP AND BOWING THE FOREFINGER FROM US, is a gesture natural to those who beckon a retreat or forbid, and is a Synecdoche of gesture whereby we significantly use the Index for the whole Hand Though I annex no example of this gesture, yet the validity thereof is not much the less; and when all is done, somewhat must be left to observation; and if it be matter of oversight in the cursory reading over of some Histories, than my Reader hath an opportunity to oblige me by a more happy invention and application; yet prudent omissions have their places, and an universal forestalment of a Readers fancy or memory, is one of the four and twenty properties of a moiling Pedant. Diffidentiam noto. Gestus XIII. TO FEEL WITH THE FINGER'S ENDS, is their sceptical expression who endeavour to satisfy themselves by information of the Tact, in the qualities of a thing. A gesture that proceeds from the instinct of nature, whereby we know our Hand to be the judge and discerner of the touch, for although this touching virtue or tactive quality be diffused through the whole body within and without, as being the foundation of the animal being, which may be called Animalitas, yet the first and second qualities which strike the sense, we do more curiously Dr. Crook in his Anatomy. and tightly feel in the Hand, then in the other parts, and more exactly where the Epidermis or immediate organ of the outer touch is thinnest, but most subtly in the grape of the Index, which being the only part of the body that hath temperamentum ad pondus, is by good right chief Touch-warden to the King of the five senses. The satisfaction the Hand gives the mind by this gesture, made Alciat (taking his hint from Plautus, who seems to me to have called Alciat Embl. 16. ex Plauto sumpt. this expression manum occulatam) to represent in Emblem the certainty of things by an eye in a Hand. Hence manus oculata the Adage; and verily we may well believe this ocular test or Erasm. Adage. feeling eye of the Hand. Thomas Dydimus as diffident as he was, received a palpable satisfaction John 20. 27. by this way of silent information. Mollicien prodo. Gestus XIV. TO SCRATCH THE HEAD WITH ONE FING●R, is a kind of nice and effeminate gesture, bewraying a close inclination to vice; observed in many by cunning Motists who have found the way to pry into the manners of men. A gesture so remarkable that it grew into an Adage, * Plutarch in the life of Pompey. Digito uno caput scalpere, by a metonymy of the adjunct signifying impudence & effeminacy, taken by Critics out of Juvenal, who hath given a satirical lash at this gesture. Pompey was publicly upbraided to his face with this note of effeminacy by Clodius the Tribune, ask aloud these questions; who is the licenciousest Captain in all the City? what man is he that seeks for a man? what is he that SCRATCHETH HIS HEAD WITH ONE FINGER? some that he had brought into the marketplace for that purpose, like a company of dancers or singers, when he spoke and clapped his Hands on his gown, answered him straight aloud to every question, that it was Pompey. As concerning the phrase of seeking for a man, that Prince of the Senate of Critics, says that he hath read in an old manuscript of an Interpreter of Lucan never published, this distich: Magnus quem metuunt homines, * Joseph Scal. digito caput uno scalpit, quid credas hunc sibi velle? virum. Molles enim solent virum quaerere. Cicero also observed in Caesar Plutarch in the life of Caesar. the same genuine fashion of his Hand, as appears by the opinion he once had of Caesar: when (saith he) I consider how fairly he combeth his fine bush of hair, and how smooth it lieth, and that I see him SCRATCH HIS HEAD WITH ONE FINGER ONLY, my mind gives me that such a kind of man, should not have so wicked a thought in his Head, as to overthrow the state of the Commonwealth. By the way, I cannot but note, that two of the greatest Commanders Rome could ever boast of, concurrents intime, and competitors for the Empire of the World, should be both branded with one and the selfsame note of effeminacy. Convicium facio. Gest. XV. THE PUTTING FORTH OF THE MIDDLE-FINGER, THE REST DRAWN INTO A FIST on each side, which is then called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Greeks, Pateus in electis. vulgarly Higa, in the ancient Tongue, pugner à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is a natural expression of scorn and contempt. This gesture is called Catapygon by the Athenians, id est, Cinaedus & Caelius. scortum, quia pronus ad obscoenitatem & quod [infamiam concuteret] & [convicium faceret] which is well noted by that elegant Epigrammatist: Rideto multum qui te Sextile Cinaedum Dixerit, & * Martial Epigram. digitum porrigito medium. Id est, si te Sextile Cynaedum vocaveret, tu eandem contumeliam ei objice, & repende, * As Ramirez upon the place. sublato medio digito, quae nota Cynaedi est, non solumenim ad [irrisionem] sed etiam ad [infamiam & molliciem alicujus denotandum valet. [To which that of Plautus may be referred: In hunc * Plaut. in Pseudol. intend digitum hic leno est. Hence also Martial calls this Finger, Digitum [impudicum.] * Martial Epigram. Ostendit digitum sed [impudicum.] Derides quoque fur & [impudicum.] * Martial Epigram. Ostendis digitum mihi minanti? Perseus calls it [infamum.] Infami digito— Perseus' satire. 2. With Acron and Porphyrius it is [famosus.] Euphormio calls it [improbum.] Et hic quidem * Euphor. satire. 1. intendebat improbum reclusae digitum dextrae; describing the posture of exprobration in some images. In another place the Epithet is flagitiosus, Callion [flagitioso] digito superiorem explicans barbam. Idem lib. eodem. With Plantus it is [manus pullaria] à palpandis tentandisque pullis, etc. (as Turnebus thinks.) [Petulans] and [lascivus] by others. Hence with the Athenians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est scimalissare est praetentare digito ubi quemquam [flocci facere] ostendunt; nam et si proprie Graecis sit cum digito pertentamus ecquid gallinam ova conceperit, tamen verbo eodem utantur cum protensum [contumeliose] * Caelius. ostendunt medium digitum, concerning which expression Juvenal: — Cum fortuna ipse minaci Mandaret laqueum * Juvenal satire. mediumque ostenderet unguem, nam * medio digito aliquid monstrare per [ignominiam] siebat, ob ejus [infamiam] as Lubinus upon the place. This pointing out with the Finger in way of mockery, Tertullian calls digito destinare. Tertul. de Pallio c. 4. That the scoffing motion of this Finger moves an apprehension of what we intent, may plainly be gathered out of the Prophecy of the Prophet Isaiah, where he saith, If thou take away Isaiah 58. 9 from the midst of thee the yoke, the PUTTING FORTH OF THE FINGER, and evil speaking, which by the most of Expositors is conceived to be meant of this very gesture, See Flaccius in clavi script. Solomon Prov. 6. 13 although Divines have variously descanted upon the place. In this sense also that of the Wise man may be understood, The wicked man speaketh with his Finger, that is, his Finger by gestures and signs speaks scoffs. As Doctor Jermin in his paraphrastical comment upon the place. Lampridius speaking of the notorious effeminacy, and luxurious impudency of that sottish Emperor Heliogabalus among other expressions of his corrupted mind reports him to have used this, Nec enim unquam verbis pepercit infamibus, cum & * Lampridius in Heliogabalo. digitis [impudicitiam] ostentaret, nec ullus in conventu, & audiente populo esset pudor. Thus Caligula was wont to flout and frump Cassius Chaerea Sueton in Caligula. Tribune of the Praetorian cohort in most opprobrious terms as a wanton and effeminate person. And one while when he came unto him for a watchword to give him Priapus or Venus; another while if upon any occasion he rendered thanks, to reach out unto him his Hand, not only fashioned, but wagging also after an obscene and filthy manner. Q. Cassius a right valiant man, and one that distasted the corrupted manners of those times, took this reproach of effeminacy so ill at Calligula's Hand, that he bore him a particular grudge for this very cause, and was the man that conspiring with Cornelius Sabinus his fellow Tribune, deprived him of life and Empire. Thus Diogenes when certain strangers in a great assembly were very inquisitive to know which was Demosthenes, Diogenes in derision PUTTING Laert. in Diogen. FORTH THIS FINGER instead of the Index, pointed him out and showed him unto them, covertly thereby noting the impudent nature and effeminacy of the man. And it may be the envy and despite of joseph's brethren towards him Gen. 37. 19 showed itself in the contumelious gesture of this Finger, which pointed out unto him their contempt of him when he was afar off, and waking towards them, when they said one unto another, Behold this dreamer cometh! Contemno. Gestus XVI. TO COMPRESS THE MIDDLE-FINGER WITH THE THUMB BY THEIR COMPLOSION PRODUCING A SOUND AND SO CASTING OUT OUR HAND, is a gesture we use to signify our contempt of unprofitable things, & to show by gesture how we slight, contemn, insult, and undervalue any thing. This KNACKING with the Fingers was called by the ancient Romans * Crepitus, or Percussio digitorum. Hence that illustrious Poet expounding the sense of this expression makes mention of the Thumb, which he therefore calls argutum, id est, resonantem, whose verses very clear for this business run thus: Cum poteret seram media jam nocte matellam * Martial Epigram. Arguto madidus policy Pa●aretus. Arguto policy, that is, as he hath i● in another place * Martial Epigram. crepitu digitorum. And Propertius to the same purpose, — At illi * Pr●pert us 〈◊〉. 7. Pollicibus fragiles increpuere manus. The posture of the same expression prepared to create a sound; The statue of stone at Tharsis which Plutarch speaks of to have been made for Plutarch in moral. Sardanapalus after his death, and set over his grave, did significantly retain, which statue was form dancing after the Barbarian fashion, and KNACKING as it were with his Fingers over his head like an Antic: the inscription was, Sardanapalus Arrian l. 〈◊〉 de exped. Alex. the son of Anacynderaxa built Anchialus and Tarsus in one day, but thou my friend, Eat, drink the wanton Lecher play, For nothing else is aught I say: signifying the undervaluing sound produced by such a KNACKING of the Fingers, ede, bibe etc. nam caetera omnia sunt illius sonitus quem efficere manus solet, as Athaeneus hath it. Ironiam infligo. Gestus XVII. TO BEND THE MIDDLE-FINGER WHILE ITSTIFLY RESTETH UPON THE THUMB, AND SO IN IE STING-WISE TO LET IT OFF, is a trivial expression whereby we with a FILLIP inflict a trifling punishment, or a scoff. This FILLIP with the Finger or nail, some think is so called à sono fictitio, qui cum Talitrum alicui impingitur, datur; and Talitrum à talione, est enim ludi genus inter pueros quo par pari refertur, Jun. vel recurvi digiti impressio, unde forte melior denominatio Latinae vocis à talo, convolutio digitorum quem emulatur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graecis. That this gesture was called Talitrum by the ancient Latines appears by Suetonius, who speaking of Tiberius, and the native vigour of his left Hand, Articulis Suero● Tib. c. 6. 8. ita firmis fuit, ut caput pueri vel etiam adolescentis Talitro vulneraret. Sometimes they were said Caelius. scimalissare who in mockery used this gesture. A kind of punishment we usually inflict upon unhappy wags. Hence that of Petronius, Ego durante Petron Arb. satire adhuc iracundia, non continui manum, sed caput miserantis stricto acutoque articulo percussi. Percussit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pueri Gitonis caput. This slighting expression of the Fingers gives such a slur of disgrace if used to men, that it hath been thought such a disparagement as wounded a tender reputation. Sir Francis Bacon in his charge in the Sir Francis Bacon in his charge against duels. Star-Chamber touching Duels, being then His Majesty's Attorney General, informs against the hot spirited Gallants of those times, who pretended a defect in our Law that it hath provided no remedy for FILLIPS. A strange thing that every touch or light blow of the person, (though they are not in themselves considerable save that they have got upon them the stamp of a disgrace,) should make these light things pass for such great matters. The Law of England, and all Laws hold these degrees of injury to the person, slander, battery, maim, and death; but for the apprehension of disgrace, that a FILLIP to the person should be a mortal wound to the reputation, he saith it were good that men would hearken to the saying of Gonsalvo the great and famous Commander, that was wont to say, a Gentleman's honour should be de t●la crassiore of a good strong warp or web that every little thing should not catch in it, when as now it seems they are but of copweb-lawne, or such light stuff, which certainly is weakness and not true greatness of mind, but like a sick man's body, that is so tender that it feels every thing. Contemptuose provoco. Gestus. XVIII. TO BECKON WITH THE EARE-FINGER, is their usual concise expression, who are advanced by confidence to rely upon the strength of their ability, and would by a provoking signal dare, challenge, defy, and bid one prepare for an encounter, implying a strong presumption of the victory, as if they esteemed him as nothing in their Hand. To this expression Horace alludes, Crispinus * Horac● l. 1. Serm. 〈◊〉 minimo me [provocat] accipe si vis Accipe jam tabulas— Avaritiam prodo. Gestus XIX. TO GRIPE THE LEFT HAND THE THUMB CLUTCHED IN WITH ALL, is the holdfast gesture of tenacious avarice, and significant to discover the miserable and penurious condition of a close-fisted niggard, a parcel of the character of an old pinch-penny. This catching and restrained gesture, is an expression often seen in the Hands of penny-fathers, and men of a terene complexion, and is parallel to the Thumb under the girdle. The Egyptian Mythologists who Pieriu● Hierogl. l. 35. were very acquaint in their occult devices, used to paint out Avarice by this posture of the left hand: And they who allegorically interpret Artemidorus de Somn. interp. dreams make this hand the symbol of lucre, profit, gain and increase, as the hand more fitting to retain: for though it want the diligence and insinuating labour peculiar to the Right Hand, and hath not the faculty to scrape and get by such dexterious endeavours, notwithstanding being more dull and sluggish, the retentive appetite thereof is thereby increased, and it is the Miser's maxim, and as it were the signet on his wretched hand: Non minor est virtus quam quaerere parta tueri. This hand by the grave testimony of Solinus, Solinus cap. 5. Camerarius in Hor. Suc. Judges 5. which Camerarius also affirms, to do any thing is less agile; but to bear burdens, and to comprehend any thing strongly is more fit; for Jael took the hammer in her Right Hand, but the nail in her left, which she smote through the temples of Sisera: and the three hundred Soldiers of Gedeon held their lamps in their left hands, and Judges 7. the trumpets in their Right Hand, which Marius hath drawn into an allegory of other significations. Marius in Bibl. Offensiunculam resentio. Gest. XX. TO GIVE ONE A RAP WITH THE FINGERS HALF BEND, OR KNUCKLES, is their expression who would vent their sleight anger or dislike upon others; or would softly and modestly knock at some door. This posture of the Hand was called by the Ancients Condylus, Scilicet digiti articulus, aut nodus in curvitura quae digitis flectitur. The stroke inflicted with the Hand thus composed, hath from antiquity retained the name of Condyl; this the Greeks call Caelius Rhod. var. lect. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We read of a boy who attended at the banquet of Aeneas slain by Hercules with a stroke of his Condyl, called Archias as Hellenicus writes, other Eunomius, the son of Architeles, but in Phoronidos 2. he is named Cherias, who died of that blow in Calydon, although Hercules intended not his death, but chastisement. The Greeks also write that Thersites was slain by the Condyles of Achilles, because he had strucken out the eye of Penthesilea slain by him with his spear. This gesture is sometimes used by those who would signify their desire of being let in at a door, and in this sense it was modestly used by Bagoas the Eunuch at the tent door of Holofernes his master, whom he supposed to have slept with Judith. Dorleans upon Tacitus saith, Judith 14. he did plausum facere manibus to awaken his master, but it is most likely he used the sound of this gesture as a mannerly watchword to intimate his attendance without, and a desire to come in and speak with him; an expression that hath been ever used by such who came to salute or speak See Dorleans upon Tacit. with great persons in a morning, to intimate their modest and obsequious attendance, which they seemed by that low knock to desire their patrons to take notice of. Iram impotentem prodo. Gestus XXI. TO PUT THE FINGERS INTO A GRIPE OR CLAW-LIKE ASPECT, and to SCRATCH or CLAW another therewith, is the impotent expression of a cursed heart that eagerly desires to set a mark of its displeasure upon those that have provoked it to a splenitique use of its pounces. But this is no manly expression of the Hand, as more properly appertaining to children and vixens, who are prone upon any provocation to wreak their despite upon others with the talons of their indignation. Fury that hath furnished all men with weapons, left the tongue & the nail to the impotent part of humanity, two venomous weapons, and apt to wranckle where they fasten. And if we see this naile-rubricke in the face of any, we are apt to infer that it is the mark of some such impotent creature. Stultitiae notam infigo. Gestus XXII. TO PRESENT THE INDEX AND EARE-FINGER WAGGING, WITH THE THUMB APPLIED UNTO THE TEMPLES, is their expression who would scornfully reprove any for failing in any exercise of wit, or for some absurd stumble of a tripping and inconsiderate lip, or for some error in manners and behaviour: For, this most ridiculous affront implies such men to be Asses. The reason is, for that man only by natures provident donation hath received cares fixed and immovable, whereas that which appears most movable and stirring in that dull animal is his ears; and the WAGGING OF THE FINGERS goes for the WAGGING OF THE EARS, which cannot be done otherwise by reason of this natural prohibition. Perseus alludes to this ironical signification of the Fingers, Nec manus auriculas imitata est mobilis albas. Hence Manum addere the Adage, a metaphor taken Perseus' satire. 4. Erasm. Adag. from this gesture. The same gesture if you take away the motion, is used in our nimblefingered times to call one Cuckold, & to present the badge of Cuckoldry, that mental and imaginary horn; seeming to cry, O man of happy note, whom fortune meaning highly to promote, hath stuck on thy forehead the earnest-penny of succeeding good luck; all which upbraiding terms many understand by this gesture only of the Fingers; for in this sense the common use hath made it the known signal of disparagement, so naturally apt are the Fingers to speak scoffs: For, lascivious disdain masked by scorn under the disguise of a facetious wit, out of an itching disposition hath been ever very prone to devise and happen upon ways to vent her conceited bitterness, it being the guise, of overweening wit to despise and undervalue others: Hence comes your scornful frump and dry scoff, keen jeers that wit hath turned up trump, wherein the dealer rubbeth with a gibe, making another his laughing stock; which cunning game is received into Rhetoric, and called an Irony, a Trope, which gives a man leave closely to carp at the manners of men, wherein what which is expressed by words, the contrary is shown by the gesture: nay we may make a witty board without the help and concurrence of an unhappy word, and your broad verbal jest is nothing near so piquant as these foul habits of reproach by gesture, which broach men as it were with a spit, and having once entered into the quick like shafts with barbed heads a long time gaul with a sticking mischief: and to this feat of mockery the Fingers have been proclive to fashion out contempt, provoked forward by a natural dicacity. Improbitatem objicio. Gestus XXIII. TO LOCK THE THUMB BETWEEN THE NEXT TWO FINGERS, is an ironical vulgarisme of the Hand used by Plebeians when they are contumeliously provoked thereunto, and see that they cannot prevail by vieing words, their spleen appealing to their Fingers for aid, who thus armed for a dumb retort, by this taunting gesture seem to say avant. This position of the Fingers with the Ancients was called Higa, and the modern Spaniards by objecting the Hand form to this reproachful expression, imply as Ramirez upon Mart much as if they should say paedicavi te, with us it is usually their garb who mock little children. Parcè do. Gest. XXIV. TO GIVE WITH TWO FINGERS, is a parsimonious expression of the Hand often seen in clutch-fists niggards, and pinch-pennies, from whose gesture the Adage came, Dare contracta manu, id est [parce & frigide aliquid dare.] Hence the Spaniards in the propriety of their Tongue, express covetousness by a short Hand, and bounty by a long and large Hand. These phrases do often occur in Guzman, which I take for a subtle contexture of the proverbial riches and gravity of the Spanish Tongue. Solomon dislikes this gesture, where he saith, Let not thy Hand be open to take, and closed when thou shouldest give. And Artaxerxes the son of Xerxes, who was Plutarch Apotheg. surnamed Long Hand, because he had one Hand longer than another, was wont to say, that as a Prince (who was God's image upon earth) he had a Hand to give, to wit, a right Hand very long; the other to withhold and take away, to wit, a left Hand, contracted and very short; adding that it was a more Princely and Royal property, to give, then to take away. Numero Gestus XXV. TO BEGIN WITH THE FIRST FINGER OF THE LEFT HAND, AND TO TELL ON TO THE LAST FINGER OF THE RIGHT, is the natural and simple way of numbering & computation: for, all men use to count forwards till they come to that number of their Fingers, and being come to that number, prompted as it were by nature to return at this bound or But of numerical immensity, (about which all numbers are reflected and driven round,) they repeat again the same numbers returning unto unity from whence their account began, which we must not account as an accident, but a thing propagated from the fountain of nature, since it is ever done and that by all Nations. For the Fingers by an ordinance of nature, and the unrepealable statute of the great Arithmetician, were appointed to serve for casting counters, as quick and native digits, always ready at Hand to assist us in our computations. Hence some have called man a natural Arithmetician, and the only creature that could reckon and understand the mystic laws of numbers, because he alone hath reason, which is the spring of arithmetical account; nay that divine Philosopher doth draw the line of man's understanding from this computing Plato. faculty of his soul, affirming that therefore he excels all creatures in wisdom, because he can account: and indeed not the least of the more subtle part of reason doth depend upon this Arithmetical infused quality. Hence we account such for idiots and halfe-sould men who cannot tell to the native number of their Fingers. And if we count the dole of nature, and those numbers that were borne with us and cast up in our Hand from our mother's womb, by Him who made all things in number, weight & measure, we shall find that there are five Fingers ranged upon either Hand, which quinary construction of the Fingers, as being of a mystical perfection is much canvased by the Pythagoran Philosophers, Plutarch Moral. and called marriage, because it is a compound of the first numeral male and female; it is also fitly termed nature, because being multiplied it determins and rebounds upon itself, for five times five makes twenty five, and multiplied, by an old number it still representeth itself, for if you take five unto five by doubling the Cinque you make the Decade; and there is in it a natural virtue or faculty to divide, as appears in the Fingers of each Hand, so that nature seems to have taken more delight to order and compose things according to the number of five, then to fall upon any other form that might have proved spherical. Hence Plutarch observes that the Ancients were wont to use the verb pempasesthai Plutarch in moral. when they would signify to number or to reckon. And the Memphian Priests in their Hieroglyphiques, by a Hand, the Fingers set upright, used to figure out Arithmetic. Great is the perfection of the total sum of our Fingers, for Ten is the fount and head of all numbers, for this is compounded of 1. 2. 3. and 4. which united, sum up Ten; the most complete of numbers, as possessed of the forms of all the others, for both the even and odd, the square, cubique, plain, the linear, the monade, and compound, with all the rest, are comprised in the Decade; which therefore Pythagoras the Samian, who was thought to be the first Author of the name Philosophy, as Plutarch affirms, concludes the denary to be the most absolute perfection of numbers, because as the Poet saith we have, — Tot digitos per quos [numerare] solemus. Ovid. l. 1. Fastorum. Hadrianus Junius by an elegant and neat description, seems to allude to the intention of nature in devising the Hand so fit for all accounts, that it may serve for a counting table; Porrigor in ramos quinos, & quilibet horum Diditur in triplices nodos, nisi quintus egeret Hadrian Jun. in Aenigmat Uno, qui solus respondet robore cunctis Undique colligulis surgo, in vallumque reside Ast Abaci desit si forte, ego munia praste. Abacus being a counting-table, such as Arithmeticians use. An Index to the following Alphabet of natural Gestures of the FINGERS. Which Gestures, besides their typical significations, are so ordered to serve for privy cyphers for any secret intimation. A Figures out the I Gesture. B Figures out the TWO Gest. C Figures out the III Gest. D Figures out the IV Gest. E Figures out the V Gest. F Figures out the VI Gest. G Figures out the VII Gest. H Figures out the IX Gest. I Figures out the X Gest. K Figures out the XI Gest. L Figures out the XII Gest. M Figures out the XIII Gest. N Figures out the XIIII Gest. O Figures out the XV Gest. P Figures out the XVI Gest. Q Figures out the XVII Gest. R Figures out the XVIII Gest. S Figures out the XIX Gest. T Figures out the XX Gest. V Figures out the XXI Gest. W Figures out the XXII Gest. X Figures out the XXIII Gest. Y Figures out the XXIV Gest. Z Figures out the XXV Gest. A. Inventione laboro. B. Fleo. C. Approbo. D. Extollo. E. Collateralitèr monstro. F. Indigo. G. Terrorem icutio H. Silentium indigo. I. Redarguo. K. Compello. L. Veto. M. Diffidentian noto. N. Mollitiem prodo. O. Convicium facio. P. Contemno. Q. Ironiam infligo. R. Contemptuosè provoco. S. Avariciam prodo. T. Offensiunculam resentio. V. Iram impotentem prodo. W. Stultitiae notam insigo. X. Improbitatem objicio. Y. Parce Do. Z. Numero. 1 2 3 4 5 Courteous Reader, in some copies thou shalt find these mistakes, hereafter mentioned, which I pray thee charitably to amend, or not to censure. PAge 3. line 18. for an read in, p. 22. l. 6. r. all good things, p. 43. l. 20. the paragraph indicative belongs to the last paragraph of that gesture in p. 44. p. 62. l. 26 r. Rabbin, p. 76. l. 17. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 73. l. r. manners, p. 76. 34. leave out of, p. 83. l. 7. r. the, p. 90. in the margin r. Pulcheriae with a Capital, p. 94. l. 6. r. utrasque, ibid. l. 30. r. affection, ibid. l. 32. r. impressam, p. 96. l. 30. r. STRETCHED, p. 112. l. 33. r. dextramque, p. 17. l. 34 r. Chirothlipsia, p. 141. l. 15. r. instituted, p. 143. l. 10. r. coevality, p. 149. l. 1. r. sanat, p. 161. l. 16. r. 1000 p. 167. l. 19 r. thanks, ibid. p. l. 14. malicious, p. 17 and 64. a marginal quotation superfluous. CHIRONOMIA CHIRONOMIA: Or, The Art of Manual Rhetoric. WITH THE Canons, Laws, Rites, Ordinances, and Institutes of RHETORICIANS, both Ancient and Modern, Touching the artificial managing of the HAND in Speaking. Whereby the Natural GESTURES of the HAND, are made the Regulated Accessories or fair-spoken Adjuncts of RHETORICAL Utterance. With TYPES, or CHIROGRAMS: A new illustration of this Argument. By J. B. Philochirosophus. Ratio est Manus Intellectus; Rationis Oratio; Orationis Manus. Scal. LONDON: Printed by Tho: Harper, and are to be sold by Richard Whitaker, at his shop in Paul's Churchyard, 1644. TO HIS HONOURED FRIEND WILLIAM DICONSON ESQUIRE. SIR, AFter I had once well relished the sweetness of your conversation; having calculated your temper and disposition according to the meridian of Friendship, I soon proposed you to myself as an Idea and pattern of all Humanity. This apprehension I have of your virtues, is so deeply settled in my understanding, that I find it difficult to restrain affection from dilating upon this Argument, even to a Panegyrique: Yet I confess I do not more truly honour and revere you under any one notion, as I do in that relation you stand in to my worthy Friend your Son, a relation which you have made more reverend and amiable, by the felicity of your comportment. There, Nature and Education are in their Zeniths. This is the Achma of worldly Beatitudes, when by a reciprocal invention, without the confusion of distance and proximity, reverence and affection; there results by converse, Idem Alter, & Alter Idem: were not this a truth that hath oft been visible to discerning eyes, I might be thought a little to play the Poet, and this assertion taken for an Allegory. Sir, the congruity of this Art, with your Nature, in gaining upon the affections of men, hath made me pitch upon you as a competent judge and Patron: To you therefore I consecreate this Fruit of my Hand, as to one well read in the prudential Laws of Civil Conversation, and by consequence knowing, to manage the Hand, of your Intellect and Reason (your reason and speech) to the best advantage and utterance of discretion and honesty. Be pleased in return of those expresses of your affection and respect I have received from you, to accept of this demonstration of respect from him, who is Your faithful friend to command, IO. BULWER. To his affectionate Friend the Author, On HIS CHIRONOMIA. THe Hand of Nature placed the Eye and Ear As Parallels within Minerva's sphere: thoust set the Understandings Optic line Above the common sense of Discipline, By Thy life-speaking Types, engraven by A keen beam borrowed from Thy Muse's eye. The sprucer Arts of Speech will grow more neat And rich in utterance, by Thy conceit. Demosthenes might here his garb refine, And Cicero outact his Catiline: Nay, in Thy Glasses typical Express, Commanding Rhoterique may mend her dress. thoust drawn all books de Oratore, dry: And Polychronicons but few will buy, While they may have Thy Hand to draw and mend All Action by, their Minds can well intend. Alcides' Chain is Thine by just surprise, Placed in Thy Hand, fixed to the people's eyes; Who may'st with greater sway by this Hands tongue The Wise command, than he his long-eared throng. Singularis amicitiae ergo, THO. DICONSON, Med. Templ. To his loving friend the Author, On HIS CHIRONOMIA. What dream last night I had! how sweet! how high! And when I waked, how I desired to die! If death such sleep had been: Minerva's Fane Me thought wide open flew to entertain Thy fair Chironomie, which there installed Was by Wit's Hand the new Pall●dium called. The Grace's Hand in Hand appeared, in sign Of honour, acting with the Triple Trine, The new persuasive gestures of thy Art: But when I saw Thy active Muse's part So well performed, I lost my ravished sense, O'ercome by her Hands silent Eloquence. May this good Omen strike Thee luck, and force The World's dull eye to like Thy Hands discourse, Until the Honours on Thy Front that stick, We count with the Right Hands Arithmetic. J. D. Ad summum GESTUUM Artificem, & Chiromysten, in CHIRONOMIAM. CVm Venerem spectas blandam mirare figuram Omnia concinno membra decore nitent. Omnia sint formosa, tamen superantur ab Vno; Non habuit talem vel Cytherea Manum: Ad eundem. HOc si sit verum, senior quod prodidit olim * [Pulcher quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ex sententia Julii Scaligeri.] Scaliger, haud poterit pulchrior esse liber. Ad eundem. ALtera jam teritur Bellis Civilibus aestas, Luxuriátque novo sanguine tristis humus: Tu tamen in tuto es, nec territat hosticus ensis; Defendit Manuum Te numerosa MANUS. Ad eundem. GYthing's commended, so is Martin too, For Hands of any sort: but their Pens do Fall short of thy Quills worth; theyare at a stand, Admiring You that write a better Hand. JO. HARMARUS, Oxoniensis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Amico suo ingeniosissimo, in CHIRONOMIAM. CHIRONOMON, gestus Naturae legibus effers, Commensuratos, Rhetoricosque facis. Articulis, Digitis, Abacumrationis adornas, Calcula et in Digitos mittere viva doces. Sculpturae secreta typis manifesta renident, Adventu lucis splendidiora novae. Tunc fugienda notas, sed naevos primus Agentis, Chirosolaecismos praevaricantis, habes. Rhetoris invadis gravido comprensa maniplo, Omnia puncta, gravi suavis ubique MANU: Dulce decus Charitum! Manuali semper ab ore Verbula commenso gesta decore sonant. R. G. Nomenclator Chiro-musae. Of the necessity and dignity of this Art of MANUAL RHETORIC. PRAELUDIUM. HOw prevalent Gestures accommodated to persuade, have ever been in the Hand; both the Ancient Worthies, as also Use and daily Experience make good, it being a thing of greater moment than the vulgar think, or are able to judge of: which is not only confined to Schools, theatres, and the Mansions of the Muses; but do appertain to Churches, Courts of Common pleas, and the Council-table; where we daily see many admirable things done by those, who in the course of Humanity and profitable studies, have been well instructed and informed in this faculty of the Hand. And the wisdom of the Ancients is in good part placed in this care and diligence, That they who were nourished to the hopes of great dignities, should have composed and comely motions, which might signify an ingenious Mind, and adorn their very Eloquence. Some may perchance imagine, that this Manual Rhetoric is a vain and unnecessary Art, because they see little writ by the greeks, who were the Doctors of Eloquence; and but few things thereof by the Latins: when yet these men of excellent wits of both Nations, have with great artifice beautified all the sublime kinds of Eloquence, to heighten the Grandieure of a majestic Utterance. Cresollius allegeth many causes why this one part of most noble Science seems (though not as neglected, yet) passed by and omitted by those great lights of Antiquity. For, the greeks borne in a region, which by reason of the thinness and purity of the air, was more fertile of good wits than any other productions; had naturally both motions of the Mind and Body to explain and unfold their cogitations and recondite senses with an incredible facility: by reason whereof they l●sse needed the precepts of this Art. For since they had two Palaestra's, wherein a double Chironomia was practised, one of Arms, another of Peace, and proper to the pacifique temper of Humanity: a domestical Theatre, Doctors and Rhetoric Professors, and public Declamations; having in common among them, such illustrious aides of Pronunciation; no marvel that so few Rhetoricians have left any Manuscripts of the Conformation of gesture; this artifice of the Hand being a thing so common, and as it were natural unto them. Which volubility of a prompt & easy nature, wonderfully accommodating itself to all things, made the Satirist say, that the whole Nation Juvenal. satire. 3. of the greeks were Comedians: for in the Scene and Theatre, and in graphical assimilating and imitating the affections, there were few of any Nation could match them, and none that could outact them. And as they were very studious in all kinds of literature; when they applied their minds to eloquence, it cannot be said how they excelled in gesture, by the force and guide of Nature; which perchance was the cause why the Stagerite said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That Rhetoric was Arist. l. 3. Rhet. natural, and that any one, without the instructions of a Teacher, seems to be of himself & by a Natural ingeny, fit to raise motions in himself and others. But the Romans coming out to speak, not from under the Canopy of Minerva, but the Pavilion of Mars, being not of so ready & polished a wit, thought it convenient and necessary to have books of Institutions for the Conformation of these Rhetorical expressions: of which, Plotius and Nigidius, two great Doctors in these Elegancies, (to omit others) published their beauteous Commentaries. They that follow Aristotle in his mistaken opinion of Action, esteeming these Chironomicall Notions as things of no great matter, are much deceived: for that great Doctor of the * Aristot. School near Athens. Lyceum (as Cresollius well observes) spoke rather of himself, then of all men in general: who being of a most excellent wit, and by Nature furnished with all ornaments, he contemned Rhetoricians, as seeing himself to have little need of those petty Rules which were carried about for the conformation of Manual gestures. For else, he had Demosthenes in his eyes, a man wholly composed of this Artifice, and turned after a manner, upon the wheel of Rhetoric: who at first, by reason of his natural imperfection herein, was much discouraged: by which it appears, that an Orator is not borne, but made: and to speak well and laudably, there is need of study and striving, before the faculty can be attained. For as for this opinion of ignorant men, who think that Gestures are perfect enough by Nature, and that the climate avails nothing, it being not material whether the Hand be moved hither or thither: that every one may please himself, observing no rule or admonition of Rhetoricians: The daily Example of speakers refute. For we see many both in sacred and profane places, so preposterously & ilfavoredly expressing their minds, that 'tis a wonder how any eye can behold them with attention. Certainly, men polished with Humanity, cannot without loathing, behold the praevarications of such dirty and slovenly Orators, and with a just indignation distaste their inconsiderate action. If the Natural motions were absolutely complete, & sufficiently fit to open & unfold the sense of the Mind; or were accommodated to gain good will, or opportune for the incredible force and variety of the affections; would these goodly Orators and lovers of fair speech so bewray themselves, and wallow in the dirt? But this is enough, to prove that the actions of the Hand are not perfect by Nature. Therefore let those upstart and tumultuary Orators brag as much as they will, of the force of Nature, and facility of Gestures. Reason, and the sayings of the learned Ancients do not only gainsay them, but prove these Cosmetic gestures of the Hand to be things of great moment, & the very Palm and Crown of Eloquence. Had the ancient pieces of this Art (which ingenious Orators writ of old, more for the benefit of aftertimes than their own) come to our Hands, men might have been more ready in speaking then they are, and not so prone in these points, to offend the discreeter part of their Auditory; but since those helps are lost, I cannot see how an Orator can be perfect and absolutely complete, that hath not consulted with the Oracle of Quintilian, about this Manual pronunciation; whose institutions contain all those ancient subtleties that escaped the injurious Hand of Time. Things which of old, they were wont to learn with their Grammar, as Sidonius Apollinaris witnesseth, which perchance, was the reason why Polihymnia, whom that learned Senator affirms to have Cassiodor. taught the Elegancy of Gesture, the same by the Greeks is said to have taught Grammar and Letters. And indeed Decency of expression doth so depend upon this Art, that (as Grammarians observe) Decency is properly spoken of Gesture, and motions of the Hand and Body, and it so exalts Beauty from the concrete into the abstract, that Nature and the tacit voice, and assent of all men, allow of it as a thing very material in commerce, and is so looked for at the Hand of an Orator, that the defects of extemporary and jejune Orations, have been covered by the Elegancies of this Artifice; and those that have come off unhandsomely with their expressions, for want of these comely and palliating graces of Elocution, were ever laughed at, and justly derided. CHIRONOMIA: OR, THE ART OF Manual Rhetoric. THE Clazomenian Sage (as Plutarch reports of him) upon a curious speculation of the properties and motions of the Hand, as it were in an ecstasy of Anaxagoras. admiration, concluded Man to be the wisest of all creatures, because he had Hands, as if they were the spring and fountain of all intellectual and artificial elegancies: which opinion of Anaxagor as, Galen with Galen de usu partium lib. 1. great elegancy and humanity, by way of inversion corrects, That because Man was the wisest of all creatures, therefore he had Hands, given him, the Hands being added, that as he was the most intelligent, so he might have fit organs to do and explain what his knowledge did inlight him unto; Art in the Hand being the same with Science in the Intellect; nor is the Genius of Nature Arist. de part. Animal lib. 4 cap. 10. silent herein. Plutarch endeavours to give an Allegorical interpretation of this saying of Anaxagoras, Manus est causa sapienti●. Manus id est experientia, est causa sapientia. But in regard Plutarch in moral. of the Rhetorical properties of the Hand, Man may well be called Chiresophus, id est, Manu sapiens, Hand-wise. Galen excellently observes Galen de usu part. lib. 1. Man to be armed by Nature with three weapons, Reason, the loud weapon of the Tongue, and the Hand, which may be gave the hint to the Precedent of the College of Critics to make them all Scaliger ●xercit. three Hands, in that golden saying of his, wherein he subtly sets forth the Rhetorical force and dignity of the Hand, Ratio est manus intellectus, rationis oratio, orationis manus. Hence the Hand, the famous companion of Reason hath ever obtained the pre-eminence in gesture, and been the Domius fac totum in all matters of corporeal eloquence, as appears by the clear testimony of the learned Sages, and the Chirogrophie of elder Time. Hypocrates calls the Hand, Optimum dicendi magistrum. The brother of Basil very copiously Hippocra tes in lib. de flatibus Greg. Nyss. l. de Hom. c. 8. sets out the Rhetorical worth of this goodly Sceptre and Caduceus of ingenuity. Rectè statuitur, manus esse proprium quoddam naturae loquendi facultate praeditae instrumentum, hunc potissimum ad finem effict as ut earum opere expiditior in nobis sermonis esset usus. Cassiodorus saw also the force of this Handmaid of wisdom, and living Cassiod. l. de Anima cap. 18. implement of elocution, Manus singulariter datae ad multas cogitationes nostras communitur explicandas. The younger Pliny would have this Plin. Jun. lib. Epist. 19 saying marked and registered, Recitantium propria pronunciationis adjumenta esse manus. And one taking his hint out of the Poesy of Homer, makes this honourable mention thereof, Desectis manibus pereunt quoque Palladis arts. Hence the Latins significantly call the Hand, Chiron. Manum à manando quod hoc instrumento potissimum actiones è nobis emanent. Therefore the Meletius de nat. Hom. Greeks for good cause seem to have called the Hands, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab utilitate, for that they are not only assistant to eloquence, but do incredibly conduce to all the offices of Reason and Humanity. For it is the choicest Friend of Art, the Artificer of Elocution, the Brother of the fancy, and Remembrancer to her that dwells backwards in the high Tower of Pallas, the Bodies will and Intellect, the Gift, the wit, and ingenuity of the outer man, and the better Genius of the Microcosm: In which Minerva's darlings, the Phalanx of the Muses, and the Pierian Band, are trained & exercised as in a convenient Palestra or Gymansium. The logistical motions that appear in the Hands of Disputants, as they demonstrate the large command of the signifying faculty of the Body which flows not only into the vocal organs, but proceeds so far, as to the Hands: so they significantly argue the Hand to be a peculiar instrument of reasonable nature, especially ordained to set a gloss upon the vocal expressions of the mind. The Hand being a part so prompt & officious to afford the Tongue necessary aid, so powerfully inclined by its natural gifts and abilities to bring relief to reason, so apt and fit on all essays to deal in matters of expression, and to affect the hearer's minds, that whereas Man by a happy endowment of nature is allowed two instruments, Speech and a Hand, to bring his concealed thoughts unto light; the Tongue without the Hand can utter nothing but what will come forth lame and impotent, whereas the Hand without the discourse of the Tongue, is of admirable and energetical efficacy, and hath achieved many notable things. All Histories abound with the exploits of the Hand, which hath performed and brought to pass more things by a significant silence, than the Tongue hath ever done by an audible demonstration. Apollonius Tyaneus by Philostratus in vita Apollonii his most famous example alone, shall serve to clear this point, who when he had with an incredible religion observed the Pythagorean silence, neither had suffered any word to fall from him during the space of five whole years; yet when he came into Cities labouring of sedition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manu atque vultu sedabat discordias: After which manner he traveled through Pamphylia, Cilicia, and other regions of the earth: For whatsoever is expressed by the Hand is so manifestly spoken, that men of the most obtuse understanding that are not able to conceive of the words pronounced in an unknown Tongue, to whom an Orators spent oil is merely lost, because their rich and elegant expressions in conceits transcend the pitch of their capacity: yet these may see and perceive the intention of the Hand, which by gestures makes the inward motions of the mind most evident: for, all men (a thing nature hath so appointed) are stirred & moved by the same motives of the mind, and do in others understand and take notice of the same moving demonstrations, by experience judging and approving in themselves those affections that outwardly appear to work upon others. Hence the ingenious are forced to confess that all things are more expressive in the Hand, as that which doth garnish the sense of words, and gives the shape, figure, and winning glory unto eloquence. This strengthens Speech with nerves, and the sinewed cords of twisted Reason. Speech divided from the Hand is unfound, and brought into a poor and low condition, flags and creeps upon the ground. The babbling Tongue (indeed) may have a long and spacious walk, and the full mouth may prate and run o'er with large and loud impertinencies, but without the concurrence of the Hand, the mouth is but a running sore and hollow fist●●a of the mind, and all such eyrie trash but the cracks of an unprofitable lip that wants the assistance of those native Orators which were designed to attend the perfect issue of a well delivered cogitation: for what can we expect from that eloquence that neglects the motions of the Hand? or what can we conceive can be wrought out of that which is maimed and deformed, that should be able to work upon the affections? Whence a grave Father, an Author of Classical authority (the high pitch of whose fancy some Greg. Nyss●● l. de Hom. opi●ic. may chance to admire) borne on the rapture of his thought, run so high in his expressions, that he denies that man could have enjoyed the honour of an articulate voice, had not nature planted this magazine of Speech in the body, and stored it with native ammunition for the defence and arming of oral reason. And verily if Man were disarmed of this native weapon, or organ intended for the special advancement of utterance, wanting the subtle force of his Hand and Fingers, the expression of his Tongue would be very weak and unhewed; for the motions of the Hand in pronunciation, do much enrich and endear the expressions of the Tongue, which without them would many times appear very mean: And if we consider the orations yet remaining among the ruins of former ages which were publicly pronounced, we may cease to admire the advantages they have had over others, or themselves only penned; so that we may not so much wonder how they having been armed by discourse and voice (together with the emphatical assistance of the Hand) have produced such prodigious effects: For, these graceful aids of Speech and advantages are so peculiar to pronunciation and the Hand, that the Pen or Preffe knoweth not what they mean. This Fabius' lib 11. cap. 3. de Inst. Orat. is sufficiently confirmed by what Quintilian reports of Hortensius, a long time Prince of Orators, afterwards Coevall and Competitour with Cicero, but always accounted the second, whose writings notwithstanding were so short of that fame of his living eloquence of pronunciation, that it appears there was somewhat in those Orations he pronounced which pleased very well, which they who came afterwards to read could not find; the gifts of speaking and writing well, although compatible, yet not so inseparable that he who pretends to one, must necessarily be possessed of both. That Virgin Monarch, Queen Elizabeth of famous memory, whose Apothegms may pass among the Oracles of Royal Reason, and Civil Prudence, having heard, or rather seen a Sermon that was preached before Her with the advantage of pronunciation, was much affected and taken therewith, and having the same Sermon afterwards presented unto Her, when She came to read it, and found not the insinuations of elocution and gesture, gave Her judgement of it, That it was one of the best Sermons She ever heard, and the worst she ever read. Not only profane, but sacred Authors have taken notice of this solemn bond and Rhetorical obligation between the Hand and the mouth, and have not only allowed the language of the Fingers by which the Ancients were wont to speak, but have likewise punctually set down the office of these sides-men the Hands, and gravely noted their necessary employment and concurrence to the more advantageous setting out of speech. Among the recorded advantages of gesture and Rhetorical uniformity, the observation of Noverinus is not to be passed over Noverinus in elect. sacr. in silence, whose ingenious animadversion it is, that the Septuagint in their version of the Proverbs, where Solomon bringeth in wisdom Cap. 1. v. 24. speaking; and where St. Hieroms translation, or the vulgar Latin hath it, Extendi manum meam, in the Septuagint translation it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & extendebam sermons; for that speech may have life and efficacy in it, the Hands must go out, and gesture must appear to the eye that it may give evidence to both senses: And Solomon where he accuseth the slothful man for not Proverb. 19 14. bringing his Hand to his mouth, seems to have cast an eye upon the old Egyptian symbol, and to have said, his Hands touch not his lips, his action agrees not with his voice: For to this sense the Exposition of Saint Gregory may with little wresting be drawn, Manum ad os porrigere, est voci suae opera concordare; a good dependence & necessary relation, the Hand is joined to the lips, and the lips must be so knit and held with the Hands, that sometimes our very words and speeches are turned into Hands, as the Septuagint in this place insinuate. And it is observable that the Spirit that is called the Finger of God, appeared under the form of fiery Tongues, a most excellent Acts 2. 3. connexion land it may be not without a Rhetorical mystery of divine and powerful elocution, the gift of speaking being granted hereby as well to the Hand as the Tongue, and a door of utterance opened by the Spirit in both; no marvel therefore that they of Listra seeing the chief Speaker of the Apostles speaking in the power of these Tongues, as this Finger gave him utterance, took Paul for Mercury their imaginary Acts 13. 12. god of eloquence. Since (therefore) the T●●gue is obliged to the Hand, it will become elegant Divines to be good at Action, bring thy Hand to thy Mouth, and tie thy Tongue to thy Finger, and thou hast a most perfect symbol of Rhetorical heat and divine expression. For the Hand of the Artificer the work shall be commended; and the wise ruler of the people for his speech, saith the son of Syrach. It stands him in Hand therefore who would emblazon the Ecclus. 9 17. arms of the Queen of the affections Eloquence, to use her own pencil the Hand, of a most secret property to quicken speech for where Eloquence sways the Sceptre, the graces of utterance forsake their place and the feebleness of the proper forces of the Tongue are perceived, if they be not this way relieved by the Hand, by whose arms and allurements (as it were by main force) the ancient Orators have so often extorted approbation from their auditors, and by this third supply of elegant deportment, invading the mind through the eye, with easy accesses put themselves into the possession of the people: And questionless those brave generous forms of discourse wherein Art hath been married to abundance, and richness of speech mixed with sweetness and majesty of action, wherewith those great and strange conceptions of the Ancients have been so curiously limbed and plentifully adorned and graced, are but too slenderly taken notice of in these times, the perfections whereof can be of no mean importance, when without the help of this great secret, neither ornament of Art, nor grace of Nature can be but in part pleasing, nor (as one well observes) shall all the reasons the Tongue can allege, persuade Balzack. a very woman, resolving to resist: For, the Hands are those common places and Topiques of nature, which receive most of those extraordinary motions which appear in Orations, the high excess, Enthusiasms, raptures, and commanding beauty of expressions are here found: For, although gesture naturally floweth out with the voice, yet comeliness and beauty are the decent issues of apt motion, which appear in a sweet delivery, anticipating the ear by the eye. And to speak seriously, this artifice of the Hand is no less necessary to excellent discourses and conceits, than discipline among Soldiers, without which courage is of no effect, and valour most commonly proveth unprofitable: They therefore, who in public, and before those who are versed in the Art of wel-speaking fall short in Manual performance, suffering the glory of Eloquence to receive diseminution in their Hands; do no less than cast an aspersion upon the Art they profess, and abuse their hearers; since no speech ought to be public if you intent to perform it negligently, and not to allow it all the ornaments whereof it is capable; for the polishing whereof we need not go far, since the Hand is able to accommodate the Tongue in such occasions, as that which hath a greater variety of Synonymous expressions, and is able to outvie it in equivalent variations. This is sufficiently proved by the old emulation between that famous Orator Cicero and Roscius the great▪ Master in the Art of Action; for it is certain that most eminent Orator would often contend and strive avie with Roscius whether he should more often express the same sentence in gesture; or whether he himself by the copiousness of his eloquence in a differing speech and variety of expression pronounce the same; which raised Roscius to that height and perfection of knowledge, that he wrote a book, wherein he compared Eloquence with the Art or Science of Stage-players: And indeed the fame and estimation of Roscius grew hereupon so great, that learned Ca●o made a question whether Cicero could write better than Roscius could speak and act; or Roscius speak and act better than Cicero write. Hence a certain modern Author reckoning up nine kind of wits usual at this day, makes up his account thus: Imprimis, In Speculo Humorum. a Simian or Apish wit; an Arcadian wit, an Autolican or embezled wit, a chance-medley wit, a smirk, quick and dextericall wit, and a Roscian wit, which is only in gesture, when one can far more wittily express a thing by a dumb external action, then by a lively internal invention, more by gestures than jests. This was in that Pantomimicall Roscius, who could vary a thing more by gestures then either Tully could by phrase, or he by his witty speeches. And as concerning such men we may say of them as once Cicero said of Piso, They are wise only by signs. These Actors, the cunning counterfeiters of men's manners, were called Pantomimi from their multivarious imitation, their faculty, Ars gestitulatoria by the Romans, which one Teletes is said to have found out, or at least to have much amplified, who is reported to have been so excellent in this subtle artifice of his Hands, that he could express by them whatsoever Athaeneus l. 1. could be spoken by word of mouth. And we read of a certain Philosopher, one Memphis Idem. by name, a master in this faculty, whose excellency therein when the same Author would signify, Tacens (saith he) gestu omnia nobis manifestius indicabat, quam qui artem dicendi se docere profitentur, in the reign of Domitian, Bathillus was famous for these measures of the Hand, concerning whom the Satirist: Chironomon Ledam molli saltante Batillo. ●uvenal l. 1. satire. 6. Saltationem manibus gesticulantis Ledae representante mimo, as Farnaby upon the place. We read also of one Mnestor a famous Pantomime, much Sueton. Calig. cap. 55. lib. 4. Cassiodor var. Epist. ult. affected by Caligula. Cassidorus elegantly describing one of these Pantomimes, Tunc illa sensuum manus occulis canorum carmen exponit, & per signa composita quasi quibusdam litter is, edocet intuent is aspectum, in illaque leguntur apicesrerum, & non scribendo facit quod Scriptura deolaravit. Monstraletus in his Chronicle makes mention of a company of these Monstralet. in Chron. Carol. 7. Franc. Chironomons, who before Trinity house in Paris represented the passion of our Saviour without any words at all, but by the mystery of gesticulations of his Hands, all things being very exactly and graphically acted by them. These Chironomons of old being sent for from the Theatre to banquets, carved up fowls and other viands to their Symphonies: To which Juvenal alludes, Nec minimo sane discrimine refert Juvenal. satire. 8. Quo gestu lepores & quo gallina secetur. Hence Petronius, Ad symphoniam gesticulatus lacerebat obsonia. And Juvenal: Idem Sat. 5. Structorem interea nequa indignatio desit Saltantem vide as & Chironomonta volanti Cultello. Lipsius confounds these structores or carvers, Caelius l. 5. Antiq. lect. c. 9 with the Chironomonts. The scene of this Art (as is thought) lay first in Syracuse, and that these Chironomicall expressions sprang from the immane cruelty of Hieron, the Tyrant of that City, who among other his barbarous edicts, prohibited the Syracusians all commerce of speech; and the vocal liberty of communication, commanding them to call for their necessaries by nods and significant motions of their Hands, eye and feet, which soon necessitated them to fall into these dancing conferences and declarations of their minds. The first man that usurped the name of Chironomon or Pantomime among the Romans, was Pylades when he came out of Asia: an Art which about the time of Nero was brought to that authority and perfection, that many Writers both Greek and Latin as a thing most wonderful cried it up to the skies. Hence Demetrius the Cynique who lived in the time of Nero, seeing one of these Pantomimi dancing the mask of Mars and Venus: Vlderis ipsis manibus loqui: Lucian de saltatione. Or as Lucian hath it, Non agere, sed arguta manu effari. And we read of a certain Prince who coming out of Pontus about business to Nero, then resident at the head of the Roman Empire, when Caelius l. 5. Antiq. lect. cap. 3. he together with others had seen this Chironomon dancing so conspicuously, that although he could not hear nor understand what was sung (for they were all semi-Grecians for language) yet they understood all things very perfectly: This Prince when he was to return home, and Nero had invited him with much courtesy and love, and liberally bade him ask what he would at his Hands, promising him readily to grant his desire; Give me, quoth he, Roy all Sir, this Chironomer, and with this gift you shall highly pleasure me: Nero demanding what that fellow might advantage him in his affairs at home, I have quoth he (most sacred Emperor) many barbarous neighbours differing in language, to understand whom, I need a great number of Interpreters, which are not easy to be had; therefore when I shall stand in need of an Interpreter, this man by significant motions of his Hands shall interpret all things unto me. And concerning these artful gestures of the Hand, and loquacity of the Fingers, we must understand many passages of the ancient Poets, and Philosophers. Thus is Lib. de consulat. Maul. Theodor. that of Claudian to be understood: Qui nutu manibusque loquax. And that of Sydovins Apollinaris: Clausis faucibus & loquente gestu. To this also belongs that of Petronius: Petron in Analectis. Puer manu loquaci. And what another speaking of this Art hath: Anonymus lib. 4. Epigr. Egressus scoenam populum Saltator adorat Solerti pendet prodere verba manu. Pugnat, ludit, amat, bacchatur, vertitur, adstat, Illustrate verum cuneta decore replet. Tot linguae quot membra viro, mirabilis est ars Quae facit articulos voce silente loqui. The Poet here saith very aptly, Articulos loqui, for that these Pantomimi did not only delight in gestures of the Hand, but more especially in motions of the Fingers. Theoricus King of Italy called this, Musicam mutam, still music, quae ore Cassiodorus l. 1. var Epist. 20. clauso manibus loquitur, & quibusdam gesticulationibus facit id intelligi, quod vix narrante lingua, aut scripturae textu posset agnosci. To this appertains S. Cyprian de spectaculis. that of St. Cyprian, Vir ultra mulierum molliciom dissolutus, cui ars sit verba manibus expedire. And that of Seneca, Mirare solemus scoenae peritos, quod in omnem significationem rerum & affectuum parata Seneca Epist. 121. illorum est manus, & verborum velocitarem gestus assequitur. But of all that have touched at this Cassiodorus lib. 6. Epist. ult. Art, most wittily Cassiodorus, Hic sunt additae Orchestarum loquacissim●● manus, linguosis digiti, silentium clamosum, expositio tacita, quam musa polyhymnia reperisse narratur, ostendexs homines posse, & sine oris affatu, suum velle declarare. And indeed the Prince of Roman Poets where he handles the names & Virg. in Epig. inventions of the nine Muses, ascribes the finding out of this kind of utterance to Polyhymnia. Signat cuncta manu loquitur Polyhymnia gestu. The learned observation of these premises made the ancient Masters of the ●ieroglyphiques who Pier. Hier. lib. 35. used to decipher a distinct and articulate voice by a Tongue, add a Hand comprehending the same, to note out eloquence, by that conceit implying, that speech stood in need of that moist organ the Tongue, but pronunciation required a Hand, to wit, an artificial help to set it off, and make it beautiful to the eye. And the first inventor Zeno Eleates. As Arist. writeth. of the Art of Logic, to note the moods and brevity of argumentation, exhibited Logic by a Hand compressed into a Fist, and Rhetoric by an open and dilated Hand, which is but pugnus expansus. Analogical to this, is that symbol of the Cynique, Manus non sunt proferendae complicatae Diogenes. confusis digitis, which insinuates that speech should not be perplexed in the delivery, but should be open plain and free, for then speech labours of a blind cramp, when it is too concise, confused or obscure. Hence Physiognomers according to their rule ad apparentiaem, infer such men to be full of words whose manners and common use it is to hold the Hand spread out with the Fingers. ☜ These Hand Critics observing the apparent manners of men, say, That he who customarily useth much action of his Hand, in his talk, is a fair speaker, and neat in his language. And that ancient Interpreter of dreams, in his Allegorical inferences, makes the Hand to signify Artemid. de Som. interp. l. 1. cap. 44. reason, understanding, speech and languages, which as it were by the conduct of letters, or rather an opportune speech, declares the tacit affections of the mind. Ribera observes, Ribera Comment in proph. minor, that the Hand in Scripture doth not only signify the divine suggestions of Prophecy, but also all kind of speech, especially wherein there is any thing commanded: and he adds the reason,. Quia sicut manns movet, it a movet locutio praecipiens. The reasons why grave Antiquity did render and understand all kind of speech and language (as Pierius notes) by a Hand, are, for that the moving and significant extension of the Pierius in Hierogl. Hand is known to be so absolutely pertinent to speech, that we together with a speech expect the due motion of the Hand to explain, direct, enforce, apply, apparel, & to beautify the words men utter, which would prove naked, unless the clothing Hands do neatly move to adorn and hide their nakedness, with their comely and ministerial parts of speech: And words would have but a cold lodging in the ears of the auditors, if the Hand should not be the Harbinger of the Tongue, to provide and prepare the eye for their better entertainment; for as words paint out the image of the mind: So these suffragans of speech by a lively sense afford that shadow which is the excellency of the vocal pourtraicture. Since as these gestures of the Hand alone, and by themselves do speak and show the mental springs from whence they naturally arise; so invited by Art to the aid of Eloquence, they become the Accessories and fair spoken Adjuncts of speech. Hence the first Artificers of Manual Rhetoric, hit on the right vein of Oratory, when conducted by a learned curiosity of wit they took in hand that polite device, and elegant design of reducing the usual gestures of Nature into strict rules of Art, preparing the undigested motions of Nature, and making them more formal, and fit for the intention of Rhetoric, whose life and force they made much to consist in the just demeanour of the Hand, whose motions appear as emphatical to the eye, as speech doth to the ear, two ports of sense, through which all passions find an entrance to cease upon the mind. And hence such Orators have ever won the prize, and have had their Hands crowned with the Olympic palm of Eloquence, who have excelled in the subtle notions of this Art; who conceiving Rhetoric to consist most in a decent motion of the body, bestowed well near as much pains to adapt their gestures to Rhetorical significations, as in the elegant disposing of their choice flowers; the Hands so surpassing in dignity all the other corporal adjutants of man's wit, that there can be no eloquence without them. And they perceiving that action 〈◊〉 most sway with the people, who most commonly are led by sense, which is moved by some adequate object; that without the true knowledge of this secret of Art, none could be accounted in the number of good Orators, & that a mean Orator instructed in this knack of action, did oft excel the most eminent; they bent their whole endeavours for the attaining this quality. Demosthenes who deserves the surname of Chirocrates for his active judgement in these Rhetorical endeavours, he was wont to compose the action and gesture of his body by a great lookingglass, and for further acquaintance with this faculty, he entertainned Andronicus the Stage-player, by whom being instructed in this Art after he had reform the defect that was before in his Orations for want of Action, he grew very famous for Eloquence; insomuch that Aeschines the Orator who in a discontent left Athens, and came to keep a School at Rhodes, and begun to teach the Art of Rhetoric, when he otherwhiles read Plutarch in the life of Aeschines the Orator. unto the Rhedians (and that with action and gesture) the Oration he had pronounced against Ctesiphon: when all the hearers marveiled thereat, and namely, how possibly he could be cast, if he acted such an Oration: You would never wonder at the matter (quoth he) my Masters of Valer. Max. lib. a cap. 10. de pro●●ne. & apto mot● corp. Rhodes, if you had been in place, and heard Demosthenes, and seen the vigorous sharpness of his eyes, the terrible weight of his countenance, a sweet voice accommodated to every word, and the efficacious motions of his Hand and body. This Art was generally practised by all the eminent Orators of Athens, unless perchance in that sad and solemn Session of the Areopagites, where when they were to speak without affection, in an obscure and dark place, there was no cause why they should use the motions of the hand Among the Roman Orators, Cicero to this intent made use of Roscius the Comedian, and Aesop the Tragedian, in his time the Masters of this kind of learning, who was wont to call Roscius for his great skill in these subtleties of the Hand, Delicias suas, his Darling: and upon a time, in a most eloquent Oration, he rebuked the people of Rome, because while Roscius was acting, they made a noise. What an apt Scholar he proved, and what his opinion was of this Art, appears by his book de Oratore, wherein he so highly extols Action, the practice whereof helped to entitle him to the principality of Eloquence. Plutarch relating the force of Cicero's eloquence, by reason of the sweet grace of his pronunciation, reports him in his Oration Plutarch in the life of Ci●ero. pro Ligario, so marveilously to have moved Caesar, [one that could well skill in Manual Rhetoric] that he changed divers colours, and showed plainly by his countenance, that there was a marvellous alteration in all the parts of him. For, in the end, when he came to touch the battle of Pharsalia, then was Caesar so troubled, that his body shook withal, and besides, certain books which he had, fell out of his hands, and he was driven against his will to set Ligarius at liberty. Therefore the malice of Antony forced tears and lamentations into the Idem ibid. eyes of the Romans, when they saw Cicero's Right Hand, the instrument of his divine Eloquence, with which he penned and pronounced the Phillippiques, nailed fast unto his head, and set upon the Rostrum or Pulpit of Common pleas in the Forum. Cn. Lentulus also, for his excellency in this Art, was more famous then for his vocal eloquence. C. Lentulus, P. Lentulus, C. Gracchus, L. Apuleius Saturnius, Crassus, and C. Julius Caesar, were men expert in this mystery. Antonius, he used the Asiatic phrase in his plead, which carried the best grace and estimation at that time, full of ostentation and bravery of gesture. As for Q. Pompeius, surnamed Bithynicus, C. Macer, Manilius Sura, etc. they lost the estimation of good Orators, for their deficiency in this Art. But above all, most actively eloquent was Q. Hortensius the Orator; one could not tell whether they should most desire to run to hear, or see him speak: his presence and aspect did so a dorne and become his words, and assist his periods to accomplish all their numbers; and again, his verbal expressions were so conformable to his gesture, and so elegantly Aul. Gell. lib. 1. cap. 5 administered unto his hand, that for certain, Aesop and Roscius, two famous Actors of those times, were often observed to crowd into the Assembly when he was pleading, that they might by imitation transfer some of his expressive Val. Max. lib. 8. de apt motu corp. gestures from the Forum to the Theatre. Some Lawyers and Divines I have observed to have been very prevalent by virtue of this artifice of the Hand, even in these times: among whom, most eminent was that much lamented Dr. Donne; of whom an ingenious friend thus in his Elegiac knell: Yet have I seen thee in the Pulpit stand, Mr. maine, of Christ Church Oxford. Where one might take notes from thy look & hand. And from thy speaking action bear away More Sermon than some Teachers use to say. Such was thy carriage, and thy gesture such, As could divide the heart, and conscience touch: Thy motion did confute, and one might see An error vanquished by delivery. Such (as Sconerus notes) was the action of the Prophets and Ecclesiastical Orators in the Primitive times, plainly Heroic, as may be collected out of Sacred Writ, and some Commentators thereon, in whom the Eloquence of the Prophets is graphically described. Nature exhorts all men to Action consentaneous to the stile of their Elocution: which inbred and commodious propensity, unless illustrated by Art, and confirmed by exercitation, is, as Trapezuntius notes, but as a field untilled, which runs wild with disordered productions. Art being the Imitator which perfects Nature, makes her actions more dilucid, illustrious and sweet, by her positive accommodations. For whatsoever Nature doth institute in the individuals worthy observation, reduced into one exact idea, built upon general precepts, by a perpetual order, Art doth expose under one aspect of the Understanding: And Nature again placed by Art, beholds the excellent actions of eminent men, and expresses them by a happy exercitation. Wherefore the ancient Rhetoricians, who cast their eyes upon Nature, and insisted in her steps, whose Art was principally bend to imitate the several actions of the Mind with a decent and comely grace; admitted no gesture to the hand, but what they did find by an accurate collation to have some similitude with the truth of Nature. That which Philostratus Junior requires of a Painter, who would be eminent Philost. jun. de Iconib. by his Hand, is more necessary to an Orator. He would have him that would seem to manage that Art skilfully, to be a man endued with a good fancy and a sound judgement, actively apt to every thing, and industrious in the observing of men's natures, and assimilating their manners, and counterfeiting of all things which in the gesture and composition of the body, are the signs and notes of the tacit mind and affections. And indeed, then shall the hand of an eloquent man move aptly, and as to the purpose applied to express what he takes in hand, when he hath conversed with Nature, and insinuated himself into all the veins of the affections of the Hand, & by diligent study hath attained to an exquisite experience in the properties of the fingers, and what the natural motions of the Hand are wont to be. Hence Philosophers, who can discern of the natural causes of things, have a notable advantage: for he shall most elegantly & judiciously manage his Hand, & moderate the gestures thereof, who by the discipline of Philosophy shall apply and conform himself nearest to the nature & variety of the affections. Hence Demosthenes, being demanded the question, Which was the first point of Eloquence? Plutarch i● the life of Demost. he answered, Action: Which the second? He answered, Action: and which was the third, he said, Action, still. Wherefore in the Olympian Games, at that famous assembly of Greece, that Theatre of Honour, where the Arts, wisdom, and the illustrious Virtues were recompensed with public honours; there, in the sight of the Cresol. in Anthologia sacra. people of Greece, after the sound of a Trumpet, wherewith the minds of the standers by were roused up to attend the solemn commendation of the public Crier; the Hands were first crowned, before the Head, as S. chrysostom advertiseth Chrysost. Hom. 2. de Davide, us. For when the Brabutia, which were most skilful Judges, would declare, that all the glory of the Victors did proceed from the Hand or Action; and that in the first place, Industry, labour, and skill were crowned by them; not the shoulders of the triumphant Olympianiceans, but their Hands were decked and praised with the glorious Palm. Skilfully therefore S. Ambros. 62 Hexan. cap. 13. Ambrose: Palma manus victricis ornatus est. And Victory is called, Dea palmaris: and victoriosus, with Isidor, is palmosus. But why the Palm was given to them that overcame, and why the boughs thereof have been proposed as rewards to such as were victorious in Arts or Arms, according to that of the Poet: Horace lib. 1. Od. ———— Palmaque nobilis, Terrarum dominos evehit ad deos. There are who allege this reason: For that the fruit of the Palm doth resemble the Hand and fingers, and are thereof by the greeks named dactili, that is, digiti, fingers: for, the great See Sands Travaile● lib. 1. ends of the branches appear like hands stretched forth, and the dates as fingers. It seemed therefore right, the Palm should be given to them whose Hands were skilful in Arts, and Fingers cunning in battle; since the chief weight & illustrious honour of all triumphs depend upon the hand or action, or as if the fruit of the Palm were peace. And Tully, when he had unfolded all the 〈◊〉 Orat. ornaments of a costly and copious eloquence, he casts up all in the summary of these grave words: Sed haec omnia perinde sunt ut aguntur: implying, that without a pleasing and opportune Action, all the other aids of Speech would become vain and unprofitable. Talaeus is in the right, where he saith, that many Infants by the dignity of Action, Talaeus in Rhet. have often reaped the fruit of Eloquence; while many eloquent men through the deformity of gesture, have been accounted very babies in Expression. For whereas Nature assigns to each motion of the Mind its proper gesture, countenance, and tone, whereby it is significantly expressed; this grace of Gesture is conceived to be the most elegant and expressive virtue of the three; installed by Plato among the Civil virtues, as the speech and native eloquence of the Body; for that those Elegant conceptions that enrich the pregnant Mind, incite the mind by some stratagem of wit, to find out apt and fit expressions: and while she labours to be free in pouring out her hidden treasures, she imprints upon the body the active hints of her most generous conceits, darting her rays into the body, as light hath its emanation from the Sun: which eloquent impressions, a kind of speech most consonant to the mind, are in the moving of the Hand so neatly wrought and emphatically produced, that the Hand many times seems to have conceived the thought. He therefore that would purchase the repute of an accomplished Rhetorician, must pursue the knowledge of this Art, which consists in understanding the lawful garb and ordered motions of the Hand, the most puissant Agent of the soul, and which hath by some been called Mens corporis, or the Mind of the Body; the voice of Philosophy admonishing in Epictetus, no less to be minded by a Rhetorician then a Philosopher: Ne digitum quidem temerè extendere. Some notions of this Manual Rhetoric are Epict. Enchirid. derived from the Heroic ages of the world, and were approved and allowed of by So●●ates. Yet in the days of Aristotle were not delivered by any, as digested into any form of Art, which had been a Subject worthy of his pen: but, in Chirologicis dormivit Aristoteles. The Art was first form by Rhetoricians; afterwards amplified by Poets and cunning Motists, skilful in the pourtraicture of mute poesy: but most strangely enlarged by Actors, the ingenious counterseiters of men's manners. The first Roman Orator that collected these Rhetorical motions of the Hand into an Art, translating so much from the Theatre to the Forum, as stood with the gravity of an Orator, was surely Quintilian, unto whose Quintil. in Ruer. inst. curious observation in the Hand, I refer those who out of curiosity desire to be more punctually informed in these most subtle and abstruse notions of the Hand, which they may also find recited in Vosoius his Rhetoric, a mystery in great request with the ancient Sophisters and Rhetoricians, and properly handled by them, although some not well advised, would have them considered in the Aethiques: for there is distinction to be made between that which Moralists call Actionem moratam or civitem, and Oratoriam, which the greeks call Hypocris●n, and Quintil. Chiromomiam, which are accommodated to move the affections of the Auditors. And indeed the gestures of Rhetorical utterance do presuppose the Aethique precepts and the laws of civil conversation. The Ancients, especially the Grecians, were men ever very inventive of such subtleties, had a Palestra, or place of exercise for this purpose. Talaeus prefers these Canonical gestures before the artifice of the Voice, although his Commentator will allow the pre-eminence of this Art only among Nations Claudius' Minos in Talaeum. of divers tongues, and not where the assembly is of one lip. Keckerman gives the voice the dignity of precedence for our times: but he is no better than a precision in Rhetoric, of whose conceit let the learned judge, since he confesseth the Jesuits (known to be the greatest proficients in Rhetoric of our times) instruct their disciples after this manner. And how wonderfully they have improved and polished this kind of ancient Learning, appears sufficiently by the Labours of three eminent in this faculty: Cresollius de gestu Oratoris, Voellus de arte dicendi, and Causinus de Eloquentia. Alstedius Alstedius in Rhet. could wish we had some book of the Pronunciation of the Ancients, that we might take out of it such gestures as did square with our times: such a Book as Laertius praises. And Schonerus wishes for Types and Chirograms, whereby this Laert. l2. in vita Theodori. Art might be better illustrated then by words. Which defect in this Art I have here attempted to supply (and as I hope) with reasonable success. If I have miscarried in any, it is the more pardonable, since in all my search after these subtleties of the Hand, I never met with any Rhetorician or other, that had pictured out one of these Rhetorical expressions of the Hands and fingers; or met with any Philologer that could exactly satisfy me in the ancient Rhetorical postures of Quintilian. Franciscus Junius in his late Translation of his Pictura veterum, having given the best proof of his skill in such Antiquities, by a verbal explanation thereof. That which enabled me to advance so far in this Art, is the insight I have purchased in the groundwork or foundation of all Rhetorical pronunciation, to wit, the Natural Expressions of the Hand. THE CANONS OF RHETORICIANS TOUCHING The Artificial managing of the HAND in Speaking. With an Historical Manifesto, exemplifying the Rhetorical Actions thereof. Canon I. THe Hand lightly opened, timorously displayed before the breast, and let fall by short turns under the heaving shoulders, is an humble and neat action, becoming those who daunted and dismayed, begin to speak as if their tongue were afraid to encounter with the public ear; and such who shunning a profuse excess of words, would sparingly express their Minds, or assuage and mitigate the censorious expectation of their Auditors, by an ingenious insinuation of a diminutive Action. Quintilian thinks that Demosthenes in that lowly Fabius Inst. Rhet. lib. 11. and fearful Oration for Ctesiphon, began with his Hand composed after this manner: And that Ciero's Hand was form to this composition of gesture in the beginning of his Oration; for Archias the Poet, when he said, Si quid est in me ●●genii (judices) quod s●ntio quam sit exiguum. Canon II. THe stretching forth of the Hand is the form of pleading, and hath a secret help and preparative to ready speaking, and commendeth an Apology or any set speech to the Auditors. In the memorials of Antiquity, in the writings of the old Annals, the lineaments of Pictures, and ancient Statues, we shall find this postute of preparation in the Hands of famous Orators. Aristides reports, that Prince of Orators, M●ltiades Aristides. to have been so painted in Grece to the eternal monument of his memory, stretching out his Right Hand only, as he was wont most honourably to speak unto his people. Philip that eloquent Coelius var. lect. Cicer. de Orat. man, was wont to say, that he did so rise up to speak that he knew not his first word, yet he said he used to speak excellently well, when he had once warmed his Arme. And Marcellinus observing the demeanour of Valintinian about to make a public speech, when he had put forth his Hand (saith he) that he might speak more readily. That divine Orator and chief Speaker of the Apostles, used this Action as a preparative to his ensuing Apology: for when Agrippa had permitted Paul to speak for himself, Paul stretched out the Hand, and answered for himself. This form of pleading is to be seen in the ancient Statues of Roman Advocates. Canon III. THE indulgent putting forth of the Hand towards the Auditors, signifying a kind of Humdnity, and good will, is a benevolent action, fit for those who praise or congratulate, and is of great efficacy to move the affections. This Action had a singular grace and comeliness in Meletius, that reverend Bishop of Antioch, a man environed with a guard of all the Virtues, with which Action of his Hand; as with the engine of good will, he seemed to lift up the hearts of his hearers with him; therefore Gregory Nyssen attributes to him, Com●m dextram & veluti lenocinio orationis perfusam, qua 〈◊〉 cum Greg. Nyff. de St. Melet. or is facundia digites commovere soleat. Canon IU. THe gentle and wel-ordered Hand, thrown forth by a moderate projection, the Fingers unfolding themselves in the motion, and the shoulders a little slackened, affords a familiar force to any plain continued speech or uniform discourse; and much graceth any matter that requires to be handled with a more lofty stile, which we would feign fully present in a more gorgeous excess of words.; The comeliness of this Action (which best suits with them who remove & shift their standing) appears herein, that by this emanation of the Arm, and delivery of gesture, speech is so well pronounced and poured forth, that it seems to flow out of the Hand. Canon V. THE Hand directed towards the Auditors, with a kind of impetuous agitation of the Arm, maintaining its gravity with a swift recourse, is an action 〈…〉 of vehemency, fit to 〈◊〉, denounce, reprehend, and 〈◊〉, and by its extension, implies power, and a prevalent authority. This Action is not seasonable until an Oration begin to wax hot and prevalent, and the discoursing appetite of the Hand: be roused up, and well heated by a Rhetorical provocation, and is sufficiently affected to move according to the nimble contention of the Tongue. And then this glittering dart of speech, like lightning, or the shaking of Apollo's beams, expatiates itself into a glorious latitude of elocution: The Oration with this military gesture, as it were, pouring out itself. The left arm (if any thing is to be done with it) is to be raised, that it may make as it were a right angle. Canon VI. THe Hand restrained and kept in, is an argument of modesty, and frugal pronunciation, a still and quiet action, suitable to a mild and remiss declamation. This Action with Tully, is Molli brachio ageres with Fabius, M●lli articulo: Gladiatorem vehement is impetus, adversarii, mollis articulus excepit. And in the Primitive times of elocution, when eloquence began to flower and bud, and insolency was rarely entertained. Orators were wont to keep their Hands within their cloaks, for so, as Aeschines will have it, those ancient Orators, Eschines in Timar. Princes of Greece, in most account, both for their language and judgement (Pericles and Themistocles) were wont to declaim; as an action most suitable to conserve their modesty. And he fetcheth his argument of so laudable a custom from the statue of Solon, which the ancient Statuaries, skilful in the counterfeiting men's manners made for Solon at Salamina, in this posture to note his moderation and modesty; with which signification there was the like statue long after his time erected at Rome for Scipio. And verily Aeschines who approved of this posture of the Hand as an Index of moderation, he observed it himself even in the heat of reprehension and reproof; but this animadversion of Aeschines who spitefully carped at the important gestures of the Hand, the Orator Demostheves did afterwards most elegantly deride and explode; for that statue of Solon, saith he, the Salaminians say was not dedicated above fifty years ago: But from Solon to this present time are two hundred and forty years, so that the workman who expressed that gesture, no not his grandfather, were then alive. But it cannot be denied that such a thing might be with the Ancients, which Aeschines knew rather by conjecture, than any certain assurance: For we read of one Polemon a deboyse young man, who upon hearing of Xenocrates, became modest, and drew his Hand within Valer. Max. his cloak. And the gravest Writers report of Cleon that turbulent Orator of Athens, to have Plutarch in Nicia. been the first that opened his cloak in speaking. This rational conceit prevailed also with the Romans, for although in the ancient statnes of Lawyers in Rome, we find the Right Hand put forth, the form of pleading: yet the first year they were called to the Bar, they were not to put forth the Hand, nor a young Advocate permitted to plead after the same manner as an ancient Practitioner. Cicero hath left a certificate of this custom, Nobis olim annus erat unus ad cohibendum Cicero pro Coelio brachium constitutus, ut exercitatione ludoque campestri Tunicati uterentur; which garb of the restrained Hand, as it is an argument of frugal pronunciation, the great Prelates of Rome observe at this day when they speak before the Pierius in Hierogl. Pope, as that great Master of the Hieroglyphiques testifies. But when wit which lay asleep in those rude and simple times, began to be roused up and instructed with Arts, those straits of bashfulness were enlarged, the Hand released and set at liberty, and a more freer course of pleading brought in, not that modesty should be excluded men's manners, which is a great ornament of life; but that speech might have a greater force to work upon the affections of men. Now, to use this fearful demeanour of the Hand, were the part of one void of common sense and humanity; against whom that of Quintilian might be brought, who reprehended Fabius Inst. Rhet. those who in pleading inhibited the Hand, as if the business were done sluggishly. Canon VII. THe Hand put forth and raised aloft, is an action of congratulatory exclamation and amplification of joy. This is drawn from Nature into the Schools and discipline of Rhetoricians, who prescribe Cresol. Vacat. Aut. this free and liberal motion of the Hand, as a fit periphrasis of gesture upon such occasions, and most consonant to the intention of Nature. Canon VIII. THe Hand collected, the Fingers looking downwards, then turned and resolved, is a set form accommodated to their intention who would openly produce their reasons. The artificial conceit of this Action is, that it seems as it were indeed to bring forth with it, some hidden matter to make the argument in Hand more Rhetorically apparent. Canon IX. THe hollow Hand raised above the shoulder with some kind of grave motion of the wrist, doth cheer, exhort, embolden and encourage. Canon X. THe palm (the Fingers all joined together) turned up, and by the return of the wrist, in one motion, spread and turned about with the Hand, is an action convenient for admiration. Canon XI. THe Hand (the Fingers all joined at their tops) referred to the vocal passage of the mind, doth lightly admire; and fits their occasion who in the interim are moved with sudden indignation, and in the end fall to deprecate, amazed with fear. Canon XII. THe turned up Hand, (the Thumb bend in, and the other Fingers remiss) transferred to the Northern side of our body, and then prone to our South side, so, lightly waved to and fro●, doth very aptly distinguish contraries, and may sh●w the variety of numbers. Canon XIII. THE hand after one sort is not still disposed to ask a question; yet commonly when we demand, however it be composed, we use to change or turn our hand, raising it a little upwards. Canon XIV. THE hand erected, and then so moved, that the inside is turnedout, is a sensible Action that apparently presents the least disparity or difference. Canon. XV. THE Hand that by alternate motions contracts and unfolds itself, doth aid them in their pronunciation who are very instant to urge a thing. Canon XVI. THE turning of the Hand may serve to signify an easy dexterity of performance. This is a magistral notion raised upon this principle, that the Hand is so borne to Action, and so prompt to expedite all accounts of signification, that nothing seems more easy than the motion of the Hand. Hence the Greeks very ingeniously call that which is proclive and easy to be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if it were no more difficult then to stir the Hand; for the ancient Greeks call the Hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hence Manus non verterim, the Adage, pro eo, quod est, nihil omnino laboro, a form of speech used by Apuleius. The Carthaginian Ambassador used this adjunct of demonstration In Apolog●a. to Andromachus at the City Tauromenion, for in his bold speech wherein he threatened in the name of the Carthaginians, to make quick dispatch to the overthrow of Tauromenion, he showed first the palm of his Hand, than the back of his Hand, threatening him that his City should be so turned over - hand, if he did not quickly send Plutarch in the life of Timoleon. away the Corinthians: Andromachus turning his Hand up and down as the Ambassador had done, bade him be going, and that with speed, out of his City, if he would not see the keel of his Galley turned upwards. This Action as it is expressive to the easiness of performance, is Canonical enough, but as a demonstration of the Cities or Galleys overthrow, it is Apocryphal. Canon XVII. THE Hand brought to the stomach, and spread gently thereon, is a gesture of Rhetorical asseveration. But whether it be convenient to touch the breast with the Hand; the sons of Rhetoricians have made enquiry in their learned Disputations: Some would have the Hand to be only turned, and so referred to the Breast: Others say, we may touch the Breast with our Finger's ends; both, in the opinion of Cresollius may be done without reprehension, when we speak any thing concerning ourselves, and that our speech glides with a calm and gentle stream. But the touch doth most avail in a sharp and inflamed stile, when the motions of the mind are by Action unfolded: As when an Orator would express an incredible ardour of love lodged in his bosom, and cleaving to his very marrow; or grief deeply settled in his yearning bowels; in signifying these and such like affections, none can rebuke an Orator if he shaltouch his Breast with his Finger's ends only. Cresollius makes little doubt, but Tully used this gesture, when he said, M. Tul. 2. in Anton. miserum me, etc. for in such occasions, the splendour of pronunciation is lacking, neither have words sufficient force to make the mind altogether intelligible, unless the Hand be brought to the Breast. Canon XVIII. THE showing forth of the Hand, or beckoning with the same, are Rhetorically significant to speak to, call after, invite, bring in, and warn to come. Tully, in the Epilogue of his Oration for Plancius, Cicero in Epilog. Planc. which did abound and overflow with lamentation, very commodiously explained himself by this Rhetorical compellation, where with most excellent artifice he called Plancius, and bids him come unto him, that he might touch and embrace him. Cresollius rather prefers the first action to the Hand of an Orator, and would Cresol. vacat Aut. have invitations signified by putting forth the Hand only, without any waving motion; for, that Beckoning with the Hand, in his judgement, is the property of an unskilful multitude, and of men of small account, who want gravity and moderation; who do not only induce and apply their bent-in-Hand to this persuasive behaviour, but do also revoke and bow back their whole body, and wind and wrest about their very sides: Who though he do not forbid or repudiate this calling gesture of the Hand alone, yet if the body be drawn in withal, he would have it referred to the Stage, and to places of common resort. Canon XIX. THe Hand raised & stretched out with the arm, or the Hand waved towards the auditors, are advantageous actions for them who would imply a generous confidence, and their authority and ability to effect a thing: it serves also to call for, and demand silence, and for the prologue to an act of pacification. This Canon is grounded upon the Axiom in Nature, That there does appear in the Hand as 'twere a Natural mark of the Majesty and Authority of Man. Hence Ovid, in this Rhetorical sense, attributing a Majestical Gravity to the Hand of Jupiter, — qui postquam voce manuque Murmura compressit, tenuere silentia cuncti, Ovid. lib●. Meta●. Substitit & clamour, pressus gravitate regentis. And Statius speaking of the action of Jupiter's Hand in a Council of the gods, advanced to the same purpose: — veniam don●● pater ipse sedendi Tranquilla jubet esse man●— Statius l. 1. Thebay. Hence Aelian of Jul. Aug. Manu semper eos placare cuperet. Aelian Spartian, in Jul. Aug. Stat. lib. 1. Syl. But though the Hand only put forth, and advanced with authority, is of force to assuage tumults, and procure audience, (as Domitian in Statius) Dextra [vetat pugnas]— Yet if a certain kind of motion be there withal exhibited, it will be of more force and dignity; which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, words which the greeks use in this case, do import. Herodians phrase is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the proper word in this business is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the greeks also say, Lib. de anima & resur. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: with Greg. Nyss. 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some also, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, almost in the same sense, although this last, seems to signify something less, only the lifting up of the Hand. Verily, Cornutus upon Perseus grants as much: Magna (saith he) & profutura hominibus locuturi [tacere Cornut. ad Pers. Sa●. 4 jubent] moventes manum. See the Natural gestures, Gest. XVI. for examples of Orators using this Action. Canon XX. THE Hand propellent to the left-ward, the left shoulder brought forward, the Head inclined to the Southward of the Body, is an action accommodated to aversation, execration, and negation. Canon XXI. TO shake the Hand, with bended brows, doth abhor, deny, dislike, refuse, and disallow. Canon XXII. The hand resilient or leapeing back to the * Pl●●●nic●, the Right Hand is the South of the Microcosm; the Left, the North. Northward of the Body, whence it did descend, makes an action fit to abominate, and to accompany words of refusal or dislike, and may serve also in point of admiration. Canon XXIII. THe Hand with a gentle percussion, now greater, now less; now flat, now sharp, according to the diversity of the affections, is fitted to distinguish the Commas & breathing parts of a sentence. Canon XXIV. BY his Hand referred unto him, an Orator may show himself, when he speaks any thing concerning himself. Caesar used this pathetical demonstration of himself, when one accused Brutus unto him, Plutarch in the life of Brutus. and bade him beware of him: What, said he again, clapping his Hand on his breast; Think ye that Brutus will not tarry till this Body dies? Canon XXV. The Hand bend into a fist, and the Pulpit or Bar struck therewith, is an action of Rhetorical heat, and very artificially accompanies Anger, and a more vehement contention. Canon XXVI. The palm struck upon a book, (held usually in the left hand of an Orator) doth serve to excite and rouse up the Auditors. This action is commonly used by our Modern Orators, and hath succeeded in the place of smiting upon the thigh, which cannot well be performed in our deep and little pulpits. Canon XXVII. TO clap the hand suddenly upon the breast, is an actiof increpation, proper in their hands, who would arrest their speech, and nonsuit it by silence, and by a careful stop restrain their tongue, and call back as it were their reprehended words, & put in a Rhetorical Demur, or cross bill against their own Declaration. To this Action, that of Homer appertains: Pectore autem percusso, [animum increpuit] Homer. ●di●. sermone. Canon XXVIII THe Hand brought unto the stomach, & in a remiss garb spread thereon, doth conscientiously assevere, & becomes them who affirm any thing of themselves. Canon XXIX. THE Breast stricken with the Hand, is an action of Grief, sorrow, repentance, and indignation. This is a very pathetical motion in Nature, & Rhetorical in Art; and action in use with the ancient Orators, and with a profitable signification practised by the Jesuits; who are wont, not only with a light approach to touch the Breast, but sometimes also to beat upon it with the Hand; which they do, for the most part, to testify anguish of mind, repentance, and matters of Mortification; which they act and personate with such substantial abundance of speech, with such motion of the body, and such imminent gesture, that while they beat their Breasts, they raise oftentimes great motions in the minds of their Auditors, and religious tears are drawn from the eyes of many. Which Rhetorical action of the Hand is not always (to an inch) framed by the precepts of Rhetoricians, nor by line and level fitted to the rule of Art, nor weighed, as 'twere, in the Goldsmith's balance; for they who assume this gesture, strike their breast with an audible stroke, when they judge it fit for their purpose; although some, who are more studious of eloquence, do not heartily admit of this loud contact of the Hand; who with a peaceable meekness bringing the quiet Hand unto the breast, by the forcible achievements of that pronunciation, procure a dreadful influence to fall upon their Auditory. But in a Senate of the Learned, and a solemn Assembly of venerable personages, a vehement percussion of the breast is not convenient; but is to be remitted to the Theatre, lest (as my Author Cresol. saith) some Stripling in Eloquence, should tacitly throw at them that out of the Comedy; Plautus in milit. glorioso. Hic pectus digitis pultat, cor credo evocaturus foras. Canon XXX. THE Forehead stricken with the Hand, is an action of dolour, shame, and admiration. Quintilian grants this to have been used by some turbulent Orators in their plead, even Fabius' lib 2. cap. 22. in his time, and very available with them, who by a popular ostentation of Eloquence, hunted after the applause of the people. His words are these: Jam collidere manus, terrae pedem incutere; femur, pectus, frontem caedere, mire add [pullatum circulum] faciunt. Yet Orators of very good esteem, by their practice commended the use and signification of this gesture; but in Epilogue only, and a certain fiery amplification; when for the moving of passion, these tragical expressions of the Hand are held comely and convenient. A gesture with the greeks and Latins of equal use and signification, as far as our understanding can light us to the knowledge of those Rhetorical ornaments of Expression, in fashion with the Ancients. And it was wont to attend upon three causes; to Dolour, Shame, and Admiration. In great grief, they thought it of old a very expressive demeanour of the Hand. Cicero commendeth it in Brutus. Dionysius Halicarnassensis acknowledgeth Dyonis. Hal. Rom. Antiq. l. 10 Cicero ad Attic. l. 1. Ep. 1. Liv●e, l. 25 Q● Curtius, lib. 7. Apuleius Metamor. lib. 1. Hel. Aeth. Hist. l. 10. Libanius in Basilico the use of this gesture: Percutientes frontes, & aspectus tristes prae se ferentes. Cicero insinuates as much to his friend: Puto te [ingemuisse] ut frontem ferias. Livy calls this affection of the Hand, Capitis offensationem: [Flere] omnes & offensare capita. With Q. Curtius, it is, Os converberare: Is tum [flere] caepit, & os converberare; [moestus] non ob suam vicem, etc. In Apuleius the gesture stands thus, Dextra saevi●nte frontem replaudere. The Greeks say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hence Heliodorus of his old man, Cum feriisset frontem & coll●crumasset. And Libanius of the Persian King, Caput identidem percutiens deplorat: And we read it to have been the form of lamentation used by the Spartans' at their funerals. But of this dolorons adjunct of discontent, and angry symptom of grieved nature, Tully in a kind of medley of natural invasions, and Rhetorical impressions of the Hand upon Ci●●ro, Tusc. ●. the assailed Body, makes this rehearsal: Mul●●bres lac●rationes g●narum Pectoris, feminum, capitis percussio. That this gesture was used in signification of shame, S. chrysostom declares, who when he had upon a time, with an incredible force of utterance, rehearsed divers impious and Chrysost. Hom 2●. ad pop. Ant. ridiculous superstitions observed by some of the people, he made the whole multitude of his auditors ashamed. Of whose shame he puts down three visible arguments, in words sounding to this effect: Vultum operuistis, Frontem percussistis, & ad terram inclinastis. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in another place he expresseth in his own Idem Serm. 56. language thus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That it was significant in wonder and admiration, appears by Nonnus a great Poet, who attributes this gesture Nonnus in Johan. Ev●●g. paraph. to admiration, in his paraphrase of the sacred History of S. John; where, of Nathanael, wondering at the doctrine of our Saviour: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Prae admiratione Frontem divina manu feriens. Hannibal used this adjunct of expression as a stratagem, at the battle of Ca●nes: who when Giscon, a man of like state and nobility with himself, told him that the enemies seemed afar off to be a great number; Hannibal [rubbing his Plutarch in the li●e of Fabius. forehead] answered him: Yea, said he, but there is another thing more to be wondered at then you think of, Giscon. Giscon strait asked, What? Marry, saith he, this; That of all the great number of Soldiers you see yonder, there is not a man of them called Giscon, as you are. This merry answer, delivered contrary to their expectation that were with him, looking for some great weighty matter [suitable to his gesture] made them all laugh a good. This gesture, although it was with these senses admitted the hands of the Ancients, yet it appears to Cresollius in the possibility of a doubt, whether or no it can now with any advantage Cresol. l. 1. be done, it being little used by Advocates, and the more judicious sort of men, that speak in public; unless perchance by such who are of a more hot complexion, and are apt to boil over with a sudden motion, whose choler in the seething, bubbles into action; for men of this temper, soon moved, as having a natural inclination to anger, in the vehement fervency of passion, hastily and swiftly with the Hand touch the forehead or cap: which action, because there manifestly appears in it the virtual effect and commotion of Nature, it commonly escapes the lash of reprehension. But faintly and childishly applied, and sav●ring more of Schoolartifice then the intentional operation of Nature, it is condemned as feigned and adulterate; for which reason, my Author concurres in opinion with Quintilian, and adjudgeth it worthy of banishment from the Hand of an Orator, and Rhet. Inst. to be consigned to the Theatre, and the ridiculous Hands of Mimics. Unless it seem good to any to reserve it as a relic of Divine Courtship, which they report the Polo●ians to do, who in their Churches at their holy mysteries, are wont to beat their foreheads with the Hand. Canon XXXI. THe Thigh smitten with the Hand, was the gesture of one pleading more vehemently, of one grieved and fuming with indignation, of one taking notice of an others error, or confessing himself deceived. Tully believed that action of an Orator Cicero in Bruto & advers. M. Called. feighned, who in some grievous matter deserving the sharpest hate and heaviest indignation, did not use this expression; for he calls calidius a cold and dull Orator, and argues his guilt from hence, that in his Oration, Neque frons percussa foret nec femur. The first Orator that used this gesture, Plu●arch in Gracch. by the testimony of the old Annals, was Cleon, who when he pleaded in Athens, that famous mansion of the Muses, transported with a certain vehemency, and provocation of spirit, and moved with indignation, smote his thigh, which when he had vented with other such like signs of a fierce and turbulent disposition, many wise men thought him to have thrust all decorum and ●●●●ible moderation out of the Pulpit: This, many afterwards did imitate, at the first thought ill of for the novelty, but in the use of common life very frequent. This gesture prudently, and with good advice exhibited, hath a cunning force to amplify and enlarge a thing, and to shake and astonish the minds of the Auditors. Scopelianus a man of greatest account for eloquence, as Philostratus hath delivered it to posterity, that he might Philostratus lib. 1. de vita Sophorum. rouse up himself and his Auditors, now and then used this pathetical demeanour of the Hand: This, as it was oftentimes necessary in the Forum, so very feasible in those large pews, where those that were retained in causes did plead: but in our times, and the manner of pleading which we now use, it is neither so frequent, neither can it so commodiously be done: But another thing hath succeeded in the room thereof, which the writings of the Ancients are silent in; for the Advocates eagerly beat the Bar with their Hands, and sometimes so madly and importunately, that the standers by heartily wish their Hands qualified with some Chiragracall prohibition. This blemish and infirmity of the Hand, hath crept also into holy places, and there are many Preachers found, who with an inconsiderate rashness shake the innocent Pulpit, while they wax warm, and conceive a vehement action to excel. This action as it is least unseemly when the wicked deceits and notorious dishonesties of men are called in question, so used without judgement, it argues a turbulent and furious motion of a vain mind, and dulls the Auditors. Canon XXXII. THe left hand thrust forth with the Palm turned backward, the left shoulder raised, so that it may aptly consent with the head bearing to the Right Hand, agrees with their intention who refuse, abhor, detest, or abominate some execrable thing, against which their minds are bend as a distasteful object, which they would seem to chase away, and repel. With this Action these, and things of the like nature, are to be pronounced: Haud equidem tali me dignor honore, — Dii talem terris avertite postem! Canon XXXIII. THe left hand explained into a Palm, obtains a form of perspicuity. These two last Canons are exceptions against the general maxim of Quintil. Manus sinistra nunquam sola gestum facit. Canon XXXIV BOth the turned out Palms bend to the left side, is a more passionate form of detestation, as being a redoubled action. Canon XXXV. BOth Hands objected with the Palms adverse, is a foreright adjunct of pronunciation, fit to help the utterance of words coming out in detestation, despite and exprobration. Canon XXXVI BOth Hands extended forth, the Palms driving out to both sides, doubles the Action to all the same intents and purposes of averseness. Canon XXXVII BOth Hands clasped and wrung together, is an Action convenient to manifest grief and sorrow. Canon XXXVIII. BOth Hands dejected, make supplication more Canonical. Canon XXXIX. BOth Hands a little or far disjoined, show the manner and abundance. Canon XL. BOth Hands extended out forward together, is an Action commodious for them who submit, invoke, doubt, speak to, accuse, or call by name, implore or attest. With this Action are such as these to be set off to the best of utterance, Vos Albani Tumuli atque Luci, vos, inquam, imploro atque obtestor! And that addubitation of Gracchus, Quo me miser conferam? Cicer. pro Milone. quo vertam? in Capitoliumne? at fratri● sanguine redundat, an domum? etc. The same emphasis of action is required to that of Cicero, Tu ex edito Idem pro Milone. monte latialis Jupiter, cujus ille lucos, nemora, sinesque saepe omni ne●ario stupro & scelere macularat. Canon XLI. BOth Hands lightly smitten together, is convenient enough to express a certain anxious and turbulent heat of cogitation of an Orator, that cannot sufficiently explain his mind, or do as he would. Cresollius conceives that infringere articulos, that Qintillian speaks of as an elegant and comely action in the Hands of the ancient Rhetoricians, and so commendable that they used it as a Manual introduction to their Orations, was no other but this Action. Canon XLII. THe Hands gently set together by a sweet approach, causing a low sound by their light encounter or complosion, make an opportune cadence of Action, to attend the close or period of a sentence. This Action was commended by the practice of Proaeresius that accomplished Orator, of old time, the Master of brave speech, and grace in ready speaking, who publicly pleaded his cause at Athens to the great admiration of all men, of whom one of his Auditors, Eunapius, thus speaks: Proaeresius orditur flumen quodaam orationis singulos periodos pulsu manum finiens. Canon XLIII. BOth Hands smitten together with a certain kind of gravity, doth affirm with Rhetorical asseveration. Canon XLIV. BOth the Palms held respective to the body, declare benevolence. Canon XLV. BOth Palms held averse before the Breast, denote commiseration. This Action, with this signification, I have observed in some ancient painted tables, the Hands of cunning Motists. And verily, without the knowledge of the natural and artificial properties of the Hand, as Franciscus Junius well observes, Francise. Jun. de pictura veterum. it is impossible for any Painter, or Carver, or Plastic to give right motions to his works or Hand; for as the History runs and ascribes passions to the Hand, gestures and motions must come in with their accommodation. The notions (therefore) of this Hand may be of good use for the advancement of those curious Arts. Canon XLVI. THe Hands addressed to both sides, are well disposed to satisfy or to request. Canon XLVII. IF both Hands by turns behave themselves with equal Art, they fitly move to set off any matter that goes by way of Antithesis or opposition. Canon XLVIII WE may use likewise the advantage of both Hands, when we would present by some ample gesture the immensity of things; some spaces far and wide extent, a great number, almost infinite, large affections, or when the voice is reiterate by conduplication. Canon XLIX. BOth Hands modestly extended and erected unto the shoulder points, is a proper form of public benediction, for the Hands of an Ecclesiastical Orator when he would dismiss his Auditors. It was the custom of the Hebrew Divines, to Godwin in his book of the ancient rites of the Heb. observe this Decorum in elevation of the Hands for solemn Benediction. And the Romanists who in matter of ceremony much emulate the external devotion of the Jew, in all their extensions and elevations of the Hand, which they use in blessing, keep them within these prescribed bounds: Not that there is any mystery in this point, only the elevation of the Hand declares that we have chosen heavenly things, according to Origen, and the extension or spreading out of Origen Hom. 11. in cap. 17. Exod. Basil in Isaiah. Tertul. de Orat. cap. 13. Gavantus' Comment in Rubricas Rom. the Hands signifies the effectual force of prayers, as Basil expounds it. Tertullian therefore regulating the Hands in this rite to a decency of motion, would have them temperately and modestly erected; whereupon it seems to me, the Papists conforming their Rubrique to the Jewish Talmud, limit the Priests Hands, not to overtop, or exceed the distance of the shoulders. This solemn Action, according to some modern Expositors, implies the solemnity of a presentation of the Auditors to God in prayer, and doth denote unto them Gods favourable goodness, zookers Eccles. polit. protection, and spiritual Benediction, desires God to confirm the blessing given, who opens with his Hands, and fills all creatures with his blessings, and seems to wish the accomplishment of all that is comprised in their Manual vote. That Priestly Blessing or solemn Benediction, with which the Priests under the Law blessed the People, was apparently uttered and pronounced by this advancement of Gesture: because they could not lay their Hands on all the Congregation, they lifted them up only to the shoulder-points: Godwins Jewish Antiq. the ordinary form that was then in use, was to impose the Hand, which could not be done with any decent expedition: and this the Levites conferred face to face, from the place where they stood. Such a solemn Benediction was that where with Melchisedech is said to have blessed Abraham, when he met him in his return Heb. 7. 7. from the slaughter of the Kings, and blessed him. The like was practised by the Hand of Aaron, when he lift up his Hands towards the people, and blessed them. And Simon the High Levit. 9 22. Priest, the son of Onias, in finishing the solemn service, lifted up his Hands over the whole Congregation of the children of Israel, to give Ecclus. 50. 20. Psal. 134. the blessing of the Lord with his lips. The people bowing themselves, that they might receive a blessing from the most High. The form of which solemn Benediction the Psalmist gives us: Lift up your Hands to the Sanctuary, and praise the Lord. The Lord that hath made heaven and earth, Bless thee out of Zion. For thus the Levites used to praise the Lord, and bless the People. Spiritual Benediction having been ever accompanied with this sacred Manifesto of the Hands. Hence we find it observed, that among the Hebrews of old, when the Priest blessed the People, they used to erect three fingers, to wit, the Thumb, the Index, and middle finger; by which number of their fingers they tacitly employed a Secret of the Trinity. P●trus Blessensis seems to allude to this action of the Hand. His Petr. Bless. Tract. contr. Jud. perfidiam. Benedictionibus sacerdos alios Benedicens, protrusas ante vultum suum Palmas utrasque tenebat. Cum vero dicebat, Dominus, quod & Hebraico illo trino & uno nomine exprimebant, Tres digitos priores, id est, Policem, Indicem, & Medium utriusque manus, rectum & altius erigebat, & dicto it à, Domino, digitos remittebat ut prius. Addit statim: Quid per trium digitorum elevationem melius quâm Trinitatis Solomon Trecensis Comment in Script. idem testatur. excellentia mysticè intelligi potest? a qua scilicet vera & plena Benedictio. A Gesture of the Hand, used in the same sense and signification, by the Pope at this day: who when he is carried upon men's shoulders in solemn procession, with the same posture of his Right Hand, and number of his fingers, bestows his Canonical Benedictions upon the people, only waving them into a Crosse. Buxtorfius says, Buxtorf. ●n Synag. Jud. that the modern Jews, at the feast of their Passeover, when the Priest at the end of their Prayers Blesseth the people, he extends and spreads abroad his Hands and Fingers, which they call Ch●●umim, whereupon Schechina or the Glory and Majesty of God, doth rest upon the Hands of the Priest: wherefore they give a strict charge that none of the people presume to look upon their Hands at that time, unless he would be imitten with blindness. And in the Feast of Reconciliation, when the Priest pronounceth the Blessing, he extends out his Hands towards the people; the people presently hide their eyes with their Hands, it being unlawful for any to behold the Hands of the Priest; as it is written: Behold he stands behind the wall, he looketh forth at the window, showing himself through the Lattice: Cant. 2. 9 That is, God stands behind the Priest, and looketh through the windows and lattices; that is, through the spread Hands, and dispersed Fingers of the Priest, which the Hebrews cast the windows and lattices of the Gavantus in Comment. in Rubric. Rom. Eccl. Hand. The Rubriques of the Romish Rites, which seem a little to squint this way, prescribe three forms of Benediction for the Hands of the Priest. The holding up of the Hands before the breast: The crossing of the Thumbs: and the turning the little finger towards the people. All which have their several seasons and significations in their Liturgy. Our blessed Saviour was a manifest observer of the Natural See Math. 10. 53. Luk. 24. 50 form of Benediction, and hath sanctified the Gesture to a more divine importance. After Christ● ascension, the Apostles communicating the virtue of his last Benediction, to o●hers; in th● conveyances thereof used the same expressions by gesture, and were famous for the effectual force of their prospering Hands: their exemplary action was copied out by then successors, the illustrious, Fathers of the Primitive Church, whose Hands preserved Blessing, as their lips Knowledge. Christians in those age's being devoutly ambitious of such benefits, thought themselves happy when they could receive this spiritual favour at their Hands. There is a story in Gregory Nyssen, of a Deacon of the Bishop of N●ocaesaria, who in respect of Greg. Nyss. in vita Thaumaturgi. the wonderful strange things which he wrought by his inspired Hands, was surnamed Thaumaturgus. Which Deacon being to go a long and adventurous journey, requested a Blessing at the Hands of his Diocesan; who li●ting up his Hands, most willingly bestowed this Manual viaticum upon him. This comfortable elevation of the Hand in Benediction, hath a force at this day in the Hands of our Reverend Divines: And (verily) there is no Blessing formally conferred, or authentically administered, unless the Hands denote their suffrages by their visible attendance, and appear in a due conformity to the words ditected unto the ear. And I never saw any Grave or Orthodox Divine from the Pulpit, dismissing the People with a Blessing, without this adjunct and formal concurrence of the Hands. An Index to the following Rhetorical Alphabet of MANUAL Significations. A Figures out the XIX Canon. B Figure's out the I Can. C Figure's out the TWO Can. digit. D Figure's out the III Can. digit. E Figure's out the TWO Can. F Figure's out the X Can. G Figure's out the IX Can. H Figure's out the VIII Can. I Figure's out the XXVI Can. digit. K Figure's out the XI Can. L Figure's out the XXIV Can. M Figure's out the XXXII Can. N Figure's out the XXXIII Can. O Figure's out the VII Can. P Figure's out the XLVII Can. Q Figure's out the VIII Can. Digit. R Figure's out the XLIV Can. S Figure's out the XLV Can. T Figure's out the XLVIII Can. V Figure's out the XXXIV Can. W Figure's out the XXXV Can. X Figure's out the XL Canon. Y Figure's out the XXXVII Can. Z Figure's out the XLIX Can. The use of this following Table, besides the exhibition of the Manual Figures of Rhetoric, may be for an Alphabet of Privy cyphers, for any kind of Secret intimation. To make up the Alphabet, C. D. I. Q. are taken in, out of those supernumerary Gestures, following, under the Title of Indigitatio. A Pacificat. B Auditores mitigabit. C Meotericis orditur. D ad monstrandum valet. E Modus agendi. F Admiratur. G Hortatur. H Rationes profert. I Flocci facit K Deprecatur L Sic ostendebit seipsum. M Negabit. N ꝑspicuitatem illustrate. O Exclamationem aptat P Antithes in exornat. Q Argumenta digorit. R Benovolentiam ostendit. S Comiserationem denotut. T Imensitatem aperit. V Valdè aversatur. W Execratione repellit. X Addubitabit. Y Dolebit. Z Benedictione dimittit. INDIGITATIO: Or, The CANONS of the Fingers. Canon I. THe two inferior Fingers shut in, and the other three presented in an eminent posture in the extended Hand, is a speaking Action, significant to demand silence, and procure audience. The ancient Orators, when they prepared to speak to the incomposed multitude, used this action. Of which gesture of the Fingers, Apuleius hath left a certificate, where Telephron, porrigit Apuleius lib. 2. Metamorph. dextram, & instar oratorum conformat articulum, duobusque infimis conclusis digitis, caeteros eminentes porrigit, & infesto policy clementer subrigens, i●sit. Fulgentius expounds this common fashion of the Hand after this manner, Itaque compositus in dicendi modum erectisque in iotam duobus digitis, tertium pollice comprimens, ita verba exorsus est, who differ not much, but that one makes the Thumb erect, the other compressed. Many have made mention of this matter, Libanius where he Libanius Cur. Heroum. describes Nestor painted in the midst of the Hero's, Orationem apud ipsos habere videbatur, idque significare conformatione digitorum, but what that conformation of the Fingers was, he doth not explain. But the most usual garb of the Hand in way of preparative to speech, was this of Apuleius. Which posture of the Hand preparing the Auditors attention, is found in many Statues of the Ancients. There is a Colossus at Rome, which in times past stood in the Baines of Anthony, the left hand whereof leaneth upon a club; but the two first Fingers of the Right Hand extended out with the Thumb, such as of old time was the gesture of Orators speaking, as Grutterus notes, which most authentical copy of speech they seem to have followed, whose Grutterus in Sylloge inscript. Hand the golden History of the Cross in Cheap was, for there were to be seen two statues of mitred Prelates having their Hands figured in this manner, as if they were speaking to the people. And in old hangings, in whose contexture, most part of the Historical discourse is represented and insinuated by gestures of the Hand: And in all ancient painted tables where any counterfeit of speech is exhibited, nothing so obvious and remarkable as this Rhetorical posture of the Fingers. And the inventions and painted Histories of our modern Artists in their representations of speech had in public, have a constant relation and respect unto this ancient form of the Fingers. And over the ancient images of the Prophets, which polished by the Hands of the Jesuits, come over to us from the Mart, there is usually a Hand extended out of Heaven, impailed about with rays, the Fingers retaining this gesture, as it were the Index of God speaking to his Prophets, as He was wont to do of old, when He stirred up their hearts, and suggested His sacred Oracles unto them. For since they could not by any fitting semblance or fancied portraiture of inventive wit, describe God as He is in Himself; lest impiety should have tainted their imagination, and they should seem to make the Prophet equal to his God, they would not by a gross description shadow out God speaking Face to face, because the Face presents the Person, Nudam Divinam Essentiam, as Brixian; clearly as he is in Himself: but He Ric●hiard Brixian Symb. hath never been seen in that manner by dream or vision of His Seers, nor is it possible any mortal eye should endure the infinite lustre of so great a Majesty: therefore to evade the profaneness of that presumptuous error, they only displayed a Hand from Heaven, to that intent of signification, as a more lawful note, and as it were a member more remote from the face; and because the Hand is the Index, and sign of inspiration, and that Divine power and impulsive ravishment wherewith the Prophets were raised up to Prophesy. For, Prophesy if it be strong, with the Hebrews it is called the Hand, as Ribera observes; Ribera Comment in Proph. minor. in which sense the Hand of God is taken in divers places of * So 2 King 3. 15. 2 Chron. 30. 12. Isa. 8. 11. Ezek. 1. 3. 3 14. & 22 8. 1. 33. 22 37. 1. 40. 1 etc. Scripture; for the Prophets used to call that Spirit the Hand of God which fell upon them when He did inspire their disposed souls, and heating them with the ravishing influence of a Prophetic fire, by a terrible illustration, filled them strangely full of His revealed will. Cornelius a Lapide affirmeth himself to have seen the like description of the Prophets in the ancient Bibles of the Vatican Library; and in his Comment upon the four greater Prophets, Cornel. à Lapide Comment in 4 Proph major. he hath prefixed to their Prophecies their several effiges after the same manner; which, as it is probable, were copied out of the Vatican Bibles. Canon II. THe Thumb erect, the other Fingers gently bend in, is a convenient composition of the Hand for an exordium, and to lead to the forming of the other actions of the Hand; oft used by our modern Chironomers. Canon III. IF any thing be to be showed, the Thumb must be bend in, the other four Fingers remiss. Canon IU. THe Index joined to the Thumb, the other Fingers remiss, is another form of the Hand, fit for an exordium. Canon V. THe middle Finger applied unto the Thumb, the other three let loose, is a fashion of the Hand, most of all commodious for a Proem. This Action must be performed with a gentle motion to both sides, the Hand a little put forth, the Head together with the shoulders, with a shrinking modesty, regarding that part to which the Hand is carried. In Narration the same gesture, but a little more produced and certain; in Exprobration and arguing, sharp and instant; for in these parts of an Oration it is put forth longer, and appears in a larger extent. Which should be the best Rhetorical figure of the Hand to frame it to express by Art what it cannot so well insinuate by Nature; neither by the use and practice of experienced and eloquent men that now are, nor by any advertisement of the Ancients can be certainly collected, since they differ much about the matter; some pronounce with the unfolded Hand, these holding it downwards, others contract it, and make thereof a Fist; some frame their action by the fourth Canon, some by the fifth Canon: Which Quintilian commends above all other forms allowed to be of any moment, to set a gloss or varnish upon discourse. So many Orators, so many varying and different forms of speaking. But Cresollius whose judgement is Oracular in Cresol. de gest. orat. lib. 2. such matters, conceives that posture best observed by an Orator, that when he pronounceth with the open Hand, held abroad, and set at liberty, he would not hold it wholly down, nor altogether upwards, but in a certain mean, which as it is (according to the opinion of Physicians) most natural, as he notes it out of the two grand Patriarches of Physic, so it seems Hippoc. l. de fractis, & Galen de motu Musculorum l. 2. to him most easy and agreeable to modesty, although this aught to be in common use, yet upon occasion the Hand may fall into the other postures. Canon VI. THe two middle Fingers brought under the thumb, is an Action more instant and importunate, and doth urge more than is convenient for an Exordium or Narration. Canon VII. THE top of the Forefinger moved to join with the nail of the Thumb that's next unto it, the other fingers in remitter, is opportune for those who relate, distinguish, or approve. 'Tis also fit for them that mildly council, and becomes the phrases of pompous Elocution, with which Rhetoricians polish and enrich their Orations. 'Tis seasonable also for Narrations and Panegyriques, where a soft & pellucid Oration flows with the copious streams of Eloquence, and it avails in any painted kind of speech, and agrees with an Epidixis. Cresollius commends this composition of the Fingers, as most comely of all others, and consonant to ingenious dispositions, if the arm be extended out foreright, which best agrees with a manly and courageous speech: or the Arm a little bent and the Hand lifted up before; a gesture much affected by elegant men. Canon VIII. THe two last Fingers drawn to the bottom of Cytherea's brawny hill, or the pulp of the Thumb; the Thumb apprest unto the middle joint of the two next: if the Dexter Hand so formed, do smite with a light percussion on the sinister Palm, it doth conspicuously distribute & digest the numbers, arguments, and members of an Oration. Canon IX. THe top of the Thumb joined to the middle of the nail of the Right Index, the other Fingers remiss; is fit to distinguish contraries. Canon X. THE left Thumb pressed down by the Index of the Right Hand, doth urge and instantly enforce an argument. Canon XI. THE top or grape of the left Index gently apprehended, puts the Hand into a Rhetorical shape for disputation. Canon XII. THE middle joint of the left Index apprehended, intends more earnestness, and sublimates the sense of words unto a point of greater vehemency. Canon Canon XIII. THE upper joint of the Index apprehended, the two next Fingers a little bowed, the eare-finger in the mean time scarce bend at all; hath a Rhetorical force in Disputations. Canon XIV. THE Mid-finger pressed to the Palm, and the others at their own behest, makes the Hand competently apt for to upbraid. Canon XV. THE two Middle-fingers bent inward, and their Extremes presented in a fork, doth object a scoff, and doth contumeliously reproach. Canon XVI. THE Vice-hand, or Thumb, extended out with the Eare-Finger, the other Fingers drawn in; doth denote amplitude. Canon XVII. THE Thumb that presents it self upright, out of a Right-hand bend into a Fist; is a grave Masculine action, fit to advance the sense of Magnanimity. Canon XVIII. THE Thumb turned out, by a received custom, is made an act of Demonstration. Canon XIX. THe three last Fingers contracted close to the Palm, and compressed by the Champion of the Hand, and the Index displayed in full length; upbraids: is a point of indigitation, most demonstrative. The force in this indicatorie action, Antony Anton. 〈◊〉. de Orat. noted Crassus to have skilfully used to his purpose, in expressing his earnest grief, and the vehement affection of his mind: Quae me hercule, Crasse, cum à te tractantur in causis horrere soleo; tanta vis animi, tantus dolour, oculis, vultis, gestis, Digito denique isto tuo, significari solet. Other very excellent Pleaders, imitated this notable gift of Nature, or exquisite endeavour and affection of Art, in that wealthy Orator; as we may gather out of the monuments of the Ancients. To whom (saith Cresollius') thus speaking, we may cry out; as Seneca reports a fair-spoken Orator Seneca l. 8 Contro. once did in a certain Declamation of his: O Digitum multa significantem! Canon XX. THe Index erected from a Fist, doth crave and expect attention; and, if moved, it doth threaten and denounce. Canon XXI. THe Index advanced from a sister, and inclined respective to the shoulder; hath a great faculty to confirm, collect and refute. This seems to be that Action, which Tertullian says, Hermogenes was wont to use; to wit, Tertul. ●d Hermog. cap. 27. Nutu Digiti accommodato: and he calls it, Lenocinium pronunciationis. Indeed, this Action can do much in gathering together, and reciting the matter to be debated and concluded by reason; to wit, when that, we take up from others, is such, as cannot be denied, and doth seem necessarily to follow, especially in Controversies and Disputations, when the falsity of erroneous opinions, are with great gravity of speech and asseveration refuted: in which case Cresollius dares pronounce that of Phrynicus in the Comedy; Stimulum & aculeum quendam habent in Athen. l. 4. Digitis. Canon XXII. THe Jndex (the rest composed into a Fist) turned down perpendicular; doth urge, inculcate and drive the point into the heads of the Auditors. Canon XXIII. BOth the Indices joined, and pyramidically advanced; do exalt the Force that flows from more splendid and glorious Elocution Canon XXIV. BOth the Indices, with a countenance averse, directed to one side, do point out an ironical intention. This Action although it may with honesty enough be done by an Orator, yet to do it often, and to charge them strongly and vehemently against them that are present, as if he would dig out the eyes of his Auditory: Cresollius makes a question whether such may be thought less out of their wits then that miserable matron Hecuba, who with great force and violence flew upon Polymnestor: — Et digitos in per●ida lumina conduit: Ovid. l. 13 Metamor. Or ever a whit modester than Cleodemus, Qui intento digito Zenothenidi oculum effodit in convivio; for this is rather the garb of those who rage Lucian in Convivio. and rave like mad men, then of those who with understanding and moderation exercise the faculty of the Hand in speaking. Canon XXV. THE Middle Finger put forth, and brandished in extent, is an action fit to brand and upbraid men with sloth, effeminacy, and notorious vices. This action is Magistral in Rhetoric, but grounded upon Nature: for this Finger, as some Chiro Critics was for its sloth and unactiveness placed in the midst, as seeming to stand in need of the defence of the other neighbouring Fingers, and being longer than the rest, length and laziness going usually Hand in Hand, it may help to relate in a more open way of expression, the notoriousness of their vices, who exceed others in vildness as far as this idle Finger appears eminent above the rest. Canon XXVI. THe middle Finger strongly compressed by the Thumb, and their collision producing a flirting sound, and the Hand so cast out, is an Action convenient to slight and undervalue, and to express the vanity of things, in searching after which things, and the immoderate care of keeping them, the industry and strength of most men's wit are impertinently exercised and spent. Cresollius though he give a toleration to this knacking adjunct of expression, yet he would have it sparingly used, and adds in an assembly of the people, for in the solemn Session of learned and judicious men, this action, perchance, as taken from the scene and Hands of Mimiques, is to be rejected, and left unto the customary levity of men. Canon XXVII. IF the Ring Finger by a single Action go out of the open Hand, as it were to serve the Tact, it may much advance their utterance, who in discourse touch and handle a matter lightly. This is a Magistral notion of my own, never thought on by any Ancient or Modern Rhetorician, for all I can find, (unless Inst. Rhet. lib. 11. Quintilians Interim Quartus oblique reponitur, darkly allude unto it) but, grounded upon the same principles of observation as all their precepts of gesture are. Galen says this is the Finger we use to put out when we would touch any thing lightly; and the ancient Physicians used Galen de usu part. gently to stir their cordials; and Collyriums with this Finger, thence called Medicus, upon which ground of Nature, I was induced to cast in my mite into the treasury of this Art. Canon XXVIII THe Ear Finger appearing erect out of a bended Fist, doth by that action obtain a force to explain more subtle things. Canon XXIX. THe Right Index, if it Marshal-like go from Finger to Finger, to note them out with a light touch, it doth fit their purpose who would number their arguments, and by a visible distinction set them all on a row upon their Fingers. Hortensius' the Orator was wont after this manner to set his arguments all on a row upon his Fingers: But although he excelled in this way of numbering, and dividing arguments upon his Fingers, yet others used that fashion also, the Fingers having been devoted after a certain manner for the numbering of things by an universal and natural custom; as we may learn out of St. Hierom, for he speaking of a S Hierom Epist. 51. certain smatterer in learning swollen with a conceit of his own skill, Come caepissit in digitis partire causam, etc. And Tully significantly to Tully Divin. in Verrem. the same purpose, Quid? cum accusationis tuae membra dividere caperit, & in digitis suis singulas partes causae constituere? Quintilian denies thi● gesture admittance to the Hand in a mournful cause, perchance, because it seems to have a certain splendour and elegancy of Artifice, Ansi de morte silii sui, vel injuria quae morte sit gravior dicendum patri fuit, aut argumenta diducet in digitos, aut propositionum ac partitionum captavit leporem? This gesture of the Hand is not to be used unless the distinctions and distributions be substantial and weighty, being things of great moment which we desire, should fix & take deep impression in the minds of men, and of which we are accurately and subtly to dispute, for in this case it is advantageous to use the Fingers. It seems probable to Cresollius that Tully used this gesture when he made mention to the Romans of the honourable Cicero pro lege manil. Captain, in whom he did note these four notable things, Scientiam rei militaris, virtutem, autoritatem, & faelicitatem, which he afterwards amplified distinctly and particularly, with a most high and rich variety of utterance. This numeration by the Fingers, doth likewise avail in an Epilogue, and Anachephalasis, as when we reckon up all the chief heads and aides of a matter in question, which have been brought in and alleged for the advancement of truth, or which have been evidently refuted or proved. Hence in the Areopagetique Schools or Council-house at Athens, they painted Chrysippus with his Fingers in this posture, for the signification of numbers; and our modern Artists when they would exhibit Arithmetic counting, observe the same gesture of the Fingers. Such a Statue of Arithmetic there is in the new Oval Theatre, lately erected for the dissecting Anatomies in Barber-surgeon's Hall in London. Canon XXX. TO lift up, or put forth some of the Fingers, is a plain way of Rhetorical Arithmetic fit to signify a small number, a simple action serving well enough their occasions who would inculcate two or three chief points to an ignorant multitude. Roscius made use of this Arithmetical intimation instead of speech, when he rose to speak against the Laws Gabinius had propounded for Pompey's Authority against the Pirates: for Plutarch in the life of Pompey when he could have no audience, and that he saw he could not be heard, he made a sign with his Fingers that they should not give Pompey alone this Authority but join another unto him; while he was signifying this by the gesticulation of his Hand, the people being offended with him, made such a threatening outcry upon it, that a Crow flying over the Marketplace at that instant was stricken blind, and fell down among the people. Then Roscius held not only his ●ion lib. 36. de Bello Pyratico. Tongue, but his Hand also. This is most properly performed by the Fingers of the left hand. Cresollius commends this way of numeration in the Hands of our modern Divines. So some of the Fathers when they did expound the mystery of the Sacred Trinity, they lifted up three Fingers of the Right Hand. But this simple way of computation hath been entertained since the ancient manner of account hath grown somewhat out of use. For, the ancient Rhetoricians who lived in that age wherein Wit and Industry were in their prime taking their hint from Nature, by an accommodation of Art reduced all numbers into gestures of the Hand, which did represent as it were the lively images of numbers: And this Art of Manual Rhetoric was so punctually observed by the ancient Rhetoricians, that it was accounted a great absurdity and disparagement to them that erred through a false and indecent gesture of computation, as appeareth plainly by Quintilian who gives in this testimony Quintil. Rhet Inst. lib. 1. c. 10 thereof; In causis Actor si digitorum incerto aut indecoro gestu à computatione dissentit, judicatur indoctus. And Apuleius reprehends this in Ruffinus the Lawyer, for that by a deceitful gesture Apul. in Apolog. lib. 2. of his Fingers he added twenty years: Whose words alluding to the same Arithmetical expressions run thus: Si tringinta annos per decem dixisses, possis videri pro computationis gestu errasse, Idem Apologia l. ● quos circulares debueris digitos aperuisse. Quin vero qua ●r●ginta, quae facilius caeteris porrecta palmula significantur, ea quadraginta tu dimidio a●ges; non potes digitorum gestu errasse, nisi forte triginta annorum Pudentilla ratus, cujusque anni Consules ●umerasti. This Manual Arithmetic was much in use with the Ancients, as appears by the frequent allusions to it in Authentic Authors, the knowledge whereof will bring much light to many obscure and difficult places which occur in divers old Writers, which cannot be understood without the knowledge of this Manual Arithmetic. To trace it a little through the gloomy 〈◊〉. Senec. Epist. 88 walks of Antiquity. Thus Seneca: Numerare docet me Arithmetica avarici● accommodare digitos. Tertullian thus: Cum digitorum supputatoriis gesticulis Tertul. Apol. c. 90 Mart. Capel. l. 2. de nupt. Phil. & Merc. Plin. Jun. Epist. 20. lib. 2. Aug. de Civit. Dei l. 18. c. 53. Plutarch in Apoth. assidendum. Martian. Capella thus: In digitos calculumque distribuit. The younger Pliny thus: Componit vultum, intendit oculos, movet labra, agitat digitos, nihil computat. St. Augustin thus: Omnium vero de hac re calculantium digitos resolvit,, & quiescere jubet. Orontes, son in law to King Artaxerxes was wont to compare Courtiers, Computatorum digitis; for like as they make a Finger sometimes stand for one, another time for ten thousand; even so those that be about Princes at one time, can do all at once, and another time as little or rather just nothing. And Quintilian in disallowing one of those numerical Quintil. Inst. Rhet. lib. 11. gestures to be used to a Rhetorical intention, acknowledgeth the Arithmetical force and validity thereof. To these allusions appertains that of I know not what Poet: Utile sollicitis computat articulis. Hence grew the Adage, Ut in Digitos mittere: that Erasm. Adage. is, to number in the most accurate and exact way. Their manner was, to reckon upon the Left Hand, until they came to 100 and from thence began to reckon upon their Right Hand. Solomon is thought to allude to this, where he faith, Prov. 3. 16. Wisdom cometh with length of days upon her Right Hand: meaning (as some expound that Salazar super hoc multa ingeniose. Godwyn antiq. Jud. Pier. in Hierogl. place) that Wisdom should make them live a long age, even to an 100 years. Pierius in affirmation of this artificial way of account, brings in a facetious Epigram of one Nicharchus a Greek Poet, jesting at Cotyttaris, an old Hag, who dissembling her true age, began again to number her years upon her left Hand. The epigram rendered by him in latin, runs thus: Multum garrula anus, caput omne Cotyttaris alba, Propter quam Nestor non sit adhuc senior. Quae cervos annis superavit, quaeque sinistra Vitae iterum caeptet connumerare dies. Vivit adhuc, cernit, pede firma est, virgins instar, Plutonem ut dubites passum aliquid gravius. To this, Juvenal speaking of the long life of Nestor, doth also allude. satire. Rex Pylius magno si quicquam credis Homero, Exemplum vitae fuit à Cornice secund●, Faelix nimirum, qui tot per secula vitam, Distulit, atque suos jam Dextra computat annos. Chrysologus upon the Parable of the 100 sheep, Chrysol. in P●r●●. centum o●ium. hath a most excellent conjectural meditation, alluding to this artificial Custom. Which of you having a 100 sheep, and if he lose one, etc. Why not 50? why not 200? but 100 Why not 4? why not 5? but 1. And he shows, that he grieved more for the number, than the loss; for the loss of one, had broke the century, and brought it back from the Right hand to the left, shutting up his account in his Left hand, and left him nothing in his Right, etc. The first posture in the Right hand, wherein the Eare-finger is circularly bend Beda de Indig. & Scholiast. J. Novi● in ag. in; by Bede is referred to Virgins, as that which expresseth, as it were, the Crown of Virginity. The Gesture [Thirty] is referred to Marriage; for the very Conjunction of the fingers, as it were, with a soft kiss embracing and coupling themselves, paints out the Husband and Wife. S. Hierome, willing to explain the reason why Hier. l. 1. in Jovian. in princip. S. Paul would have a widow indeed, chosen not under 60 years of age: to show why this number is so properly referred to widows, very learnedly betakes himself unto the Hieroglyphique of this number, wherein the Thumb i● depressed by the upper Finger, and very straight girded by the same: It shows (saith he) in what straits Widowhood is afflicted, which is so restrained in on every side. Capella bringing in Mart. Capella, l. 7. de Nupt. Plut. & Merc. in principio. Arithmetic, at the marriage of philology; and Mercury describing the posture of her Fingers: Digiti verò Virginis recursantes, & quadam incomprehensae mobilitatis scaturigine vermiculati. Qu● mox ingressa septingentos decem, & septem numeros complicatis in eo digitis Jovem salutabunda subrexit. Which made the Numbers 70. and 17. And Philosophy standing by, Tritonides inquires of her what Arithmetic might mean by those postures of her Fingers? To whom Pallas: She Salutes Jove by his proper name. And indeed, the Manual number, 70. was the ancient posture of adoration; which was, the saluting Finger laid overthwart the Thumb; Made more apparent by Apuleius, speaking of the adorers of Venus, Et admoventes oribus sui● dextram Priore digito Apuleius in Metam. lib. 4. in erectum pollicem resident, ut ipsam prorsus deam Venerē religiosis adorationibus venerabantur. Many of these numerical postures of the Fingers, are found in the statues of the Ancients. Witness that image of Janus, with two faces, dedicated Pliny, Nat. Hist. & Macr. in Saturnal. lib. 1. in the Capitol, by King Numa; the Fingers of whose Hands were in such sort fashioned and form, that they represented the number, 365. which are the days of the whole year: by which notification of the year, he showed sufficiently, that he is the god and Patron of times and ages. Pierius endeavours to represent the Posture of his Fingers, by a verbal description. And it was the custom, to place the ensigns of Honour on the more honourable Hand, and to Pier. in Hierogl. lib. 37. figure the left Hand of Orators, and other great men, to note out the first, second, or third time of their access unto that Office or Dignity. These postures, devised by a happy dexterity of wit, were recorded among the Egyptian Letters or Hieroglyphics, as unfit to be prostituted to the Vulgar, in regard they did allude to all the Pythagorical secrets of Numbers, insomuch as the Caveat of Pythagoras might have been placed over the Rhetorique-School-doore of the Ancients: Nemo Arithmeticae [Manualis] ignarus hic ingrediatur. And the Notions of this Art are not only necessary to Orators, but to all men, especially the Sons of Art, although by the carelessness and negligence of men, it is grown somewhat out of use. In the practice of this Art, some follow Bede, others embrace a more probable way of account. Some follow the order of Irenaeus the Divine, a man of great Iraeneus. in Valent. lib. 1. c. 13. learning and general parts, who flourished some ages before Bede. But among the modern, Lucas Minoritanus is above comparison the best, who hath a most absolute Tract of this argument. A 1 G 100 N 10 T 1000 B 2 H 200 O 20 V 2000 C 3 I 300 P 30 W 3000 D 4 K 400 Q 40 X 4000 E 5 L 500 R 50 Y 5000 F 6 M 600 S 60 Z 6000 7 700 70 7000 8 800 80 8000 9 900 90 9000 PARALIPOMENON. THey who desire a more complete account of this Art, so far forth as this Chirogram may seem defective; as the continuation of the account from 10 to 19 as the numbers, 11. 12. 13. 14, etc. To satisfy their curiosity, may consult with Pierius in his Hieroglyphiques. And Beda Indigit. if they would know the greater numbers, as the manner of computing from a Myriad, to wit, 10000 unto 100000. may advise with Reverend Bede, who hath written a whole Book de Indigitatione, or the Ancient manner of computation by gestures of the Fingers: and is the Bapt. Port. de furt. lit. not. Plautus Milit. Act 2. Sc. 2 man (as it is thought) to whom we owe the preservation of this subtle piece of Hand-learning; which he may find transcribed in Baptista Porta, in Furtivis literarum notis. Plautus alludes to the Grand Account thus: Pectus Digitis pultat, cor credo ev●caturus foras. Ecce autem avertit nixus, laevam in faemore habet manum. Dextra digitis rationem computat, ferion● femur. An Index to the following Alphabet of Action, or Table of Rhetorical INDIGITATIONS. A Figures out the I Canon. B Figures out the IV Canon. C Figures out the V Canon. D Figures out the VI Can. E Figures out the VII Can. F Figures out the VIII † The verbal periphrasis of the gesture F, by accident hath been overslipped: but the Plate speaks Canonically for itself. It is one of Quintilians Gestures, which he observes the greeks much to use (even with both Hands) in their Enthymemes, when they chop, as it were, their Logic, and inculcate and knock it down, as with a horn. Can. G Figures out the XXX Can. H Figures out the XIII Can. I Figures out the XII Can. K Figures out the XVIII Can. L Figures out the XVII Can. M Figures out the XIX Can. N Figures out the XX Can. O Figures out the XXI Can. P Figures out the XXII Can. Q Figures out the XXIII Can. R Figures out the XXIV Can. S Figures out the XXVII Can. T Figures out the XXVIII Canon. V Figures out the XV Canon. W Figures out the X Canon. X Figures out the XXIX Canon. Y Figures out the XVI Canon. Z Figures out the IX Canon. This following Table doth not only serve to express the Rhetorical postures of the Fingers; but may be used as Ciphers for private ways of Discourse or Intelligence. A Audientiam facit. B Quibusdem orditur. C Exordium accomodat. D Instabit. E Approbabit. F Enthymemata tundit. G Distinguet H Disputabit. I Acrius Argumentatur. K Demonstrat. L Magnanimitatem ostendit. M Indigitat. N Attentionem poseit. O Colligit. P Urgebit. Q Splendidiora explicat. R Ironiam ostendit. S Leviter tangit T Subtiliora explicat V Exprobrabit W Arguebit X Mem: orati: distribuit Y Amplitudinem denotat. Z Contraria distinguet THE APOCHRYPHAS OF ACTION: Or, certain Prevarications against the Rule of Rhetorical Decorum, noted in the Hands of the Ancient and Modern ORATORS. Praevaricationum Sect. 1. TO use any Grammatical gestures of compact, or any snapping of the Fingers, or amorous intimations invented by Lovers of old, is very unsuitable to the gravity of an Orator. The natural discourses of the Hand being so plain to be understood, the Ancients assayed to find out in the Hand a more close & private way, contriving by a close compact how men might signify their minds; a kind of speaking, used by such who would not openly express themselves, yet in a dumb & wary kind of signing, intimate their intention, an Art first found out and exercised by Lovers, when with great caution they would present their affections, and make their Fingers convey a message from their heart. Of these cautionary notes of Lovers, Ovid that grand Master of love knacks, and amorous expressions, affords us many touches: Nil opus est digitis per quos arcana loquaris. Ovid de Art. Amand. And in another place: — Et in digitis litera nulla fuit. And again glancing at the same Grammatical expressions, he saith; — Nec vos Lib. 2. de Art. Amand. Excipite arcana verba notata manu. And instructing his Mrs. in the way of tacit conferences: Verba legis digitis verba notata mero. Cum tibi succurrit veneris lascivia nostrae Purpureas tenero pollice tange genas. Si quid erit de me tacita quod ment loquaris, Pendeat extrema mollis ab aure manus. Cum tibi quaefaciam mea Lux dicamve placebunt, Versetur digitis annulus usque tuis. Tange manu mensam, tangunt quo more praecantes, Optabis meritò cum mala multa viro. And to this kind of amorous discourse by speaking Idem. l. 1. de Trist. signs, that of his refers: Utque refert digitis saepe est nutuque locutus. To which Propertius also alludes: Aut tua quum digitis scripta silenda notas. Propert. l. 3. Ennius in Tatentil. To this is referred that which Ennius speaks of a certain impudent Companion, who had no part of his body free from some shameless office or other, his words are these: Quasi in choro pila ludens datatim dat sese, & communem facit, alium tenet, aliis nutat, alibi manus est occupata, aliis pervellit pedem, aliis dat annulum expectandum a labris, alium invocat, cum alio cantat, attamen aliis ●at digito Salom. Proverb. 6. 13. literas. And Solomon alluding to these kind of expressions, He winketh with his eyes, he speaketh with his feet, he teacheth with his Fingers. Sometimes the Ancients did to this purpose of secrecy and private communication, order an Alphabet upon the joints of their Fingers, which Artifice of Arthrologie obtained a privy force by showing those letters by a distinct and Grammatical succession. Amongst which Grammars by gestures, The postures of the Fingers which appertain to the old Manual Arithmetic, have been contrived into an Alphabet, of which way of intimation, Baptista Porta hath treated at Bapt. Por ta de fur. lit. notis. large. To the same intent the Natural and Rhetorical postures of this Hand may be reduced into mystique Alphabets, and be very significantly used for cyphers without any suspicion. Sometimes of old they used for a light watchword a snapping collision of the Fingers called Crepitus Digitorum, which imperious way of silent expression, & the phrase whereof is used for a hyperbolical diminutive of the least signification. Lyra Lyra in Prov. 6. 13 in his learned descant upon the Proverbs harping upon this string, The unthrifty and wicked man instructeth with his Fingers, saith, Digito loqui, arrogantiam & superbiam indicat. And St. Hierom in a certain Epistle, saith, Superbiae est signum cum quis per digitorum crepitum vult intelligi. The notification and sound of this arrogant gesture, was reckoned among the nocturnal and dark signs of Lovers. Master's also by this snapping of their Fingers used to call their servants, upon the hearing of which watchword, they were to be presto and at Hand to execute their dumb commands. To this custom I find that of Petronius referred, Trimalcio lautissimus homo digitis concrepuit, ad quod signum matellam Petron Arbiter satire. Spado ludenti supposuit, exonorata ille vescica, etc. To this also belongs that of Tibullus: Et votet ad digiti me taciturna sonum. Tibullus Eleg. In Epigram. To which Martial likewise alludes Dum poscor [crepitu digitorum] & verna moratur, O quotiens pellex culcitra facta me est. And in another place: Digiti crepantis signa novit Eunuchus. Which custom the Christian Pedagogue would have excluded from the Hands of men piously affected, whose mind Clemens Alexandrinus hath Lib. 2. c. 7. Paedag. expounded thus: Digiti expressi soni, quibus accersuntur famuli, cum sint rationis exportes significationes, ratione praeditis hominibus vitandi sunt. This kind of commanding gesture is most common to the Spaniard, whose humour is only a medley of arrogance and imperious pride, whence he is Palomatius in proport. most commonly detested of all Nations, for his natural odious desire of sovereignty over others. And the Romans, the ancient Lords and Masters of the World grown insolent by the greatness of their Empire, could well skill of this proud intimation of their Fingers. For, Tacitus tells us, that the innocence of Pallas was not so grateful Tacitus Annal. lib. 13. to the people of Rome, as his insupportable pride was odious. For when some of his freedmen were said to have been privy to the practice of a conspiracy against Nero, he made answer, that in his house he appointed nothing to be done, but with a nod of his Hand or head, or by writing, if he had much to say, lest if he should have spoken unto them, he should seem to have made them his fellows. Some Orators of old affected this percussion or knacking with the Fingers, both to procure audience, to maintain their authority, and for the signification of gravity; of which custom many Authors make mention, especially St. Hierom, for so he hath left it written: D. Hieron Epist. 101. Et audet quidam ex iis adducto supercilio & [concrepantibus digitis] eructare & dicere. And in another Idem Epist. ad Rusticum Monach. place speaking of that jangling fellow Grunnius, he hath this, Cum mensa posita librorum exposuisset struem, adducto supercilio, contractisque naribus, & front corrugata, [digitulis concrepabat,] hoc signo ad audiendum discipulos provocans, etc. And of this custom, Veleius Longus is to be understood, In Orthograph. Digitorum sono pueros ad respondendum ciemus: So that this gesture hath traveled from the business of common and individual life, into Schools, Auditories, and Common-Pleas; for, this knack of the Fingers was got in use with many, so that [Digitis concrepare] seems to have been used by the Learned, pro re facilima. So in the judgement of Cresollius, Tully disputing of his Offices, takes Cicero l. 3 de officiis. it, Itaque si vir bonus, habeat hanc vim, ut si [digitis concrepuerit] possit in locupletum testamenta nomen ejus irrepere. For, this gesture was performed in entering upon inheritances: they who did desire to try their title, and take possession of an inheritance, they signified their mind by this percussion of the Fingers, which was the usual symbol as Cujacius saith; for this Percussio digitorum Cujacius observat lib. 3. c. 18. (as Cresollius rightly collects) is altogether the same with [crepitus digitorum] or digiti concrepantes, which may be very clearly gathered out of Tully, where when he had said, Si vir bonus habeat hanc vim, ut si digitis concrepuerit, etc. a Tul. lib. 3. de. offi● little after touching the same string, he hath it thus: Quem Paulo ante singebam digitorum percussione haereditates omnium posse adse'convertere, etc. Praevar. Sect. 2. THe gestures of one requiring the Cup, or threatening stripes, or the numerical gesture which with the Thumb bended in, and reaching to the mount of Mercury, makes the number 5000. according to the computation of Manual Arithmetic, are gestures that have been noted by some Writers, but yet so uncomely, that Quintilian never observed them in the Hand of Quintil. Institut. Rhet. l. 11 any Rustic. Praevar. Sect. 3. TO stretch out the Hands in length to a racked extent, or to erect them upward to their utmost elevation, or by a repeated gesture beyond the left shoulder, so To throw back the Hands, that it is scarce safe for any man to remain behind them. To thrust out the Arm, so that the side is openly discovered, or To draw sinister circles, or rashly To fling the Hand up and down to endanger the offending of those that are nigh; are all Prevarications in Rhetoric, noted and condemned by Quintilian. Praevar. Sect. 4. TO throw down the Hand from the Head, with the Fingers form into a gripe or scratching posture; or To use the action of one that Saws or Cuts; or of one dancing the Pyrrhique lyard; or To throw it upwards with the Palm turned up, are actions prevaricant in Rhetoric, and condemned by Quintilian. Prevar. Sect. 5. TO represent a Physician feeling the pulse of the arteries, which with them is manum mittere in carpum; or To show a Lutenist striking the chords of an instrument, are kind of expressions to be avoided; for an Orator should be far from any light imitation of a Dancer, and is not permitted to show what he speaks, but his gesture must more express his sense, than his words. Praevar. Sect. 6. TO denounce with a high Hand, or To erect a Finger to its utmost possibility of extension, is a blemish in the Hand of an Orator; That habit which the peacemakers of old were painted & See Picr. in Hierogl lib. 35. carved in, wherein the Head inclined to the Right Shoulder, the Arm stretched out from the Ear, the Hand extended out with the Thumb manifestly apparent, which most pleaseth them, who brag that they speak with a high Hand is reckoned by Quintilian among the moales of Rhetoric; an action not far from the usual pendent posture of Changelings and Idiots. Prevar. Sect. 7. TO bring the Finger's ends to the Breast, the Hand hollow, when we speak To ourselves, or in cohortation, objurgation, or commiseration, is an action that will seldom become the Hand of an Orator; or to strike the Breast with the Hand, which is Scenical. Praevar. Sect. 8. TO apply the Middle-Finger to the Thumb, is the common way of gracing an exordium, yet to direct it as it were towards the left shoulder, and so make it a collateral action, Quintil. Inst. Rhet. lib 11. is nought, but worse, to bring forth the Arm transverse, and to pronounce with the elbow. Praevar. Sect. 9 TO set the Arms a gamba or aprank, and to rest the turned in back of the Hand upon the side, is an action of pride and ostentation, unbeseeming the Hand of an Orator. Praevar. Sect. 10. THe trembling Hand is scenical, and belongs more to the theatre, than the forum. Praevar. Sect. 11. THere are certain hidden percussions of speech, as it were a kind of feet, at which the gesture of most of the ancient Orators did fall, which though they were usual, yet Quintilian Quintil. Just. Rhet. lib. 11. condemns them for most deceitful motions, noting it also for a fault in young Declamers, that while they write, they first tune their sentences to gestures, and forecast for the cadence of the Hand, whence this inconvenience ensues, that gesture which in the last should be Right, doth frequently end in the sinister point. It were better, that whereas there are certain short members of speech, (at which if there be need we may take breath) to dispose or lay down our gesture at those pauses. Praevar. Sect. 12. TO clap the Hands in giving praise and allowance, is a Natural expression of applause, encouragement, and rejoicing, heard in common assemblies of people, and in public theatres; which was at first, according to the simplicity of those times, plain and natural: for Ovid speaking of the primitive and ancient Plays of the Romans, saith: Naso l. 1. de Arte Amandi. — Plausus tunc arte carebat. But afterwards they had an artificial manner of clapping their Hands, to a certain measure or proportionable tune. Of which, the Poet Carippus: Ingeminantque cavos dulci modulamine plausus. For, the applause was done with the hollow of both Hands; which being smitten together, caused that sound which is called Popismus, a word altogether feigned to the similitude of the sound. The posture of this artificial plaudite of the Hands, and the sound also raised from their collision, Philostratus most elegantly describes in the Philostratus, l. 1. de Iconibus. image of Comus the god of Ebriety, in these words: Plausum etiam quendam imitatur pictura, cujus maximè indiget Comus. Nam Dextra, contractis digitis, subjectam sinistram ad cavum plectit, ut Manus cymbalorum more percussae consonae siant. The very figure of which gesture is to be seen in the French translation of that Author. How ambitious was Nero of this popular approbation, when he entered upon the Theatre to contend for the prize of Harpers; and kneeling, showed a reverence to the Assembly with his Tacit. Ann●l. lib. 16. Hand: and the Citie-people accustomed also to approve the gesture of the Player, answered him with a certain measure and artificial applause. Thou wouldst have thought, saith Tacitus, they had rejoiced, and perhaps for the injury of the public discredit. But those which from towns far off, and from remote provinces, unacquainted with dissolute behaviour, came either as Ambassadors, or for private business, could neither endure that sight, nor applaud any way so dishonourable a labour: but weary of their unskilful clapping of Hands, and troubling the skilful, were often beaten by the Soldiers, placed in thick array, lest any moment of time should be lost by an untuned and disproportionable cry, or slothful silence. The like applause he expected and had from the Hands of his friends at home; for Xiphilinus reports, that Seneca, and Burrhus, though lame of his Hand, when ever Nero spoke, they applauded him with their Xiphil. in Nerone. Hands and Vestments. The ancient Sophisters were so greedy of this manner of applause in their Schools and Auditories, that they purchased Cresol. Theat. vet. Rhet. it; having for that purpose a Chorus of domestical Parasites, who were ready in the assemblies, at every Gesture to give them this sign of approbation. This Applause, which Nazianzen Hierom. cap. ad Ephes. Chrys. Hom. 2. de verb. Isa. calls, Canoram Manuum actionem; and S. Hierom, Theatrale miraculum; and condemned by chrysostom, among the trifling and unprofitable gesticulations of the Hand, and Theatrical gestures, crept into the Christian Churches, and was given to the Divine Orators of the Primitive times, until such time as it was exploded out of the Temples, by their grave and sharp reprehensions. But although the ancient Orators received this token of approbation from the hands of their auditors, yet they never exhibited upon any occasion, such Manual plausibility to the people, it being a Gesture too plebeian & Theatrically light for the Hands of any prudent Rhetorician, who can never decently advance his intentions, by the natural or artificial plaudite of his Hands. Prevar. Sect. 13. TO discourse customarily with the Hands turned up, of old said, supinis Manibus disserere, is an effeminate and ill habit in the Hand of Dio Prusaeus. orat. 33. an Orator. Dio Prusaeus, among the symbols of Intemperance, reprehends this habitual demeanour of the Hand: for when he would reckon up those things which signify a corrupt and naughty custom, which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he sets down among the rest, Supinis Manibus disserere. Now they are properly called Manus s●pinae, that are so advanced, that the Palms respect the Cresol. de gestu Orat. lib. 2. heavens, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with the Atticks. Cresollius hath cast in his mind, what should be the cause why so excellent and weighty an Author should seem justly to have reprehended this gesture: for he could not altogether condemn it, because in things sacred, it hath been so religious, and received with so great consent of all Nations, that the most ancient holy mysteries, which vulgarly were called Orgia, (as some Grammarians will have it) took their denomination from this very gesture of the Hands. But my Author conjecturing what his meaning should be; Perchance (saith he) his intention is, to reprove the action of some foolish men, who, Quintil. inst. Rhet as Quintilian saith, hold out their Hands after the manner of them who carry something; or of those, who as if they craved a Salary or Minervall of their Auditors, most unskilfully bear about their Hands upwards: in whom that of the Roman Poet may be verified; Ille cava praetium, flagitat usque Manu. Tibullus l. 2. Eleg. 4. Galen. de usu part. For Galen, when he would express the Hand to be conveniently disposed for the containing of water that it flow not out, calls this purpose of the Hand, Manum supinam. But this would be done more unseasonably, and to less purpose, if a man by the motions of his Hands should use to imitate one taking up water out of some river, as he in Virgil; — rite cavis undam de flumine palmis Sustulit— That which seems most probable, and to come nearest the true sense of that ancient Author, Cresollius conceives to be an intended reproof of a certain action incident to nice and effeminate men: for in that place, Dio prosecutes the sins of voluptuousness, and a lascivious habit of the mind. Indeed, tender and delicate minks, after their right womanish garb, lay their Hands upright, which a wise man should not imitate: and therefore in his opinion, that excellent Poet Aeschylus, with exquisite Aeschylus in Prometh. Arist. Physiog. lib. 3. judgement, aptly said; Manus muliebri more supinatas. So that great Emperor of learning, and perpetual Dictator of the Arts, among the portentous signs of Impudence, lays down, Supinas manuum motus, teneritudine quadam & mollicie dissolutas. After which manner Tatian paints out Crescens a Cynical Philosopher, the only Tatian. Orat. cont. Grae●. ringleader to all abominable lust and beastly concupiscence: whom he therefore calls, delicato corpore fractum, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Praevar. Sect. 14. THey who cast and throw out the Hand, or raise the Arm with a shout, if they do it as of a customary disposition, declare thereby the jovialitie of their natures. To this vapouring expression of the Hand, some refer that of the Prophet Hosea: This is the day of our King: the Princes have made him sick with flagons of wine: he stretched out his Hand to scorners. Hosea cap. 7. v. 5. And Lipsius tells us, that in Westphalia, where they drink super Lipsius' Epist. ad Heur. naculum, as an ordinary elegancy, at every quaff & carouse, they put for th' the hand: and this seems natural to good fellows, whose sociable disposition makes them very apt to fall upon this jovial exaltation of the Hand, which in the Meridian of mirth naturally importeth the elevation of the cheered heart, raised by the promotion of the brisked spirits. Praevar. Sect. 15. THe wagging and impertinent extension of the Fingers in speaking, hath ever been accounted a note of levity and folly. And such who by a certain reciprocal motion do ever and anon lift up one or other of their Fingers visibly prolonged, they seem to try conclusions with their hearers, and to play with them at that exercise which was in use among the ancient Romans, who had a game or lottery wherein one held up his Finger or Fingers, and the other turning away, guessed how many he held up: Or if you will have it according to Polidor's relation, the play was after this manner: Polidor. lib. 2. c. 13. de rerum invent. Two, having first shut their Hands, forthwith let out their Fingers, naming a certain number. As for example, I put forth three fingers, you as many; I name four, you six: so you by guessing and naming the right number, win. And because the Fingers thus unfolded, suddenly appear, by a metaphor they were said in this sport Micare digitis. Hence Varro; Micandum erat cum Graeco, utrum ego illius numerum, aut ille meum sequatur. This is well known among the Italians at this day, and vulgarly called Mor; perhaps (saith Polydor) quòd Maurorum hic sit ludus. But the more approved opinion is, quòd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, Stultorum ludus. And perhaps Nero had observed in Claudius his predecessor, some such Suetonius & his Interpreter. kind of indiscreet prevarication with his Fingers, who in spiteful and contumelious manner both in word and deed, was wont every way to taunt and twit him with his folly; and among other opprobrious indignities offered to his name and memory, in scoffing wise he would say of him, that he had left now Morari any longer among men; using the first syllable of the word, long: in which word there is couched a double sense, which gives the grace unto this pleasant scoff; for being a mere Latin word, it signifieth to stay or make long abode: and taking it thus, it importeth, that Claudius lived no longer among Mortals. But as Nero spoke of Moros in Greek, which signifies a fool, and hath the first syllable long, it importeth, that Claudius played the fool no longer here in the world among men. Cresollius condemns this Finger-loping gesture as very uncomely, and unworthy Cresol. de de gestu Orat. l. 2. the discreet Hand of an Orator, so unadvisedly to counterfeit the common gestures of Buyers of confiscate goods: and he would have the Edict of Appronianus, Provost of the City of Rome, to be set before them; in which he did desire this up-and-down motion of the Fingers to be cast not only out of the Courts of Justice and the Senate house, but from the Forum, and very intercourse of buying and selling. This Edict is yet to be seen in a marble table at Rome, beginning thus. EX AUCTORITATE TURCI APRONIANIS, V. C. Gr●terus ex Si●ctio in literis Digitalibus, sic exsculpsit. PRAEFECTI URBIS RATIO DOCUIT UTILITATE SUA DENTE CONSUETUDINE MICANDI SUBMOTA SUB EXAGIO POTIUS PECORA VENDERE QVAM DIGITIS CONCLUDENTIBUS TRADERE, etc. They that would conserve the quality and state of an Orator, must avoid this ridiculous custom of wagging the Fingers, lest now they do not seem to stand in their Pulpits to sell sheep, but to sell them oft, or to brag and boast of their parts. Praevar. Sect. 16. SUch who have Hands too active in discourse, and use to beat the air with an odious kind of Chiromachia, bewray the choleric transportation of their individual natures, a habit of the Hand incident to young men, who as a Learned Father saith, are wont to glory that in them, Supra Greg. Nys. orat. de Beatitud. Juvenal l. 1. Sat. 3. modum vigeant manus ad motionem. This habitual imperfection the Ancients called, Jactare manus; even as the Satirist scoffs at those who had a smackering of the Greek Tongue, who did, à fancy jactare manus— a gesture it seems Parasites Juvenal. lib. 1. Sat. 3 in their way of admiration, were wont to use: for, Martial, — geminas tendis in ore manus. Martial. Epigram Hieron. Epist. 5. S. Hierome very elegantly mocks at this fashion: Nam si applosisset pedem, intendisset oculos, rugasset frontem, [jactasset manum] verba tonasset, tenebras illico ob oculos effundisset Judicibus: imitating perchance herein that renowned Stoic, thus setting it down. Nec supploderem pedem, nec [Manum jactarem] nec attollerem vocem. Quintilian Seneca Epist. 75. Fabius Inst. Rhet. affirms this behaviour of the Hand became only Demetrius the Comedian, famous in those times; and beside him, none. As for the Athenian Eagle Socrates, so called for his quick insight of understanding, he was wont to use Zopyrus Phisiogn. this vehemency of the Hand, which was observed in him as a token of his violent nature and hot spirit; who, because in his plead he was transported with such heat of action, and and would often in the eagerness of disputation, skirmish as it were with his Fist, he was Laertius lib. 2. therefore despised and laughed at by many, and not undeservedly: for his immoderate action was somewhat hot, & madman like, arguing an impotent mind, and an ill tempered spirit. Cresollius' reports, he once saw a learned man, a Rhetoric Professor, make his Clerum in a public Cresol. de gest. Orat. lib. 2. assembly of learned men: But he with such a continued swiftness moved his Hand before his face, that he could scarce discern his eyes or countenance while he spoke. How other of his Auditors conceived of his gesture, he knew not a to him it seemed most odious; for with that argute and vehement action, his eyes were almost dazzled. This my Author would say properly to be that, which Aristophanes facetiously calls Muscas abigere; as if all that labour of his had tended to no other end, then to make his Hand a Flie-flap. Domitius Afer, seeing Manilius Sura handling a cause, and in his pronunciation running up and down, dancing, Manus jactantem, tossing his Hands, casting back and putting aside his gown, said, that he did not Agere, sed satagere: Actio enim Oratoris est; Satagit Quintil. lib. 11. de pronunc. autem, qui frustra misereque conatur. Praevar. Sect. 17. IN a sewing posture to drive out the Elbows to both sides, as one of the Gentle-craft, is a Prevarication noted and condemned by Quintilian. Cresollius says, A learned and reverend friend of his, once saw a Mushroom Doctor Cresol. de g●st. Orat. lib. 2. pronounce after this manner; that at every comma, he drew out his Elbows with such constancy, or rather pertinacy, that he seemed to know no other gesture. At which sight he tacitly to himself: Either I am deceived in my opinion, or this man hath been of some sewing occupation. And it seems, upon further enquiry, his Augury failed him not; for he had been lately a Cobbler. This absurd motion of the arms, makes an Orator seem rather to have come to speak, from his Last, than his Book: or as if he newly came from vamping his Oration. Praevar. Sect. 18 TO shake the arms with a kind of perpetual motion, as if they would straightway fly out of the sight of their Auditors, or were about to leave the Earth: is a Prevarication in Rhetoric. Such Orators have been compared to Ostriches, who go upon the ground, yet so, that by the agitation of their wings, they seem to think of flight. This happens to some by reason of a certain Plethorique wit and ardour of Nature, which scarce suffers itself to be kept down and holden by the body. Cresollius once saw such a Divine, whose habitual mobility of his Hands was such, that the strongest men could scarce emulate, unless by an incredible contention of labour. Some, through a puerile institution, or by a contracted custom do the same; imitating little birds, which being not yet fledged, nor strong enough for flight, yet in their nests move and shake their wings very swiftly. These the greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which they use to object against those who by a foolish gesticulation appear in the posture of little birds. The Polite Comedian elegantly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nugaris gesticulando. This doth usually Aristoph. appear in many, in the gesturing and skipping motions of joy, when the exultant Mind leaps and lifts up itself; and tickling the body with an active sweetness, shakes those parts most which are more free and prompt to action. Diphilus a Greek Poet, pleasantly expresses this in his Parasite; whom he brings in, rejoicing, with Athen. l. 9 this exultant motion of his arms. Atticus Lysias, in an Oration of his, hath elegantly signified the same; who, when he would prove the Adversary not only to be conscious of the injury, but to be the principal author of it; he brings this perspicuous sign, that he imitated the crowing gesture of a Cock of the game, after his victory; and clapped his sides with the applause Dionys. Halicarn. of his Arms, as with wings, encircled in a ring of wicked men. This gesture is most proper to Mimiques, and the Theatre; and can scarce stand with the gravity of the Forum, or the reverence of the Church; unless some part of it well moderated, may be permitted in signification of Gladness of heart. Praevar. Sect. 19 TO use no Action at all in speaking, or a heavy and slow motion of the Hand, is the property of one stupid and sluggish. Hyperides, whom Plutarch reckons in the Decad of Orators, was of this temper; for it is said, that in his Orations he showed no action or gesture at all: his manner was, to set down the Case, and lay open the matter plainly and simply, without troubling the Judges any otherwise then with a naked narration. Which Aeschines, as some think, did strive to imitate; who in a foolish emulation of Solon, and by praising his Hand, strove to countenance his opinion of an unactive pronunciation. But from that time, all Antiquity hath repudiated those for stupid and brutish Orators: of whom one may justly say C●ssiodor. lib. de Anima, cap. 12. that which Cassiodorus of that drunken wise man: Virum illum prudentissimè disserentem, difficile est vivum credas, quem se nec movere posse conspicias. Who may be described, as the miserable woman in the Fable, turned into a stone by Latona: Ovid. Metamorph. lib. 5. Nec flecti cervix, nec brachia reddere gestus; Nec pes ire potest, nihil est in imagine vivum. There was no kind of writer, that did not with frank language inveigh and pleasantly scoff at the sluggishness of those Orators. Juvenal prettily compares them to the stump of Hermes, and Juvenal. satire. 8. in one, disgraces them all. Nullo quip alio vincis discrimine quam quod Illi marmoreum caput, est, tua vivit imago. Aristides was wont to say, that such dull Orators Aristides to. 3. were very unlike Orpheus; for he, as the fables report, enticed and drew stones after him: but they, as wood and stones, move no man. Cresollius (who hath prepared much of this intelligence Cresol. in Vacat. Autumn. to my hand) sticks not to join together such men who speak without action, to those statues made by the Ancients in the ignorant ages of the world: for they had their eyes shut, their hands hanging down and joined to their sides. Daedalus, a cunning and witty man, was the first that form the eyes, and put forth the Hands, so giving life and motion to all the parts, with singular judgement, teaching thereby the decency thereof; wherefore he is feigned to have made those statues and pourtraictures of men so excellently, that they moved of themselves. The inconvenience of this cold vacation in the Hand, gave being to that Axiom in Rhetoric, Est maxim vitiosum, si actione manuumque motu careat: for such, my Author thinks a wrestling place were necessary; but that of the Ancients, wherein the apt and comely motions of the whole Body, especially Chironomia, the eloquent behaviour or Rule of managing the Hand, was taught. But since these helps of eloquence now fail, his advice is, they would mark the gestures of famous and excellent men, honestly and freely brought up, and by a certain diligent imitation, garnish their own Hands with those dumb figures of Rhetoric. Prevar. Sect. 20. THey who have Hands slow and ponderous, and who without any comeliness bear and offer about their leaden Hands, together with the arm, after a rustical manner; so lifting it up sometimes, that they seem to move a great lump of trembling flesh, reaching their slow Right hand out so timerously, as if they gave provender to an Elephant. Such are by this customary habit, discovered to be Clowns, and men of a most unfaithful memory. Such men we shall sometimes see so faint and idle in their discourse, that they stick in the briers, and demur in a gross gesture of pronunciation; and stricken as it were with astonishment, they seem nailed to that ill behaviour. This in old time, was called, Agere suspensa manu. For that Clowns, and men not so well exercised in speaking, or such whose unfaithful memories fail them, while they are altogether ignorant of the matter, and are not certain whither they shall be carried, or where they shall at length rest; they hang the Hand, and hold it as it were in suspense. Therefore Pliny the younger elegantly Plin. Secund. Ep. lib. 6. usurps Suspensa manu commendare, for a faint and cold commendation, destitute of that ardent affection which is wont to appear in those who are moved in matters of great moment. Praevar. Sect. 21. THe subtle gesticulation, and toying behaviour of the Hands and Fingers, was called by the Ancients, Gestuosa Manus, arguta Manus, and argutiae Digitorum: and are certain quick and over-fine delicate motions of the Fingers; such as our Juggler's use, who perform tricks by slight of Hand, and by a colourable craft mock the eye. Hence [Manus arguta] are spoken of thiefs, whose Hands do quickly leap up, and issue forth, instantly vanishing out of sight: a non they show themselves, and are called to every part. Sidonius Apollinaris, very skilfully; Scrinia tuaconniventibus nobis, ac subernantibus, effractorum Sidonius Apolinaris l. 9 Ep. 7. [Manus arguta] populabitur. This prattling and busy talking of the Hand, and chattering vanity of the Fingers, by the common verdict of all discreet and knowing men, hath been ever condemned for a ridiculous weakness in those that use it much: against which the most judicious Rhetoricians have entered their caveats. See that grave precept of the Prince of Eloquence: Nulla sit mollicia cervicum, nullae [argutiae digitorum] Cicero in Oratore. non ad numerum articulus cadens. That rich Orator, whose wealth begot a Proverb, very wisely also to this purpose: Digitus subsequens vexba non exprimens. This genuine blemish and epidemical disease, takes hold of the Hands of light and unskilful persons, and young men, Crassus' de Oratore. 3. who are usually too hot at Hand in their expressions: yet it hath been the noted and deforming property of some learned men, who by reason of the lively force of their wit, and vigorous alacrity of their spirits, do manifest and signify their minds with a tumultuous agitation of the whole body, whose Hands are never out of action, but always stirring and kept in play, their words plentifully issuing out on all Hands. Q. Hortensius, otherwise a man excellent, was taxed with this genuine or contracted affectation of the Hand: concerning whom, let us hear the report of Agellius. Cum manus ejus [forent argutae] admodum & gestuosae, maledictis appellationibusque Agellius lib. 1. cap. 5 probrosis jactatus est, etc. In which he saith true: for he was upbraided by the Orators of those times, for the gesticulation of his Hands, and called Stage-player; and Torquatus, his enemy, nicknamed him, Gesticulariam Dionysiam: as if he had been but the zany and ape of Dionysia, a tumbling girl, and shee-Mimique of those times. Tully relates the same man to have used such Cicero Divinat. in Verrem. subtle and swift motions of his Hands, that he dazzled the eyes of the beholders. Such a one was Titius, who as the same Author reports, was so effeminate and dissolutely active in his gestures, Idem de Clar. orat. that the Pantomimi of those times made a dance of him, and called it by his name, Titius his Coranto. Tyrtamus that sweet-mouthed Sophister, whom Aristotle for his divinity of Elocution, pointing out with his finger, as it were, the man, called him Theophrastum: yet Athenaeus Laert l. 5. Athenaeus De●pnos. lib. 1. reports him, Nullum gestum & corporis motionem praetermisisse; and so by consequence guilty of an impertinent vexation of the Hands and Fingers. Praevar. Sect. 22. TO play & fumble with the Fingers in speech, is a simple and foolish habit of the Hand, condemned by the ancient Rhetoricians, as an argument of a childish and ill-tempered mind. This, with the Ancients, was, [Vibrare digitis:] There are, saith Quintilian, Qui sententias vibratis Fabius' ●●st Rhet. cap. 28. digitis jaculantur: and the Hebrew Proverb saith, Stultus digito l●quitur, The Fool speaketh with his Finger. Wherefore it was the saying of Chilo the Lacedaemonian; Inter loquendum manus movere non debere, which he spoke not Laertius l. 〈◊〉. of Rhetorical motions, since in Sparta there was scarce any man esteemed the copious elegancy of speech worth his study; but his intention was either closely to carp at this foolish toying with the Fingers, or else to admonish his Citizens to be sparing in speech, and to affect laconical brevity, and where one or two words would serve the turn to express their mind, there would be no great need of gesturing with the Hand. To this may be referred that which Suetonius Suetonius cap. 68 reports of Tiberius Nero, Caesar, whose speech was exceeding slow, not without a certain wanton gesticulation, and fumbling with his Fingers, which with other signs were reckoned and observed in him by Augustus, as properties odious, and full of arrogancy. Praevar. Sect. 23. TO use the Middle-Finger instead of the Index in points of demonstration is much to be condemned in the Hand of any man, much more of an Orator. The ancient Grecians noted and reproved such for witless dotards. Hence Diogenes the Cynique said, Multos insanire praeter Laertius lib. 6. digitum, covertly inferring that they are not (only) mad, who err in putting forth of their Finger. Which gives a notable lustre to that elegant, but dark place of Perseus, hitherto understood of none, not excepting Cornutus the ancient Scholiast, for Ramirez marvells not that Erasmus was ignorant thereof, in his Adage▪ Ramirez Comment Epig. 〈◊〉. Mart. in Amphit. Caes. Tolle digitum, the place is satire 5. Nil tibi concessit ratio, digitum exere, peccas, Et quid tam parvum est? Art thou void of reason, and a stark fool: shall I prove it to you? exere digitum, mimically he feigns him to have put forth his Middle-Finger, which is the fool's Index, according to that vulgar versicle: Miles, mercator, stultus, maritus, amator. And he adds Peccas, thou errest in putting forth that Finger, and he urges an argument, à minori, and what is so small and easy to do? as if he should say, if you mistake in so small a matter, what would you do in a case of greater moment? Lubinus commenting upon these words, Lubinus Comment in Pursue. satire 5. Digitum exere, peccas, says the Poet speaks according to the opinion of the Stoiques, who did demonstrate, Ne digitum rectè à stultis exeri posse; and that a wise man only can do a thing: which that he might make good, he puts him to an easy trial, in which this foolish Dama miscarried, which discovered, he was not able to move the least member of his body without fault and incurring a just reprehension. Paschalius alluding to Paschal. lib. 26. virt. & vit. Charact. the same misprision of the Hand in demonstration saith, Stultus medium digitum monstrat, & hinc sese denudat, an action so unnatural and uncomely, that we will not permit children to be guilty of committing it. Praevar. Sect. 24. TOme a sure out & distinguish the intervals of an oration by scanning motions of the hand, & certain delicate flexions, and light sounding percussions of the Fingers, is an action condemned in the Hand of an Orator, called by Quintilian in his Prohibition against this action, Ad numerum articulis cadens; and explaining himself in this matter, he saith, Soluta oratio non descendit, ad strepitum digitorum. Indeed Protagoras called Man Fabius l. 9 cap. 4. the measure of all things. The Learned very fitly call Measure the daughter of the Fingers, and the Egyptians used to signify measure by a Finger painted. Hence the meeting and scanning of verses upon the Fingers, hath been a very ancient custom, and it was the manner of old in the recitation of the verses of Poets, in the measuring and singing them, to note out the intervals and strokes by a certain motion of the Hands, wherein the Fingers exhibited a sound, which Quintilian calls [Digitorum ictum] for he says in meeter, Fabius l. 9 cap. 4. [Digitorum ictu] intervalla signari. S. Augustin not obscurely consents to the same, who attributes singing, applause and percussion, to the recitation of verses: hence that sentence of Seneca's to be taken notice of, Quorum Digiti aliquod inter se carmen metientes semper sonant, where S. Aug. l. 2 de Music. Senec. de Brevit. Vitae, c. 12 Cresol. de Gest. orat. l. 2. (as Cresollius observes) that great guide of literatur, Lipsius, hath corrected a place which was sound of itself; but the Fingers (saith he) in that measuring do scarce sound, therefore for sonant he puts sunt; yet Cresollius is loath to think that the above mentioned place of Quintilian had escaped his knowledge, which confirms this [ictum digitorum] or sounding motion of the Fingers, which Seneca in this sentence alludes unto: So, a Dactyl, one of the Poetical feet, on which verses run, they will have to have took Diomedes denomination from the drawing in length of the Finger, which they very cunningly used to express the modulation of the instrument. But this ietus or musical cadence of the Fingers, which Cresollius thinks was not usurped of old by Orators, when they related the verses of anclent Poets, unless perchance of the more effeminate of them, (who hunted also after delicate flexions of words) though it may be tolerable for the setting off the intervals of restrained numbers, yet in free prose, which Fabius calls orationem Seneca in sent. citata solutam, to affect these subtle cadences, deserves the sting of the Stoic, which he put out against it. Prevar. Sect. 25. TO use the left hand commonly as principal in Action, which should be at most but accessary, is the idle property of one destitute of all Artifice, and common notions; and of one that would seem to speak in despite of the advertisements of the Ancients; a strange error in the Hand of Orator, yet observed & condemned by Cresollius in some pretenders to divine Rhetoric, Cresol. Vac. Aut. fit only to preach before such as the children of Nineveh, who cannot discern between their Right Hand and their left; for in those things that are done in the sight of honest men, it was never thought the property of an ingenious mind, and one well bred to use the left hand. Neither is there any cause why in the education Plutarch of Fortune, and the education of children. of Nobleman's children it is diligently given in charge, that they feed themselves with the Right Hand, yea, & nurses use to rebuke infants, if happily they put forth their left; which precept is drawn out of honesty itself, and nature, and hath ever been in use with those Nations who have addicted themselves to humanity, and good manners. Hence the Egyptians, because in writing and casting account, they frame their letters, and lay their counters from the Right Hand to the left; and the Grecians (as Herodotus notes) coutrariwise, from the left to the Right; used to Herodot. gird and trump at the Grecians, saying, that themselves do all to the Right Hand, which is well and honestly; but the Greeks to the left, that is perversely and untowardly. And indeed the Nomenclators seem to have excluded the left hand from all actions of decency and importance. The Hebrews call the Right Hand Jamin, the South, the light and active Hand; and the left the North, the obscure and dark hand, much inferior to the South. Homer, though he differ, yet maintains the dignity of the Right Hand above the left, in calling it the Orient, and the left the Occident. The Hand is so occupied in endeavouring and doing, that the Greeks, who to the advancement of wisdom have flourished in polishing humanity, and inventing names, call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quòd ut magni Grammatici animadvertunt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Meletius says the left hand is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quoth in rebus per agendis, ipsa per se claudicet & oberret: And that is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laevam, Meletius. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod ob sui imperfectionem ab omni penè functione removetur. Sometimes with the Greeks it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. relinquo. Hence with the Latins, Relicta a relinquo, a retrò & linquo, and laeva (it may be) for that in most actions we leave it out, for the same reason in the English Nomenclature, the left hand, for that it is most usually left out. With the Germans, it is Die link haunt, quasi leigend haunt, id est, quiescens vel cessans manus. With the Italians Mano flánca, Manus lassa, and Máno ●ánca, id est, Manus desiciens. S. Hierom so attributes virtue and honesty to the Right Hand, that ●e will not S. Hierom in Mat. 5. acknowledge a just man to have so much as a left hand; and the Hebrews and Greeks ascribe the left hand to vice. Who (saith Cresollius') is so great a foreigner and stranger in the nature of man, that he knows not the Right Hand to be naturally more vigorous, and able than the left? If there be any such, I could produce a cloud of witnesses for his information, and the chief Authors and Ringleaders of Antiquity trooping together under this banner, the splendour of whose Arms and Martial looks shall put all ignorance to flight. Aristotle in his Problems filled Arist. Probl. 25. Sect. 31. with incredible variety of learning, saith, Dextrae partes corporis nostri longe sunt nobiliores sinistris, & multò amplius solent efficere. They who followed him in the chorus of the Learned, taking their hint from this their renowned principal, adhere to the same opinion; for Plutarch totidem verbis, sinistra est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to omit what Plutarch in Rom. quest. 78. Apuleius, Censorius, Pliny, Solinus, and others deliver, who have given their manual suffrage and assent unto this point. Philo Judaeus enquiring Philo lib. de praem. Sacerd. the reason why the Divine Law in the rite of sacrifices, gave to the Priests the part of the oblation, which they call the Right shoulder, says, there is a symbolical signification in that mystery: That the Priest ought to be diligent and swift in action, and exceeding strong in all things. We know that commonly in Cresol. de gest. orat. combats the left hand, is it were affixed to the body, manageth the shield, and staying as it were at home quiet; the Right Hand shows itself forth, and is occupied in doing and giving the charge. In which we may see a certain shadow of Rhetorical motion; for in speaking, motion and action is proper to the Right Hand only, the left remains quiet, and is scarce openly brought forth. Tully not very obscurely adviseth thus, who disputing of Action, makes Cicero ad Herenn. l. 3. mention only of one Hand, which he somewhere calls the Right Hand, no where the left, Si erit sermo cum dignitate, laevi Dextrae motu loqui opportebit. But the most clear Interpreter of all the Ancients, Quintilian, hath brought this Oracle of Rhetoricians from behind the curtain, Manus Fab. in Rhet Inst. sinistra nunquam sola gestum facit, and how should it make of itself a complete action, since the action thereof is more contracted, infirm, incomposed, and out of order? whereas the actions of the Right are free, frequent, continued, composed, and resembling the sweet cadencies of numbers; & therefore hath the prerogative of eloquence in the body, as being nearest the principle of motion, and most apt to move and signify. And because the left hand of itself is of very small dignity in pronunciation, common humanity doth teach us, that as a Virgin shut up in her chamber, it should be modestly concealed; the Right Hand on the contrary, as a most goodly Sceptre of Reason, with its force and weight, doth much among men. But although this prevarication of acting with the Left hand in chief, be an error so gross, that we cannot away with it even in picture, where an imitation of speech is expressed: Yet there might be a Quaere raised, what toleration might be granted to such who are Left-handed or Ambodexters by nature or custom. And I could furnish a Prevaricator in Chirosophie, with some notions to advance with, toward an excuse, or Apology, in the behalf of those who are Scaevaes' and Scaevolaes' in this point of Rhetoric. For, many of the ancient Sages, who gave themselves to the speculation of Nature, are of opinion, that both Hands are by nature equally qualified. The great Oracle of Physic, saith, Utramque in homine Manum esse consimilem. And Plato, where he speaks of the Hands, with that Hypocrates. Plato. l. 7. de legibus. wit wherewith he comprehended things divine and humane, affirms, Parem Dextra atque Sinistra vim à Natura fuisse concessam. And that it happened by Custom, that one Hand is better, and the other more infirm: yet Custom is another Nature. But Goropius hath a saying to Plato for this. Meletius, pointblank, from an Goropius in Hieroglyph. Meletius de Nat. Hom. Plato l. 7. de legibus. exemplar argument proves, Dextram Laeva potiorem neutiquam esse. Plato, the Prior of all ancient Philosophers, where he sets forth the education of honourable Childhood, he would have them all in war and handling their weapons, to be like those Sons of Thunder in Homer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and no less than the Scythians in battle, equally to use both Hands, since it seems easy to be done. The laws of which most acute Philosopher, when the Interpreter of Nature briefly sets down in illustrating his learned Arist. l. 2. Polit. cap. ult. Tractate of Polity, he remembers this to be one: giveth omnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse oportere. Since there is little reason why one Hand should be idle and quiet. And Commodus the Emperor preferred Dion. Cas. the Left hand for any action, and was wont to boast much that he was Left-handed. We read also, that Ehud and Tiberius were of this complexion. Judg. 3 Suet. in Tib. c 28. Barthol. Anat. inst. fol. 260. But although some are found more nimble and active in their left hands, and some Ambodexters, (which Bartholinus imputes to a pair of veins, whereas the puissance of the Right Hand proceeds from a vein sine pari, (on that side only) yet the utmost dispensation can be granted, is a connivance in common actions; for in matter of speech or ornamental gesture, there can be no toleration granted to an Orator to play the Ghibeonite, and to sling words at his Auditors out of the Auke of utterance, Judg. 20. 16. though he can do it at a hair's breadth. For the truth is, the Left Hand wants that agility, excellence, force and grace in point of action, being made contrary and unhappy by its situation: whereupon 'tis called Sinistra in latin, quia sine astris bonis. And the lack of grace in doing of a thing, is called Sinisterit as, and sinistrè the adverb sounds unhappily. The best way (therefore) that it can be employed, is in attendance on the Right; which by the course of Nature hath the priority, as the more proper and propense, and apt to make good its actions by a more handsome diligence, as being planted nearer the fountain of the blood. And verily, the Left Hand seems to be born to an obsequious compliance with the Right. And therefore when Quintilian calls for this accommodation, he seems to have had respect unto the Interpreter of Nature, whose well-grounded Axiom it is, Ita comparata esse à Natura, ut Laeva Dextris obsecundent. Arist. And the Philosopher adds his reason, Arist. probl. 25. in another place: quòd omnia Sinistra Dextris humidiora sunt facilius obsequi, atque ad nutum alterius fingi & moveri: which the Hebrew Divines, (as Cresollius says) seem to have had respect unto, in their exposition of Deuteronomie, about the ceremony of washing Hands; where they say thus: Denique opus est, ut in ablutione manuum Sinistra tanquam famula subserviat Dextrae. Meletius de nat. Hom. Hence some Critics would have the Left hand called by the greeks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quasi quòd egregia optimaque non sit, sed ad Dextrae obsequium ministeriumque procreata. And the ancient Lingones called improsperous things, Eperistera; but good and fortunate things, Dexia. By the greeks, indeed, sometimes by Caelius Rhod. var. Lect. way of Antiphrasis, the Left Hand is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. optimus. But in all humane affairs, Sinistrum signifieth as much as unlucky. FOr an Ecclesiastical Orator, to bless or dismiss his auditors with the Left hand, is a Sole cisme Prevar. Sect. 26. in Manual Divinity. For the Left hand in this business, hath only usurped the office in the second place, as being of a lower nature than the Right; neither is it of that fortune or reputation: whence, in all Natural devices and matter of form or token of the Hand, or any utterance implying the freedom of election, the introducing of the Left hand doth abate, and denotes a subordinate property. 'Tis the Right Hand (according to Isidor) that hath its name à dando, by which we understand a joyful abundance Isidor. of all good: the extension of that Hand therefore, hath been ever of more repute in conferring Benediction. And Justin Martyr says, it was an institution of the prime Apostles, that the Right Hand should confer the badge of Just. Martyr. q. 1. 8. ad Orth. Cresol. in Antholog. sacr. Christianity in Baptism, for that it is more exc'llent & honourable than the Left; and, as Cresollius thinks, accompanied with Blessing: Whereas in the left hand there is a contrary Genius; certainly, it is found to be of a very different condition, and naturally more apt to detain, then to bestow a Blessing. Yet notwithstanding, the Left Hand, though it contribute little, yet as in some Natural and civil actions, it is conformable and obsequious to assist the Right: so in the more accomplished and plenary exhibition of this sacred rite, it hath oft Diaconized unto the Right; but of itself alone somewhat improper, and ever subordinate unto the Right. Hence among other prodigies happening in the time of Caesar Dictator, which were thought to prognosticate but small happiness. When certain Infants were borne with their Left Hands upon their Heads, the Soothsayer concluded that there was signified Dion. l. 42 C. Jul. Caes. thereby, that men of an inferior condition should rise up against the more Noble. And the people, who relied much upon these kind of Allegorical inferences, thought as much, and believed it. CERTAIN CAUTIONARY NOTIONS, Extracted out of the Ancient and Modern RHETORICIANS, for the completing of this Art of Manual Rhetoric, and the better regulating the important gestures of the Hand & Fingers. Cautio I. THE ancient Rhetoricians were very precise in the Doctrine of Action, and had many inventions for the forming thereof, which happened by reason of the manners and complexion of those times: but we are not to tread in their steps so far, as to revoke the whole Art of their obsolete Rhetoric, since it is not very apparent, what Action the Ancients used: and if it were known, the whole and perfect discipline, cannot be observed so properly now, since the times and dispositions of men, now differ; and Oratorian Action must vary according to the diversity of people and Nations, In the mean time, their universal precepts, which may be drawn out of the ancient Orators, are not to be neglected, but diligently learned, and as much as can be, reduced to practice. Cautio II. ACTION accommodated to persuade by an apt enumeration of utterance, called by Rhetoricians, Pronunciation, divided into the figure of the voice, and motion of the body, whose chief instrument the Hand is; hath been ever accounted absolutely necessary for a Rhetorician: yet all things that the Ancients prescribe for Action, do not properly belong to a Rhetorician; neither are all things that appertain, convenient for our times; nor do all actions of the Hand become speech; for there are some so far from advancing elocution, that they render it unamiable and deformed. Cautio III. THere are two kind of Actions, which are more perceived in the motion of the Hand, than any other part of the Body: one, that Nature by passion and ratiocination teacheth; the other, which is acquired by Art. An Orator is to observe both the Natural and the Artificial; yet so, that he add a certain kind of art to the Natural motion, whereby the too much slowness, too much quickness, and immoderate vastness may be avoided. Cautio IV. THe incomposure of the Hands is to be avoided, for to begin abruptly with the Hand, is a sin against the laws of Speech. In the exordium of an Oration, the Hand must not go forth, nor stand extended, but with a sober and composed heed proceed to its first Action, it is good, as Rhetoricians say, simulare conatum, and when it first breaks forth into gesture, while it is softly brought forward, we may look upon it with an eye, expecting when it should supply our words: Wherefore when an Orator hath exhibited his honour to his Auditors, and laid his Hands upon the Pulpit, let him stand upright, and that without any motion of his Hands, or his Right Hand not brought forth beyond his bosom, unless a very little way, and that gently. Cautio V. When the Oration begins to wax hot and prevalent, the Hand may put forth with a sentence, but must withdraw again with the same. Cautio VI GEsture doth with most conformity to Art, begin at the left Hand, the sentence beginning together from the left side, but is put off and laid down at the Right Hand, together with the end of the sentence. Cautio VII. 'TIs absurd often to change gesture in the same sentence, or often to conclude sinister motions. Cautio VIII. GEsture must attend upon every flexion of the voice, not Scenical, but declaring the sentence and meaning of our mind, not by demonstration, but signification: for it must be accommodated by the Hand, that it may agree and have a proper reference, not so much to the words, as to the sense; wherefore 'tis added as an authentic clause, that the Hand must attend to begin and end with the voice, lest it should outrun the voice, or follow after it is done, both which are held unhandsome. Cautio IX. Join not ESAU'S Hands, with Jacob's Voice. Cautio X. TO raise the Hand above the Eye, or to let it fall beneath the Breast, or to fetch it down from the Head to the lower belly, are accounted vicious misdemeanours in the Hand: yet the masters of this faculty do grant a toleration sometimes to raise the Hand above the Head, for the better expressing of a just indignation, or when we call God, the Courteours of Heaven, or the common people of the Skies to witness. Cautio XI. TO avoid the long silence of the Hand, and that the vigour thereof might not be much allayed by continual motion, nor prove deficient, there is a caveat entered for the interposing of some interval, or pause, as 'twere a measure of the expression, or stay, of the active elocution of the Hand: some that are skilful and curious in this matter, would have three words to make the interval of every motion in the Hand. But Quintilian condemns this for too nice a subtlety, as that which neither is, nor can be observed. Cautio XII. NO gesture that respects the rule of Art, directs itself to the hinder parts: Yet otherwhiles the Hand being as it were cast back, is free from this prohibition: for whereas there are seven parts of motion, To the Right Hand, To the left, upwards, downwards, forward, backward, and circular, the first five are only allowed a Rhetorician. Cautio XIII. TAke heed of a Hand Solecism, or of transgressing against the rule of Action, by the incongruity of your Hand and Speech: For to speak one thing with the Tongue, and to seem to mean another thing by a contrarient motion in the signifying Hand, and so to thwart and belie a man's self, hath been ever accounted a gross absurdity in Rhetoric, and the greatest solecism of pronunciation. Which makes to this purpose; We read how at the Olympic Games which in times past were celebrated at Smyrna, where Polemon, that skilful Sophister was present, there enters the Stage a ridiculous Player, who when in a Tragedy he had cried out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, o Coelum! he put forth his Hand to the earth: and again pronouncing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, o Terra! Philostratus de vita Sophorum erected his face towards Heaven. The learned Sophister laughed at the absurd Actor, & withal aloud, so that all were near might hear him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hic manu solaecismum admisit: Wherefore being Precedent of those Games, he by his censure deprived that rude and ignorant Mimic of all hope of reward. For reconciling of the Hand and Tongue, and bringing them to an uniformity of signification, and for maintaining their natural and most important relations, Rhetoricians have agreed upon many Canons and Constitutions. And the Hand then only accords and complies with Speech, when it moves to verify our words; for if the motions of the Hand do dissent from the expressions of the Tongue, it may contradict and convince the tongue of vanity; for so we may commend even when we do reprove, if the gainsaying Hand should have a contrarient motion; seem to confirm when we are in doubt, when we forbid, our Hand may deport itself into the form of an exhortation; we may acquit when we accuse, accept, when we refuse, and abhor, comply in words, yet by our disordered Hand bid defiance, be sad, with a rejoicing Hand, affirm and grant, what we deny, and many other ways thwart and belie ourselves. No true construction can be made of any speech, nor can we evade such dull absurdities of this voucher of our words, do move in opposition to their meaning; for without judgement and advice, which should set in order and support the thought into the Hand, that is ever ready to maintain that trust that the Tongue endeavours to obtain, Truth wants her warrant, and is so absurdly crossed, that the efficacy of Speech is utterly defaced, and all the credit that such language amounts unto, is the pittance of a doubtful faith. Cautio XIV. eat similitude of gesture; for as a monotone in the voice, so a continued similitude of gesture, and a Hand always playing upon one string is absurd, it being better sometimes to use a licentious and unwarrantable motion, than always to obtrude the same Coleworts. Cresollius says, he once saw an eminent man, one Cresol. vacat. Autumn. l. 2. who had a name for the knowledge of honest Arts, and indeed there was in the man much learning, and that of the more inward & recondit, a great Antiquary, and one that had a certain large possession of Divine and Humane Laws, goodness of words, soft and pellucent; and decked with flowers, adorned and polished with the sayings of wise men, and a speech flowing equally after the stile of Xenophons': But it can scarce be imagined how much the ill composed and prevaricant gestures of his Hands took off from the common estimation of his accomplished wit: For when he had turned himself to the left Hand, he poured out a few words with little gesture of his Hands; then reflecting himself to the Right Hand, he plainly did after the same manner, again to the left Hand, straight to the Right Hand, almost with the like dimension, and space of time, he fell upon that set gesture and univocal motion; his Hands making circumductions, as it were in the same lineal obliquity: you would have taken him for one of the Babylonian Oxen (with blinded eyes) going and returning by the same way, which for want of variation gave an incredible distaste to his ingenious Auditors, which did nauseat that ingrateful satiety of Action; if he might have followed the dictate of his own Genius, he would either have left the Assembly, or given him money to hold his peace: But he considered there was but one remedy, that was to shut his eyes, or to hear with them turned another way; yet he could not so avoid all inconvenience, for that identity of motion, entering at his ears, did disturb his mind with nodious similitude. Cautio XV. TAke care that variety of gesture, may answer the variety of the voice and words, which that it may be better done, four things are to be observed: First, see to the whole cause, whether it be joyful or sad; then look to the greater part; for in an Exordium, a gentle motion is most commodious. Narration, requires the Hand a little spread, and a quick & freer motion. Confirmation, a more sharp and pressing Action: the conclusion of an Oration, if it be composed to excite, must have rousing motions; if to pacify, gentle and sweet; if to sadness, slow and short, and broken motions; if to joy, liberal, cheerful, nimble and brisk accommodations. Then the sentences are to be weighed, which vary with the affections, in expressing which, diligence must be used. Last of all the words, some whereof are now and then to be set off with some emphasis of irrision, admiration, or some other signification; yet those gestures which fall from the slow Hand, are most pathetical. Cautio XVI. TAke heed of levity, and a scrupulous curiosity, in a pedantical and nice observation of these gestures of the Hands and Fingers. Cautio XVII. eat affectation: for all affectation is odious: and than others are most moved with our actions, when they perceive all things to flow, as it were, out of the liquid current of Nature. Cautio XVIII. Use some preparation, and meditate beforehand of the action you intent to accommodate your voice with. Cautio XIX. ALthough an Orator's art should not altogether consist in imitation, yet remember, that Imitation is one of the great Adjutants, and chief Burnishers and Smoothers of Speech: it having been an ancient and laudable custom, for ingenious Sparks of Oratory, to be present at the Declamations of eminent Orators, & studiously to observe their Countenance and Hand. Pliny dislikes those, that imitate none, but are examples unto themselves. The same Plinius Secundus, a famous Plin. lib. 6. Epist. ad Maxim. Pleader, and most sweet Orator, among others that applied themselves unto him, had Fuscus Silinator & Numidius Quadratus. Junius also commended to him by his ancestors, was trained Idem. lib. 8. epist. up in the Examplar doctrine of Manual gestures. Hence the Tribe and Nation of Orators were called by the name of those eminent men which they did imitate. Sidonius, truly surnamed Apollinaris, called those Frontoneans, who did imitate Fronto a famous Philosopher and Orator, the pattern of Eloquence to M. Antony. So the followers of Posthumus Festus were called Posthumians. Sulpitius, not the least in the Chorus of elegant men, imitated the Hand of Crassus, that Nightingale of the Forum, the glory of the Senate, and (as Tully says) almost a god in speaking: (of whom, that (it seems) might be spoken, with small exchange of words, which was Hyperbolically said of Herod's eloquence; Non Manus hominem sonat!) Wherein Acts 12. 22. He was so happy and industrious, that he was accounted to be very like unto him. Cautio XX. IN Imitation, propose to yourself the best pattern, according to the Aethique Rule of Aristotle: Par est in omni re optimum quenque imitari. Arist. in Aeth. lib. 9 Fusius erred in this part: of whom Tully reports, that he did not imitate the sinewy expressions of C. Fimbria, but only his Prevarications. Cicer. l. 2. de Orat. Basil the Great, a grave and perfect Orator, a man accomplished in all kind of humanity, which in him had a sacred tincture of piety: when he had been acknowledged to be Ensign-bearer to Virtue, he had not only admirers, but some that strove to be his Imitators. And what did some imitate? Certain moales and defects of Action, and so fell into an unpleasant and odious kind of Manual composition. Therefore Nazianzen, a man of a most Greg. Naz. orat. 20. sharp judgement, sticks not to call them, Statuas in umbris, a kind of Hobgoblins and nightwalking spirits, who did nothing less than emulate the splendour of Rhetorical dignity. Take heed therefore, that Imitation degenerate into Caco-zeale, and of proving a Left-handed Cicero. Cautio XXI. When you have judiciously proposed your pattern, keep close unto it without levity or change, for diversity of copies is the way to mar the Hand of Action. Titanius Junior was famous for this vice, who (as Capitolinus saith) was the Ape of his time. The same levity or facility of imitation Libanius the Sophister had, who was called by those of his times, the very painted Map of men's manners and dispositions. Cautio XXII. Use Exercise. For as the most learned of the Philo de Joseph. Thucyd. lib. 1. Stob●us Ser. 3. Aus. in lud. Sap. jews, there are three Ideas, Nature, Art, and Exercitation; by which we endeavour to the best end. The Corinthian Orator much commends this Exercitation. And the Oracle of the Grecian Sage, is, Omnia sita sunt in Exercitatione. The absolute perfection of all Arts, is from thence; and from it Eloquence receives her beauteous colours, her Musive or Mosaique Excellency; whereby she becomes most accomplished. Bend and wrest your Arm and Hands to the Right, to the Left, and to every part: that having made them obedient unto you, upon a sudden, and the least signification of the mind, you may show the glittering orbs of Heaven, and the gaping jaws of Earth. Sometimes place your arguments upon your Fingers; sometimes lifting up your Hands, threaten and denounce punishment, or with a rejecting posture abominate: sometimes shake and brandish your Hand as the lance of Elocution; that so you may be ready for all variety of speech, and attain that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or facility of action, with the decorum & beauty of decent motion: which excels both that of colours and proportion. Charmides a goodly young Orator, when he would compose his gesture to all kind of elegancy, Xenoph. in Convi. and (as Ovid speaks) Numerosos ponere gestus) that is, accurate, and made neat by a subtle judgement) at home, alone, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he practised the gesticulations of his Hand. Cautio XXIII. TO have Censors at times of exercise, who shall inform truly and skilfully of all our gestures, would much help to the conformation of the Hand. Or to practise in a great Looking glass: for though that Mirror reflects that image of one Hand for another, yet we may believe what we see to be done. Demonax, a great Philosopher, and an acute Rhetorician, advised an untoward Declamer to use more exercise, and while he answered, that he always first acted his Orations to himself; Demonax replied, that may very well be; for you act so little to the purpose, Lucian in Daemon. because you have always a fool to your judge. Cautio XXIV. THe gestures of the Hand must be prepared in the Mind, together with the inward speech, that precedes the outward expression. Cautio XXV. Use no uncomely or irregular excess of gesturing with your Fingers in speaking, nor draw them to any childish and trifling actions, contrary to the rules of Decorum, and to that they serve for; lest you diminish the glory of fair speech and Rhetorical persuasion; and offer a great indignity to Minerva, to whom these organical parts of Elocution were sacred. Cautio XXVI. THe Left hand of itself alone, is most incompetent to the performance of any perfect action: yet sometimes it doth, but very rarely. Most commonly it doth conform & accommodate itself to the Right Hand. And where both Hands concur to any action, they exhibit more affection. Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Dual, is masculine, cause vis unita fortior. Cautio XXVII. BOth Hands do sometimes rest, and are out of action: yet this Rhetorical silence of the Hand, is an act proper, where no affection is emergent: though a long intermission of gesture be displeasing. Cautio XXVIII. Avoid Knacking, and superstitious flexures of the Fingers, which the Ancients have not given in precept. Cautio XXIX. THe Actions of the Hand are to bend that way, that the voice is directed. Cautio XXX TAke heed, that while your Hand endeavours to accomplish the acts of Rhetorical pronunciation, you lose not modesty, and the moral and civil vertves, nor the authority of a grave and honest man. Cautio XXXI. IN all Action, Nature bears the greatest sway: Every man must consider his own Nature and temperament. The reason is, because no man can put off his own, and put on another's nature. One Action becomes one man, and another kind of behaviour, another. That which one does without Art, cannot wholly be delivered by Art; for there is a kind of hidden and ineffable reason, which to know, is the head of Art. In some, the Civil virtues themselves have no grace: in others, even the vices of Rhetoric are comely and pleasing. Wherefore a Rhetorician must know himself, yet not by common precepts; but he must take counsel of Nature for the framing of the complexional and individual properties of his Hand, Cautio XXXII. IN the Rhetorical endeavours of the Hand, as in all other Actions, the golden Mediocrie is best, and most worthy the hand of a prudent man. For the action of the Hand should be full of dignity and magnanimous resolution, making it a liberal and free Index of the Mind; such as theirs is, who are said by Xenophon to be inspired with divine love, who (as he says) gestus ad Xenoph. in Symp. speciem quandam maximè liberalem conformant. Which form of appearance consists in a certain moderation of gesture, no chafed and incomposed rashness, or a too daring garb of action, nor superfinical demeanour: nor on the other side, a rustic and homely fearfulness, which is wont to discourage and disappoint the purpose of necessary motion. Yet of the two extremes, it is least faulty to draw nigh to modesty, and an ingenuous fear, than to impudency. The manner and tempering of gesture, is not only to be fetched from the things themselves, but also from the age and condition of the Orator: for otherwise a Philosopher, or some grave person: otherwise a young Sophister, lifted up with study, and boiling over with the fervency of an active spirit. A soft and calm action most commonly becomes grave men, endued with authority: which to one in the flower of his youth, would be accounted slowness, and a slacking negligence. Modification of gesture hath also regard to the condition and quality of the Auditors; for an Orator should first consider, with whom, and in whose presence he is about to act: for in the Senate, or hearing of a Prince, another action is required than in a Contion to a Congregation of the people, or an assembly of light young men. Among Kings, and Potentates, and Fathers of the Court, regard is to be had to their illustrious power & authority, all juvenile gestient pomp and ostentation laid aside, by a submiss Action he must transfer all dignity from himself. Concerning this golden point of moderation, there is a national decorum imposed upon men by time and place; for according to the Genius of that climate, wherein we converse, moderation, may admit of a divers construction. In Italy a fair spoken, and overmuch gesturing with the Hand, is held comely and acceptable. And in France he is not a la mode, and a complete Mounsieur, who is not nimble in the discoursing garb of his Hand, which proportionable to that language is very brisk, and full of quick and lightsome expressions. And your French Protestant Divines are easily good Chirologers, some I have lately seen in the Pulpit, to my great satisfaction, and have gone away more confirmed in the validity of these Rhetorical gestures, there being scarce any one gesture that I have cut, but I have seen used in the heat of one discourse of polemical Divinity, such Logical asseverations appeared in their Hands. In Germany, and with us here in England, who in our national complexion are near allied unto the Germans, moderation and gravity, in gesture, is esteemed the greater virtue. The Spaniards have another Standert of moderation and gravity accorded to the lofty Genius of Spain, where the Hands are as often principals, as accessories to their proud expressions. But our language grown now so rich by the indenization of words of all Nations, and so altered from the old Teutonique, if the rule of moderation, be calculated according to the Meridional propriety of our refined speech, we may with decorum and gravity enough (as I suppose) meet the Hand of any of these warmer Nations half way, with the Manual adjuncts of our expressions. Chirepilogus. THus, what my Soul's inspired Hand did find T'exhibite in this Index of the Mind, What Nature, or her subtle Zany can By signs and tokens reach with Speeches span: (While many Hands made lighter work) at last Brought to the nail, hath crowned the labour past. Here my Hand's Genius bids my Fancy stand; And (having her discoursing Gestures scanned) Beckons lest for a Manual unfit, The Work should rise, to make a Hand of it. MANUM DE TABULA.