Anthropometamorphosis: Man Transformed: OR, THE ARTIFICIAL CHANGELING Historically presented, In the mad and cruel Gallantry, foolish Bravery, ridiculous Beauty, filthy Fineness, and loathsome Loveliness of most NATIONS, fashioning and altering their Bodies from the mould intended by NATURE; With Figures of those Transfigurations. To which artificial and affected Deformations are added, all the Native and Nationall Monstrosities that have appeared to disfigure the Humane Fabric. With a VINDICATION of the Regular Beauty and Honesty of NATURE. And an Appendix of the Pedigree of the ENGLISH GALLANT. Scripsit J. B. Cognomento Chirosophus. M. D. In nova fert animus, mutatas dicere formas. London, Printed by William Hunt, Anno Dom. 1653. The intent of the Frontispiece unfolded. THe high Commission from Heaven granted for the trial of the Artificial Changeling upon the matter of Fact, touching Man's Transformation, is exhibited by the Letters Patents, or Great Charter of Nature, engrossed with a Sun beam, and signed with the Broad-Seale of Heaven, presented by a Hand, extended out of a Cloud: The crowned Sceptre in the other outstretched Hand, shows the Government of the World is by the Laws of Nature established from the Creation, and that the form of proceed is according to that un-repealed Statute. The perpendicular Ray intimates that formidable sentence which (as it is to be feared) shall be pronounced at the general day of Judgement against all abusers of their Bodies, who have newmade and deformed themselves. I know you not, neither are you the works of my Hands. The Angel, by motto, expresseth, That God made man righteous, but he hath found out many inventions. The Devil is figured rejoicing at the practical and abusive Metamorphosis of Man, with a ha', ha', he; In the image of God created he them! but I have new-moulded them to my own likeness. The Creatures, the Ass, the Leopard, the Hound, and the Ape, admiring at the degenerate Apostasy of Man, from the original perfections of his true Shape, cry out, Behold Man is become as one of us! A Tent being pitched sub Dio, over the Valence, whereof, the title is inscribed Anthropometamorphosis, or the Transformation of Man, Nature, with all the hieroglyphical Equipage of her Power, being seated upon the Tribunal, our Prototypes Adam and Eve Assessors. The two Books being laid open, one of the use of parts, the other of the abuse of parts, is read, at which the Ghost of Galen appears, as raised up at the report of the prodigious abuse of parts: Which being urged and prosecuted by Nature's Solicitor against the Nations at the Bar, who plead Guilty, and submit themselves to be tried by God and Nature, thereupon the Ocular witnesses are brought into Court, and sworn upon a Book to testify and give in evidence of the whole truth, and nothing but the truth. A Jury being Empanelled, the Foreman, after consultation, brings in a Bill, signed Billa Vera, which implies the Indictment is found; whereby these Nations are judged guilty of high-Treason against Nature. Judgement is passed on them to suffer according to their demerits, the Court risen up, and adjourned until the last Great Assizes and Session. portrait of John Bulwer Johannes Bulwer, cognomento Chirosophus, alias Philocophus. Vultispex Insignis. utrius que Phisiognomiae Protomystes. Pathomyotomus. Naturalis Loquelae Primus Indagator Anatomus Moralis. Stagerita novus. Motistarum Clarissimus: Stator Augustus et Vindex Naturae. M.D. Author noster hisce Gnosticorum Suffragijs insignitus Cluit. Quae (vel ingratijs) Subscripsi G: H: W: Faithorne Sculp: symbolical frontispiece Deus fecit ●o●●n●m rectum Per Leges Natura Non no●● illos nec sunt opera manuum mearum— Magna Charta Natu●● ANTHROPOMETAMORPHOSIS Ecce Homo quasimus ex●●●● De usu partium Testas jurati De abusu partium Quid de abusu partium D● 〈◊〉 de abus● partium Bella Vera A through-description of the Nationall Gallant: Being indeed an Anacepheloisis of the whole Book, intimidated by the Frontispiece. STay, Changeling Proteus! let me count the rapes Made on thy Form, in thy abusive shapes: I have observed thy Nature-scoffing art Wherewith thoust Schematized in every part. Out of wise Nature's plastic hand thy Head Came like a ball of wax oblongly spread: Now'ts like, in its acuminated line, A Sugarloaf or Apple of the Pine; Now'ts long, now short, now flat, now square, now round, Indented now, like to a Foisting-hound; 'Twas soft, now hard; it is a Blockhead made. What's this appears! the Neck and Head are lost, Within the Breast by force of Art embossed. An entire grove of hair the skull did shade; Now the North side's alone deprived of hair, And now the South side appears only bare; Now the East parts the Front of Time present, Whilst the blind No deck wants its ornament; Why now the Fore part's bald, party perpale: Thus one half still thy Art hath made to fall. Ascending from thy Eyes two arched Bows, Thy Front towards the coronal suture rose; That Plains sublime extent which should be bare, By Art's now shortened, and oregrown with hair. High Foreheads here, above their confines mount, Which some do a transcendent beauty count. Here frantic men, cornute themselves, and scorn The front that wears not an engrafted horn. Drawn out by Nature's pencil, o'er thy Eyes Two hairy Crescents once did Arch-like rise; Which Geometry is now abolished quite By thy eradicating arts despite. Nature some distance between these allowed, But here the Fashion's Beetle-browed. The Eyelids mean to veil the Orb of sight, Turned backward to thy Front, do now affright: Their Palisado which did Sight direct. Now rooted out, present a torve aspect. What mean these painted Circles 'bout each Eye, 'Mongst other marks of fearful bravery? Nature between thy Eyes thy Nose did place, That goodly Promontory of the Face: Here cut and paired betwixt thy Eyes, no Nose Is left at all their rays to interpose. Thy Nostrils there cut off (unwinged) are found To represent a most dishonest wound. Alas poor Noseless Ape! why nowed should seem A Camoyse Saddle-nose is in esteem. Here, cross to that Face-levelling design, Thy high raised Nose appeareth Aquiline. Thy Art-augmented Nose here's thick and strong, There short and little, and here overlong. Thy Nostrils now bored through, ringed on each side, Afford an inlet unto cruel pride. What Gallantry is this, wherein th'appears So Hellhound like with long outstretched Ears? Whose bored Tips torn wide with the fond weight Of glittering Stones, thy shoulders over-fraight. This extant part, whose standing off behoved, As glued unto thy Head, is less improved. What horrid affectation have we here? Thy Cheeks on each side bored through appear; Through whose holes (the slav'ring spetles vent) The Teeth and Gums themselves to view present. Nature's strict Orifice who here deride, Seek beauty in a mouth more heavenly wide. Lip-gallantry succeeds; Thick blabber Lips Here, hanging in their light, the sight Eclipse. There 'tis the nether lips especial grace, To fall down to the lowest barbal place, Bored full of holes, most richly charged, to sway It downwards, and the dental roots display. Here sticking out, sharp naile-like pegs of wood, In the upper lip's a bravery understood. What fashion by corrupted fancy sprung Through a new hole presents the playing tongue? The nether Lip's bored through to yield a vent To them, who are not with one mouth content. At each end of the mouth a bored hole, There the rich Gems imposed weight condole. Whether by Art's rude force, or Natures skip I know not; Here we have no upper Lip. What scoffers have we here? men sore afeared Of Manhood's ensign, who abhor a beard. Here the luxuriant Chin quite down is mown, The rank Mustachoes into Whiskers grown. The upper Lip of Hair's now's dispossessed, Which nourished here, the honoured Chin invest. Now rooted out by thy malicious care, All the clothed parts about thy mouth are bare. What's the next fruit of the fantastic itch? Thy Teeth must now be red, and black as pitch. And this forsooth, we count a manly sight, 'Cause children's, women's, and dogs Teeth are white. Here thy Teeth are as sharp as Needles filled, There, in a foolish bravery exiled; The Foreteeth both above and eke below, Have left two empty Sockets in each row; Them whose Gums these dare own, they ugly think, With such refusing for to eat or drink, Here, for an Elegant conceit, they draw Five or six Teeth out of the upper jaw. There, a rich Mouth with gilded Teeth behold! Here, Teeth so covered with thin plates of gold, And fitted to the teeth, they seem to be Set in the plates, by Art's felicity. There, filled down, or else extirped quite, Th' impoverished Mouth hath lost its proper might, And the Sale pieces natural repute: With others they the empty Gums recruite Of Steel or Iron framed, which in stead Of the true teeth the vacant rooms succeed. See here, (which some to a bold Art impute) A double Tongue quite cloven from the root! Room for Face-moulders, who affect the grace Of a square, plain, broad, a smooth platter Face! The concave Face by art here inward pressed, Makes a dog's countenance in great request. Here by a strange and ovallizing Gin, The compressed Cheeks are drawn out long and thin, These with a torn and bloody face appear, Which is accounted the prime beauty here. There Art with her bold stigmatising hand, Doth streaks and marks upon their visage brand. The Painter-stainers here assume a place, From where descended our Face taking race; Their Faces Red and White, Black, Yellow, Blue, Distained, all sorts of an imposed hue. And here our Gallants al'amode are met, With visage full of foul black patches set. High huffing-Shoulders here the gallants wear. Which 'bove their Heads they in this place do bear. Here through pride, or the fond Nurse's fault, One 'bove the other doth itself exalt: Here their bold fancies so their folly greet, The shoulder-points are drawn by force to meet. Pap-fashions here, the work of Nature wrong, Dugs with a loathsome loveliness so long And stretched out, the strained bags agree To reach the Wast, nay sag down to the Knee. Through their pierced Paps, the cruel gallants here A Cane of two spans long do proudly wear. No Maid here's handsome thought unless she can With her short palms her straight laced body span. Thus we most foolishly our life invade, For to advance the Body-makers trade. Painted with lists, here, naked arms behold, Branded and pounced, with colours manifold, Rich tinctured Red, Black, Tawny, Yellow, White, All badges of the gallants gay delight. Here Hands are coloured: There long Nails define Idle Gentilitie's assured sign. Here, crossing Nature, cut and jagged round, The Nails are with injurious angles crowned. Yard-bals or Bells hung 'twixt the flesh and skin, Here to the Paphian Rites do ring all in. There the Prepuce is buttoned up: Here now A huge enormous Ring secures a vow. There, Circumcision shames th' uncovered Nut, Which here with cords bound up is over-shut. There the forced Genitals trust up, are hid Within the Body. Here Castrations bid Eunuehs in their degraded manhood thrive: Here women Eunuches at that Mart arrive. There (by erroneous wit a trick devised) Women are, as an ornament, excised. Here by a fond devise, the Virgin's Thighs And Calves, unto a swelling greatness rise. There they use art to make the Calf ascend, And here the fashion makes it downward tend, Naked, no Breeches (here) they seem to lack, Their coloured thighs Trous-like being died black. About their Legs strange lists they there do make, Pricking the same with needles, than they take Indeliable tincture; which rubbed in, The Gallants do account the bravest gin. The greatest ornament which here we meet, Is, for the women to have little Feet, Which from their Infancy are kept so small, They go but badly, and half seem to fall. Here coloured Red the Gallants feet appear, Which on their Feet's true nails some only smear. Thus Capa peia is that Gallant great, Horrid, Transformed selfe-made Man, Complete. Admitted for to see each ranged file, Can indignation give you leave to smile? To his honoured Friend, Thomas Diconson, Esquire. Friend, THe Heroic Disease of Writing hath (as you well know) long since seized on me, this being the Fifth Public Paroxysm I have had thereof. It hath been ever the humour of my Genius to put me upon untrodden Paths, and to make up aggregate Bodies of very scarce and wide dispersed Notions; which had been more easy for the Faculty of my weak Body, had I had a Signality of Spirit to summon Democratical Atoms to conglobate into an intellectual Form; or, that Mercury had been so propitious a Lord of the Ascendent in my Nativity, as he was in Amphion's, and bestowed some Orpharion upon me, with whose sound I might have attracted Notions, and made them come dancing to the Construction of a Book What I here present you with, is an indictment framed against most of the Nations under the Sun; whereby they are arraigned at the Tribunal of Nature, as guilty of High-treason, in Abasing, Counterfeiting, Defacing, and Clipping her Coin, enstamped with her Image and Superscription on the Body of Man. The matter of Fact is proved by sufficient Witnesses of credible Historians, that it will not be an easy thing for them to traverse the Indictment. The Prosecution of such an Action, wherein the honour and reputation of the great Architect, man's Protoplastes, is so much concerned, had been (I humbly confess) more fit for one who had deserved to be Attorney General to Nature, then for me, the meanest Solicitor in her Court. When you have well viewed the Scenes and Devilish shapes of this Practical Metamorphosis, and scanned them in your serious thoughts, you will wonder at their audacious fantasies, who seem to hold Specifical deformities, or that any part can seem unhandsome in their Eyes, which hath appeared good and beautiful unto their Maker: And I doubt not but you will soon discern the propense malice of Satan in it, tempting mankind to a corporal Apostasy from himself: as if in an Apish despite of the glory of man's Creation, that divine consultation, Eaciamus hominem, Let us make man according to our Image; He would have his Defaciamus hominem, Let us deface man according to our likeness; insomuch as that of the Psalmist, I am fearfully and wonderfully made, might be ironically applied to man in this his abusive Transformation. Besides what in the Indictment I have charged upon the score of man's pragmatical invention, (which is the main Design) upon strict Disquisition after the causes and original of these Monstrosities, which I had rather call Native then Natural; I lay them to the charge of man, discharging Nature from having any hand, or the least intention therein. And concerning National Monstrosities, I account it a high slander raised against the Honesty of Nature, that she should be delighted to disport herself with such Antic varieties of forms as appear in the world, or should sometimes set herself to mock any Person, much less whole Nations, out of their right shape and feature; so that you will clearly see here, as in the mirror of Alitophilus, the true causes and effects of all the Artificial Retortions, Native Alienations, and Absurd Transfigurations of the Humane form. Why I dedicate this to you, is not solemnly to engage you to a polemical Defence of it; but only, if need be, to witness my good intention and zeal to Nature (whether it be according to knowledge, let others judge) and that this may remain as a Pledge of our contracted Friendship and Amity; and that Posterity and Future Ages may know in the Religion thereof, the affection of your most Devoted Friend, JOHN BULWER. To the learned Author on his Book. While frantic we steer our Fantastic wit To what is Foreign only, not what's Fitchow, And our Exotic Wardrobe only prise Not for the Garments sake, but the Disguise, Shifting still round, till we ourselves restore To wear what Misbecame ten years before; Your Prudence all that while forbore our cure, And though you Disallowed, you could Endure: Because it oft grows less injurious far, To side with small faults, then be Singular; Until this leprous folly practise had On Nature's self, to Mend it into Bad. And would unlearne Creation's ancient road, And change her genuine Births, to Birth'th ' Mode; While the hag Midwife models every Part, Not by the Guide, but Wander of her Art, Wreathing the waxed limbs, till they confess A shape not meant by Nature, but the Dress; Tempering that yielding skull, till she be known To spoil the child's brain, to delight her own. And the Arched Breast to grasping Swaths betrayed, Doth prove confinement, which was Mansion made Where the penned heart and lungs close ribs invest, Not to be Guarded, but to be Oppressed. The narrowed loins, their single span allowed, Gra●e parts against parts, and bowels bowels crowd; Till all their straightened functions fail, and lie Lost in Imaginary Decency. When all th' advantage purchased by the feat, Is that they Slender die, and perish Neat. These and their like are thy judicious hate, Yet are they not thy satire, but Debate. To combat which thou dost tame weapons choose, Designing to Convince more than Accuse. All thy Artillery is sober Art, To heal the Wound and not offend the Part. If any have embosom'd error so, To hatch it still, though thou the danger show, At their own peril be't; they pity find Who Lose their eyes, but not who will be Blind. Phisiophilus, M. D. Ad Authorem Philocosmum. BArbaries adeone ferax? tot monstra stupenda Protulit? ingentis curae vix exitus alter. Híc stupet à morbo proprium spectâsse nitorem Squalori immersum aeterno; Formam illaque Luget Deflorata Cavo Morbilli stigmate; faedam Detestata Lepram gens tota humana; precantur Prolis Apollineae auxilium; repetant simul ipsi Artis Phaebeae culmen, Legesque decoris. Dum nocuasque manus, moresque redarguis; alter Ut MEDICEUS erat, medicus sis tu quoque Cosmus. Amititiae ergo A M. M.D. On my honoured Friend Dr Bulwer his Apologetical Disquisition, and ingenious Anatomy of Nature. HE, whose first Lecture was on * Chi●ologia. Nature's hand, Now all her Features hath exactly scanned: So did Eliah's little Cloud arise Like a man's hand, till it had filled the skies. A little spark kindles a mighty flame, Greater, and Brighter still, Friend, grows thy Fame. Pliny but Nature's History us gave; Thou, her Great Champion, dost her honour save: And having all her Works well understood, Dost, with her Maker, find them to be good. The Prayers of Saints ascend like Frankincense, May Heaven be so pleased with thy Defence; And men, who shall the bounds of Nature pass, Mend their deformities by this thy Glass; So clear and wonderful a mirror, where All the Monstrosities of Art appear; Man's Forme-Transforming Garbs, whose cruel Pride Hath strange Conclusions on his Body tried. Endeavouring for to translate himself Into a Changeling, or some ugly Elf. Mad Gallantry! which by a fond Design, Makes itself loathsome to be filthy fine. Nay, we may see how high their Foilies rave, They will be Monsters, but they will be brave; And in despite of Nature too proclaim, That they delight to glory in their shame. Thy Glass discovers where man trips, or haults Downright into his close contrived faults; And in prevaricating Moods affects New fangled shapes, and his true form rejects. It holds forth in each Part the foul Abuse, And regulates it to the native Use; Him then, the Body, and the Mind, who can Set right thus, Honour the Physician. FRANCIS GOLDSMITH. D no Bulwero Temporum nostrorum Plinio Tertio, nemini, Secundo, Herculi Anglo, Monstrorumque Domitori Facetissimo. QUod Facit Alcides clauâ, quod Theseus ense, Tu calamo pingis monstra domasque nova, Africa quantùmvis jactet miracula quondam; Orbis, perlecto Te, Africa totus erit: Non quae Nilus alit, sed quae nos fecimus ipsi, Monstra Animi, & gestûs, Sola ea nostra vocas. Ad speculum tonso rerum potiente Tyranno, Nil Monstrum vano majus Othone fuit. Pinge & Agrippinam Romanae Tigrida gentis, Et quotuplex uno (quaeso) Nerone Leo? Terroris parilis, risusque; Cacacicus unus Claudius, & Crepitûs rite patronus erat: Seu mage ridendus, fessus qui caede virorum▪ Domitianus Imperator. A Domitis Muscis nomen inane tulit. Quid servi facient, audent cum talia Reges? Ad quorum exemplum quilibet ire solet: Non homo tantum homini Lupus efferus, induit Omnem, Quippe feram, totus Simius ipse sibi est. Et Caper & Porcus, (nam sic alterna voluptas Efficit) & Circes pocula sponte bibit. Ne culpate Deos, nihil heu Natura sinistrè Effundit, Monstrum stat sibi quisque suum. Ad eundem. NAture I challenge thee to take a part, And stand a Second to this piece of Art: Which as no Fucus, on thy Reverend Face Bulwer hath laid, but gives Thee thy due grace: Thou here art cleared of foul Deformities, Free in intent, and when such Acts arise, They're Rapes, not Births, and the enforced Mother Can wish such brats, that the shamed Womb would smother; She in a perfect Rule and constant Course Works her effects alike, unless the source Of her known stream be let: Then 'tis not She, But th' Intervener makes monstrosity: Look where we will (as if not of parts Four The World consisted) Africa's all o'er. Or if Europa do retain her name, 'Tis in Europa's beastly lust and shame. We are not made, but We turn Monsters; This Is a spontaneous Metamorphosis: Which also was called Cham. The World is Topsie Turvy turned; Chimcham Ere since Disguised Noah, and Cursed- Ham: Without Enchantments, or Romances food Each man's a Quixot, and o'th' errand brood. We first transform our fancies, than our Bodies, And a●e most sober and most vigilant Noddies. All pains we take to spoil by pride, or Mirth, (The Gaudeant Bene Nati of our Birth) Which if Dame Nature perfects, Dame Midnight O'er seen in sack and sugar confounds quite. Lucina's Baggage (Nurses and old Wives,) Make Heads and Noses, and the shape Contrives Of many squint-eyed, crook-back, cophead child, Which by Dame Nature was exactly filled. What Eagles Beakes have some, and Nose so Roman, It proves temptation to Divining Woman? Others are Ape-nosed, which (old Pug) the Nurse, Intending an amendment, did make worse; From such abuse dilated eyes, and ears, Almost to every head you meet, appears. Ears of so huge a compass and broad eyes, As men were swine and turned to Owlebies. Sometimes with lacings, and with swaiths too straight. For want of space, we have a Dandyprat. Sir Jefferies baby, dilling Petite, A Peccadillo of Barnabies night. Things so pucill and small, the statute wise Exempts from Coupling being under size. To some such store of stuff their flowing fires Give, as they had discharged Sol's generous Fires, So scutt'ring, and diffusive the brave heat, The spreading mother seems not to be great With Child but Man, and the first hour gives joy Not to an Infant, but a bully-boy. I have not Time, nor dare I injure so, In a preventing Catalogue to show What our foul vices of Intemperance, Besides the sea-skip vanities of France, (As well as the diseases) have undone, In Nature's Dimocke read what He hath won, Whom as the Wonder of our age we show, With the just Trumpet of his praises due. E. G.Ac. Oxon. A.M. Inaudita, de infanda Gentium Deformitate, apud sui Vindicem & Statorem, Naturae Querela. Hecatonsticha. IN nova fert animus mutatas plangere formas Corpora: Dii vortant, nam vos formastis & illas. Aspicio diris variatum vultibus Orbem. Caeperit ut vultus monstrosas sumere formas. Transire in furias, docile est Genus omne profanum. Quae Regio in terris nostri non plena doloris? Spectat, quos omnes, spatiosi Machina mundi, Optima, Naturam, quamvis Dux, spernere gaudent. Vultus discruciant hominum per mille figuras. Sese transformant stulti in miracula faeda. Larvas ante ferunt in amaenas vultibus almis. Mentiri varios discunt nunc Ora colores. Artibus infandis, Artus spoliâre decoros. Ars inimica mihi, quae debuit esse fidelis. Nobile faedatur Puloherrima Machina corpus. Corpus inane animae, turpis sine pectore truncus. Aspectu faeda est facies; sunt turpia membra. Vultus terribilis, rapidarum more ferarum. Ignoti nova forma viri, miserandaque cultu. Turpior est illo, quem pugno fudit Achilles. Thersites verus, qui formosissimus andit. Miras, morbiserae, vires, advertite formae. Singula gens proprias gaudent assumere formas. Singula gens proprios plorunt asciscere morbos. Queîs situs, atque figura ferox sua nomina donant. Iratae Nemesis digni sunt solvere paenas; Horrida, terribiles, miscent spectâola Novercae, His favet, atque fovet Nutrix, Materque Paterque. Crudelis Mater magis, a● Pater improbus ille? Improbus ille Pater, crudelis tu quoque Mater. Diva potens uteri pulchras miseresce puellas, Paenas atque luant faedas, qui talia predunt, Crimina, Naturam contra, contraque decorum. At vos auxilium membris qui quaeritis agris, Deforme hoc vitium vestrum quis sustinet ultra? Est Phaebo indignus, Clariis versatur in hortis, Rectiùs has miseras jam non qui pergere suadet, Ut saltem in nostra renovetis corpora terra. Discite jam formas moniti instaurare priores. Caetera, rerum Opisex animalia finxit at illa Antiquas retinent, venerato numine, formas Corpora vos fugitis, & dulcia linquitis ora. Quis furor, O Gentes! quae tanta insania pungit Vultibus invisis vestrum mutare nitorem! Mens furiis agitata fuit crudelis, & illinc Turpe est artis opus, pulchri defloruit oris Gratia, tam nitidae fastigia splendida frontis. Barbaria, terribilis, rabiosa, immunda, profana, Infausta, immanis, ridenda superbia sperrit Omnia, quo corpus mutaret, & ora manusque; Hosne mihi fructus an hunc pietatis honorem Curarumque refers quod aduncae vulnera formae Tam monstrosa fero, totoque exterreor orbe? Hei mihi qualis erat! quantum mutatus ab illo Corpore praestanti? Quae causa indigna serenos Faedavit vultus? Tua turbida terret imago, Quam speciosa prior! Quin cur haec vulnera cerno? Horresco aspiciens! nullasque incorpore partes Noscere quas possum, unumque est omnia vulnus. Monstrum, horrendum, ingens, cui quot sunt corpore membrae Horrida tot spectra insurgunt, mirabile visu! Induerint Erebi vultus, atque ora Sororum Parr furias referunt. Hic faedum Protea fingit Os humeros Diti similem. Namque haud tibi vultus Mortalis, sed Tartareus: sic laesa figura est. Obstupet umbrarum Dominus. Perterritus Orcus. Plutonis tollunt Equites, peditesque Chachinnos. Monstra hominum rident Stygios superantia visu● Plebs stupet informis, cuput exitale Medusae, Et molem miratur hians canis ere trifauci. Tum Phlegetontiacaeque ulularunt gurgite Dirae. Tantarum irarum causas, risusque pereunis, Ipsis Daemonibus dedit haec mutatio nigra. Dii tibi dent veniam, tu qui nova pectora possis Lumine vestita. Est tua maxima parvula culpa, His collata: Erebo diguis, & nocte profunda. O utinam possem populos reparare paternis Vultibus, & generis lapsi sarcire ruinas! Saepe ego quâ gentis damnum miserabile nostrae Arte sit, exploro; frustra tentare pigebat. Quippe ego vix primos servavi pectore vultus. Pluria foedarunt, quam quae comprendere verbis In promptu mihi sit. Recto tamen ordine ductus, Restituit noster solerti indagine Vindex. Hic labor est, Bulwere tuus, sit gloria faelix. Tu revocas vultus in Apollinis arte priores. Partibus expendis, format ●x usibus aequas. Naturam expellant fu●cis, te Duce, recurret. Formosamque sonare doces Amaryllida terras. Tantum artes illae, tantum medicamina possunt. Sic te Phoebus amat, nec Phoebo gratior ullus, Staturae, Formae Norma es qui, & regula vera. Stator & Augustus meus! En, te Vindice, Regno. Fortunate virorum, Ergo tua fama patebit, Et spatiosa satis, nullum quem terminet aequor. Altior es fato, tibi nunc aeterna manebunt Ingenii monumenta tui: tua gloria gliscet, Neciws à nostro labetur pectore vultus, Innumeros donec terrae regnabo per urbes, Invidiâque omni major, Bulwere Triumpha. Adolet HOGEREFA Alta-crucianus. A Letter directed to the Author from a worthy Friend of his, fully discovering the ground of all Man's Prevarications. Honoured Sir, WHen first I cast up this account of your ingenious peregrination through the World, and found your curious diligence, looking, not only unto Civil societies, but prying also unto the ruder crowds and silvestrous herds of mankind, peeping into every latibulum and solitary bush to devellope the effects and incongruous results of the fantastical projects of (the now little better than the perfecter sort of ape called Man) It became my just wonder, to find the Magistery of the Creation in the crucible of His own folly so calcined into a trifle; He without whom all other projections had been a vanity, since the universe and every particular ingredient thereof necessarily relate to Him as a Circle to the Centre, He who held the prime rank in that ineffable order in the bosom of Eternity, being the reason upon the inscrutable decree of all other Entities whatsoever, that He should break the laws of his nature & the Symmetry of his exact and most indisputable proportion; and so insolently violate the Exchequer standard of Heaven without a blush, it was I say my wonder: And with the Arch-peripateticke: my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proved my Mercury to my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I tasked my thoughts with the research of the cause, why the All of Entities who wear the livery of dependency, from the All-lightening and All-living luminary the Sun, to the most despicable and equivocal insect, do most obsequiously perform their primary injunctions, as the true Enamoradoes of their conformity to their modelling Idea or prototype. And yet man, the Analect of all their perfections, with the advantage of his own specifique nature, which entitleth him to an existency beyond his Ashes, should so transpeciate himself, as that neither his soul nor body (both being so degloried) by his own most accursed design since they came under his own tuition, seem in the least measure to answer the perfection of that pattern, by which they were efformed, having done as much as in him lies, to frustrate the whole creation, by defacing the end, and cancelling the reason of that first miracle: Those glorious Rays the Conduit pipes of influences streaming from the celestial Elixirs of light and procreative powers, to what other end are they? then by a subtle and decreed Energy, to actuate the neutrality of matter unto hic or haec: even to the Earth's Centre (the Boundary of dependent operations) and to ensoule the passionlesse Plants, endowing them with qualites, either profitable or delightful; and all this for the behoof of Man; Who, if I should speak his native praises to make his dereliction the less excusable, I must confess that when by retrospection, I find him starting out of the clay pit from betwixt the hands of his maker, he was then enriched with a soul as powerful in knowledge, as was the Seraphic nature of Angels; differenced only modo & tempore agendi, they intuitively knowing and in an instant, He by deliberation & timous result, as being retarded by his Brickwork, from which, the dignity of their order doth necessarily infer the Congee of Exemption, by the act of which illustrious essentiality he demonstratively knew the celestial Orbs in the perfection of their matter, abstract from the reason of their then individual existencies; And was very well acquainted with the spring of their first mover upon which the ingenny of the whole frame did so absolutely depend, that should the prorogative of Heaven but command it to stay for one moment, the whole world would fall into a common fatal stupidity, as that of Lot's wife before Zoar. The order of the luminaries (not excepting their magnitudes) and the reason of each one's site in that order, their constellations, conjunctions, aspects, and their disasters & Eclipctic re-encounters, their respective powers, in all positions and Angles whatsoever, were the very recreations of his evincing Genius, the meteorological condensations, & viscous concretions in the air, from the first motion of their efficient, to their designed purposes, were his crepundias, nor was there any vegetable upon the diapered earth, whose general and respective or specifique nature, he did not most exactly know, with a happy and facile ability of telling why each several plant hath his root bearded with film & fibres diversely shaped & distinctly answering its bounded property, why the stem, bark, leaves, and fruit are of such various and differing pathetic qualities, yea and from what reason of nature they borrow their variety of colours, and why for the most part green, and yet taking the whole World for an Herbary, there will be found not two plants of different species which exactly concentre in the same verdure, though in the act of fermentation, dilatation, germination, pullulation, ingemmination, fructification and insemination (the whole circle of nature's dance, according to the key of the first measure) they do all operate alike, without the allowance of one jota of variance; Here were the Alleys and umbracles of his ordinary recesses, so that there was nothing in the Heavens or Celestial concamerations, in this diastema, or Expanse, or in, or upon the terraqueous Globe, but it was by him comprehended without the least hesitation: Thus the Creation and its order methodised him into the perfect and exact knowledge of his Creator, insomuch that his soul became ravished with that all-knitting and Seraphic virtue of Charity, by which his love (which ever holds proportion) to his Maker, seemed to unite them as it were per essentialem contractum, nor was his labour lost, Similiter cum amicitiâ benevolentia fuit quaedam inter redamantes, pateat autem & Deum amavisse hominem cui tanta bona non propter aliud sed propter semetipsum dedit, & hominem redamassê Deum per charitatem; fit, hominem fuisse amicum Deo, & quoniam contra quem Deus nihil querelae habet dicitur justus seu innocens, contra vero amicum amicus non habet querelam, pateat faelicitur hominem habuisse statum innocentia & justitiae, here in this estate the reciprocal complacency produced a happiness preventing Heaven, yet (these ample endowments notwithstanding) to acquaint him with his dependency, he was not fixed in this station with the unchangeable chains of impossibility of being removed, but lest in a statick aequilibrio, with power to delanceate which way he pleased, the habit and crasis of his body administering no violent advance to the mutiny and rebellion of his passions, they only exacting what it had been impiety to deny by the prescribed law of nature, duly performing their imposed homage to the Sceptre of his Reason; nor was this rich jewel of the soul enameled with illustrious graces, and set with most refulgent virtues, lodged in a luckless, misshapen or uncouth cabinet, but placed in a body reciprocally answerable to its merit, where the exact symmetry of every part enjoyed so ample an aptitude to what it was designed, that the result became an ocular harmony of that rare composure, that it hath ever since hinted unto us the most demonstrative and severest Rules in the Mathematics; so that justly I may say he was the Lord of the World, which had not had the honour of being a servant without him, Here now Sir, with the violence of ambition, the offspring of that obligation, by which I am bound to my own nature, I am passionately desirous to secure him; But heù Res ipsa loquetur, his fate depending upon the freedom of his own will, nictu oculi, he disproportioned his affections by the baneful brousing upon one vegetable, planted by the right hand of providence, (rather for the exercise of his constancy, than the monument of his folly) and not without the highest sacrilege to be tasted for food, the guilt whereof, by prescient decree, so stained the face of nature and demasculated the seminal virtue of the Creation, that now each thorn and briar upbraid him for his rash attempt, his groans, tears, and exsudations, what are they? but the effects of those blows which he received from the brandishing sword of divine revenge, which forced him out of the blissful Allies of the Garden, to hid himself amongst the thickets, so pitifully depauperated, that he was glad to accept of a mantle from the charitable affords of a figtree: Oh unhappy Metamorphosis, That soul which even now, was the interchanging reflection of her own lustre, embellished with the graces and virtues cardinal, which run a division upon the keys of Nature, without the least demusicall mistake, Felicitated in the high contemplation of her Maker, beyond the bounds of excess; is now derobed of all her beauty, despoiled of all happiness: And in this deplorable condition, serving for very little other purpose, then as salt to keep the body from stinking, or which is yet less, to secure the World from the frightful and reproachful appellation of a Charnel house, being so much depraved by the perpetual insultments of the passions (which are ever since like Actaeon's dogs (and all for curiosity) let lose upon their Mistress, not acknowledging a sovereignty in that Reason, which was so far wanting to its self, as to commissionate them to the outrage and garboil of an open rebellion, whence forward she languisheth under the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Disorder, obscurity and confusion in the understanding, to which the will being consequent, must needs prove a participle of that hapless deficiency; Nil volitum quod non sit praecognitum, the knowledge as well of the Creature as of the Creator, hath bid its ultimum vale to this ingrateful companion, insomuch as that blissful and complacent charity towards God, the harmless and unerring election and use of the creature for his good, are both irrecoverably lost, by that habituated corruption in the stream of propagation: Hac distortio quia nascitur ex actu convertionis ad creaturam necesse est ipsam & esse inclinationem similem & per consequens dispositionem quandam habitualem ad actum peccati; habeant itaque omnes homines à primo per generationem propagati ipsa nascitura vel natur â peccatum habituale & privationem charitatis: This was Epimetheus (the younger brothers) fatal apertion of Pandora's box, which divine Prometheus (right reason in act) would not attempt to do, hinc nova febrium cohors, all the maladies both of body and mind, hence the Spinosa & vexatae questiones of the Schools, hence our rude uncertain and insignificant guesses at essences by operations, or which is more dull, by cortitious and obvious accidents, lambendo vas vitreum puliē verò haud attingendo: Thus having lost the magistry of his reason, and the steady power of Election, in things necessary and convenient, like an unskilful Mariner at Sea disanchorated, he catcheth at his own succourless apprehensions, not knowing, before attempt, their congruency or mischief, until he meets with admonishing experience, the indifferent moderatrix of his Actions and those of brutes, insomuch as make them an allowance, or let them discount for their deficiency in the quantity and site of their brains, and the question will not be empty, where lies the difference? truly (saving his relation to the resurrection) I think upon more than probable grounds, it will not be in the Act, but in the degree of Reason, from which advantage he claims now his power of speech; and by that the felicity in all the conveniences of communicating his fancy, which if either he wanted or they had his bold ostentation would prove a vanity, or they would be his companions at bed and board; Turn men out of that order wherein the advice of advanced Natures have prudently placed them, and are they not presently a heard of Animals? more damnably outrageous and more beastly irrational than the lions of Africa, nay then the Bears in Russia, making their appetite the Rule by which they slaughter others for dissenting, which I instance as a thing, wherein he is most concerned, and if deficient in that, what can be expected in matters of less moment: Is he not perpetually precipitated by his passions into all the dangers and disgraces, that attend either fury, folly, or madness? doth not the blandishments of his appetite (which since his first sauciness, de vetito pomo, he neither finds wit nor will to withstand) hurry to that intemperance for which he finds no precedents amongst the Beasts? doth he not dig his grave with his teeth, being his own Vespillo; so that when he is at leisure from putting in Execution that direful & accursed Art of Nimrod, wherein mutual slaughters have the luck to be esteemed a preservation, and hellish executions, the process of just and Right? doth he not out of the excess and immoderate indulgency towards himself, imitate the Ape, who sometimes kills his young by hugging them in kindness? Doth not his Viands as oft prove his destruction as hostile violence, the hodgepodge or mixture thereof, hath brought the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his constant life, to that point which was the infancy of his forefathers, when the simplicity of their food, secured them from gluttony, and the bainfull effects of a morbific repletion, the natural brats of sauce and variety, so fatal is his doom, that neither war nor peace can promise him safety, for in his quest of life he equally finds his death in either? And happy was he, if the discounting of his days were the full account of his infelicity; but I must assert the contrary for a truth, since, like the exoculated mendicant in the fields, he is necessitated to follow the eyes of his Animal, and like a beast to live under the tyranny of custom, which Seneca positively concludes, where he says, Epist. 123. Non ratione componimur sed consuetudins: And that most observant Rabbi; Rambam, Idem plane accidere solet homini in sententiis & opinionibus quibus innutritus est, & pro amore illarum ab illis demoveri nequeat quae causaest ut homo saepè non possit apprehendere veritatem quia scilicèt illa sequitur quibus assuefactus est; so that now having lost the true use of his reason, right and wrong, just and unjust, seems merely notions not otherwise examinable then by what our forefathers were opinionated, And as Archilaus longsince concluded; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which infelicity doth necessarily throw him into a perplexed shuffle, of a crowd and quarrel, not to be decided until force or stratagem give the law, nor is this curse upon his morals only, but he seems too too often (if the whole earth be viewed by an intellectual eye) to take up his Religion too in manner not different, Jurando in verba majorum, as if Epicurus had hit a truth, in his Stygian eructation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but this is too tender to be searched into, unless with a probe, armed with a constant and resolved faith, nor need this argument to be pursued by any thing more for its confirmation, then by what you have found, by your rare and uncomparable researches, by which you have drawn the curtain of the night, and by the clear azure of your industry, shown him upon the Theatre of the World, in all his masking mummeries, various shapes, and ridiculous retortions, which are nothing else but the bastards and illegetimate births of a primary fantastic attempt, nursed up by the practic bawd of adulterated custom, which since he ceased to make use of his reason, and the quondam indulgency to his first proportion, he is more in love with then that symmetry in which he was created, and which you by your noble pen have justified, insomuch as now he seems rather a thing of his own making, then sprung from the loins of the Protoplast, or at the best but as Argo's his Ship in Athens, patched up with so many hand rajo's of his wild and frizking fancy, that scarce any part of him relates to the first dust, from whence he was principiated. And I must needs say he had very ill luck, to become the subject of his own workmanship, after he knew he was condemned to be a bungler, much better therefore had it been for him to have played the Daedalus with some more safe material, or to have sit still in the circle of his folly, shaping a petticoat for the moon, rather than to have acted to the hazard of his own nature. But this Counsel (like him who came to the relief of Troy, two days after it was sacked) comes too late; so far is he ingulphed in the fluctuation of his bedlamlike phrensye; and blown by the tempest of his menacing fury, that having lost his reason, the steady ballast of all noble and laudable Actions, he is now shoared upon the Continent of Change and confusion, where the inconstancy of his actions, and the various shapes he entertained, by the new modelling of his person, justly brought upon him the judgement of dereliction, being aperto campo abandoned by all the other Animals, (whose conformity to their end, if he had stayed and made it precedent, he might have evaded more happily.) And thus excluded for a monster & gazed at as a Gorgon, by the other herds, such is his arrogancy, not the justice of his right, that reading with the wrong end of the book upward, he construes that to be the dignity of his nature, where it is the preposteriousnesse of his shape and appearances, which affrights them from him, and occasionally give him his shame, for living less quietly and in more baneful confusion than they, which are the very effects of his restless fancy, and accursed misapprehension, befooling his hopes, making the world his Scene, whereon he acts his Comic Tragedy, playing first the fool and then the madman, rather than a Senate house or place of Consultation for the management of his actions, to his proper behest. But these Criticisms upon the variableness and unconstancy of his mind, Sir, are perfectly illustrated by your hypercritikes upon his person throughout your whole book, where you have catched him by the head, and therefore may make your own opportunities of holding him until you have shown him in all his monstrous and misshapen varieties; yet when I see him as you have dressed him, I can rather laugh then admire & wonder at his appearances, since myself, if I were his Tutor, could propose to him more ways of moulding, then ever he yet thought on, & can say that it is less doubtful, that some people have crossed the Poets, Os homini sublime dedit, etc. then that the major part of mankind (if the proportion of his rudeness hold on for 2000 years,) will fall upon all four, but this is my fear not my desire, lest his uncurable madness, hellish, dissensions, and luckless quarrels, should spoil more grass with his fore feet, than he would eat, and bring destroying famine upon the rest of the Animals, to whom charitably I wish (as according to their merits they deserve) their hourly Menester, and hope providence will protect them against such a curse, who hath designed you to Anatomize man's folly, display his madness, and make obvious his contempt unto himself, by means whereof he may in time apply the cure of more serious thoughts to the formidable excrescencies of his o'er grown, monstrous and unliked shape, and by second intention smooth and reduce to the honest Idea, which your retriving and judicious Genius hath proposed, wherein drawing the bridle after you, you have left all others behind you, who have formerly made it their attempt, rather showing the world what they would have done, then that they made any advance to that purpose, therefore I award you to be enroled amongst the chiefest Benefactors of Humane Nature, to which the Genius of Hypocrates, and the Ghost of Galen cannot descent; In which eminency I wish you complete happiness, who am Sir, yours, in all friendly offices, Mid: Tem: Apr: 20. 1653. R. Mason. A Hint of the Use of this TREATISE. THIS Part of our Corporal Philosophy, being an Historical Tract of the Use and Abuse of Parts; by many strange and Nationall Examples, teacheth us, how foolishly Mankind runneth headlong, blinded in his own errors, and how he is deceived, hunting after new-fangled and unnatural Vanities, ruled by a deluded sense, choosing vain things of his own invention, and abhorring things certain and naturally profitable. It shows how sick men (generally) are of the Fashions, convincing the world of this Truth, That God hath made man righteous, but he hath found out many inventions. And may serve as a Glass for the pernitiously-affected Gallants of our time to look in, and see the deformity of their Minds, and their Pedigree and Alliance; who practise such fantastical Emendations of Nature, as dishonour her, and apparently show that they glory in their shame. And that men descending into themselves, may know themselves to be men and not beasts, and learn to order this August Domicil of man reverently to the health of the Body, and honour of the Soul. Diploma Apollinis. EN! tandem Rerum Alma Parens, Audita Querela est. Consuluique Deos, quá sit ratione paranda Firma medela tibi, tulerint suffragia nobis, Hortatusque addunt, solantia dicere verba Suadent, & sedulo formis succurrere laesis. Deposui radios, mitiorque benignior esse Decrevi, Caelo lapsus, sperare salutem Impero, & afflictis m●lius confidere rebus. Inventum medicina meumest, opifexque per erbem Notus ego, gelidae vitare pericula mortis Praecipio, fractosque artus reparare docebo. Dum medicas adhibere manus ad vulnera Phoebus Cogor, qua decuit natos curasse nefanda, Infandum, Natura jubes re●ovare dolorem In Chaos antiquum confundimur, Omnia monstra Legibus eversis, rerum Natura peribat. Quicquid delirant homines peccata vocantur Naturae, Matris, quam non culpare verentur Inscripsêre Deos sceleri, num●nque supremum Arguitur, superi quasi vos, hoc more, crearant Multa homines fugiunt sed non ego nescius hujus, Quin tacui; opportura mihi dum tempora dentur, Et latè, donec toti onnotesceret orbi. Clarior ut fiat mea magna potentia terris. Cogitur in quantos hominum genus omne furores! Humana periit primus de fronte character, Insulsas reddent transformia corpora mentes Atque feras referent, veluti Laertius Heros Immundis suibus socia agmina circumspexit Transmutata, illi sorbebant pocula Circe's. Innumeras genuit formas malè sana venustas, Quarum consimiles nescivit sana vetustas. His Monstris Vulcanus erat pater, haud Venus Alma Mater, pernicies Veneris, Venerisque nefanda Dant monumenta, genus mistum, prolesque biformis. Minotaurus inest, adsunt & plurima monstra. Sunt hic Centauri, sunt Gorgones, Harpytaeque Omnia vera puta, Phoebum quis dicere falsum Audeat? & demens quis tam manifesta negabit? Cum cuncta aspiciunt, celestia numina Solis. Sum Deus & Vatum, formaeque & carminis Auctor Ad Phoebi Cytharam vox consona, forma, salusque Corporis, & sonus hic, nostrae gratissimus auri, Harmoniamque facit, fuit haec Symphonia Nostra. Hoc Lyra, & hoc terrae monstrat Testudo Canora, Flebile nescio quid quaeritur Lyra, flebile lingua Murmurat exanimis respondent flebile labra: Ut Philomela mihi quaevis nunc foemina visa est Cui Rex Odrysius crudeliter ora recîdit. Fingebant quae dulce melos, Charites perierunt In quarum subiere locos, Inferna Caterva Eumenidum, quibus est oris discordia tetra Pectoris atque Lyrae colla intercepta videntur. Dulcibus haud valeo percutere carmina nervis, Harmonicas nequeo digitis impellere chordas, Claria Testudo mea muta & moesta dolore est, Omnia degenerant & Cymbala Crembala fiunt. Pectoris Humani diastemata nulla videntur. Demittunt aures, ut iniquaementis Aselli Totus hic est auris, movet hunc nec chorda salutis. Cum bene compositum carmen, numer●sque venustum Praesignis facies, pedibus quod ●emo metiri Jam valet ex metricâ partî quia claudicat omni: Aures Amphimacrae, Nasus Pirrichius extat Vertitur in Trocheum, Constans Spondaeus, apertè Caesaribus spretis, laceratumque Os Epitritum est, Instar molossi, vertex conspicitur altus. Dant incompositi vultus tam carmina manca. Singula quid referam? nihil est confusius illis. Sanguine Cyclopum spoliavi corpora nigro, Straverim & innumeris tumidum Phythena sagittis Vexatus toties poenas nunquamne reponam? Castigem, an moneam? dubito. Quos deinde monebo? Quos nisi vos medici? vos ô Phoebaea propago Pignora Cara mihi! Penetrastis corpore toto Internos fateor morbos, verum exteriora Neglexistis adhuc, cur non limastis & illas? Scilicet externa est species tam digna perire? Jam revocate gradum, monstrisque injicite fraena Flectite Prudentes manifestam Nummis Iram Nunc, si cui virtus, animusque in pectore praesens Condecorare decet Spartam hanc, manus ultima captis Defuit, & monstrum simul & simul abdite crimen. Exitus in Diis est, clivo sudetur in uno. Attoniti tanto monitu, imperioque Deorum Erigite arrectas mentes, stupefactaque corda. Agnoscam gratus, veteris vestigia formae, Nemo ex hoc numero mihi non donatus abibit. Quare agite O Nati: Sic vos servabit Apollo. Dicite Jo Paean & Jo bis dicite Paean Cedamus Phoebo, sequimur te sancte Deorum. Bullerophon Domitor monstrorum tergore vectus Pegasei Coelestis equi, sic pugnat ab alto, Ut possit triplex habitabile reddere monstrum. Natorum capiet nemo moderamina dixi? Arripuit Primus, certa & modulamina novit Bulwerus, pretermissa & medicamina callet. Omnibus exceptis, ca nostrum cura nepotem Una rapit, nec quid, Phoebi cortina fefellit. Ingentes animos Angusto corpore versat Erubuisse facit, genitas de nocte sorores Quod pudet atque piget, pulchras temerasse figuras Foemineum Sexum, quem jam cognoscere matrem Formosam Venerem cogit. Parnassea Laurus Te circumcinget, famâ super aethera notum. Gloria, crede mihi, nullum peritura per aevum. Te quoque fata regunt, quem si mutare valerem; Efficerem tandem senii transcendere metam, Et nescire necem. Quis nunc manet exitus? Ecce! Tu mea regnapetes, nec Cassum lumine quarent Phoebilaeta Cohors, plausis, ad coelestia tollam Indeploratum, Divino percitus Oestro es, Et mea sacra feres, Vates ac Cynthius Audis. Egregiùm Natura meres, quod nomina clara Statori dederas, quae confirmare laboro Et Stabilita manent, superisque faventibus, aucta Consurgunt, Sancita Jovisque meoque sigillo. Datum Curiae Apollinis, pro●●essu●i, in Cancrum, Mandatum Hogerefae Altacruciano hoc Diploma, ut coram Naturae Tribunali, sistat. Crast. Trin. A List of Divines, Poets, Historians, Philosophers, Anatomists, Physicians, and others, Cited to give in evidence, and out of which number was a Grand Jury empanelled for the Trial of the Artificial Changeling, upon the Indictment filled by the Author about the matter of Fact of Man's voluntary Transformation. ARistoteles. Averro. ●thenaeus. Aeetius. Aelianus. ●lbertus Magnus. ●. Aponensis. ●loisius. ●rrianus. ●. Appianus. ●ventinus. ●rosper. Alpinus. ●●yonisius Afer. ●●lius Alexandrinus. ●lysses Aldrovandus. avicen. ●homas Aquinas. ●lem. Alexandrinus. ●mbrosius. ●ugustinus. ●lciatus. Abraham E Porta Leonis. Jo●n. Bohemus. Hier. Beza. Brasavola. Alexander Benedictus. Bellonius. Bauhinus. Alexander Buatus. Baptista Porta. Brusonius. Theod. de Bry. Benivenius. Bocatius. Petr. Bembo. Monsieur de Busheque. Barclay. Lord Bacon. Dr Brown. Cardanus. Cicero. Cyprianus. Claudianus. Petr. Crinitus. Claramontius. Jacobus Carpus. Cresol●us. jul. Caesar. Scaliger. Re●uardus Cysatus. Alo sius Cadamustus. Realdus Columbus. joan. Cassinon. Phil. Camerarius. Chi●za. Dr Crook. Coghan. Diodorus. Georg. Draudius. D●lechampius. Marcellus Donatus. Petr. Damianus. Dion. Danaus', Dorothaeus, David the Prophet. Daniel the Prophet. Dr Donne. Delrio. Sir Francis Drake. Sir Kenelm Digby. Eusebius. Paulus Egineta. Epiphanius. Hier. Eugubius. Epictetus. Eusebius jesuita. Earl of Savoy. jacobus Fontanus. Fincelius. Gabriel Fallopius. Sebast. Franciscus. joan. Francus. Nic. Fontanus. Fabricius ab Aqua pendente. Fernelius. Fanciscus' I. Post. Fulgosus. Fox. Ferrand. Galen. A. Gellius. Gemma Frisius. Hier. Girava. Oswaldus Gabelhover. Guzman. Genebr. Gyraldus. Gorraeus. Cornelius Gemma. Conradus Gesnerus. Grimston. Graves. Hypocrates. Homer. Hofmannus. Fabricius Hildanus. Horatius. Horndussius. Io. Franc. Hildesius. Haly Rhod. Petr. Heremita. St Hieronimus. Herodianus. Herodotus. Hildesius. Petr. Hispanus. Franc. Hernandus. Helyn. Herbert. Hill. Huart. Hackcluyt. Howel. Holingshead. Harecourt. Dr Harvy. jeremiah the Prophet. Isaiah the Prophet. Franciscus junius. jonstonus. Isidorus. jornandus. P. jovius. Ingrassias. jordanus. Ben. jonson. Mr jobson. Kyplerus. Korumannus. Levinus Lemnius. Lycosthenes. Amat. Lufitanus. Lanfrancus. Lucianus. Petr. Lampagneus. Leo Africanus. joannes Langius. joan. de Laet. Lotichius. Io Laurent. Anania●. Lombard. Livy. Lindschoten. Lythgow. Mela. Mercurialis. Maginus. Rabbi Moses. Petr. Martyr. Matenesius. Munster. Maffaeus. Amtanus Marcellinus. Mizaldus. jacobus Moccius. Martialis. jacobus de Main. Mantuanu●. Simon Majolus. joannes Major. Licinius Mutianus. Montanus. Mercatus. Mundognetus. Phil. Montalto. Just in Martyr. Franc. Mirandula. Lord Montaigne. Sir john Mandevill. Moses. St Matthew. Nearchus. Nunnez. Nicephorus. Eus. Neirembergeusis. Gulielmus Nang. joan. Nyder. Onesicritus. Ovid. julius Obsequens. Olaus Magnus. Odoricus Poster. Ortelius. Plato. Pliny. Plutarch. Pansa. Paraeus. Arch. Picolhomenus. Pencerus. Pancerolus. Ptolemy. Pigafetta. Felix Platerus. Phavorinus. Paradinus. Du. Peregre. Pontanus. Pinaeus. joan. de Plano. minorit. Marcus Polus. Philo. Purchas. Mr Pretty. Cael. Rhodiginus. jacob. Rueffus. Ravisius. Revius. Steph. Ritterus. Ramutius. Nichol. Rochaeus. Lod. Romanus, P. Sir Walter Raleigh. Raymond. Rousset. Nichol. Remig. Reiner. Rinecoius. Riolanus. Ribault. Sennertus. Spondanus. Suidas. Strabo. Schenckius. Spigelius. Solinus. Diodorus Siculus. Hugo Senensis. Seneca. Servius. Simonides. Silvius. Salmuthus. joan. Stumpfius. Sulpitius Severus. Captain Smith. Sandys. Scot Theophrastus. Trigautius. Tertullianus. Tacitus. Maxim. Transilvanus. Thom. Thomaius. Tulpius. Torquato Tasso. Trincavellus. Terence. Thenet. Tranlopez de Gomorrah. Leonhardus. Turnheuserius. Tostatus. Textor. Andraeas' Vesalius. Th. Veiga. Vincentius. Antonius Ulmus. Valeriela. Paulus Venetus. Lodovicus Vives. Virgilius. Varolius. Americus Vesputius. Laurent. Valla. Vestingus. Vallesius. Ulpianus. Valerius Maximus. joan. Vassaeus. Wuierus. Wolfius. Wikerus. Dr Whateley. Xanthus. Xenophon. Zonoras'. Zonordus. Note that the Erratas are not to be charged upon the Press, but upon the Transforming Argument of the Book, which being nothing but artificial Erratas, and affected Deformities, drew in literal blemishes and misprisions of sense, by way of Analogy, insomuch as when they appeared inevitable, it was conceived they might pass for a new Elegancy with the Pedantic Quixo●s of the Pen, who (indeed) are most concerned in it. But because the mercy of the more Candid is usually bespoken in these unhappy Contingencies of the Press, the same civility in some sort is here observed; upon a cursory perusal these mistakes appeared, which may thus be corrected; the others being many, are referred from the indifferency of the Corrector to the humanity of the Reader, with an Humanum est Errare. PAge 205. in the margin read Nations. p. 324. l. 16. it. p. 331. l. 20. contracted. p. 161. l. 2. Ammonius. p. 126. marg. Reason. p. 167 marg. Americus. p. 243. l. 15. suspect. p. 278. l. 17. Styriant. p. 94. l. 30. seren●. p. 95. l. 25. Eyelids. p. 96. ult. dissent. p. 75. l. 2 c. would. p. 84. l. 6. ever. p, 82. l. 31. in tueri. p. 6. l. 12. deal Great. p. 28. marg. Horned Nation●. p. 29. marg. horned men. p. 28. l. 30. deal Teu in. p. 23. l. 19 verities p. ●3. l. 20 Franciscus. p. 4. l. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 43. l. 7. pedantic. p. 402. marg. penis. p. 403. l. ult. know. p 79. l. 27. S●ginnus. p. 176. l. 21. Philoxenes. p. 120. marg. Little Noses affected. p. 490. marg. a way. p. 378. l. 11. illae. p. 402. l. 22. suffocationi p. 125. Marg. flat Noses. p. 440. l. 10. she. p. 51●. a page Transposed, the sense following at 519. vere 521. p. 392. l. deco●tae. f. 521. l. 14 lycanthropy. A TABLE Of the Scenes of Man's Transformation. The Introduction. The first SCENE. Certain fashions of the Head, affected and contrived by the pragmatical invention, and artificial endeavours of many Nations. SCENE II. Certain fashions of Hair, affected by divers Nations, and their opinions and practice about Hair-rites, most derogatory to the honour of Nature. SCENE III. frontal fashions affected by divers Nations. SCENE IU. Eyebrow rites, or the Eyebrows abused contrary to Nature. SCENE V. Eyelid fashions, affected as notes of Gallantry and Beauty by divers Nations. SCENE VI. Monstrous conformations, proporties, colours, proportions, and Fashionable affectations of eyes, amongst certain Nations. SCENE VII. Certain forms and strange shapes of the Nose much affected, and artificially contrived, as matter of singular beauty and ornament, in the esteem of some Nations. SCENE VIII. Auricular fashions, or certain strange inventions of People, in new-moulding their Ears. SCENE IX. Artificial scars accounted marks of Gallantry, imprinted on the Cheeks of divers Nations. SCENE X. Mouth-fashions and Oral monstrosities. SCENE XI. Lip-gallantry, or certain labial fashions, invented by divers Nations. SCENE XII. Beard haters, or the opinion and practice of divers Nations, concerning the natural ensign of Manhood, appearing about the Mouth. SCENE XIII. dental Fashions or Tooth rites. SCENE XIV. Devices of certain Nations, practised upon their Tongues. SCENE XV. Face-moulders, Face-takers, Stigmatizers and Painters. SCENE XVI. Nationall monstrosities appearing in the Neck. SCENE XVII. humeral or shoulder-affectations. SCENE XVIII. Strange inventions of certain Nations, in ordering their Arms, Hands and Nails. SCENE XIX. Pap-Fashions. SCENE XX. Dangerous fashions, and desperate affectations about the Breast and Waste. SCENE XXI. Strange inventive contradictions against Nature, practically maintained by divers Nations, in the ordering of their Privy parts. SCENE XXII. Tailed Nations, Breech-Gallantry, and abusers of that part. SCENE XXIII. Leg and foot Fashions, or certain Legs and Feet, in esteem with divers Nations. SCENE XXIIII. Cruel and fantastical inventions of men, practised upon their Bodies, in a supposed way of bravery, and wicked practices, both of Men and Devils, to alter and deform the Humane Fabric. The INTRODUCTION. GAlen, to convince the error of Epicurus, said he would give him an hundred years to alter or change the situation, figure, or Composition of any one part of the humane Fabric; and he did not doubt, but it would come to pass in the end, that he would be forced to confess, that the same could by no means have been made after any other or more perfect manner. Dr. Crook in his Microcosmographia. A modern Anatomist speaks a little more boldly, affirming, that if all the Angels should have spent a thousand years in the framing and making of man, they could not have cast him into so curious a mould or made him like to that he is, much less could they have set him forth in any better manner. For, God hath wonderfully, and most artificially framed the body of man. The excellency whereof is such, that the Anthropomorphites held that God had such a Body, and that ours was but the Copy of his, because they knew God to be most excellent, they attributed to him such a Body. And the Philosophers were so ravished with the consideration of it, that Zoroaster cries out, as if Nature had undertaken a bold piece of work when she made man, and Euripides saith that man is a most beautiful Creature, framed by a most wise Artisan. The Spirit of God speaks admirably of the Body of man in Scripture, David Psal. 39 ver. 15. for, David saith, that his Body was curiously wrought in his Mother's womb as a piece of Embroidery or Needlework, as the Hebrew word (rukkanthi) signifies: Genebrard renders the word in the Psalm, variè contextus sum, & diversificatus. Pelicanus, artificiose concinnatus sum, that is, with singular variety, and most artificially fashioned. Yet the blind impiety of some hath led them to such a height of presumption, as to find fault with many parts of this curious Fabric, and to question the wisdom of God in the contrivance thereof, upon such Blasphemous fancies men have taken upon them an audacious Art to form and new shape themselves, altering the humane Figure, and moulding it according to their own will and arbitrement, varying it after a wonderful manner, almost every Nation having a particular whimsy as touching corporal fashions of their own invention. In which kind of mutations, they do schematize or change the organical parts of their bodies into divers depraved Figures. Cardan speaking of such outlandish fashion-mongers, Cardan de rerum varietate lib. 8. cap. 13. saith, it appears that the humane form hath been varied many ways, both by Art and Diurnal succession; but whatsoever is done against the decree of Nature, is noxious and inconvenient for the body: yet they who practise this Art, conceive that they become thereby more healthful, strong and gallant. But the Midwife ought to reduce to the natural state, and not to draw and force the bodies of Infants into fantastic shapes. Sennertus (therefore) where he writes of the diseases of Conformation, and those of Figure, Sennertus de morbis Conformationis & Figurae. among other Causes of the ill figures of the body, reckons this, that those faults which are contracted in the womb or in the birth are not rightly amended by Midwives and Nurses as they ought. And in his Prognostics, (there) he saith that the default in figure which is induced through evil Conformation, or the difficulty of birth, or the unskilfulness of Midwives, if it be recent and not long after the birth, may be a little corrected, while the bones are yet soft and flexible; although in Adults, Jacobus Fontanus in Pathologia lib. 3. cap. 14. when the bones are now hardened, it is incurable. Fontanus where he speaks of the causes of diseases of Conformation, reckons the Man or Woman Midwives, who draw out the Children with their hands, the involutions of the Infant in swathing Bands after the birth, or while it is handled with the hands, or from immoderate motion, while little Children are suffered before a fit time to go or stand, or are exposed to more vehement motions and as Pansa adviseth, Pansa in practic. part. de orrroganda vita. every part of the newborn Infant's body is to be form, and those parts that ought to be concave, must be pressed in; those which should be slender, constrained and repressed; and those which are naturally prominent, rightly drawn out: the head also is diligently to be made round; and as Sennertus gives the indication and cure, if in any part it be eminent above the natural figure, there it is to be depressed; which can be done no other way, but by working it with the hands, to wit, that the Midwife or Nurse by often gently handling the head and involving it with headbands, abolish that figure which is preternatural & introduce into the head the true shape desired. Afterwards (as Pansa saith) all the body is to be extended & remitted, and every part to be put in mind of its office. And these crimes both of commission & omission, committed by Midwives and Nurses so frequently in these times against the tender bodies of Infants, appear more notorious, if we reflect upon the careful practice of ancient times in this matter of high concernment: for it should appear by a passage of Plato, Plato in Alcibiade. that the Nutritii of old, whilst the bodies of Infants were tender, did conform them most to the advantage of Nature, which is the office of Cosmeticall Physic; not as some falsely suppose, only to provide fucus to disguise the natural, and that way only to palliate the defects of Nature: Cosmetic is the exornatorie part of Physic, whose Office is, that whatsoever is according to Nature, that it is to preserve in the Body, and so consequently to cherish and maintain the native Beauty thereof. But Commotiques, that is the Fucatorie, Galen took away from the parts of Physic, because too curiously affected, it exists about false and lying appearances, and which endeavours in vain to introduce and adulterate an ascititious Beauty, which in adorning and setting forth the Body differs nothing from the ostentation of Stage-plays, and is no less indecent than fiction in manners; which damnable portion of Cosmetic Art doth flourish in the opinions and monstrous practices of men and women, whereas that of the more Noble part is wanting and grown quite out of use, whether by the overflowing luxury of these times, or the ignorance of Physicians, Mecrurialis in Lib. De Decoratione seu de Arte Cosmetica. 'tis not for me (saith Mercurialis) to judge. Insomuch as considering these injurious neglects, and the tampering that hath been used among all Nations to alter the mould of their Bodies, we may say as Plato in effect affirms, that only the first men which the world possessed, were made by God, but the rest were made and born answerable to the discourse of Man's invention. The just contemplation of which vanity made that sound more strangely in my ears, that in discourse I have heard to fall, somewhat in earnest, from the mouth of a Philosopher (one in points of common belief (indeed) too sceptical) That man was a mere Artificial creature, and was at first but a kind of Ape or Baboon, who through his industry (by degrees) in time had improved his Figure & his Reason up to the perfection of man. Plin. Lib. 11. Nat. Hist. It is (indeed) an old Observation of Pliny, that all the Race and kind of Apes resemble the proportion of men perfectly in the Face, Nose, Ears and Eyelids: which eyelids these Creatures alone of all four footed have under their eyes as well as above: Nay, they have paps and nipples in their breasts, as Women, Arms and legs bending contrary ways, even as ours do, nails they have likewise and fingers like to us; with the middle finger longer than the rest as ours be; Thumbs and great toes they have moreover, with joints like (in all the world) to a man: and all the inward parts are the very same that ours, as if they were made just by one pattern. Yet they a little differ from us in the Feet; for somewhat long they are like as their hands be, and the sole of their Foot is answerable to the palm of their hand. Their nails are channelled half round like a gutter tile: whereas in man they be flat and broad. And Galen, who was a great dissecter of Apes, and therein acknowleged the resemblance to man, yet observes that the Thumb of an Ape differs much from that of a man. But by this new History of abused Nature it will appear a sad truth, that man's endeavours have run the clean contrary course, and he hath been so far from raising himself above the pitch of his Original endowments, that he is much fallen below himself; and in many parts of the world is practically degenerated into the similitude of a Beast. The danger of man since his fall is more in sinking down then in climbing up, in dejecting then in raising himself to a better condition or improvement of natural parts. It is a sad thing (as a grave divine saith) to consider the proneness of man to such a descent, Dr. Donne. such a dejection and such a diminution of himself, a descent generally into a lower nature being forbidden by GOD with Nolite fieri, Psalm 22. v. 9 Be not made at all, not made any other then GOD hath made you. GOD made man, who was his medal at first (when God stamped and imprinted his Image on him,) God would have this man preserve his dignity, Nolite fieri, be not made any new thing, wherein he forbids him a descent into any depravations and deteriorations of our Natures, be not perversely metamorphosed into a beast, go no less, be not made lower. The first sin that ever was, was an ascending, a climbing too high, and man in the secone place was overthrown by the same affectation: but it seems this fall hath broke the neck of man's Ambition, and now we dare not be so like God as we should be; Ever since this fall Man is so far from affecting higher places than his Nature is capable of, that he is still grovelling upon the ground, and participates, and imitates, and expresses more of the nature of the beast then of his own. There is no creature but Man that degenerates willingly from his Natural dignity: Those degrees of goodness that God imprinted upon them at first, they preserve still, they are not departed from their Natural dignity, for any thing they have done. But of man it seems, God was distrustful from the beginning, he did not pronounce upon Man's Creation that he was good, because his goodness was a contingent thing, and consisted in the future use of his free will: for, that faculty and power of the will is virtus transformativa, by it we change ourselves into that we love most, and we are come to love those things most which are below us. Vive juxta genus tuum saith St. Ambrose to man, live according to thy kind, Non adulteres genus tuum, do not abuse, do not allay, do not abastardise that Noble kind, that Noble nature that God hath imparted to thee, imprinted in thee. This whole world is one book, and is it not a barbarous thing when all the whole book besides remains entire, to deface that leaf in which the Author's picture, the image of God is expressed, as in man. All other creatures keep their ranks, their places and natures in the world, only man himself disorders all, and that by displacing himself, by losing his place. While we dispute in Schools whether if it were possible for Man to do so, it were lawful for him to destroy any one species of God's creatures, though it were but the species of Toads and Spiders (because this were a taking away one link of God's chain, one note of his harmony) we have taken away that which is the jewel at that chain, that which is the burden of the song, insomuch that we are not only inferior to the beasts, but we are ourselves become beasts, a most lamentable descent; that as God said in the beginning, in contempt and in derision, behold man is become as one of us: so now (as St. Bernard makes the note) the Horse and Mule may say, quasi unus ex nobis, behold man is become as one of us, insomuch as if the corrective part of Physic were utterly unknown in the world, and the friendly offices it might perform to Nature were quite excluded the use of Man, and no care continued to prevent the increase of Nationall monstrosities (without more restraining grace) the vanity of man blown upon by the suggestions of the Enemy of Mankind, would enforce and propagate so many corporal Erratas in every Region, that the humane Figure would be so depraved, that (in time) the true shape of man would be unknown, or lost in an injurious crowd of deformities: and although in these parts of the christian world (we might think) there needed not so great a Dam to be made against the inundation of this mischief: yet if we consider how guilty the most civilised Nations are of tampering with the Body to the deforming of it, and to the prejudice of Nature's operations, and withal what foolish affectations in vests we have, wherein we seem to vie deformities with the most Barbarous Nations; so approving their affected shapes, that we are in a manner uncivilised by them, we may justly doubt whether this, by the just judgement of God may not in time reduce us to our first Barbarism, and so consequently expose us to all the deformities and practical affectations, which can proceed from a depraved imagination. For the better prevention of which evils, in the behalf of Nature, whose vindication I have here undertaken, and for the Honour of Physicians who profess themselves the friends of Nature and to be her faithful servants, I could wish that this reproach that lies upon them might be taken away by the promoting and reviving of this Noble part of Cosmetiques', for the better establishing and preservation of the honesty of the Humane Fabric, and the regular beauty of the Body. It is a wonderful thing that is reported of the Honour and esteem that the perfection of the Body hath been in among the Catheans, who ever chose the handsomest man to be their King. Onescritus cited by Strabo Geographia: lib. 15. Onesicritus reports that their boys two months after their birth are publicly examined, whether they have a legitimate form and worthy of life or no, and according as judgement is passed upon them by him who is Chief Censor in this business, they are either permitted to live, or appointed to die. My Lord of Montaigne in one of his Essays. And my Lord of Montaigne thought much to be bound to own Monsters, although they were of his own begetting. But those things savour too much of the other extreme, and are neither to be approved or put in practice by us. We rather recommend unto you that observation of my Lord Bacon to be well weighed, as he would have it, which (as he saith) may teach a means, to make the persons of Men and Women in many kinds more comely and better featured then otherwise they would be, by the forming and shaping them in their Infancy; wherein you may see the opinion of that learned Worthy, touching helps toward the beauty and good features of persons. And withal, I would have all possible means used to prevent all unnatural and monstrous Encroachments upon the Humane form, and where there happens any, to reduce it to the Natural State: that so the bodies of men might (as near as can be) appear unblemished and accompanied with all the requisites of beauty it enjoyed in its original perfection. MAN TRANSFORMED: OR THE ARTIFICIAL CHANGELING. THE FIRST SCENE. Certain Fashions of the Head, affected and contrived, by the Pragmatical invention and Artificial endeavours of many Nations. HIppocrates observes, Hypocrates lib. de Aere, Aquis & Locis. that the Natural mould or figure of the Head hath been tampered with, and altered by Art. Sennertus de morbis Figurae. Sennertus also, where he writes, De morbis Figurae, reckons amongst other causes of the ill Conformation of men's Heads, that they are now and then induced after the Birth, Sugar-Loafe-like Heads. whilst the tender Heads of Infants, are by Midwives and Nurses form after a divers manner, while they are involved in Head-bands, and moulded with their hands according to their irregular and varying Fancies. depiction of artificially-altered human The Cilician, Attic, Athenaneus. and Argive Women were noted of old, as the Phoxi were to have high turbinated Heads. The Women in Peru, Strabo Geograph. lib. although they are gracious by their fair Faces, Maginus 2 Geograph. America yet for the most part the tops of their Heads are absurdly acuminated, and run into an acute Cuspis. Strabo makes mention of some Indians, who he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Capita cunei formia habentes, that is, having such Piked and Wedg-like Heads. This Figure of the Head is in Fashion and Request at this day with some Nations, being endeavoured with as much Art, as it was of old by the Macrones of Pontus. For, the Genuensians (for the most part) have high and copp-crowned Heads, Pineapple form, after the condition of a sharp upright Pillar, in such manner that the nether part is big and round, but the upper part sharp. Claramont de conject. cujusque mor. l. 6. And indeed, it is concluded, that the Midwives with their Head-bands and other devises, are the cause of their Sugar-loafe-like Heads. This affected form of the Head being common, and Nationall unto them, is reputed so Fashionable, that it is held a Note of Gentility and a Gallant Spirit among them. Hippoci 6 Ep. 1. Hypocrates notes, that an acute Head is always naught, and verily, this compulsive force of Art is many times very Injurious to Nature and her operations, but not always: for the Genuensians who delight much in this Figure of the Head, and are noted for the most part to have acuminated Heads, have at least such an acumen of Wit, as makes them excellent for an Active Life; and in the opinion of Claramontius, the form of the thing gives a suffrage unto it; for, such a kind of turbinated Figure represents a certain parvity, and therefore the Heat of the Heart is less broken by it, whereupon Man is rendered more Active. Hoffman Instit. And therefore in this place we must admit what Hoffman gives us to know: That so long as the Actions of the Brain are not hurt, it is only a Natural or Artificial fault or imperfection, no disease, but when they are hurt, than it is a disease as it was in Thersites, who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Homer Iliad. and withal a Fool, and so sick of this Fashion. For the truth is, as to the signs Diagnostic, a vicious Figure of the Head is known by sight, which although it do chief declare the Conformation of the skull, yet it is likely and agreeable, that the Brain which is concluded in the skull, should Participate of the same Figure, but the discovery of it is made also by certain effects; and it is easy to know the innate folly bred in some Men, Scaliger Comm. ad lib. 5. theophra. de causis Plant. pag. 287. by the vicious Figure of the Head. Yet Scaliger gives another Character of these Genuensians, which Imports that they pay for their Affectation: The Genuensians saith he, having received from the Mauritanians their Progenitors this Custom, to compress the Temples of their Infants as soon as they are Borne, now, without that Compression, are Borne with a Thersiticall Head and Heart. We read in the Chronicles of the Prodigious Ostents, that Nature hath many times mocked Art in producing this Figure of the Head. For, Lycosthenes' chr: de prodig. & ostent. Licosthenes writes that in Ploa a Town of Voitland, there was a Monstrous Infant Borne, with such an acuminated Head, like a Cap that the Kings of Persia, and the Priests in the old Law used, or like a Tiara or Turkish Tuffe: and in Saxony in the Month of February 1545, there was another Infant borne with a Long Head, notably marked as it were with a Turkish Cap. The Samaritans also (as I am Informed by a Learned and Observing Traveller) have such Sugar-Loafe-like Heads; There being a College of Samaritan Secular Priests in Rome founded by Pope Gregory the thirteenth, who have all such Heads, and this Figure of the Head, it seems, is so Gentilitiall to a Samaritan, that they are apt there to suspect those Collegiates not to be true Samaritans, whose Heads are not so exactly moulded to this Figure: Nor is this as a private and particular Observation, bounded with in the Walls of this College; For I have had great discourse with some Merchants that have been great Travellers, who told me, they have a kind of Physiognomy to discern of all Nations by the figure of their Heads, which Observation is raised upon this ground; that whereas every Nation have differences of manners by which they are easily discerned one from another, insomuch as you may know of what descent from any Nation any one is, either by his Voice, Speech, Discourse, Policy, Conversation, Diet, Affaires, Love, Hatred, Anger, and manner of Warfare and such like Exercises: so every Nation, whether Civil or Barbarian, hath not only Peculiar Customs and Rites, but also Peculiar Affectations of Form or Shape of their Bodies, which will be Abundantly discovered by a world of strange Artifices and Pragmatical endeavours Practised in this History, even from the Head to Foot, all tending to Accommodate their Affectations with the Pride and Vanity of such unnatural distinctions. depiction of artificially-altered human The Low-Country-Men or Dutch of Belgia, Schenckii observat. de capite obs. 26. ex vesalio. have some what Long Heads; which with them is the most Fashionable Figure, this their Mother's cause, being careful to bring them to it, laying them when they are Infants, and wrapped in swaddling in their Cradles, suffering them to sleep most upon their sides and Temples. Baptist. Port. Hum. Physiogn. lib. 2. Pinaeus opusc. Phys. & Anat. lib. 1. The Portugals have generally long Heads, which happen by the same Artifice of the Midwives; for as God makes, so the Midwife shapes; and she is directed by the Mother and Women present at her Labour and lying in, who all will be sure to put the Midwife in mind of moulding the Child's Head to the Fashion most in request. Some also by an affected or an enforced thin Diet have attained unto the same badge of Gentility; For, that will do it as Hypocrates affirms, for thereby the Temporal Muscles being dried up, the Temples become thereupon hollow; And so their Heads seem longer, the proportionate Latitude of the Head being thereby diminished. Short-Heads This affectation of Nurses in divers Regions and Families, practised upon a supposition of conferring Beauty upon Children, Fabric. Hild. Cent. 2. observat. 99 Sennerrus Inflitè lib. 2. pars. 2. cap. 13. and their straight binding their Heads to force them to the Formis; Sennertus and Hildanus both take Notice of and condemn. For by the compression of the Skull, and that thus extending of it in length, the Brain, together with its Ventricles are compressed, whence, the Spirits not sufficiently prepared and well wrought, the Head is weakened, and made obnoxious unto Cathars; and if such Children grow up to Adolescency (which yet happens very rarely) they prove to be of a slower and duller Wit, that old saying being manifestly verified in them, Malas arts Inventoribus malè cedere. depiction of artificially-altered human Purchas Pilg. 4. lib. 6. The Men of Brasil have flat Heads, the hinder part not round but flat, which may very well be imagined to proceed from some Affectation or Fancy, that they have of such a form of the Head. The inconveniences that many times attend this affected Fashion of the Head, when the Nape with a little bunchines remaineth not, but the Nodock is made flat are, that the Brain is not so Figured as is requisite for Wit and Hability; For, the depression of this posterior prominency of the Head, weakens the Hability to Action, as Galen shows; the reason is, because Voluntary motion depends upon the Nerves, whose principle the Cerebellum is: Since therefore the Original and chief Instrument of Voluntary motion, resides in the hinder part of the Head, Men are by this depraving the Figure of their Heads, made more cold and indisposed unto motion, and so likewise unto recordation, the After-Braine, the seat of Memory being thus perverted. Benivenius de abditis Which effect was observed (as Benivenius reports) in the dissection of one James a Famous Thief, the hinder part of whose Head, where the seat of Memory is, was found so short, that it contained but a very little portion of Brain; for which cause, when he could least of all remember the Banishments, Imprisonments and Torments he had suffered for his former Villainies, falling like an impudent Dog to his Vomit, was at last Hanged, which put an end to his Life and Theft together. depiction of artificially-altered human At this Day the Grecians and Turks have round Heads much resembling a Globe, which they affect and nourish by Art in their Children, as holding it the most commodious form to fit their Turbans and Sashes which they wear on their Heads. The Antuerpiensians have also round Heads, which is a Comely Fashion as they think, and in good repute among them. The Virgins of Brussels, likewise for the most part are roundheads, but only that they have a sharper Chin. Caelius Rhod. variar lect. lib. 18. The French are observed to have their Heads somewhat Orbicular, to which their disposition and Natural temper is Analogical. And the unnaturalness of the Figure leads us to suspect the Artifice of the Nurse's hand to concur to their conformation, therefore the French Haberdashers being furnished only with Hats proportionable for such Heads, have much ado to fit an English Man's Head with a Hat, insomuch as when they fall upon this difficulty, they are wont to tell him, that his Head is not A-la-mode. All that they gain, who thus Trespass against the Justice of Nature, enforcing their Heads to a Spherical form, or, through roundness, is, a quick moving, unstableness, forgetfulness, small discretion and little Wit. For the Motion of the Spirit never ceaseth nor resteth, Broad-Heads as in many French Men and Spaniards, Hilly Phisiog- and the like in certain Germans, hath been observed and noted. For when the form of the Head is through round, then is the middle Ventricle large, and the Spirits working in the same so large, until these find a large place, which in the mean time are not sufficiently united: and in such wise is the virtue Estimative weakened, by that the Spirits are carried round about the bounds of the same; insomuch that such Men having the like form Heads are ill reported of for their proper qualities and conditions in Physiognomy. Albertus' magn de secret Mulier. Albertus Magnus (indeed) commends a round-Head, and would have Boys loved that have round Heads, because that is the most Noble Figure: Therefore, Nurses saith he are wont to compress and endeavour to make Boys Heads round, which hence seems to have been accustomed either in Milan or Ratisbone. depiction of artificially-altered human The Apichiqui, Pichunsti, Sava, Purchas Pilgr. 4. lib. 7. People of the Indies, affect the same mad Gallantry of a broad Head and platter Face; to bring their Children to which Affected deformity, they lay one board on the Forehead and another on the Neck, so keeping them in press from Day to Day until they be four or five Years old. depiction of artificially-altered human depiction of artificially-altered human The Geometrical pates of our Square-headed and Platter-faced Gallants, is a new Contrivance: For, these Fashions of the Head were not known and discovered in the time of Galen, nor the violation of this Artifice practised; Galen reckoning up the four unnatural Figures of the Head, the first, where the Anterior eminency is lost, the Posterior remaining in good case; the second, when the hinder Eminency or out-shoot is wanting, the frontal Jettie safe; the third, when both of them are missing; the Fourth when the Temples are Eminent, the Occiput and Sinciput depressed, says for this last Figure, it may be imagined, but not possibly be found, against which Vesalius opposeth himself, Vesalius, cap. 5. lib. 1. alleging both Authority and Experience; the Authority is of Hypocrates, who (as he says) writes, that the Head sometimes doth more remarkably protuberat at the Ears then either forward or backward. His Experience is taken from Three, Whereof the First he says he saw at Venice, another at Bononia, a Third at Genua; Against him again Fallopius opposeth himself, and as for Hypocrates he saith, that for this cause he had read Hypocrates through twice, and could never find any such thing, and for the Experience, he had seen the Venetian Boy, who had not this Fourth Figure. To Hoffman it seems that this ought not to be accounted among the unnatural or unvaletudinarie Figures; For, Pet. Aponensic Different. 79. Conciliator. not insisting upon these Occidental Indian square-Heads, above presented, he finds Conciliator to write, that he had seen two, nay measured their Heads, and to have found a greater distance from one Temple to the other, then from the Occiput to the Sinciput. Hugo Senensis also had seen this Figure, as Th. Veiga testifies: Tb. Veiga Comment. in cap. 11. Art. Medicinal. Gal. and Petrus Martyr says, he saw such a Boy at Milane. At last, Hoffman agrees with Galen, that such are Monstrous, rare and invitall. And verily these square-Headed Gallants must needs suffer some damage in their intellectuals by this affectation; for Physiognomers affirm, that a Head that hath Angles argues an impediment of Judgement and ratiocination. For even as an Echo is less oppositely form in Angular Buildings, then in an Arch or winding Rounds; So the Vigour of Judgement is more flourishing in a Skull, Naturally round, then in Heads knotty and Angular. And therefore Man Naturally hath a great Advantage over other Creatures in the roundness of his Head; for although in the Fabric, all Creatures seem to answer one general Rule, although they are of divers species and use, yet by the wonderful Device or Invention of God (as Lactantius speaks) there is one Similitude of frame in all, for, one disposition and one Habit produceth an innumerable variety of Living Creatures; For in all Creatures, that Breath, for the most part, there is the same Series and order of Members, nor do the members only observe and keep their Tenor and Situation, but also the parts of the Members; for in one and the same Head, the Ears, the Eyes, the nostrils, the Mouth also, and in the Mouth, the Teeth and Tongue, possess a certain place, which being the same in all living Creatures, yet there is Infinite and Manifold diversity of Figures, for that they are either more produced or contracted, or comprised in lineaments variously differing. As for Example; the Head in other Creatures is form after a Triangular manner, and whereas it ought to be round in Man, these Nations distending the orbicularity of their Heads, change it into an Angular Body, thereby, to the great affront of Nature and abasement of the Humane Form, maintaining a greater Analogy between them and bruits then ever she intended. If any accidental depravation of the Head resembling this affected Irregularity, threaten prejudice to the operation of the intellect, the mischief may be prevented in Infants, by the Physical Corrector or Cosmetic Chirurgeon, whose Office it is to preserve what is according to Nature, and in case of misprision to reduce unto the Natural state, the endeavour of which, Art hath succceeded happily to many. Dr. Garenciers told me he knew a Child that through the difficulty of Birth and the usual accidents of hard Labour, Dogs-Heads his Head was so compressed and driven into a kind of Angularity, that they much suspected some detriment would thereby accrue unto his understanding; yet by the Midwives and Nurse's care, who indeed have the only opportunity to officiate in this business (I would they had as much judgement and ability for the place) the Child's Head recovered the Natural shape, and it proved to have a very good Wit and understanding. depiction of artificially-altered human And although the Author of the Treasury of Times, indeed holds this for a Fable, because all those Countries have been discovered, and do declare no deformity on the People's Bodies: yet the relation is confirmed by some of the order of Predicants sent as Legates from the Apostolic State unto the Tartars, De rebus Tartar. c. 9 who assure us that there are a certain Nation in Tartary who have a Dogs-Face; Vinc. Hist. lib. 31. cap. 11, & Johannes de plano minorita. the same Authors adding withal, that although the Men have such a resemblance of a Dogshead as beforesaid, yet the Women have a Humane Visage as other Women in the World have. Therefore there is such a Nation, the Authors being many and considerable who affirm it, and Kornmannus assents thereto, conceiving the relation to be true, insomuch as it were a shame for any Man to be refractory in point of belief, and not to afford Credit to so Evident a truth. For although this Nation of Men hath been accounted by many among the Types and Fabulous Narrations of the Ancients, yet in these latter Times we have received credible Intelligence of such kind of Nations newly found. Johannes de Plancarpio and Vincentius Burgundius make relations of Nations lately discovered having such Dog-like-Heads. Odericus Poster affirms, that in Nicoverra a City of India there are men that have Dogs-Heads, Mandevil's Travels cap. 61. in the Isle called Macumeran, which is a great Isle and a fair, the Men and Women, who are reasonable, have Heads like Hounds. Marcus Paulus the Venetian assures us, that there is an Island named Daganian, (Kornmannus calls it Anganian) the Inhabitants whereof have Heads like unto Dogs, and live by feeding on Humane Flesh; and Pausanias delivers unto us a relation of one Euphemus by descent a Carian, who saw such People in the Islands of the Oceans, when he was driven thither by a Tempest as he was sailing into Italy. That testification also that Aristotle gives of Pigmies, is much reverenced by Johannes Camers, Hector Pintus, and (of the Ancients) by Isidore, as affording good ground of probability, of the being of a Nation of Cynocephali, or Men with Dogs-Heads, and they are reported to be Negroes inhabiting a Mountain near the River Indus, and so numerous, that there are an hundred and Twenty Thousand of them, being called by the Indians Calistrios', which the Greeks would call Cynocephaloes, id est, Canicipites. Indeed the Historical truth is much embased by many vain appendices, as that they bark and howl like Dogs, and so understand one another, having no other Language, that they have Teeth greater than Dogs Claws, but longer and rounder; that although they cannot speak, they make signs with their Hands and Fingers, as Deaf and Dumb men use to do, that both the Men and Women have Tails at their Rumps like to Dogs; Headless Nations but that they are greater and thicker of hairs, that they engender with Women more Canino, accounting any other way of Copulation shameful; all which Additaments are more advantageously read then believed. By what means these Natives might come to be thus monstrously deformed, and the shape of their Heads to degenerate into the similitude of a Dogshead, shall be sufficiently declared in our succeeding Face-moulders Scene, where we shall present the Cynoprosopis or Men having a Dog's Face. The Artifice used being as I probably conjecture, the same in both. depiction of artificially-altered human Sr. John Mandevil reports, that in one of the Isles belonging to the great and mighty King of the Island Dodyn, there are Men that have no Heads, and their Eyes are in their Shoulders, and their Mouth is on their Breast. He gives their original, Cham (saith he) took the best part Eastward that is called Asia, being the mightiest and Richest of his Brethren, and of him are come the Pannim folk, and divers manners of Men of those Isles, some headless, and the other Men disfigured. And because some things spoken by him might seem strange and scarce Credible, therefore he thought good to make known to all that will see more proof hereof in his Book called Mappa Mundi, there they shall find the most part of the same ratified and confirmed. St. Augustine makes commemoration of such a Nation, August. de civ. Dei. li. 6. cap. 8. and although he there doth not impose a necessity of believing the Relations that are made of such kinds of Men; so he seems to grant that it is not incredible; Nay, he testifies, that he had seen them himself, for he assures us in these words: I was now Bishop of Hippo, August. Serm. 37. add fraires in ●remo. and with certain servants of Christ, I Traveled to Aethiopia to preach the Gospel of Christ unto them, and we saw there many Men and Women, having no Heads, but gross Eyes fixed in their Breast, their other Members like unto ours; Fulgos. lib. 1. de mirac. Sr. Walter Raleigh Histor. of Gui. ana. which place of August. Fulgosus citys to the same purpose. But let us hear, Sr. Walter Raleigh his relation of this kind of transformed Nation; the Ewaipanomi saith he are a strange headless Nation, for on the Banks of the River Caora are a Nation of People, whose Heads appear not above their Shoulders, which though it may be thought a mere Fable, yet for my own part I am resolved it is true; because every Child in the Province of Arromaia and Comurs affirm all the same: they are called Ewaipanomi, & are reported to have their Eyes in their Shoulders, and their Mouths in the Middle of their Breasts, and that a long train of hair groweth backward between the Shoulders. The Son of Tomawari, which I brought with me into England, told me, that they were the most mighty Men of all the Land, and use Bows, Arrows, and Clubs, thrice as big as any of Guiana, or of the Oronoqueponi, and that one of the Iwarawakeri, took a Prisoner of them the Year before our arrival there, and brought him into the Borders of Aromaia his Father's Country. And further when I seemed to doubt of it, he told me that it was no wonder among them, but that they were as great a Nation, and as common as any other in all the Provinces, and had of late Years slain many hundreds of his Father's People, and of other Nations their Neighbours; but it was not my chance to hear of them, till I was come away, and if I had but spoken one word of it while I was there, I might have brought one of them with me, to put the matter out of doubt. Such a Nation was written of by Mandevill, whose reports were held for Fables many Years; and yet since the East-Indies were discovered, we find his relation true of such things as heretofore we held incredible; whether it be true or no, the matter is not great, neither can there be any profit in the imagination; for my own part, I saw them not, but I am resolved that so many People did not all combine, or forethink to make the report. The Translator of the History of Congo written by Pigafetta hopes, that in time, some good Guianean will make good proof to our England, that there are this day headless Men. And if any make Conscience to join Faith to these things upon these relations, yet they ought not to think this wonder impossible, especially being certified by such Authors as are here alleged. For these strange Histories of Monstrous Nations, which in Pliny and other Ancient Authors I have heretofore counted vain, do now require and deserve some Credit: since in these times there is a new Nature revealed, new miracles, a new World, full of strange varieties and sincere novelties. Dr. Franasus Hernandus, who by the Command of Philip the second, sailed to the new World to discover the condition thereof, whose manuscripts are kept in the King's Library of St. Laurence in the Escurial, and other Manuscripts sent to the King of Spain about the affairs of India; by the Advantage of which, Eusebius Neirembergensis was enabled to write his new History of Nature, do justify these and stranger relations of divers kind of men among the Indians, in stature, disposition, form, and deformity, as Monstrous as these Acephali or headless Nation. Avicen was so bold to affirm, that after the immense inundations of the World, not only mankind, but all other Creatures were produced from the tabid Carcases by the Celestial influx without seed; which is a thing no wise man can be brought to believe, that so Noble a Creature should arise out of a putrid matter, about whose Creation the whole Godhead was employed, wherefore so great and Beautiful a work that was worthy of the Divine Labour, could not spontaneously proceed, it being most unlikely that Man being Compos mentis, which is a particle of Divinity, should result from so vile an original. Sanct. Augustin in lib. de Civitate Dei. St. Augustin, where he speaks of these Acephali and other Monstrous Nations, somewhat better resolves the doubt of their Original; It is demanded (saith he) whether Noah's sons, or rather adam's (of whom all Mankind came) begot any of those Monstrous Men; and he concludes, that whatsoever he begot that is Man, that is, a Mortal reasonable Creature, be his form, Voice, or whatever, never so different from any ordinary man's, no Faithful Person ought to doubt that he is of Adam's Progeny: yet is the Power of Nature shown and strangely shown in such. God made all, and when or how he would form this or that he knows best, having the perfect skill how to Beautify the Universe by opposition and diversity of parts; but he that cannot contemplate the Beauty of the whole, stumbles at the deformity of the part, and not knowing the Congruence that it hath with the whole. Yet God forbidden that any one should be so besotted, as to think the Maker erred in these men's Fabric, though we know not why he made them thus, be the diversity never so great, he knows what he doth and none must reprehend him; therefore what Nations so have shapes differing from that which is in most Men, and seem to be exorbitant from the Common form, if they be definable to be reasonable Creatures and Mortal, they must be acknowleged for Adam's Issue. But St. Austin here speaks more like a Divine then a Philosopher; for although the supreme efficient and supernatural cause of Monsters is God, and that when Nature seems to deflect from the common Law established, she is rapt by a Divine force, and there is aliquid Divini in the peculiar cause of these transfigurations of the Humane form, and that the final cause of these prodigious apparitions may be the anger of God, who is no way bound to the Law of Nature, and who in revenge for some crime committed, may transform a Man as he did Nabuchadnezzar, or give over a self-deformed Nation, to the vanity of their own inventions; yet it sounds very harsh to the principles of our Philosophy, that the God of Nature should be so glorified by such strange appearances, that evil and imperfect Creatures should concur to the perfection of the universe, since they have no reference to the Beauty of the World: because the Beauty of the universe consists in things perfect and permanent, and Monsters, (quatenus Monsters) being nothing but defects and privations, can contribute no perfection, and so consequently appertain not to the Beauty of the universe; if they did confer any ornament, they should for the most part be produced, because the great decorum of the World is sustained by frequent effects, but Monsters happen rarely, and therefore they ought to be segregated from the Ornaments of the World; and if they had come to light to adorn the World, they had from the beginning of the World appeared, which we read of no where. How this Monstrous alienation from the Humane Form was first introduced and continued is not so easy to conjecture. St Augustine de civet. Dei. St Augustine thinks that the same reason may be given for these deformed Nations, as there is for those Monstrous productions of Men which sometimes happen among us, of which kind of prodigious productions there are many records wherein Nature seems to have upbraided Man's invention, and to retaliate his affectations. Anno Dom. 1525, at Wittenberg an Infant was borne without a Head. Anno 1554, In Misnia an Infant was born without a Head, Fincelius de mirac. nostri temporis. the Effigies of Eyes expressed in his Breast. Anno Domini 1562, in the Calends of November at Villafranc in Vasconia a Monster was borne, a Female Acephalon; the Portraiture of which headless Monster, Fontanus who religiously affirmed that he had seen it, having communicated to Johannes Altinus the Physician, Schenchius de monst. capit. he presented it to Paraeus when he was writing his Commentary of Monsters. Paraus lib. 24. cap. 6. And reason may persuade us that it is not impossible, for it may happen by the constitution of the Climate, that the Neck may not be allowed to be eminently advanced above the Shoulders, and yet the instruments of Nature may perform their Office in a nearer approach of the Neck unto the Body, Kornmannus lib. 1. de vivorum miraculis which is the opinion of Kornmannus. But for my own part I much suspect some villainous Artifice and affectation to have been concurrent causes of this non-appearance of the Head, and some fantastical dislike of the Natural distance between the Head and the Body by the interposition of the Neck, which hath been the humour of some other Nations, who have in a manner no Neck, as appears in this Scene, and in the fifteen and sixteenth of this our practical Metamorphosis, where you shall find this very Nation described as if they affected to have their Shoulders higher than their Heads; And Sir Walter Raleigh saith, their Heads appear not above their Shoulders. And I conceive that they are not so much headless, as that their Heads by some Violent and constant Artifice are pressed down between their Shoulders, and affecting to have their Shoulders higher than their Heads, the Scapula's by the constant endeavour of their Levators grown to a habit, hath drowned the Head in the Breast, the Head being crowded too close to the Shoulders, and as it were growing to them, the Neck is quite lost and the Eyes seem planted as upon the Shoulders, and the Mouth in the Breast, a shadow of which resemblance we may sometimes see in very crooked short necked Men. And consequently all the uses of the Neck in point of circumspection are quite lost by this Artifice, and the Donation of Nature therein is made void, for they cannot with ease turn their Head about to and fro, every way to look about them, the Spondyles or turning round Bones tied and fastened one unto another by joints and knots, cannot possible in this posture accomplish their Motions. But this charge and evidence I give in only against them by way of presumption: you Gentlemen Readers of the Jury may give up your Verdict according to your judgements, and either find Billa Vera, or return Ignoramus. Sr. John Mandevil's Travels cap. 83. Beyond the Land of Cathay there is a Wilderness, wherein are many wild Men with Horns on their Heads very hideous, and speak not, but rout as Swine. That men should be so cornuted, or have horns grow on their Heads, is a thing neither impossible nor incredible, for many have been Borne cornuted. Amat. Lusit. cent. cur. 51. Amatus Lusitanus speaks of a Boy Borne with a little horn on his Head. Lycost. Chron: de prod. & stint. Ann. 1233, In Rathstade a Town in the Norican Alps, which the Inhabitants call Taurus, there was an Infant Borne cornuted. Jacobus Fincelius de miraculis. Anno 1551, in a Village of Marchias called Dammenuvald near Whitstock, a Country Man's Wife brought forth a Monster with such a horned Head. Among the Subalpians in Quierus, a little Town ten Miles distant from Taurin (Teurin) Anno Dom. 1578, Amb. Paraeus lib. 24. cap. 2. the seventeenth of January about 8 of the clock at Night, an honest Matron brought forth a Child having five horns one against another on his Head like unto Rams horns. Lanfraneus saw a man who came unto him for his advice, Lanfraneus tract. 3. Doct. 2. cap. 3. Chirur. Major. who had seven Eminencies in his Head, one greater than another, and in divers places, whereof one was so great and acute like the horn of a young Goat, or an Inch long. Ingrassias saith, Ingrassias that together with that prudent Chirurgeon jacobus à Sorius, he saw at Panhorn a certain Noble Virgin, who had many crooked horns, sharp at the end, representing the Effigies of the horns of a young Steere, which rendered her so deformed, that she rather looked like a Devil then a Woman. One Margaret, about sixty years, the Widow of David Owen a Welsh Man, had growing in her Forehead a horn much like unto the horns of a Lamb, as I find in a private marginal note to Schenckius observations, written by some Physician or Chirurgeon that owned the Book. It is reported of a certain Sect of the Bannian Priests, Aloisius' Epist. Meaco japonis ad India's & Sinas missa. that they have as it were a little horn standing out upon their Heads. I remember I have read in Camerarius or some other, a Story of a certain King, who being jealous of his Queen, and supposing himself to be a Cuckold, dreamt one night that he was cornuted indeed, and that he had real horns budding out of his Forehead, and he found his dream true when he waked; which the Author there descanting upon, conceives to be possible, by Virtue of Imagination, transferring matter thither fit for such a production. Horned Nations That horns may be engrafted upon the Head appears possible by the report too we have read of some Nations, who are wont to cut off the spurs from the heels of Cocks new gelt, and to ensert them so cut off into their own Foreheads, which afterwards increase there and grow in a wonderful manner. Now whether this cornuted Nation was the offspring of any horned Monsters, suffered to propagate themselves, and so to become national, or whether they at first affecting such a badge of Bestial strength, engrafted them and so it became Natural unto them, I leave to my Masters of the Jury to find out upon a Melius inquirendum. Among other contrivances of Man's cruel invention I shall annex a strange Histoy out of Fabricius Hildanus. In the Year 1593., at Paris there was an Infant about 15 or 18 Months old, who had the skin of its Head so extended that it exceeded the magnitude of the Head of any Infant Hydrocephalos that was ever seen. This Child's Parents did carry it about from Town to Town to show, and thereby exceedingly enriched themselves. depiction of artificially-altered human Among other Monstrous forms and prodigious apparitions of the Head, we shall here present Bicipites or Men with two Heads. I saw (saith Hali) a Man that was Borne having two Heads, one separated from the other. Coelius Rhodiginus is reported to have seen two Monsters in Italy, one a man the other a Woman, Paraeus lib. 24. oper. suor. cap. 2. their Bodies in all parts well and neatly composed, but that they had two Heads, of which the Woman lived five and Twenty Years. Bicipites. Anno 1538 there was one Borne who grew up to the perfect Stature of a Man, with his Head and Shoulders only double, so that one Head was backwardly opposite unto the other wonderful like one another, their Beards and Eyes very much resembling each the other, they had both the same appetite to meat, both sensible of one hunger, Ru●ff. lib. 5. cap. 3. de concep. & generat. hom. their voice alike, the same desire of one Wife, which they had, and of enjoying her was to both Heads, he was above 30 Years of age when my Author chanced to see him. The like Monster Lycosthenes saw in Bavaria Anno 1541, Lycost. Prodig. & ostent. Chron. she was a Woman of about Twenty six Years old with two Heads, whereof one was sufficiently deformed. I confess I have not in all my inquisition discovered a Nation of such Men, although there may possibly be such a Nation in the World, since there have been such of both Sexes, and we by these relations, see they may live to the Age of generation, although it be against the common condition of Monsters, who for the most part are very short lived: for as they are borne against Nature so they live, moreover they are very irksome to themselves because they are mocking-stocks to other Mortals, therefore they judge their life displeasing to them, but the number of those that have been Borne with two Heads are very many. Lycost. Anno mundi, 3791. Ruff. lib. 5. cap. 3 de generat. Homi. In Vientum there was a Boy Borne with two Heads. At Frusinon, a maid brought forth a Son with two Heads. Anno Domini 601 there was a Boy Borne that was double Headed. Men with two Heads: Lycost. lib prodig. An. 3838. uterque ut Schonchius videtur ex Julio obsequente. Lycost. lib. prod. Anno 1552 in Hassia three days after the Feast of the three Kings or Twelfth-Tide there was a Masculine Infant borne with two Heads, a double Neck, and with a Body very well compact and agreeing with the other members. Anno 554 in the Village of Senas, there was a Monstrous Boy Borne with two Heads, which Valeriola reports from the Testimony of Men of Credit who were Spectators and Eye witnesses of this Prodigy. Valeriola loc. come. lib. 1. cap. 18 Cicero speaks of a Girl Borne with two Heads. Cicero de divinat. Aventimus Annal. Bojorum lib. 7. About the Year of our Lord 1413. On the 9th of the Calends of April, there was a Girl Borne in Sanders-Droff with two Heads. Anno 1544 in the Month of January there was a Female Child Borne with two Heads, Cardan de variet. lib. 14. cap. 77. in all other things representing one Body. Anno 1487 at Patavia there was an Infant Borne, Licosth. lib. prodig. in whom besides this Capital luxury there was nothing uncomely to behold. Anno 1536 at Lovane there was an Infant Borne with two Heads. Gemma lib. 1. c. 6. Cosmocrit. And in the memory of Peucerus there was a Child seen in Hassia, Peucerus Toratoscop. 440. Facie aversa. the fift of the Ideses of January Anno 440 with two Heads reflected towards the Back, whose Faces being obverse beheld one another with a frowning countenance. Anno 1553 in a certain village of Misnia, Lycosth. prodi. called Zichest, not far from Pirnaw, there was an Infant Borne with two Heads, being absolute in all the other Members. Bicipites. The apparition of these Monstrous Men was ever held prodigious: Rabbi Moses partic. 24 Aphorism. Porphirius saith that over the Land of Sicily there happened a great Eclipse, and that Year the Women of that Region brought forth deformed Sons having two Heads. Lycost. lib. prodig. Anno Domini 1104 there were monstrous Births brought forth, Cattles and Men Borne with two Heads. Aventinus lib. 5 Annal. Bojorum. After Clement the third was driven out of the City, among other prodigies there were also Monstrous Births, Men Borne with two Heads. But we must know above all things, that these apparitions that be contrary to Nature, happen not without the providence of Almighty God, but for the punishing and admonishing of Men, these things by his just judgement are often permitted, not but that Man hath a great hand in these monstrosities: for, inordinate Lust is drawn in as a Cause of these Events, whereby the seed of Man is made weak and unperfect, whence the productions thereof must necessarily prove weak and imperfect; for from a precedent defect in the seed, it is a consequence that the issue must be defective, and on the contrary, if the seed be superfluous, out of a superfluous a superfluous is begot, as any one may easily collect. depiction of artificially-altered human Amongst the rest (Sennertus) speaking of the vicious Figures of the Head, thinks that all Heads which recede from the Natural Figure are by Galen generally called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so they are not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which have capita fastigiata, copt-crowned, or acuminate Heads; but also those in whom either the fore, or hinder, or both the emminencies are wanting, or jet out more than is meet: so that Heads only backward, Phoxi. or forward, or upward, may appear sharp towards the top. For, either the Synciput or anterior part of the skull is more eminent than it should be, the hinder part of the Head on the other side, as it were vanishing away and not extuberant, or else the hinder part of the Head is prominent and neither the Anterior nor Posterior eminency protuberates; and if it be not depressed on the sides, it exhibits as it were a perfect Sphere; and if it be depressed in the Temples, the Head may run out in the top or crown and be acuminate. Hoffman saith, Hoffman Inst. med. lib. 3. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Greeks are those who want the fore and hinder eminency of the Head, called in Dutch Spitzkoepf, the same also are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he knows not how to call them in Latin, yet he will describe them, Qui acuminato sunt capite. And therefore though Fallopius will have all those who have a preternatural Figure of the Head to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Galen, and that therefore it ought not to be rendered acutum or acuminatum, but depravatum, that it might be rightly opposed unto the Natural: Yet Hofmannus is for the first version; Hoffman comment. de usu part. for since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the confession of Fallopius himself is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (the word which Galen useth to express the very Natural Figure of the Head) who sees not (saith he) that the Head ceaseth to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oblongum, and thereby to be made acute or acuminate when either or both the Eminencies perish? and if Galen extend the word more largely to those who have the Eminencies protuberating beyond the Natural proportion, that ought not to evert the proper signification received of all Authors; The Heads true Figure. therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly he who hath an acuminate Head, such a one as he thinks the Latins call Chilonem, Bauhin. Anat lib. 3. and which Bauhinus accounts for a fifth Figure of the Head contrived by Art. But it appears plainly, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to wit, sphera oblonga, not prolonga, as some interpret it, (which Galen seems to point to as it were with the Finger, where he calls it spheram quasi compressam) which you must conceive about the Ears and the Temples) is the only Natural Figure of the Head, which when Columbus denies, affirming all Figures of the Head to be equally Natural, he doth nothing; for, this is Natural which is for the most part; which also is most commodious to the Actions of Nature; But such is the Figure which Galen, out of Hypocrates, says does constitute the Natural Figure, a sphere not every where equal, but such a one as hath cavities and Eminencies. For, the best Figure of the Head which is Natural is assimilated to a sphere gently compressed on each side, and which is in the Temples after a manner plain, but in the forepart and hinder part is more prominent then in a Sphere; yet it more protuterates in this, then that, in the Crown it observes the convexity of a Sphere: they therefore who chance to have such a Head with a decent magnitude, they enjoy a vigorous alacrity of senses, and are endowed with a good strength of Body. But why this lateral compression should be the most proper and Natural Figure of the Head, that the forepart and hinder parts thereby are made more gibbous, and the final cause thereof aught to be enquired. Avicens opinion is, Avicen. that although the skull be round, yet it is oblong made in length, because the original of the Nerves are disposed from the Brain in longitude, and therefore it was fit they should not be straightened, and it hath two Eminencies, one before and another behind, that the Nerves might descend, which descend to the front and the Nucha. Zonardus well notes that the Head hath such a Globous roundness, Zonardus which on both sides is somewhat plain, in the Anterior part it is somewhat acute and elevated, and that to retain the Ventricle of the Brain in the fore-deck of the Head, out of which the Nerves which cause the five Senses proceed, and after the same manner, it is a little elevated in the hinder part for the reception of the Ventricle in the stern or hinder deck, from whence the spondible Marrow and the Nerves which procure voluntary motion arise. Hugo Senensis saith, Hugo Senensis. this manner of compression was contrived for the better distinguishing of the places from whence it was opportune the Nerves should arise, which would not have been well distinguished if the Head had been exactly round. Secondly, because the former and hinder Ventricle ought to have a greater cavity than the middle, and because the middle Ventricle ought to be a way from one to the rest; therefore it was necessary, that the Anterior and Posterior parts should have an Eminency. Archangelus Picholomenus thinks, Pichol. praeloct. Anat. lib. 5. the Brain is lightly depressed on each side, and a little exporrected in length for the foremost Ventricles sake, made hollow in it, which appears to be oblong, to whose hinder part the third Ventricle adheares, and to the third the fourth: wherefore a Brain not perfectly Globous, but gently compressed on each side and lightly protended in length, was convenient for the Ventricles. Antonius Ulmus, defin. Barbae, Hum. s. 2. Antonius Vlmus to these true opinions of the Ancients hath thought of another end of this Figure of the Head, which is confirmed by the testimony of sense, who is of opinion that the Head was laterally compressed for the Eies-sake, to wit, the better to promote the action of the Eye, whose action is then better when it exists more free. Now the Head compressed, the Eye is enlarged to the seeing of things backward to the right and left hand; and although not simply to the universal space of a circular vision, yet at least to some portion of the same. Men may know the truth of this if they first try it in the cephalical compression, standing with a stiff Neck, and turning one Eye to the outward Angle, let them endeavour until they perceive where the visory Rays do come, in which experiment they had need have the place marked with some note; Afterwards, remaining fixed in the same place, and standing just as in the same experiment, he would have them by some device to have their Heads rotunded or rounded, that they may obtain a perfect sphericity, then let them turn the same Eye to the outward Angle, and try to find whereabout or how far the Visory Rays reach the place formerly seen, and marking it with some note; that done, let them consult with Sense, what portion of the place is hid from the very Eye by rotundity of the Head; for, Sense will apparently teach, that in this cephalical compression to the sides, the Eyes more freely expatiate to the back parts; the gaining of which advantage he thinks to be the cause of such compression. Having thus presented the artificial contrivances of Man's Invention, practised on the Head, upon imaginary conceits of Beauty and generosity, and discovered the inconveniences of such foolish and fantastical devices, how derogatory they are to the honour and Majesty of Nature and prejudicial to her operations; and having set down the Canon of Nature, for the true and proper Figure of the Head, with the uses and final cause of such a shape, which is the only true and natural form of the Head; and having condemned them of the crime Laesa Majestatis, who have forced Art (the usual Imitator of Nature) to turn Praevaricator in humanity, we cannot but commend those Nations who have been tender in this point of offering violence to Nature, namely the Lacedæmonians, whose Nurses had a certain manner of bringing up their Children without having any Crosse-cloaths, Plutarch in the life of Lycurgus. or any thing to left the Natural growth of the Head, but left nature free to her own course, which made their Heads better shaped. The like modest acquiescence in the wisdom of Nature, Blockheads & Loggerheads I suppose to be the reason why the Swissers Heads for the most part are so conformable to the Canon and intention of Nature. I knew a Gentleman had divers sons, and the Midwives and Nurses had with head-bands and stroke so altered the Natural mould of their Heads, that they proved Children of a very weak understanding; his last Sonn only, upon advice given him, had no restraint imposed upon the Natural growth of his Head, but was left free from the coercive power of head-bands and other Artificial violence, whose Head although it were bigger, yet he had more Wit and understanding then them all. Hitherto of those Nations who have tampered with the Figure of their Heads, and have laboured to introduce a change and alteration in the most Noble part of the Humane Fabric. There be other Nations fit to be brought on this Stage, who use Art to alter the substance and temper of their Heads; For Blockheads and Loggerheads are in request in Brasil, Purchas pilgr. 4. lib. 1. and Helmets are of little use, every one having an Artificialized Natural Morian of his Head: for, the Brasilians Heads, some of them, are as hard as the wood that grows in their Country, for they cannot be broken, and they have them so hard, that ours in comparison of theirs are like a Pompion, and when they will injure any white Man, they call him soft Head, so that hard-head and blockhead, terms of reproach with us, attributed to them, would be taken for terms of Honour and Gentlemanlike qualifications. This property they purchased by Art, with going bore headed, which is a certain way to attain unto the quality of a Brasilian Chevalier, and to harden the tender Head of any Priscian, beyond the fear of breaking or needing the impertinent plaster of predantick Mountebanks. The Indians of Hispaniola, De Bryin Hist. occid. Ind. Cardan. lib. 5. de subtle. the skulls of their Heads are so hard and thick, that the Spaniards agreed, that the Head of an Indian, although bare, was not to be struck for fear of breaking their Swords, which I suppose to happen through the same Artifice. The Egyptians also are hard Heads; for, their Heads are so hard, that a Stone can hardly break the skin; which they attain unto by having their hair shaved from their childhood; so that the future's of their skulls grow firm and hard with the heat. Hence we read, that in the Battles that passed between the Egyptians and Persians, Herodotus and divers others took special notice, that of such as lay slain on the ground, the Egyptians skulls were without comparison much harder than the Persians, by reason these go covered with Coifs and Turbans, and those from their Infancy ever shaved and bareheaded. King Massinissa, the Emperor Severus, Caesar, and Hannibal, in all weathers were wont to go bareheaded; and Plato for the better health and preservation of the Body, doth earnestly persuade, that no Man should ever give the Head other cover then Nature had allotted it; And Varro is of opinion, that when we were appointed to stand barehead before the gods, or in the presence of the Magistrates, it was rather done for our health, and to inure and harden us against the injuries of the weather, then in respect of reverence. And I suppose we in this Kingdom incur some inconveniences by keeping our Heads so warm as generally we do, neither (I believe) do the Brasilians or Egyptians escape the affliction of headaches; for by this their Artifice, the sutures grow together and be obliterated in them, as they are found to be many times in those who have suffered incurable headaches, strangling Cathars, Apoplexes and other Maladies, for no other cause then that their sutures began to close, and their skulls to grow solid, the skull growing dry many times in young Men, even as it is wont to do by reason of Age. A thing usual in hot Countries, as Celsus notes, and Paraeus affirms, that the Ethiopians, and Moors, and those that inhabit the hot Regions, about the Meridian and Equinoctial, have their skulls harder, and parted with none or few sutures; by which temper of their climates and their concurring Artifice, they obtain indeed a notable defence against outward injuries, more than the ordinary provision of Nature doth afford, but thereby they become more obnoxious to internal injuries, to wit, to those diseases, which arise from the retention of fuliginous vapours, and their thick skulls may render them more indocile and oblivious, as the Indians of Hispancola are noted to be. Celsus therefore is mistaken, where he affirms their Heads to become thereby more firm and safe from pain; but he more derogates from the justice and Wisdom of Nature, when he affirms that the fewer sutures there be, the health of the Head is more thereby accommodated, both which opinions of Celsus, Fallopius very moderately expounds by way of distinction, saying, Gabr. Fallopius comment. in lib. Gal. de Ossibus. that his opinion is partly true and partly false; for if you understand him of those affections that have pain from an internal cause, than it is so far that their Heads should not ache, that they rather ache, since there are found many affections which arise from vapours and smoke retained: but if we understand it of those griefs which may arise from long abode under the Sun, or from the coldness of the ambient Aire, his opinion is most true, because since there are no sutures, there can be no transpiration of external air hot or cold; therefore he must be understood of pains which proceed from an extrinsique cause. But the other part of his opinion is not to be endured of those, who tender the reputation and honour of Nature; For, Reald. Columb. Anat. lib. 1. cap. 5. Columbus from many most certain arguments drawn from experience, and dissections made upon the skulls of many men, (and which is more strange and scarce credible) some Women who have died of incurable headaches, have been assured (finding in their skulls small sutures, and those conjoined close together) that their pains have been occasioned from that too close composition of bones; and hath hence taken a just occasion to right Nature by this honourable conclusion, That the sutures of the Head do not only confer to the defence of the Body's health, but do confer more unto it by how much the greater and loser they shall be. Wherefore (saith he) I could never approve of the opinion of Cornelius Celsus, asserting that Heads without sutures are not only most strong and firm, but also free from all manner of griefs, such as are to be found in hot and scorching Regions; for he only takes notice of causes hurting the Head from without; sure if the saying of Celsus were true, those Heads should be weaker and more apt to suffer, which had remarkable sutures, than those which had small or no sutures at all. But since it is otherwise, and the Brain is more apt to be damnified by internal fuliginous recrements, then outward injuries, we must conclude that those Heads which have more ample sutures, are far safer from pain, than those that are destitute of them, or are intersected with small and very close ones. SCENE II. Bald pates. Certain Fashions of Hair affected by divers Nations, and their opinions and practice about Haire-rites, most derogatory to the Honour of Nature. THe Arymphaei who dwell near the Ryphaean Mountains, Ravisius ex Herodoto. esteem Hair upon the Head to be a very great shame and reproach, and therefore they affect baldness, and are so from their nativity, both men & women. The Arnupheae (as Pliny reports) be all shorn and shaved, Pliny, lib. 6. for both Men and Women count it a shame to have hair on their Heads. The Argippaei, Jo: Bohemus de ritibus gent. lib. 2. that live under the roots of the high mountains in Scythia, are bald from their Nativity both Men and Women. depiction of artificially-altered human Lindschoten. lib, 1. cap. 26. The Japonians account it for a great Beauty to have no Hair, which with great care they do pluck out, only have a bunch of Hair on the Crown of their Heads, which they tie together. Grimstone of their manners. Another saith, some of them pull away their Hair before, and others behind, and the peasants and meaner sort of People, have half the Head bald: the Nobility and Gentry have few Hairs behind; and if any one touch them that are left, they hold it for a great offence. Sr. John Mandevil's Travels cap. 54. In the Land of Lombe where groweth good Wine, and Women drink Wine, and Men none, the Women shave their Heads, and not Men. depiction of artificially-altered human That the Hair should be, as these Nations conceive, a most abject excrement, an unprofitable burden, and a most unnecessary and uncomely covering, and that Nature did never intent that excrement for an Ornament, is a piece of Ignorance, or rather malicious impiety against Nature. How great an Ornament the Hair is to the Head, appears by the deformity is introduced by baldness: If the Hair were an excrement, it should be shut quite out of the Body, but this remains in, and they have many different accidents, of which they ought to give a final cause, and not to tie them to the necessity of matter, which is supposed one end of their production. Neither do they proceed from the fuliginous excrements of the Brain, as some are pleased to think, but rather as Spigelius well notes, of Blood attracted by the root of the Hair unto the rest of the Plant and Trunk, which may be procured from those things, which in other Creatures hold analogy with the Hairs of Man. And therefore when the Brain is consumed, baldness ensues; the allowed plenty of blood exhausted, to wit, The Natural use of Hair. that from whence Hairs, and wherewith the Brain and the circumstant parts are nourished. The prime end therefore of the Hair of the Head is to defend the skin, the second use is to defend the Brain from injuries from without, or from within. From without there may happen to fall upon it Air, Raine, Hail; from within, Vapours, exhaling from the inferior parts, may prove troublesome. The Air may hurt the Head many ways, by coldness constipating the Pores of the skin, whence the regress of Vapours is exhibited; by heat, whence the Spirits are dissipated and the Brain as it were sod; by moistness, relaxing the internal parts; by dryness, astringing all, and consuming the innate humidity: against all these inconveniences (which the foolish malice of these Men bring upon their Heads) the Hair by covering the Head doth very aptly bring relief. Raine moistens, Hail smites on it; the density of the Hair keeps off one, the other the ductus or course of the Hair turns away; for the thickness of the Hair admits not easily of Rain, and the turn of the Hair do straightway cast off the Hail that falls upon the Head. In like manner they abate the force of internal Contingencies, for they afford a passage to Vapours, elevated from the inferior parts, and ascending to the top of the Head, granting a free and open way unto them. And since the Brain is severed so far from the Fountain of heat, and confining so near the Bones, and under them fenced with no fat, these Hairs protect and warm it. They therefore that cut them wholly away, do not only bring a deformity upon Nature, but afford an occasion to defluxions. We must avert (then) from Nature these calumnies of the opinions and practices of Men: That no Hair is necessary or comely in Man; That Hairs are a purgament of the Body altogether unprofitable, growing only that they may be shaved, being made by Nature to do nothing: and recommend those Cosmetiques' as laudable, which preserve Hair for the use and intention of Nature, condemning all those ways of decalvation practised by the Ancients to the prejudice of Nature, nothing but the rigid law of inexorable necessity, in case of diseases, being able to excuse Man for introducing upon himself a voluntary baldness, shaving (generally speaking) being servile, ridiculous, and proper to Fools and Knaves, an infamous blot of effeminacy, an index of ignominy, calamity and damage, uncomely, because allied unto depiled baldness, being in sooth a voluntary, spontaneous, and wilful baldness; shaving off the Head unto the quick, being from all antiquity appropriated unto Fools, being proper in them to signify the utter deprivation of Wit and understanding, and at first began in mockery and to move laughter; not to mention how repugnant it is to divine writ, it is apparently a shame and a disgrace put upon Nature, and the reproach, as anindeleble Character of infamy, cleaves unto the memory of him who bears the Name of Corpse's, for being the first who suffered the Hair of his Head to be shaved. His wit (therefore) was affected with a shameful and impious Itch, who scratched his Head for such a Paradox as praised baldness; Sinesius by Name, who therein shown more Wit than Honesty; for because Dion had justly commended a bush of Hair, he forsooth on the contrary, would take upon him to commend baldness. That the Hair is a Natural Ornament, all Allegorical Authors have significantly maintained, The Natural Dign: of Hair. and that the depravation and voluntary absence thereof is a blemish and introduceth an aspect of humiliation: most Nations have by their practice asserted, and therein given their suffrage to the Natural comeliness thereof. Amongst the Indians the King causeth the Hair of the greatest Malefactors to be cut, thinking that to be the greatest reproach and punishment. Herodot. Purchas Pilgr. 2. lib. 10. The Persians and the Canaryns Women, cut their Hair at the Funeral of their Friends. Idem pilgr. 2. lib. 7. The People of Brasil and Southern parts of America, although when they are angry they let their Hair grow long, when they mourn they cut it. Idem Pilgr. 2. lib. 7. In Pegu, Men and Women that be near akin, shave their Heads in sign of mourning. Jeremiah 48. cap. 37. And baldness, and a shaved Head, were practical tokens of mourning among the Jews. Munster Cosmograph. lib. 6. cap. 38. The Egyptians only who have many strange customs contrary to Nature, whereas most mortals in Funerals shave their Heads and let their Beards grow long, they on the contrary let their Hair grow long and shave their Beards. depiction of artificially-altered human depiction of artificially-altered human Herbert's Travels. They of the Cape of Good Hope, some shave one side of their Heads, and leave the other curled and long. Grimstone of their manners. The inhabitants of S. Croix of the Mount, their Heads are shaved bare on either side, having a tuft of Hair in the midst: some shave but one half, either on the right side or on the left, and most of them round about, suffering the Hair to grow in the midst, they say they received this custom from one Paicume. Capt. Smith's Hist. of Virginia. The Sasquesahanoughs, a Giantlike People of Virginia, wear their Hair on the one side long, the other short and close, with a ridge over their Crowns like a Cock's comb. depiction of artificially-altered human The Dacians shave the crown of their Head, suffering the Hair to grow in the middle, clipping it here and there in orb. Although these Men deprive themselves in a manner of half the benefit intended them by Nature, yet some of them did it not out of any malice to Nature: for whereas they had before-time much Hair upon their Foreheads, and the Enemy taking occasion thereby to lay hold on them the more easily, they shaved themselves before, and kept their Hair long behind. But the ancient Gauls had no such colourable excuse, but they remained as they use to paint opportunity. Front capillata, post est occasio calva. And if the Maxies and the inhabitants of the Cape of Good Hope offer no affront to Nature in shaving one half of their Heads, and letting the other grow, men's Hair fillited. David was very impertinently angry with Hanun for serving his Ambassadors after that manner, and they needed not to have stayed at Jericho until their Hair was grown. And Demosthenes might have walked abroad without reproach, when he had thus shaved his Head, that for shame of being seen in so deforming a Garb of Hair, he might keep the closer unto his study. Neither are your Catchpoles thus shaved at the Inns of Court, any way ill entreated. Pet. Mart decad. 3. They of the Region Quicuri, in the West Indies; the Women use to cut their Hair, but the Men let it grow behind, which they bind up with fillets and wind it in sundry rolls, as our Maids are accustomed to do. Cap smith's Hist. of Virginia. The Women the Natural Inhabitants of Virginia are cut in many Fashions agreeable to their Years, but ever some part remaineth long. Capt. Smith's descrip. of New England. In New England among the Native Inhabitants, when a Maid is Married, she cutteth her Hair and keeps her Head covered, until it be grown again. Pet. Mart. decad. 7. Hieron Giravae Cosmograph. The Chicoranes nourish their black Hair down to their Girdles, and the Women in longer traces round about them, both Sexes tie up their Hair. Magin. Indor. In China the Men as well as the Women do wear long Hair, rolling it up upon the top of their Heads, which they fasten with a silver pin. Magin. America. In Peru the Men wear long Hair which they bind up with fillets. Lindschoten. The Bramenes never cut their Hair, but wear it long, and turned up as the Women do. Purchas Pilgr. 2. lib. 9 The Quieteves Haire-Fashion is in horns, mocking them, that want them as Women; Longhaired Men. for as the Males have horns, which the Female Beasts want, so these savage Beasts also. The Quieteves have a Fashion none may imitate, four horns, one of a span long on the mould of the Head like a Unicorn, and three of half a span, one on the Neck, at each Ear another, all upright to the top. depiction of artificially-altered human In Savoy, Plin. Nat. Hist. lib. 11. Dauphine, and Languedock, about the Alps, both Men and Women wear long Hair; whereupon a part of France was called Comata. D. Junius the reverend Pastor of Delft, Revius de usu Capillitii. doth witness, that in an Island called the Beautiful Island, the Men wore their Hair as long as Women, which they had much ado to make them leave off. Whereby you may see it is true what Pliny affirms, that Men by the Donation of Nature, have as long Hair on their Head as Women, if they let it grow and ne'er cut it. The Hair in a more special manner was given Woman for a covering. In all kind of Creatures, and in every sex Nature hath placed some note of difference, Hair Regulated. and the judgement of Nature is no way ambiguous, where she hath granted by a peculiar indulgence, as an Ornament and beauty, the increase of long Hair, even down unto the Feet: Nature having allowed them in recompense of their smoothness and want of a Beard, prolix Hair, which use hath rolled up, a custom some seem too strictly to urge, who will not allow Women to have Hair hanging down by their Cheeks, but all to be bound up and hid. Certainly such a dependant part by itself, of its own Nature, is not contrary to the Law of Nature, or unlawful, neither is it intrinsically evil, so that it can never be honest; for, positis ponendis, it may stand with the honesty of Nature, and the modesty of a Christian Woman. But for a Woman to be shorn, is clearly against the intention of Nature: in suffrage to which truth, the Germans and ancient Gauls thought there could no greater punishment be inflicted upon a Woman for adultery, then to cut her Hair, and to turn her so disgracefully out of doors (deprived of the peculiar Ornament of her sex.) It is noted also, that that Consult of the Senate of Athens, upon occasion of their Army which perished in Aegina, was against the Law of Nature; which commanded Men to nourish their Hair, and the Women to cut theirs. And no less despite against Nature, shown Aristodemus the Tyrant of Cumana, when he commanded all the Virgins to be trimmed round. For Men to nourish long Hair is quite contrary to the intention of Nature, even by the judgement of St. Paul. Doth not Nature (saith he) teach you, that long Hair in a Man is a shame? 'Tis true, our common parent nature hath planted the Head, the tower of Reason and the Senses, and the principle Sanctuary of the faculty of the Soul, with a fruitful grove of Hair, partly that they should imbibe the afflux of subrepent humours, partly that this covering might be useful against the injuries of Air, and the stings of infects; yet she would not as it were by an irrefragable Edict, establish asempiternall and unrestrained permission, to the luxury of Hair, but made it lawful for us to cut it according to our arbitrement, and to revoke that superfluous and recrementitious offspring of Hair to a just moderation: and as we prune luxurious Vines, so we may take away and freely coerce that improficuous matter of Hair; nourishing of extraordinary long Hair, having been ever infamous to Men in all ages, and Tonsure comely, necessary to the trimming of the Body, proper, healthful, and honorifique, an argument of virility to a free and politic Creature as Man is; for to what use or purpose should that superfluous crop of Hair serve? or what emolument it can bring none can see, unless it be to breed Lice and Dandro, after the manner of your Irish; who as they are a Nation estranged from any humane excellency, scarce acknowledge any other use of their Hair then to wipe their hands, from the fat and dirt of their meals, and any other filth, for which cause they nourish long felt locks, hanging down to their Shoulders, which they are wont to use in stead of Napkins to wipe their greasy Fingers. The Getae also and Barbarous Indians, are condemned for never cutting nor regulating their Hair, as suffering themselves to enter into a nearer alliance with Beasts then ever Nature intended, who hath made Man more smooth and nothing so hairy as they are. The Hair Regulated. For Man therefore to wear Hair so long as it may serve for a covering, as Woman's Hair is, was never intended to be allowed by Nature: since such Hair may somewhat hinder the actions of common life, which the Nazarites, who cut not their Hair, seeing and knowing by sense, they not only converted their Hair unto the sides, but turned them behind their Ears, and to the hinder parts of the Head, by that means sparing their Hair, and meeting with the inconvenience which may happen to the action of the Eye and Organ of the Ear, if they be covered with Hair. Which parting of the Hair occasioned that discerning Organ, seam or Middle way, which appears so commonly in Women, being not a Natural, but an artificial line of distinction, because made by Art, although for a Natural end, such as are the Actions of the said Eyes and Ears. And in troth, if we examine the matter more fully, to what end, should we either mingle or change the custom, or the sequestering variance of virile Nature with Feminine, that one Sex cannot be known or distinguished from another? for, we that we may be no less differing in our trimming and Ornament, than we are in Sex, do cut our Hair, neither is there any more Reason that we should counterfeit Women then they Men; None can deny but that both have been accounted a shameful reproach. Diogenes, to one with curled long Hair, ask a question, denied to answer, until he was ascertained whether he was a Man or a Woman; But the main Quaere is, what long Hair it is that is repugnant to Nature, against her Law, and against, above, or beside the Natural use, and against the order of Nature, Tonsure Regulated. which very Beasts observe, and which turns to the Damage of the user, which is nothing else, then to be strange from the end for which Hair was given to Man; whether the Hair of Man ought to be any longer, then barely to cover the skull, or whether they should be allowed, which touch not the Cranium and are not in the Head, but notably descend below the skull, and can bring no relief to the Head, and whether such Hair can be either honest, comely, or full of Majesty? Some think that God hath delineated the bounds of the Hair about the Forehead, and that since the bounds are so Graphically struck out as it were with a pair of Compasses, therefore it is not lawful to transgress these bounds: Which doth not follow; for by the same rule, Women are to be shorn, since they have (originally) those determined bounds of the Hair, which are called by our Barbers the Normal Angles; Because the Bones are delineated where they arise, therefore should they run out no further? Nature hath determined the place whence the Nerves arise, ought they not therefore to spread over the Body, but be cut off there where they arise? It is no good argument from the bound of a things rising, to the bound of its progress. And the Hair was not only intended to cover and warm the skull, for it may cover the Temples and the Neck, because there are most thin Bones; This is the principle of the Nerves which spread themselves over the whole Body, and are cold by Nature, therefore by the Counsel of the best Physicians, these parts are to be covered with the Hair; They therefore who would have us believe that the Hair should descend no lower than the Ears, and which transcend those limits, should contumeliously despite Nature, The decency of Hair stated. as having so much intrinsique malice in it as cannot stand with innocence, had need prove that Adam had scissors, and cut his Hair in Paradise. They are yet more severe, who would have it against the Law of Nature, to wear Hair below the skull; for there is some difference between Nature and the law of Nature: The Law of Nature is that, which by reason of Rational Nature is common to all Men among themselves, which is written in the Hearts of all Men, according to which they accuse or excuse themselves. They are not of the Law of Nature which many Nations never had, nor have notice of, it must be known to all Men; Some think this Law is written in all men's Hearts, explicitly as to some things, implicitly as to others, and we shall not charge all Nations of Malice or wilful transgression against the law of Nature, who nourish Hair besides the intention of Nature, since there are many conclusions which are of the law of Nature, which are not known to all Men. To conclude, Hair long or short, thick or thin, more or less, is a matter of indifferency; wherein there is a variety incident according to the diversity of complexions, ages, seasons of the Year, Climates or places of habitation, diseases or health: the prolixity or brevity whereof we cannot positively determine. Upon pretence of their hot Climate, the Turks call such as wear long Hair on their Heads, slovens, and account them Savage Beasts, for they themselves wear no Hair at all upon their Heads. We in colder climates are bound by a principle of Natural practice and conveniency, to reduce our Tonsure to a just moderation and decency; wherein some regard must be had to custom, which is the rule of decorum for he doth that which is ridiculous, Black Hair affected. and less honest and convenient, who offends against Custom, which is the Rule of Decency, who being singular, is Poled and closely cut among those who wear a bush, or bushy among those who are Poled. The Maldives, esteem black Hair a great Beauty, and make it come so by Art, by continual shaving, keeping their Heads shaved until eight or nine years, they shave them from 8 days to 8 days, which makes the Hair very black. The Turks have a black powder made of a Mineral called Alcohole, with which tincture they use to colour the Hair of their Heads and Beards black; Lord Bacon. Nat. Hist. cen. 8. vici. And divers with us that are grown grey, and yet would appear young, find means to make their Hairs black by combing it (as they say) with a leaden comb, or the like. Verily the Art Cosmetic refuseth to accommodate any in this business, it being not to be attempted by Art, since Natural, whiteness of aged Hairs is rather an Ornament than a shame unto the Head; and therefore since grayness, as it cannot be amended, so it ought not to be palliated with any Fucus, and he that assays to do it is justly derided, of whom Martial. Mentiris juvenem tinctis, Lentine, capillis, Martial. l. 5. Epigr. Idem lib. 1. Epigr. 99 Tam subito corvus qui modo cygnus eras. Non omnes fallis, scit te Proserpina canum, Personam capiti detrahet illa tuo. Cana est barba, tibi nigra est coma, tingere barbam, Non potes, haec causa est, sed potes Ole comam. Artificial black Hair. Sandys Travels lib. 1. The Turkish Women also practise this Art, of blacking their Hair, as a foil that maketh the white seem whiter, and more becoming their other perfections. Peter Mart. Decad 3. The Ciguanians (if Nature deny it them) make their Hair black by Art. Pliny Nat. Hist. lib. 3. The Water of the River Busentus, would serve these People for a curious Cosmetic, which is reported to have a property to die the Hair black. The like would another River (as that in Booetia) which makes the fleeces black of those Sheep that are dipped in it. Linschoten lib. 1. cap. 26. In Japan, contrary to the opinion of most Nations, who think it a goodly sight to see Men with white and yellow Hair, esteem it the filthiest thing in the World, and they seek by all means they can, to make the Hair black, for that the white causeth their grief, Trigaut. lib. japon. and the black maketh them glad; And therefore they mourn in white. In Germany the Noble Virgins, that they may seem to have somewhat exotique and peregrine Hair, or that they may differ from the Plebeian Maids, to whom the yellow or Golden colour is grateful, affect to have their Hair black. Sic suum cuique pulchrum; be it their own by traduction or artificial purchase. These Virgins seem to themselves to do as that Aethiope, who lived in the Court of a certain German Prince, who often when he saw in the nursery a fair Virgin, and withal a little black whelp, he said unto the Virgin, you are not fair, but this Dog is fair and beautiful; Gaudet sic concolor atro, as Julius Scaliger saith: And I have known some Women among us, Yellow Hair affected. who rejecting their own Hair for its Natural redness, have worn black curled locks; which although it falsified their complexions, and therein was a trespass against Nature, yet they seem to agree with their clear skins, as the Natural do, with the black Women that are clear skinned. This tincture of Hair, is but a foolish and ridiculous affectation, and many times proves a sinful vanity: Galen therefore, a Famous Mr. in Cosmetiques', would never communicate to any lose and wanton Woman, any medicament to make their Hair black, because he knew they would abuse it: Hier. Merc. lib. de decoratione. but to Matrons who lived honestly, he willingly afforded this accommodation. The Women of old time, did most love yellow Hair, and it is found that they introduced this colour by Safron, and by long sitting daily in the Sun, who instead of Safron sometimes used medicated Sulphur. This Art of changing their Hair with Safron, was called Crocuphantea. Tertullian observing this artifice, tells them that they are ashamed of their country, and would be Gaulise Women, or Germany Women, so much did they disguise themselves, whereby is known how much red Hairs were esteemed in the old time, which to seek out by Art, St. Cyprian and St. Jerome with Tertullian, do say, that the same do prasage the fire of Hel. Galen affirms that in his time most Women were dead with the Headache, Galen. lib. 1 de vestimentis localibus cap. 19 neither could there be any remedy applied to this Evil, Matenesius de luxu & abusu vestium. because they stood a long while bareheaded in the Sun, to render their Hairs yellow, and he reports that for the same cause, some of them lost their Hair and became bald, Artificial yellow Hair. and were reduced to Ovid's remedy, for that defect, either to borrow other women's Hair, or to ransack the Graves of the Dead, for a dishonest supply. Tertullian. lib. de ornatu foeminarum. Tertullian speaking of this thing, saith, that Women were punished for this their lasciviousness, for that by reason of their daily long abode in the Sun, their Heads were often most grievously hurt with the Headache, Lucian in Epigram. and it seems when this folly was grown habitual unto them, it degenerated into Dotage; for Lucian very lepidly derides an old Woman, who notwithstanding she was seventy Years of age, yet she would have her Hair of a yellow tincture, and exhorts the old Mother to desist from her folly; for although she could colour her silver Hairs, yet she could not recall her age. The Venetian Women at this day, and the Paduan, and those of Verona, and other parts of Italy, practise the same vanity, and receive the same recompense for their affectation, there being in all these Cities, open and manifest examples, of those who have undergone a kind of Martyrdom, to render their Hair yellow. Schenckius observat. lib. Schenckius relates unto us the History of a certain Noble Gentlewoman, about sixteen or seventeen years of age, that would expose her bare Head to the fervent heat of the Sun daily for some hours, that she might purchase yellow and long Hair, by anointing them with a certain unguent; and although she obtained the effect of her desires, yet withal, she procured to herself a violent Head ache, and bled almost every day abundantly through the Nose: and on a time being desirous to stop the Blood by the pressing of her Nostrils, not far from her right Eye toward her Temple, through a poor, as it were by a hole made with a needle's point, the Blood burst out abundantly, Mad affectat: of yell: Hair. and taking away her fingers, again caused it to run through her Nose; and at that very time she was diseased by the obstruction of her courses. Another Maid also by using this same Art, Johannes Francus, med. Camicensis. became almost blind with sore Eyes. Had these Women known the secrets of the art Cosmetic invented to this effect, especially that harmless and unknown rarity of Lusitanus, Lusitanus cent. 3. curate. 59 they might have gone a better way to work, or had they known the tincture which the Egyptian Women use to colour their Hands and Feet into a Golden hue, they (as Prosper. Alpinus speaks) could have nothing which they might more securely use to gild their Hair, Prosper. Alpinus. lib de plant is Egypt. cap. 13. neither should they need to burn themselves in the Sun beams, and divers ways offend their Heads; neither by reason of this depraved tincture of their Hairs, would they, as some Virgins have been, affected with such perilous and wonderful symptoms; Upon observation of which exemplary punishments, Johannes Francus the Physician thus speaks: So they who are studious to augment their Beauty, oftentimes deform themselves. What a curious accommodation to these People had some Fountain been, Pliny lib. 3. Nat. Hist. cap. 106. that had a harmless property to colour their Hair according to their minds, such a one as the River Crathis mentioned by Pliny, Ovid Metamorphosis. whose Nature was to make Hair yellow, which efficacy Ovid attributes to another. Crathis & hinc Sybaris, nostris conterminus oris, Electro similes faciunt Auroque Capillos. Montanus taking notice of this erroneous practice of Women in his time in Verona, Mad affecters of yell: Hair. and other parts of Italy, very rationally and Learnedly observes, that this endeavour for ornament, cast them into a greater mischief, for although they obtained their end in colouring their hairs, yet afterwards thereupon they become shorter, hard and harsh, whereas commonly Women have long and soft Hair. But these Women, choosing ever that which is worst, use strong Waters which are dryers; for although they think their Hair is coloured by them, yet they rather burn them and make them short, they destroy moreover their substance, and which is worse, they destroy life itself. A caution to be considered of by our Gallants. Io: Bohem. de moribus gentium lib. 3. The European Galatians although they have yellow Hair by Nature, yet they use great diligence to increase the Native colour, making their Hairs thicker by Art, that they differ nothing from Horse manes. In the low Countries, the jewish Women who are all black Haired by Nature, wear great yellow Periwigs, which, I suppose, is either out of foolish dislike of their own complexions, or else a desire to conform themselves, to the general hue of their Hair among whom they live; or both. Description of Nova Francia The Savages of Nova Francia, although their vanity stretch not so far as to the curling of Hair, yet it doth to the colouring of them; for as much as when they are merry, and paint their Faces be it with blue or with red, they paint also their Hairs with the same colours. And indeed painting the Hair of the Head, hath been anciently noted in the Indians by many Poets, who took occasion to describe them. His coma, liventes imitatur crine hyacinthos, Tincture of Hair condemn: Ruffus' Festus. Dyonisius Afer Lucan. Atque gerunt similes Hyacintho front capillos, Et qui tingentes croceo medicamine crines. Tincture of Hair is most shameful and detestable in Men; so in that impotent creature and untamed Animal, Woman (to the more honourable sort of whom Ornamental dresses of Hair are permitted) the indulgency is to be moderated, and their licence herein granted them by Nature to be restrained within certain bounds, that it neither extend to too much curiosity or any fucus, since all fucuses in the very endeavour of Beauty are ugly and dishonourable to Nature. One thing (saith Kornmannus) is strange and most singularly remarkable out of Gulielmus Parisiensis, upon the saying of St. Paul 1 Corinth. 11. A woman ought to have her Head covered, because of the the Angels, This some have understood of the evil Angels, whose lust they thought was vehemently provoked and inflamed by the Beauty of women's Hair: and hence the Incubi are more troublesome and prone to vex Women, who have a fair head of Hair; which happens throug●h the just permission of God, for the vanity, pomp, and idle complacency of such Women, who spend too much time in trimming, and colouring their Hair, insolently glorying in that improved Ornament, and oftentimes by their Beauty, inflaming others to lust: and so perchance for terror, the providence of Divine goodness, permits them to suffer this tentation from evil spirits, that they might desist from such vain care, fearing to ensnare Men with their Hair, to lust after them, since they seem to instigate and provoke to lust the very Devils themselves. Which may serve for a caveat to the frizzled and over powdered Gallants of our times, Haire-Anointers. lest they provoke some succubus, to give them an unlooked for visitation. Purchas pilgr. 2. lib. 7. The Abassines let their Hair grow, which serves them for an hat and Head tyre, and for finer bravery they curl and anoint their Hair with butter, which shows in the Sun like grass in the morning dew; lest their locks and curls should be disordered, when they go to Bed, each one pitcheth a fork or cratch, a foot high in the ground, betwixt the horns whereof he reposeth his Neck, and sleepeth with his Head hanging. The Jessamine Butter with which our Gallants anoint their Hair, is a precious invention belonging to the same vanity. Helyn Terra Nigrit. The Manicongo Nobility for the greater Gallantry anoint their Hair with the fat of Fishes which makes them stink most abominably. Here's Glorious Cosmetiques' for our tender Gallants, which would prove as pleasing to their hostericall Mistresses, as the sweet Atoms, which make such a Cirque of Olimpique dust upon their hoary Shoulders. And to make a little bold with the handsome expression of a Gentleman, who, as I understand, could have been content my Book by coming a little sooner to his hand, had afforded him the same opportunity. Our Gallants witty noddles are put into such a pure modified trim, the dislocations of every Hair so exactly set, the whole bush so curiously candied, (and which is most prodigious) the natural jet of some of them, so exalted into a perfect azure, that their familiar Friends have much ado to own their Faces. For by their powdered Heads, Powdered Hair. you would take them to be Meal-men. 'Tis a great benefit of Nature to to have the liberty of a free transpiration, whereby through the curious emunctions of the pores, she doth constantly emitt and disburden herself of superfluous evaporations, which otherwise we may well think, those sewers being blocked and choked up with that sweet artificial dust, conglomerated into dirt, by the furious acting of their fiery Brains, may in time dissolve in distillations, and (if not obfuscate their inventions, when they have a disposition to court their Mistresses, with some rare Piece of Posy) find a passage to their Lungs, and cacexicate their pretty Corpusculums, if not in time make way for a Consumption. And besides the oppilation of those invisible perforations, through which Nature is wont to wiredraw spare humours into a fine excrescency for a supplemental handsome Ornament, it is to be doubted the old stock too, by vicinity after a while, grow putrid and fall away, and then they will either look like peeled Ewes, or else must put on a beastly thing called a Perriwigg, and make their Friends put a worse interpretation upon the matter, than there may be cause; indeed one advantage they may happily have by this artifice, that by often sweeting and new dredging their Heads, for recruit, in short time their Heads may grow so well stocked in six footed Cattles, that they need not be to seek at any time of a medicine for the Jaundice. Frizling and curling of Hair with hot Irons, which was lately much in fashion with us, an artificial affectation in imitation of a natural bush of Hair, was in practice among the Romans. Men with plated Hair. Ovid de remed amore. Cum graciles essent, tamen & lanuginis instar, Heu mala vexatae quanta tulere comae! Quam se praebuerat ferro patienter & igni! fieret torto Nexilis orbe sinus. Clamabam scelus est, istos scelus urere crines Sponte decent, capiti ferrea parce ●uo. In proem ad lib. 1 controvers. Seneca well observed and censured this vanity: It is now held the accomplished Gallantry of our Youth, to frizle their Hair like Women, to speak with an effeminate smallness of voice, and in tenderness of Body to match them, and to bedeck themselves with most undecent trimming. But their extreme curiosity, in platting and folding their Hair, he in another place most lively describes, and as sharply, but justly reproves: how do they chafe if the barber be never so little negligent, as if he were trimming a Woman? how do they take on if any thing be lopped off their feaks or foretops, if any thing lie out of order, if every thing fall not even into their rings or curls; which of these would not rather choose, that the state whereof he is a member, should be in combustion, than his Hair should be displatted? who is not much more solicitous of the grace of his Head, then of his health? who maketh not more account to be fine, then honest? Periwigs also have been an ancient vanity, and assumed by them, who were not well pleased with Nature's donative, for the Romans (as many Gallants among us) wore Hair which they bought instead of their own. Jurat capillos esse quos emit suos Fabulla, nunquid illa, Paul, pejerat? Periw●gd bald pates. Fabulla swears, her Hair (which at a rate She bought) is hers, is she forsworn in that? And this without any shame they openly bought. Foemina procedit densissima crinibus emptis, Proque suis alios efficit arte suos, Nec pudor est emisse palam— Martial. lib. 1. Epigr. 7. Calvo turpius est nihil comato, Then bushy baldness nothing is more deformed. Little Foreheads affected SCENE III. Frontall Fashions affected by divers Nations. Ferrand. Erotomania. Montaigne in his Essays. THe Mexicans judge those the most beautiful that have little Foreheads, and whereas they shave their Hair over all their Bodies besides, by Artificial means, they labour to nourish and make it grow only in their Foreheads; and it is to be suspected that the Matrons of Secota in Florida by some such artifice have a short Forehead. De Bry. Hist. Ind. The late Fashion generally used amongst us both by Men and Women, of bringing down the Hair to cover the Forehead, and almost to meet the Eyebrows, savoured somewhat of this affectation. Nature hath circumscribed the whole space, we call the Forehead, which beginning from the Eyebrows, ascends even to the forepart of the Head towards the coronal depiction of artificially-altered human suture: Low Foreheads affected which is the latitude of the Forehead, the longitude is from one of the Temples unto the other, towards the future, which extends to the stony bones, to which place the Hairs also come, so that three parts of the front are bounded out with the Hair of the Head, the Eyebrows enclosing the fourth: all which place Nature intended to be movable, and void of Hair, (none Naturally growing therein) because the use of the Hair is to cover, whereas the Forehead is so much covered with Hair as we please: to what end had Hairs grown in the Forehead? which could not have been suffered without prejudice to the Eyes, whom they will have shadowed: to remove which obstacle, we should have stood in need of continual tonsure, which Nature providently prevented, lest our Body should have perpetually made work for us. 'Tis true, that part in Bruits, which answers to the Forehead, is hairy, yet is thought no way to hinder the action of their Eyes: but that may be in regard their Eyes are placed more to the sides than men's are, and their prone aspect makes it not so inconvenient, and therefore we may with Hoffman ask whether the erect Figure of Man did not require such a smoothness and bare Forehead: the growing of Hair in such an insolitary place, is accounted and reckoned by Platerus for a deformity, since a large smooth Forehead is thought to add somewhat to the beauty of the part. They therefore who thus labour to remove the bound and Haire-marke of Nature, to cloud the throne of Love and Honour, and the Imperial seat and mansion place of Wisdom, placed in the front of Man, offer a gross indignity and despite unto Nature, and seem to claim kindred of Cats, and Sows, who among other hairy fronted Animals, have little and narrow Foreheads: And if Nature should justly answer them in their folly of forcing their Hair to a preternatural descent, and straightening their Foreheads more than is convenient, (as she sometimes doth) she should send much crass and excrementitious humours about the forepart of the Brain, which should make their Faces more inelaborate and confused: that in their little Foreheads, by reason of tegument of Hair, and the humours in the forepart being less perfrigerated than is fit, and heat agitating the humours, there should ensue such a movable disposition, as should intercept and abate the purity of judication, which are the common accidents of such Foreheads; for, little Foreheads contain but small ventricles of the brain, whence the spirits straightened and reflected, rise again, causing a mobility of cogitation. Now it seems to me (who am a little enabled by plodding on this argument, to smell out the abusive suggestions of the grand Enemy of Mankind, who labours all he can, to alter and deprave that part of the Image of God, which remains in the Fabric of man) that in the conformation of their Foreheads, they prevaricated two ways, either by making their Foreheads more august than is Natural, according to longitude or according to latitude, High Foreheads affected either by so compressing the skull and Temples equally on each side, the Head was elongated from the forepart into the hinder part, and so the Forehead straightened more than was necessary, and the decent longitude in the bone failed: the other way was by laying the Hand above their Infant's Foreheads, so, that the end of the Vola or Palm fell about the roots of the Hair, and their fingers above the suture Coronalis; so strongly compressing the Bone, until they straightened the Forehead and made it longer: in both which they offered great violence to Nature, in thus perverting the Natural form of the Forehead. The Spanish Women depiction of artificially-altered human seem to be so extremely affected with a high Forehead, and to account it so transcendent a beauty, that they extend the borders of the Forehead, beyond the natural confines of the Hair, making the Synciput or forepart of the Head all Forehead; for by a wonderful invention and artifice, they take off the Hair of the Synciput, and lay it bare, so that it lies open in a larger extent, than the Forehead itself. Which art of making a fair Forehead, Oswaldus Gabelhover. Oswaldus Gabelhover seems either to have learned of them, or they of him. depiction of artificially-altered human Spigelius. The Russians love a broad Forehead, and use art to have theirs so; Their Faces being explained and drawn out in their infancy, thereby to direct their Foreheads to grow in this form. All endeavour to pervert and alter the Natural form of the Forehead, Broad Foreheads. is a disparagement of Nature, and any mutation wrought therein by Art implies a fault, imperfection; and privation, and the further the altered figure recedes from the Natural, the greater the affected transgression of the Fancy is. But to speak the truth, a broad square Forehead, so it be proportionate, is not a figure much different from the Natural; And indeed to the Russians, who are of a square proportion, for the most part, broad, short, and thick, a broad Forehead which in a manner resembles a quadrangle, may be somewhat suitable. I call that a quadrangle broad Forehead, which is longer in one part, and hath two opposite sides equal, having right upper angles in the front, produced unto the Bones of the Temples, and ending in that part wherein the Anterior implantation of Temporal Muscles ariseth: which quadrangular figure since it hath two equal sides opposite one unto the other, one of these greater sides of the quadrangle is above nigh to the Hair, the other opposite unto it, is described in a right line, stretched about both the Eyebrows, and protracted even unto the extreme parts of them: The lesser sides are those which are noted by a line descending by both the Temples, and knitting in both the greater sides together, which figure is Platonic; for from such a broad Face and Forehead, Plato had his name, as Plutarch and Nearchus report. The People of Syginnns, a City of Aegyp●, use great care to have exporrected Foreheads. depiction of artificially-altered human However this politic Nation may delude themselves with the opinion and practice of this error; yet there is nothing in this affected Fashion that is very manly, a round prominent Forehead with such a convexity, being rather feminine: nay, hath somewhat in it of the Forehead of an Ass. Baldus would call such a Forehead elevated in the middle, seeming to represent the lesser half of a Sphere, a ridiculous monster, being a preternatural figure, which cannot afford a good Wit, which is a passion following the Natural state of the Head; and if I should not charge them with tampering with the mould of their Foreheads, (as I think I justly might,) since what ever any Nation affects as fashionable, that they account most amiable and decent, and the Gallants will have (if Nature deny it them) by the provocations of Art, (as that will do it:) yet we must accuse them of a high Trespass committed against the Majesty of Nature, in that by that laboured prominence of their Forehead, they apparently damnify Nature, in one of the most considerable and important actions of the Eye, which is the sublime and contemplating aspect thereof to Heaven. To vindicate the regular beauty and honesty of Nature, from these Plastic Impostors, we say, that a Forehead that keeps its Natural magnitude, is one of the unisons of the Face, whose longitude (which we must conceive of a right line descending perpendicularly) is the third part of the Face, and aught to answer the length of the Nose; so that if we compare it to the rest of the Face, it ought to have the proportion of a half part to a duple: its longitude also naturally is such, that the front is likewise in a duple proportion of one to two; you may confer it with the gyre of the hinder part of the Head, after this manner, let the occiput of a man well proportioned, be measured with a thread, beginning at the part of the Temples, wherein the Hairs terminate the Forehead, and leading it round in orb by the occiput, until you end in the other part of the Temples, this thread will prove half the length, which is from both the Temples by the front and Synciput; this is the length of the Forehead, and is to the circumference of the Occiput, under which the last venture of the brain is, and the beginning of the After-braine, as one to two: and its altitude to the rest in like manner, and to the whole Face, that it is its third, not otherwise also then it is the third part of the whole circumference of the Head. This Forehead is also called a great Forehead, Cloudy Foreheads affected. if it be compared with a feminile Forehead; and it appears so much the greater, the more it approacheth to a plainness, being neither globous nor tuberous, as the Forehead of Women, Boys, or those which transposed beyond Nature by the violence of Art are. The reason why the Forehead should rather draw nigh to a certain plainness, than a concavity or a convexity, is this; for, that plainness is a certain mean between a convex and a concave figure. Now a front that is disposed according to Nature, comes into a Natural mediocrity, because that conduceth most to the advantage of Man, that he might be vigorous in sense and memory, which he cannot well exercise, unless he have an out-jetty of the occiput, which could not be done unless the part of the Sphere opposite unto it should be pressed together; therefore it is so framed that a plain Forehead is adjoined to a tuberous occiput. depiction of artificially-altered human A contrivance clean crossing the intention of Nature, Stigmatised Foreheads. who never meant the Forehead should be always cloudy, nor ever clear, but to change scenes occasionally, according to the several affections of the mind. depiction of artificially-altered human The ingenious Women are marked with certain notes in the Forehead, Johan. Bohem. de moribus, lib. 3. which is accounted a kind of generosity, they esteeming it an argument of ignobleness to be without them. Among the Thracians (also) these frontal characters were most familiar, Pancerol. tit. 2. de porcell. and esteemed a great ensign of Honour and Nobility. Cicero's phrase is, that they were notis compuncti, and hence such marks were called Threiciae notae: and many of the Indians are at this day of the same opinion and practice. I remember to have seen in London, a well favoured Blackmore Boy, who had the mark of a barbed. Arrow standing in the midst of his Forehead. The penal laws of some states, have indeed inflicted upon runagate slaves and Malefactors, Spotted Foreheads. as notes of slavery and infamy, branded marks on the Forehead; but for Men ingenious and free, to affect such stigmatical characters, as notes of bravery, and Ensigns of Honour and Nobility, is a very strange fantastical prevarication; for, Nature never intended the Forehead to be, Tanquam rasa Tabula, a fair blank table of the affections, and a plain Index of the mind, not to be charged with our artificial characters, but the Natural impression of motion only. Purchas pilgr. 2. lib. 10. The Brahmins of Agra mark themselves in the Forehead, Ears and throat, with a kind of yellow gear which they grind, and every morning they do it, and so do the Women. Idem eod. lib. 9 The Gentiles of Indostan, Men and Women both, paint on their Foreheads, and other parts of their Faces, red or yellow spots. The Gusaretes and Banianes of Cambaia, they wear a Star upon their Forehead, which they rub every morning with a little white sanders tempered with Water, and three or four grains of Rice. Lindschot. l. 1. The Malabars and Mestichos have also some such frontal custom. Pet. Mart. dye. 1. The Cyguanians are of a horrid aspect, much like the People called Agathyrsis, of whom the Poet Virgil speaketh; for they were all painted and spotted with sundry colours, and especially with black and red, which they make of certain fruits nourished in their Gardens for the same purpose, with the juice whereof they paint themselves from the Forehead even unto the knees, Painted Foreheads. which painting the Spaniard used as a stratagem to take their King. The Relator saith, that a Man would think them to be incarnate Devils, broke out of Hell, they are so like Hellhounds. I am sure they violate and impudently affront Nature, thus to obscure the Natural seat of shame and modest bashfulness with their painting; so that the flushings of the Purple blood, which Nature sends up to relieve the Front in the passion of shame, cannot significantly appear in their Native hue. Beetle-brows affected. SCENE iv Eyebrow Rites, or the Eyebrows abused contrary to Nature. Ex relatione amici ingeniosi. THe Russian Ladies tie up their Foreheads so strict with fillets, which they are used to from their Infancy, that they cannot move their Eyebrows, or use any motion; the meaner sort also affect it: the skin is so strained, that one would wonder how they could endure it, but they being used unto it from their infancy, it is easy. What a plot have these Women upon Nature, thus to bind their Eyebrows to the observation of so strict and unnatural a silence, to hinder her in one of her most significant operations, and to exclude that part of the mind which useth to be exhibited by the Eyebrows. Montaigne in his Essays. Among some Nations, Beetle-brows are in fashion: which is not only quite against Zeno's Philosophy, but against the ordinance of Nature, thus perversely to join depiction of artificially-altered human whom she hath separated. Stiff strained Foreheads and Beetle-brows affected. For this intercilar space was intended by Nature to distinguish and divide the hairy arches of the Eye, and to make good that laudable duplicity or Natural fraternity of the parts of the Face. In the Indies, Purchas his Pilgr. the Cumanans pluck off all the Hair of their Eyebrows, taking great pride, and using much superstition in that unnatural depilation. In Nombre de Dios, Lindschot. li. 2. the Women with a certain Herb, make the Hair of their Eyebrows fall off. In Peru they use offerings in pulling off the Hair of their Eyebrows, to offer unto the Sun. Purchas his Pilgrimage. The Brasilians (also) eradicate the Hair of their Eyebrows. Idem. eodem. depiction of artificially-altered human From the perpetual magnitude of these Hairs, Gal. 10. de usu partium. and those of the Eyelids: Galen takes an occasion to deride Moses and Epicurus, Rabi Moses in Aphorism. Montanus Med. pars. 2. from which calumny Rabbie Moses defends him, and that very excellently; which place is worth the reading, by those who are curious, which argument they may find dilated in Montanus and Hofmanus. depiction of artificially-altered human This we may say with Galen, that such effeminate Men are to be pitied, Eyebrow painters. who are so averse to the truth, that they know not they have a Mind that they own Culture to, rather than to the Body. The Women of old time, when the Hair of their Eyebrows were yellow or white, they black them with soot, as you may read in Tertullian, Plautus, Athenaeus, Clemens Alexandrinus, and others. And there Women did not blush to have it known, that usually they painted not their Faces only, but their very Eyebrows. Ovid de rem● Amor. Scitis et inducta candorem quaerere cera, Sanguine quae vero non rubet, Arte rubet. Arte supercilii confinia nuda repletis, Parvaque sinceras velat aluta genas. Nec pudor est oculos tenui signare favilla, Vel prope te nato livide Cydne croco. Marshal speaks of one whose Face did not sleep with her, but she did innuere with an Eyebrow, put on every morning. What this Fuligo or soot was, is not well explained by Authors; Mercurialis thinks it was that Fucus which by Pliny is said to have been called Callipleuron; Mercurialis. lib. de decorat. the like Fucus made with coledust, the Women of these times use for the same purpose. Grimstone of their manners. The Arabian Women have a certain black painting made of the smoke of Galls and Saffron, with the which they paint their Eyebrows of a Triangular form. depiction of artificially-altered human They of Candou Island put a certain blackness upon their Eyebrows. Purchas Pilg● 2. lib. 9 The Tartarian Women anoint their Eyebrows with a black ointment. Idem Pilg. 3. lib 11. The Turks have a black powder made of a Mineral called Alchole, L. Bacon Nat. Hist. cent. 8. with which they colour the Hair of their Eyebrows which they draw into embowed Arches. Sandys Travels lib. 10. The Women affect very much black Eyebrows, and likely they are naturally so, if they be not, they die them into this hue by Art, made high and half Circular, and to meet if naturally they do not. The regulating of the Hairs of the Eyebrows when they chance to grow out of order, Eyebrow d●yers. and the reducing them with Pincers or scissors to conformity, is but a Cosmetic elegancy. But this general conspiration of all Nations to black them, when Nature hath produced them of another colour, is somewhat destructive to the true knowledge of complexions, and prejudicial to the cautionary Art of Physiognomy, which Nature hath so favourably founded in the Face to an observers notable advantage; and even now, when this sheet was going into the press, an understanding and discreet Lady, falling into discourse of this vanity, told me, she knew a Gentlewoman, who being displeased with the native colour of the Hair of her Head which was yellow, procured a water of a Physician about this Town, to die her Hair Black. And being advertised of the incongruity of the Hair of her Eyebrows which were white, with that new tincture of the Hair of her Head, she applied this water to her Eyebrows to black them also, which soon fetched off all the Hair, and thereby introduced a very ridiculous aspect, being, without all recovery, deprived of the Native Ornament of this part. To draw them into embowed Arches, is but an imitation of Nature: but to make them meet, is more than she ever intended; but (as the Arabians do) to paint them in a Triangular form, is a piece of Geometry, which we cannot allow to be exercised in the Eyebrows. SCENE V Eyelids turned backward towards the Forehead. Eyelid Fashions affected as Notes of Gallantry and Beauty by divers Nations. TThe Giachas or Agagi of the Ethiopian Countries beyond Congo, Purchas Pilgr. 2. lib. 7. Lindschoten lib. 1. have a custom to turn their Eyelids backwards towards the Forehead and round about; Pigafetta's report of the Kingdom of Congo. so that their skin being all black, and in that blackness showing the white of their Eyes, it is a very dreadful, and devilish sight to behold; for they thereby cast upon the beholders a most dreadful astonishing aspect. depiction of artificially-altered human Johan. Bohem. de moribus Gentium, lib. 2. The Tartars, under the great Cham, have the clean contrary appearance, for they have gross prominent Eyes, very much covered with their Eyelids, insomuch that the opening in them is very small: whether they use any Artifice to cause this extraordinary expansion of the Eyelids, I have not as yet discovered, but certainly they hold it no imperfection. For although of all men, they are most deformed in Body; yet this Nation contemns all other Men, thinking themselves to excel in prudence and goodness, that they disdain and explode all others from them. Munster Cosmograph. lib. 6. cap. 55. The Inhabitants of the Cape of Good Hope, which Pomponius calls the Head of Aphrica, pull off the Hair of their Eyelids, and therein they paint divers things in a manifold colour, as white, black, sky colour, and red. Purchas Pilgr. i lib. 4. The Brasilians also, and those of Sierra Leon's in the East-Indies, pull off and eradicate the Hair growing on their Eyelids, Lindsc. lib. 2. which makes them show for the most part fearful and ugly. Med. pars 2. Montanus it seems was not ware of this unnatural kind of depilation, practised by these Nations, where he saith, that none ever desired to destroy these Congenite and natural Hairs, either Male or Female▪ but all as well as they can, endeavour to preserve them, although in the Postgeniti they descent; for there are some who desire to have them, The use of the Hair of the Eyelids. and some affect them them not, as Women and effeminate Men, to whom he hath afforded a learned, although somewhat too officious an accommodation. Man is then perfect when he wants none of those things which he ought to have, for that is his perfection. Every Essence hath its perfection; the Eye of a Man is then Humane, when it obtains hairs on the Eyelids and Eyebrows. It may be objected, that Man lives without these, and sees: who denies it? but that man who is deprived of these, doth not live nor see humanely, according to the order and laws of kind constituted by Nature. Whatever is in the Body of Man according to Nature, that is simply necessary, you may measure the necessity by the essence; for both are convertible: for if they prove defective, or anything be wanting, that Body is no longer perfect and absolute, but lame and imperfect. Whatever Hair is in the Body, whatever it be, (so nothing happen besides Nature) it is necessary, which we ought to be persuaded of, and that by a reason, no way contemptible, taken from the dignity of Nature, who always whatsoever she doth, she doth for some end; for 'tis absurd, as Plotine saith, to say that there is something constituted in the order of things, and to have nothing that it can; for an Ens is such naturally, that it should Act or suffer something, which sentence is not only true of the species of Essences in general, but of all parts that Naturally exist in any specifique Body, as those hairs do: and if we examine the uses of the Hair in these parts, we shall soon perceive the folly and madness of these nations, who to their own shame and prejudice, have rejected the natural benefits intended them by the wisdom and providence of God, manifested in the Fabric of the Eyelids: for first, the great builder of our Body, hath imposed a necessity upon them, of observing an equal proportionate magnitude, longitude, number, and interval; so that they need no clipping, making withal an exact provision for their inoffensive positure from casting any shadow upon the Eye, to intercept the continuity of objects, or hindering the Eye from looking upwards, which otherwise perchance might have been pretended and pleaded in excuse of their impious depilation, and robbing the Eyelids of their defensive Palisado, not only made (as some would have them) for an Ornament unto the Eye, but for perspection, and to direct the sight of the Visory spirits, and the Rays which flow from the Interior parts. And this by Kypler, Kypler. is accounted one reason of the contrivance of the Eyelids, that these teguments of the Eyes, by their convenient contraction, might infer a due shadow from the innate Hairs of the Eyelids; whence it is, that when we would perfectly view a thing, we bring our Eyelids as near as we can to the pupil of the Eye, that by conniving only we might better behold a thing. Since these fallen or retorted, which never happens but in the great affections of the part, Man cannot see (as before) right forward, or far off. And it is observed, that the Tovopinambaultians, who likewise practise this unnatural dipilation, become thereby dim-sighted, and of a torve or crooked aspect: And when they rest in sleep, they preserve the Eye from being hurt. The frequent Nictations also in Men awake, is to recreate the sight, and to prevent the violent falling of any thing into the open Eyes, which is ensnared in them as in a Net; They therefore that want these preservers of sight (as experience hath showed us) are offended with the least dust, and of all things almost that occur, Eyelid painters. though never so small. Pliny noteth, Plin. lib. 11. Nat. Hist. that the Women of Rome did colour the Hair of their Eyelids every day with an ordinary painting that they had: so curious are our Dames saith he, and would so feign be Fair and Beautiful, that forsooth they must die their Eyes also. Nature iwis gave them these hairy Eyelids for another end. depiction of artificially-altered human The Turks have a black powder made of a Mineral called Alchole, Sandys Travels lib. 1. which with a fine pencil they lay under their Eyelids, which doth colour them black, whereby the white of the Eye is set off more white: with the same powder also they colour the hairs of their Eyelids, which is practised also by the Women. And you shall find in Xen●phon, that the Medes used to paint their Eyes. All endeavour of Art pretending to advance the Eye above its natural Beauty, is vain and impious, as much derogating from the wisdom of Nature. Art indeed, where Nature sometimes fails, and proves defective, may help to further her perfection: but where she appears absolute, Eyelid hairs painted. there to add or detract is instead of mending to mar all. Yet perchance the Turks in painting the hair of their Eyelids, might be excused, if they did it to a Natural end, (which I doubt they do not, but in a Fantastical bravery) for some think that the hair of the Eyelids do cast a shadow upon the Eye, helping thereby the blackness of the thin membrane Chorion, the first that covereth the Optic sinew, and prohibits the diffusion of the splendour of the Crystalline: Philippus Montalto. 4. Opt. 8. Johnstoni Thaumato graphia. Hoffman de usu partium lib. 10. cap. 7. which as Montalto says, is better done when they are black; which he showeth by the example of one, who having grey Eyes, and somewhat white hairs on his Eyelids, as often as he blacked them with Ink, he saw better. Of this Man he reports, that in his Childhood and Youth, he saw better in the Night then in the Day, but when he was a Man, the case was altered with him. And he adds, that the Moors having taken him, blacked the Hair of his Kickshaws with ink, whereupon he saw better, but his old defect returned if he had wiped off the Ink. The cause whereof being omitted by Montalto, the most learned Plempeius throughly understood, to wit, that the white Hair of the Eyelids did too much diminish those things which were painted in the Net-like Coat, called Retiformis. And Kypler would not have this notion neglected, that the Hairs of the Eyelids, do chief conduce by their umbrosity, to a more express Picture of speciesses, to which end for the most part, they happen to be black, and they who have them white, see not so perfectly. SCENE VI One Eyed Nations. Monstrous conformations, properties, colours, proportions, and Fashionable affectations of Eyes, amongst certain Nations. NAture solicitous about so excellent an Action of the Eyes, bestowed on living creatures, not one, but to every one two. That Cognition might be perfect, and that when one fails, we should not presently be altogether deprived of so great a gift. Yet there are found in the Indies (as Cosmographers testify) Men who have but one Eye, and that planted in their Foreheads; Authors of no contemptible authority, avouch that there are such One-eyed Nations. Aulus Gellius witnesseth, Aul. Gel. Noct. Att. lib. 9 cap 4. that he had learned from very Ancient writers, that in Scythia, there are a certain Nation who have but one Eye in the middle of their Foreheads, who are called Arimaspi, and Appian placeth them in Asia. Pet. Appian Cosmogr. de Asia cap. 3. Solinus cap. 19 Idem cap. 32. Solinus saith, that about Besglithra (placed not far from the Caspian Sea) there is an one-eyed Nation; and in another place he saith, that towards the Occidental part of Aethiopia, the Agriophagi inhabit, who feed upon the flesh of Panthers and Lions only, Idem cap. 53. having a King that hath but one Eye, and that in his Forehead. In another part of his Book, we read saith he, of Men among the Indians, who are Monoculists, Plinius Nat. Hist. li. 7. cap. 2. or borne with one Eye. Pliny reports also of the Arimaspi, to be a Unocular Nation, having one Eye in the middle of their Front, and he places them near unto those Scythians, that inhabit toward the Pole Arctic, and not far from that Climate, which is under the very rising of the North-East Wind, and about that Famous Cave or hole, out of which that Wind is said to Issue, which place they call Ges-clithron, that is the Cloisture or Key of the Earth. These maintain Warr ordinarily about the Metal Mines of Gold, especially with Griffons, a kind of wild beasts that fly, and use to fetch gold out of the Veins of those Mines (as commonly it is received) which Savage Beasts, (as many Authors have re-corded, as namely Herodotus and Aristeas the Proconnesian, two writers of greatest name) strive as eager to keep and hold those golden mines, as the Arimaspians to disseise them thereof, Step. Ritterus Grunburgenfis Cosmograph. prosometrica. and to get away the Gold from them. Ritterus saith they obtained the name of Arimaspi from their defective singleness of Eye; for Ariosto with the Scythians signifies one, & Maspos an Eye; according to Herodotus cited by Caelius Rhodiginus, lib. 16. cap. 22. Nationall properties. Isidor. lib. 11.3. Arima signifies one and Spu an Eye. Isidor likewise affirms, that the Cyclops are Monocular Indians. Sr. John Mandevill, Sr. john Mandevil's Travels cap. 62. whose relations since the late discoveries of the new World, are held very credible, reports that in an Isle under the government of the King of Dodyn, are Men that have but one Eye, and that is in the midst of their Front. And although the wonders related of Polyphemus in Virgil, Servius Com. in Virgil Aeneid. lib. 3. as Servius his Commentator conceives, are but Poetical fictions; yet it is no Fable, that there are Men Monocular; Seeing that when Fulvius Torquatus was Consul against the Volscians, there was brought out of Mauritania to Rome, such a single-eyed Man, intercepted in the vast deserts of Egypt, who was carried through the City to be looked upon as a wonder, whereupon there happened a thing memorable; For Macrina the Wife of Torquatus, Narravit M. Aurelius Faustinae llxoris familiaribus Colloquiis quae habentur apud Mundognetum, in ejus vita lib. 2. cap. 22. a Woman of singular chastity, during the absence of her Husband, no where presented herself to be seen, or went out of doors. Now when this Monocular was carried about, he was by chance brought before the doors of Macrina, her Maid relating the passing wonder, invites her Mistress to behold it; she (although desirous to see this one-eyed Monster) had rather die through curiosity of Mind, then show herself at her door. In the Island Taprobana, Lycost. Append. Chron. prodig. there are Humane Creatures, who among other praevarications from the lawful form, have one only Eye in their Forehead. Aug. de civet. lib. 6. cap. 8. Neither is it incredible that a one Eyed Nation may be found, and that even in the judgement of St. Augustine, nay he affirms in express words, N●●●ons without Eyes. that he saw such a Nation with his own Eyes. Sermo 37. add Fratres in Eremo. I was now, saith he, Bishop of Hippo, and I traveled with certain servants of Christ, unto Aethiopia, to Preach the Holy Gospel of Christ unto them, and we saw in the lower parts of Aethiopia, Men having only one Eye in their Foreheads, Fulgosus lib. 1. de Miraculis. etc. And the same reason may be afforded for the possibility of such Nations, as is for the productions of such Monocular Monsters, Lycost. Chron. de prod. & . anno mundi, 3772. Zonarus in Michaele ducis filit. as we sometimes meet with in the Chronicles of prodigious ostents; And Zonarus reports that in Constantinople, there was a Monocular Child borne: for as it happens for Men to be borne without both Eyes, so nothing hinders but Men may be borne without Eye only. And there are Historical Records of Men borne without Eyes. Livy decad. 4. lib. 8. Livy witnesseth, that at Ariminum there were ingenious Boys borne without Eyes, and without a Nose; Zonarus in Mauritio. Zonarus testifies, that in Thrace there was one borne without Eyes and Eyelids. Lycost. lib. prodig. Anno Domini 1503. In Hassia, there was an Infant borne with all his Members well distinguished, saving that wholly he wanted Eyes, Ears, and Nostrils, having only a Mouth in his Face. Sr. John Man. Travels cap. 62. Sr. John Mandevill reports of Nations without eyes; for he saith, that in an Island belonging to the King of Dodyn, there are Men without Eyes, but they have two round holes instead of Eyes. And in another Island, are Men that have no Head nor Eyes, and their Mouth is in their Shoulders. Such Monstrous constitutions of Eyes, have also been seen in certain Men, that have had four Eyes. Anno Domini 308 at Daphne's, that most pleasant and ambitious Suburb of Antiochia (A horrid thing to relate or see, Nations with Eyes misplaced ) there was borne in the times of Constantine the Emperor, a Monster, to wit, an Infant with two Mouths, two Teeth, a Beard, four Eyes, and two very short Auricles. An Anconitanian Woman, brought forth a certain Monster: for in the third or fourth Month of her impregnation, she sent forth a certain misshapen fleshy little Body, which was all rough and hairy, having four Eyes. We read of some Nations whose Eyes are misplaced, and planted in other strange and hid parts of the Body. Sr. John Mandevill reports, Sr. John Man. Travels. that in one of the Islands under the Government of the King of Dodyn, there are men that have Eyes in their Shoulders, and their Mouths on their Breasts. In Egypt it pleased them to nourish a Portent, a Man with two Eyes, Pliny lib. 11. cap. 52. in the hinder part of his Head, but seeing not at all with them: but this being a single Monster, is not so admirable as if there were some such Nation found: and why not a Nation as well as single Monsters, which in Chronicles we meet with? In Milan, Anno 1542, Pet. Lampagn. lib. 2. prodigior. suor. a certain Plebeian Woman, called Faustina, brought forth an Infant, with Eyes seated in his shoulders, such an one was Borne in Vasconia, and in Misnia an Infant was borne which had his Eyes in his Breast, which you shall find spoken of before, in our relation of headless Men. It is not without a miracle of transformation, Aulus Gellius lib. 9 cap. 4. what Aulus Gellius reports, that there are Men, who have two Pupils in each Eye, both Men and women, Eye-painters. and that they kill them whom they long behold when they are angry, and that these are in Il●yria, but Pliny saith, that they are not only in Illyria, but in Triballio and Scythia, which is called Bythinia: and also he reports of such men inhabiting Pontus, and that have sometimes in their Eyes the Effigies of a horse. Pliny lib. 7. cap. 2. But Pliny was deceived by the ambiguity of the word, as Voscius and Dalecampius observe for the word in Philarchus was * Horse-Eye. Hippos, which signifies a perpetual shaeling of the Eyes, which Pliny hath falsely rendered the Effigies of a Horse. S●. John Mandevil's Travels cap. 92. Beyond the valley, on the left side the River Pison, in an Isle Northward, there are many evil and foul women, who have precious stones in their Eyes, and they have such a force, that if they behold any Man with wroth, they slay them with beholding as the Basilisk doth. Purchas Pilgr. 1. lib. 1. In the 49 degree of the South Pole, there are Giants, who have red circles painted about their Eyes, among other notes of their fearful bravery. Idem. Pilgr. 2. lib. 7. They of Cape Lopos Gonsalves, both Men and Women, use sometimes to make one of their Eyes white, the other red or yellow. Lindschoten lib. 1. The Guineans, use to paint one Eye read many times, the other white or yellow. Fox Northwest passage. The women in the Northern Islands, about Greenland, have blue strokes about their Eyes. Purchas Pilgr. 2. lib. 9 The subjects of a certain King, fare from the River Gambra, for a distinction have three streaks under their Eyes. depiction of artificially-altered human The Turks have an Invention whereby they affect to beautify their Eyes; for they put between their Eyelids and their Eye a certain black powder, with a fine long pencil, made of a Mineral brought out of the kingdom of Feze, Sandys Travels lib. 1. & called Alchole, which by the not disgracefully staining of the lids, doth better set forth the whiteness of the Eye, and though it trouble for a time, yet it comforteth the sight, and repelleth ill humours: they are of elegant beauties, for the most part ruddy, clear and smooth, as the polished Ivory, being never ruffled by the weather, and daily frequenting the Bannias, but with all by the self same means they suddenly whither. Sundry kinds of Eyes. Pigafetta Relavon of Congo. Purchas Pilgr. 2. lib. 7. Idem Pilgr. 3. The People of Congo, a region of Aphrica, the Apples of their Eyes are of divers colours, black, and of the colour of the Sea. In China they have narrow Eyes, generally egg-formed, Helin Geogra. Johan. Bohem. de moribus gentium. Maffaeus, li. 6. Magin. Geographia descrip. novae Franc. Purchas Pilg. lib. 10 Idem eodem lib. 9 black, and standing out: and therefore when they would pourtract out a deformed Man, they paint him with broad Eyes. The Cathaians' have little Eyes, and sharp sight. The chinoise have very little Eyes. The ancient Scythians have small Eyes, so have the Women of Cosmin near Ganges. The Inhabitants of Candou Island, for the most part have little Eyes, and when the Sun is set they cannot see at all, no, though forty Torches were lighted: which is a kind Nyctalops or Nocturnal Coecitude that befalls them. There are some that cansee when the Sun shines: Eusebius Nieremberg. Hist. Nat. lib. 8. ca 2. for there is a very black Nation of Moors, among whom (as it is reported) there are some born no less white & red then those that are born in these northern parts of the world; these are presently struck blind at the presence of the Sun, although they behold it not, it is enough if the Sun shine on them, the most beautiful Eye of Nature doth so fascinate these Nations; The Spaniards call these Albinos, Pet. Appian. Cosmograph. 2. pars. that is, Whites, as they call the others Blacks. These are surely allied to them of Albania, near the Caspian Sea, who see better by night then by day. Munster. Cosmograph. lib. 5. cap. 149. Paulus Venet. lib. 3. Polinus Cardan. de rerum variet. lib. 18. In Zanziber they have horrible Eyes, and the Women are deformed by reason of their prominent and goggle Eyes. The Tartars have gross prominent Eyes, yet for the most part, they have squint hollow Eyes. The Jewish Women for the most part, Great Eyes affected Sandys Travels lib. 3. are goggle-eyed. The Cymbrians had horrible great Eyes. Steph. Ritter. Cosmograph. prosomet. lib. 3. The Azanaghi of Aethiopia, have prominent black Eyes and of a torve aspect. The Turkish Women (who are small in stature, Helin Geogra. which they amend with Chopines) are accounted most beautiful and amiable, which have greatest Eyes, and are of the blackest hue; And because great Eyes in Turkey are esteemed such an excellency, therefore Mahomet well knowing their desire, promiseth them in his Paradise, wenches with great Eyes, or Eyes like Saucers. Great Eyes also are in principal repute, and affected by the Greeks. The Peruvians judge those the most beautiful that have great rolling Eyes. Ferrand Erotomania. The absolute magnitude of the Eye cannot be defined, yet this is generally to be noted, that the greatest Eyes are not ever the best: for as in looking glasses, or other little optic pipes, the Images of things are perfectly exhibited, so it falls out in little Eyes, yet the natural magnitude of the Eye, proportionate with that Face wherein it is lodged, aught to be such, that so much as the semicircle of the mouth is, so much should be the semicircle of the Eye: and the interval from the middle of the Kickshaws, to the end of the external angle of the Eyes, should be so much as is from thence to the roots of the prominency, which subsides the Apple of the Eye, although Sense cannot very well judge of it, by any other way of ratiocination. Now the Eye of Man is round, and it is naturally observed, that the diameter of the Orb or Sphere of the Eye is to answer the length of the Nose. One-eyed Nations. Now Eyes that exceed the natural mediocrity, being less or greater than the same measure, are not to be commended; because they become not a Face, those Eyes being truly laudable which are neither too great nor too little, but of a mean proportion, which consists in the abnegation of both the extremes: Physiognomists therefore prefer the middling state of the Eye, which hath so well framed and corrected a mediocrity of greatness as cannot be bettered or reprehended. This affectation then of great Sawcer-like Eyes, is a fancy against the rule of Nature; For, an Eye greater than the proportion of the Face and Body requires, cannot be really beautiful in a Natural acceptation, although it should have a gallant featness and elegancy of appearance annexed unto it. Purchas Pilgr. 4. lib. 8. Some of the Inhabitants of Malheda, are blind and squint Eyed People. Idem eodem. Petr. Appian descript. Ind. Occid. The Brasilians, a few of them, have but one Eye. In the Mountains of Peruana, which are always covered with Snow, the Inhabitants are all purblind or blind. Lud. Rom. Patr. navigat. lib. 6. Purchas Pilgr. 2. lib. 7. In Sumatra, they have Eyes, obrotund. of green colour. The Guineans have white Eyes, of a sharp sight, and see further than we. Steph. Ritterus Grunburgensis Cosmograph. Prosometrica, lib. 3. The Sarmatians had Eyes like Lizzards, and were called Sauromatae, ab Oculis lacertarum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim est lacerta, sicut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, oculus. The Gauls were blue-eyed, which was noted especially in the Women, Ammian, Marcel. when they were in choler, being notable shrews and too hard for their husbands. The People of Taprobane, as Pliny reports, Ocular properties Plin. Nat. Hist. have blue Eyes. Of which there may some doubt be made considering the climate, which is in the 8, 9, and 10 degrees only. Lindschot. Travels lib. 2. The Cumanans have always spots in their Eyes, and are dim-sighted. Solinus Draudii. The Budini, a great and Populous Nation inhabiting the European Scythia, near the River Borosthenes, were all grey Eyes like a Cat. Pliny Nat. Hist. lib. 7. out of Isogonus the Nicean. In Albany there be a sort of People borne with Eyes like Owls, whereof the sight is fire red, and can see better by night then by day. Man only hath his Eyes enamelled round with divers colours, the Eyes of all other creatures vary not, but keep the constant colour of their kind, this variation happening to men and Nations, according to the divers tempers of their Brain and Eyes, but in respect Nations are much mingled, we know not what rareness to choose for the beauty of Eyes, for many love blue Eyes, and some the grey Eye, that seems to be all Crystalline; some love black Eyes, esteeming them most amiable: and others love them green, which were also in ancient time much praised: for among the Sonnets of Monseiur de Covei (which was in old time so great a Clerk in Love matters, Songs were made of it; Green Eyes were praised. He that would make a new comment upon Hypocrates his Book, De Aere, Aquis & Locis to supply the want of that much desired Comment of Galen, upon that Book, might perchance among these Ocular distinguishing properties of divers Nations, find matter to furnish his conceptions with. Nose-manglers. SCENE VII. Certain forms and strange shapes of the Nose much affected, and Artificially contrived, as matters of singular beauty and Ornament, in the esteem of some Nations. depiction of artificially-altered human It is impossible the adulterate wit of women should commit a fouler trespass against beauty, and the majesty of Nature, or introduce a more odious alteration in the Face, then is done by the contrivance of this fashion; for, whence the Nose should excite so great a comeliness and beauty in the Face, cannot well be imagined, but from its Discrimination it makes of the parts thereof, for this discretion of the Nose is so true and necessary to the whole Face, Severinus. that Severinus should think, that this was the cause, for which it was made, that from this one part very much grace and honour should accrue unto the Face, and that the Nose either cut off, or viciously depressed, there followeth thereupon so great a deformity. Certainly the Face among all the parts, is therefore most honourable, and most goodly to behold: for that it is variously insculpt and distinguished. But what doth discriminate and disterminate the two Eyes, the two Sunshine Apples, the Cheeks, and the two sides of the Face, Men with their Nostrils cut off. but the Nose alone which as a bank, or equal ridge of hills, is extended along the Face, to maintain their Elegant separations. For, the Nose is placed in the very middle of the Face, as the most worthy and honourable situation, and necessarily placed between the Eyes: since not only a great beauty accrues unto the Face thereby, but as some will have it, it serves to distinguish the Eyes one from another, and is the cause that the visory spirits are not confounded and mixed together, and in the interim, being annexed on both sides, to the bones of the Genae, it covers and fills up that horrid den, which otherwise would appear so abominable unto the sight, as it doth in their practice, who break down the partition wall that Nature had interposed between the Eyes, and against the law of Nature, remove her bounds and mangle that goodly promontory that runs along to divide the Pasifique Sea of beauty in the Face, thereby endeavouring to their own confusion, to join those together, whom God and Nature had so wisely separated. By all which it is too too evident, what real beauties these Nations deprive themselves of, for an imaginary and supposed elegancy, or rather an affected deformity; whereby to the great injury of Nature, not only the beautiful proportion of the Nose is lost, but the official elegancy thereof very much impaired. For although notwithstanding these fashionable maims of the Nose, they may see, and breath, and speak, and in some sort enjoy the other uses spoken of, yet not so well as they otherwise might, nor in so absolute a manner as they ought, by the constitution of humane Nature. depiction of artificially-altered human Megasthenes reports, that there is a Nation among the Indian Nomads, having holes only in the place of the Nostrils, and that they are called Syrictae: Sr. John Mandevill speaks of some Nations, that have no Nose, but two small holes, whereof one serveth them to breath, the other serveth instead of a Mouth. Great is the Ornament, that the Face receiveth by the Nose; that part of the Face which the Nose taketh up, being styled by the ancients, the imperial seat of Majestic beauty; that admiral variety of Faces, and individual distinctions being chief occasioned by the Nose, the very lest alteration whereof, causing a manifest change in the air of the Face. If but a little part of the Nose were cut off, it were a hard matter to say, how deformed the whole Face would prove, Virgil. Aeneid. 6. a maim in the Nose, therefore being justly called by Virgil, a dishonest wound, Truncas in Honesto vulnere Nares. The protuberating or strutting part of the Face, carrieth with it, saith Laurentius, a kind of beauty, yea of Majesty. The beauty that is added to the Face of Man, by the Organ of smelling (I mean the Nose) Dr. Crook gives us a pregnant instant thereof, Dr. Crook emiero Cosmograph. in an example worth our remembrance; a young Man being adjudged to be hanged, and the executioner at hand, a certain Maid suborned by his friends, and quaintly dressed and set out, goes unto the judges, The Honour of the Nose maintained. and makes supplication for his life, requiring him for her husband; well, she overcame the judges: this done, the guilty young Man being set at liberty, and coming from the Gallows unto the maid, attired and dressed in such costly Ornaments, he presently cast his Eye upon her Nose, which indeed was very deformed, and instantly cries out, that he had rather have been hanged, then freed upon condition of undergoing so deformed a choice in his Matrimony; to this is that of Horace answerable. Horat. in Art Poetica. Hunc ego, si quid componere curem, Non magis esse velim, quam pravo vivere Naso. Treason and adultery, therefore, hath not met with a more shameful or disgraceful punishment than the loss of the Nose; Lindschoten. for the Bengalian law deprives them of their Noses, who are taken in the act of Adultery, Io. Bohemus de ritibus gentium lib. 1. and the Egyptian Law cut off the Woman's Nose, who was taken in Spontaneous Adultery, with which disgrace, the countenance was deformed, suffering the shameful loss of that part, which most adorns the Face. In some parts of Muscovia, the second act of Thievery, is punished with this disgraceful nasal mulct. Heracleonas, the Son of Heraclius and Martina, as the greatest blemish their malice could inflict, was by the Senate and People of Constantinople, deprived of his Nose: the like loss Leontius Caesar suffered by Assinarius, and 3000 Coreans to their ignominy, had their Noses cut off in Meacco a Town of Japan. That admirable stratagem of Zopyrus, who cut off his own Nose, and the Abbess Ebba, and those Virgins, The beauty, action and Utility of the Nose. which were in our Kingdom at the time of the Incursion of the Danes, who cut off their own Noses to preserve their Chastity, were both built upon this concession, that the Nose any way mangled or cut off, gives the greatest blemish to the Face, and proves most destructive to the enchanting beauty thereof, which doth much advance the Art of Taliacotius, and the new inarching of Noses; and when we slit the Noses of Malefactors, we do it to brand them with the most deforming note of infamy, and the reason and Sense holds good; But the beauty of the Nose is to be counted as nothing, because the utility thereof is so admirable, the beauty of whose use doth much exceed and surpass the pleasure of beholding it; Beauty being not intended as the first scope of Nature, but as an additament and parergon of the main work: but what she is most incumbent upon, and which she always beholds, are those things which appertain to Action and utility. Now Action differs from utility, because in construction and generation, the action of the part hath precedency, but utility is before it in point of dignity, true beauty is referred to the success and goodness of utility, since utility is the first in the construction of all parts. Ulmus de Fine Barbae Hum. Ulmus teacheth us what is the true beauty of a part, which is that they are used to call the Physical or official pulchritude, for it proceeds from the Office, use, and Utility, no otherwise but as a River floweth from a Fountain. Now if we inquire for the Elegancy of the Scapula of the Nose, and the flesh of the Nostrils, and that beauty which so manifestly appears in the wings of the Nose, you shall find them, if you join them with the action of them, and weigh their construction together, Men with slit Noses. for that will afford you the true standard, rule, or measure of judgement, and discerning true beauty, which is Pulchritudo officii, vel officialis, the beauty of office, or official elegancy. The Face hath no peculiar action, neither rightly or properly is it called a dissimilar part, but is rather a congeries or heap of dissimilar parts, whereof every one hath its proper action, or else are servient to the Agents. The Eye sees, the Front is destinated to its service, and so are the Nose and Ears. The Nostrils serve for expiration and inspiration, and a more plentiful exafflation, and for a significant indication of the affections of the mind. depiction of artificially-altered human depiction of artificially-altered human Certainly the natural sagacity of these people must somewhat abate; for as they that want the Nose smell not, so a short Nose smells not so well as a long. With us, and with most of Europe, a long Nose is held more beautiful, especially in Men; Long Noses affected. for, the Midwives as soon as children are born, use with their fingers to extend the Nose, that it may be more fair and longer, Perchance. Paroemiâ de Nasatorum peculio vulgo trita Ad formam Nasi, cognoscitur hasta Baiardi. Now the Nose according to the justice of Nature, should be no longer than the Lip and Ear; and the third part of the Face in length, and the thirtieth part of the length of the whole body, it should not exceed in length half that distance which interposeth between the external Angle of both the Eyes; therefore the length of the Nose should answer in a Sesquialtera proportion, the length of the Eye, and the Diduction of the Mouth; nor should it extend in length, beyond the measure of its circumference at the bottom. A long Nose (indeed) may be some advantage to the Sense of smelling, as appears in the Noses of Bloodhounds: yet for the sent of Man, that length is sufficient, which consists with beauty, and may be reconciled with the proportions of Nature's symmetry, beyond which who endeavours to extend the Nose, renders himself guilty of a great Transgression: as on the contrary they also do, who labour to prohibit the Natural extendure of the Nose, upon any pretence of beauty whatsoever. In Cassena a Region of Aphrica, Cardon de subtle lib. 11. Leo Hist. of Africa lib. 7. Hip. lib. de acre aquis & lo●is. Maginus Geograph. Africa. near the Aethiopians, there are Men who are valde Nasuti, or endued with very thick Noses: One that is ignorant of the Nature of things (saith Cardan) perchance will laugh at this relation, especially if he depiction of artificially-altered human have not seen the History of Hypocrates, Great Noses affected wherein he treateth of Macrocephali, or those with Sugarloaf like Heads, the cause whereof he there declares, to have been at first a Panthasticall affectation of Art, as it was likely also in these of Cassena. In Perviana also, a great Nose is in request and national. Munster lib. 5. cap. 149. The Inhabitants of the Island Zanzibar, have nostrils turned broad upwards, and the women are deformed by reason of their great nostrils, & all it may be upon the same score of invention. depiction of artificially-altered human Place this Figure against Fol. 122. depiction of artificially-altered human The Huns, a most cruel Nation, Munster Cosmograh. lib. 3. cap. 3. were wont to flat down the Noses of their Boys, lest it should be a hindrance to the putting on their Helmets. The Country People of the Northern Islands be like the Tartars, flat Nosed. Fox of the Northwest Passage. Lyndschoten lib. 1. cap. 41. They of Caffaria in the lower Aethiopia and Mosambique, have their Noses broad, flat, and thick at the end. The Matrons of Secota in Florida who are of form elegant enough, have plain broad Noses. De Bry Hist. Indian. The Aethiopians are Camoise nosed, Steph. Ritter. Cosmogr. prosometrica. the Epithet of Simi being by the ancient Poets bestowed upon them. In Sumatra, Lodovic. Rom. Patr. Navigat. 4. cap. 2. they have a most broad saddle Nose, which is especially noted in the City Malacha. In the East-Indies, and the Kingdom of China, Hist. Chinae pars 2. lib. 2. cap. 6. Magin. Geographia. the Inhabitants have all Camoyse or saddle Noses. They of Guinea, their Noses are flat, Bohemus de Rit. Gentium. Purchas Pilgr. which they make so when they are young; for they esteem a flat Nose a great Ornament unto them, and it seems it doth not amiss with them, as they order their Bodies; for according to the proportion of Body, they beautify their Faces. Another saith, Helyn Geogra. they account the principal part of beauty to consist in a flat, Shooing horn Noses affected Nose. I am informed of the truth of this relation by a Traveller that hath seen the practice. Solinus & Comment Draugius Purchas Pilgr. 4. lib. 6. The Argyppaei are Camoise nosed, with a great Chin. In America (contrary to us, who desire straight Noses) the Husband who performeth the office of a Midwife to his wife, Lindschoten lib. 2. when he hath received the child, and cut the Navel string asunder with his teeth, he presseth down the Nose with his thumb; for they esteem the beauty of children to consist in the flatness of the Nose, even as they use to do in France, with certain foisting Hounds, which are there in great request for the flatness of their Noses. Purchas Pilgr. 2. lib. 9 Reeve in his Seraglio of the Grand Signior In the great Turk's Court, flat Noses are in request, but it is for the foil of their deformity, this fashion appearing most deformed among them, who affect and have the contrary appearance: For there Negro Girls are esteemed most for their ugliness by the Sultanaes'; therefore the Bashaw of Cairo (who for the most part sends them all) is always diligent to get the most ill-favoured, coal black, flat nosed girls that can be had in Egypt, or the bordering Countries, to send them for a present to the grand Signior, who bestows them upon his women, who make the same use of them, as our Ladies do of ill-favoured waiting women, that is to serve as a foil to set off the splendour of their beauties. Pliny lib. 11. Nat. Hist. Pliny notes, that the surname of Simones came from the first of the family that had flat Noses, and they were called Silones, who were hooked and Camoise nosed upwards. Little Noses affected. The Brasilians, who are borne as fair as the common sort of Men, but coming out of the womb, they are made deformed in squeezing of their Nose, which is the chiefest part, wherein consisteth the beauty of Man; That as in certain countries (as you may reap in this Scene) they praise the long Noses, and in others the Hawks Noses, so among those (as the Moors of Aphrica, who are all of the same sort) it is a fair thing to be flat nosed, and to have large expanded nostrils and a short Nose; In the description of Nova Franoid. lib. 2 cap. 10. And that you may see that I am not the only Descanter upon such prevatications, take what the Relator makes his introduction to the Narrative of this artifice: among all the forms of living and bodily creatures, (saith he) that of man is the fairest and most perfect, which was very decent, both for the creature and Creator, seeing that man is placed in the world, to command all that is here beneath; but although that Nature endeavoureth herein always to do good, notwithstanding she is sometimes short and enforced in her actions, and therefore it cometh that we have so many monsters, and ugly things, contrary to the ordinary rule of others, yea, even after that Nature hath done her office, we help by our arts, to render that which she hath made, ridiculous and mishapen. And verily who can sufficiently admire how this affected deformity of a depressed saddle Nose, came first in fashion with these Nations, and like a contagion infected so great a part of mankind; or how so villainous an absurdity should in despite of Nature, be continued to this day: surely the Grand Deformer the better to ride the abused Fantasies of these people, The Nason of the prominency of the Nose hath clapped his saddle upon their Faces, and made this a shooing-horn to draw them on to other corporal vanities. By a most remarkable providence, it was ordered by Nature, that the Nose should be more prominent in one part, to be more apt thereby to give way a little to any thing falling upon it, which so easily slides off: so eminent, that it hides the Eyes as in a Cave and valley, as it were, because they abhor the contract of all things; therefore to defend the Eye, being after a manner like a shield, yet no way impedites vision: for if about the ridge, spin, or back of the Nose, it had been broad, it would have remained as an obstacle to vision, besides, that the breadth would have disfigured the Face, all which inconveniences these Nose-levellers must needs in some sort incur: nay, by this spreading their Noses contrary to the Majestical intention of Nature, they must somewhat prejudice the Nose, not only in those actions wherein it is profitable for the bettering of our life, but to those wherein it is necessary to life itself. For these Nations who by their Apish affectation become Simi or Simones, they purchase only a disease; for, the Figure of the Nose is perverted; Yet this simitie itself is not the disease, but the disease wants a name, and is afterwards called by the name of a Symptom. But this disease hath a lesion of operations, otherwise it were not a disease, but rather a certain deformity, therefore the disease is, because the Nose is obstructed to the hindrance of respiration, and that obstruction is a disease upon which there follows a lesion of operations; for, all these Nations certainly for want of a free respiration, so speak, that they can scarce be understood, and they are said to speak in the Nose, The inconveniences of saddle Noses. yet it seems it doth not (as I suppose it might) somewhat hinder their smelling, for it is said of the Brasilians and them of Peru, that they have the smelling so good, that in smelling of the hand, they know if a man be a Spaniard or a Frenchman. But because the disease wants a name, it ought according to Montanus, to be nominated, from the cause, which is the Simitie itself. Simity therefore is the cause, not the disease, and the disease is in the evil figure, because that which ought not to be depressed, is made depressed, and so makes it to be Morbus in figura or re figurata. And now who can deny these Nations to be sick of the fashions? and if their design be to gain beauty thereby, they are much out of the way, since the Nose is thereby hurt in its form, because it is hurt in its adorning and beauty, which is thereby blemished; and when its ornament and beauty is blemished, the very form of it is hurt, and so consequently the instrument; Yet we ought to know, that the embellishment and beauty, doth not consist in the softness and whiteness of flesh (as fond Women rashly have entertained an opinion: But they consist in a due conformation of parts and fit situation, to the end they may commodiously and aptly bring forth their operations, because Ornament and beauty tend to the operation of the parts, as Galen affirms. Since therefore the very figure of the Nose is in beauty & ornament, which consists in a conformation of parts, and a convenient situation; the beauty and Ornament hurt, the form itself is hurt, and the instrument itself in respect of its form is said to be hurt: when we speak of the figure of the Nose, we mean the conformation itself, not the substantial form, but the conformation of parts, which in latin is, aptly called Plasmatio, An Apelike Nose condemned. having respect to the nature of the thing, which conformation consists in its proper instrumental Member, in a due manner, with the figure itself, when the Receptacles, passages, and superficies are not also depraved; nor do we understand (as advertized before) the substantial form, which is in the very matter forming it and giving it to be in act. Dr. Brown Pseudoxia epidem. I know the beauty of the Nose is generally determined by opinion, and seems (as one ingeniously speaks in this case of flat Noses, and other affected figures thereof) to have no essence, that holds one notion with all, that seeming beauteous unto one, which hath no favour with another, and that unto every one according as Custom hath made it natural, or Sympathy and conformity of minds, shall make it seem agreeable; Which various apprehensions of Men and Nations, hath made him think that no deviations can be expounded so high to an undeniable deformity, without a manifest and confessed degree of monstrosity; Yet it is granted, that in the natural body of Man, the perfections of every part receive their exactness from the first Idea of the Creator: but, herein, is a contrivance which seems to oppose against it, the Fancy of an Artificer overruling the intention of Nature, which must consequently evidence some deformity. To speak the truth, this Nose being gentilitious and native to an Ape, can never become a Man's face: the Native beauty of the Nose consisting rather in the elevation, than depression of it; That Physic Axiom being firm, as established upon the truth of Nature's intention, Nasus homini altior ad decorem. Levit. 21.18: A flat Nose being therefore excepted against in the levitical law, and excluded any priestly approach unto the Altar, Whether a flat Nose can confer any beauty to a Face. as accounted an unnatural blemish and deformity; One of the unclean signs of the Leprosy being a dilatation and augmentation of the wings of the Nose, and a Simitie of the nostrils, whereby the Face, whose beauty doth not a little consist in the Decent figure of the Nose, appears very filthy and dishonest. And therefore we most justly abhor the Nose that is sunk into this Figure by the Venerean rot, as the greatest blemish and mischief that spiteful, disgraceful and disfiguring malady can inflict. Now that these Nose-moulders many times prejudice nature in her operations, and blemish her perfections, is too apparent. But let us see yet farther, whether they obtain their ends, which is to advance the beauty of their Faces, the rather, since one Historian imagineth that some of them do. The figure of the Face generally seems to be distinguished in these differences, either it is oblong, round, or broad; for, a narrow face which is opposite unto a broad, is reduced to an oblong. So hence these differences are reduced, either the Face is extended equally according to its altitude and latitude, and so is an oblong Face: or is more exporrected according to latitude then longitude, and is called a broad Face; it is easy to imagine that the longitude, which we also call the altitude, is to be taken from the Forehead to the Chin, the latitude on the contrary, from cheek to cheek. Some bring in another rotundity of Face, which is when it doth swell, and is prominent into the anterior part, to which roundness they oppose a hollow, to wit, which is depressed. In a varied expression, we may say, a Face this way round is that which is Convex in the forepart, a Hollow-face is that which in the same part is Concave. Wherein the beauty of the Nose consists. Now besides that which is commonly called the figure of the Face: there is another which is compounded of the figure of the several parts of the Face, and of their dependence and respect they have among themselves, which Critics in beauty call the Form. And the front alone (as is observed) may be varied above 576 ways, and therefore the Nose infinitely more, but many parts may be varied in several ways and degrees and various complications among themselves, from whence ariseth that infinite (almost) variety of humane Forms. Now beauty resides in the Form; for if every part be rightly form, and rightly correspondent one unto another, the Face will be beautiful, if it have withal a pleasing colour. But the parts may all be beautiful, and yet not well answer one another; as for example: A short, long, straight, crooked or Aquiline Nose, little or great, if they be Graphically constituted, may be beautiful; but the question will be, what figure of other parts is required to make up the perfect harmony of a Face. A fair high Hawks Nose, rather agrees with a fair plump Cheek, then with a fair thin Cheek: and on the contrary, a beautiful Cheek but lean, doth rather love a straight Nose, than an Aquiline. The Persians therefore to make good the beauty, as well as the transcendent dignity of their Noses, had need have convex or full extant Faces, as indeed for the most part they have. As for the Tartars and Chynoise, who affected a flat Nose, it must needs be confessed, it is not unsuitable unto their broad Faces; but how can the same Nose beautify a round Face, such as the Guineans and they of Cassara, in the lower Aethiopia are said to have, The Natural perfection of the Nose in man and Woman. unless we will imagine such a rotundity, as makes a Concave or hollow Face, with which a Camoise Nose may have some indifferent correspondency. Now since both sexes are guilty of this violence offered unto nature, the better to convince them of their error, we shall not think much to exhibit the absolute form, both of a Man and Woman's Face, the natural perfection of a Man's Face requires these conditions: A square Forehead, upon which those forelocks of the Hair abide moderately elevated, his Kickshaws hard, great and long, a good amiable charope Eye, not very concave nor prominent, somewhat Lion-like, that little cloud that is said to appear above the Nose, being nothing else but a certain rugged or scarce apparent Tumour, which declares a kind of light contraction of the Forehead: A Nose thick, not acute, but rather great then small, a Face great and not bony, a great Mouth, firm teeth, not thin, of an indifferent size, and white, 32 in number, his upper jaws are equal to the lower jaws, and neither exceed, nor are exceeded or put forth beyond each other; for so Man would be deformed, but nature makes the Masculine perfect, and what is perfect according to the natural state, all that is very beautiful; such therefore aught to be the exact Symmetry of the jaws, his Ears not too big nor too little, well engraved, dearticulate, a Head of a moderate magnitude, drawing nearer, yet to a greater than a less, and venerable withal. To the absolute form of a Woman's Face, there goes affair white Forehead, marked with no wrinkles or lines, longer than that of Man's is, and drawing to a roundness about the Temples, that it seems to represent a Turkish bow inverted, The absolute perfections of a woman's face wherein there appears not any tumour or gibbosity, or any cloud, no severity or sadness, but a pleasant and modest cheerfulness, a Face round, pleasant and elegant to behold. A little Mouth, somewhat but scarce opening, small white teeth, somewhat short, even, in number just 28, not thin, nor too hard closed together, somewhat full lips, Coral, imitating Vermilion, a little disjoined, yet so as the teeth are scarce discovered, whilst she holds her peace or laughs not, unmoved; that is such a woman that doth not rest, nor by't, nor suck her lips; these lips thus described add a wonderful grace and dignity to a woman's visage: neither is the Nose to be omitted, the honour and Ornament of the countenance, which represents the outward part of a Rose: of a mean size, straight, clean, with a certain obtusenesse acute, but the holes of their nostrils small. A round white peeled or smooth Chin, the Candour whereof seems to introduce into the beholder's mind, a certain suspicion of a Rosy colour, but no tract at all, nor any perception of hairs is to be seen either in the lips or Chin: A small short Purple Tongue, most certainly doth best become a woman, which yet is scarce or never seen, the tip scarce appearing whiles she speaks: the Eyebrows ought to be black, subtle, disjoined, soft, and sweetly arched. Somewhat black Eyes, declining to smallness, concave, rolling, laughing, pleasant and shining. The Balls of the Cheeks round, altogether void of hairs, fleshy, rosy, and resembling the red Sunshine Apples of Autumn. Above these remain the Temples, which ought to be no less white than the Forehead, and without suspicion of any bones, yet not swollen nor depressed, but in a manner a little and scarce concave. Ears graven somewhat short, The too officious art of stroking up the Nose of Infants noted. soft and delicate, aspersed with the dilucid colour of Roses. The whole Head rather little then great, more round than a man's, comely, erect, and elevated These are the Natural beauties of the parts, belonging both to a Man and Woman's Face: yet no Man may hereupon conclude that Face to be beautiful and perfect in all its number, that hath all these conditions, for it doth not truly follow. But as a Lute or Harp, is not therefore said to be Harmonically and fitly made ready and prepared, because it hath fair and good strings, or because it is guilded, but because they concord with one another in Harmonical numbers, therefore it sounds well and is praised: so a Man or woman's Face, unless the aforesaid parts thereof agree and concord aptly with one another, is neither beautiful nor comely. We in this Island are of an opinion, and practise somewhat contrary to these Face-levellers, and do no way like of a shooing-horn-like Nose, neither do we esteem such to be gratiosos. And therefore our Midwives and Nurses are a little too forward to stretch out their hands to help Nature in this case. For although all children are a little Camoised about the Nose, before the bridge riseth, being not properly but equivocally called saddle-Nosed, because they have a power, and are to receive a Nose more perfect, appearing only Camoise; because the natural heat which is the instrument of the virtue Formatrix, hath not yet perfected their Noses, nor elevated that Cartilege to its natural and appointed magnitude, according to whose figure all appellations of the Nose are referred. Not that nature always needs the officious and over diligent help and art of Midwives and Nurses, An Aquiline or high hawk Nose where affected. to to pinch up our Noses as they do, as if nature were not able to perfect her own work. Jacob. Fontanus in Phisiogn. Arist. jacob: Fontanus in his comment upon the Physiognomy of Arist. taking notice of this pragmatical devise of Midwives, says, that because children by reason of their tender bones, which are easily depressed, appear saddle-nosed; they laying hold of them with their Thumb and forefinger, are wont to compress the lateral parts of the Nose, that this Simity of Children may be the sooner abolished: more for beauty then for any commodity it bringeth to life, for they are sometimes so compressed by them, that they become less commodious for the purging out of the mucous excrements of the Brain. It is true, it belongs to the corrective part of medicine, to look a little to this business, and to correct the lapse of Nature, where a just occasion is, but not by over diligence to bring the Nose into a worse condition than it would have been in, had they trusted the ordinary providence of nature. depiction of artificially-altered human Regis ad exemplum totus componitur orbis. For if once the Grandees begin a corporal fashion, the contagion soon spreads, and the meaner sort will imitate them in the same practical Metamorphosis, although they pay for it. So, Quicquid delirant Reges, Plectuntur Achivi. depiction of artificially-altered human Purchas Pilgr. 3. lib. 2. The Indian women bore their Nostrils full of holes on both sides, wherein they wear Jewels, which hang down unto their lips. Idem Pilgr. 1. lib. 2. The People of the Island Arucetto, have holes in their Noses on each side, wherein they wear Rings strange to behold. The Nation called Curenda, Nose-Borers. Purchas Pilgr. 4. lib. 6. up the River Parana, have little stones, which hang dangling in their Noses. The Chiribichenses bore holes in their nostrils for an elegancy, and the richer sort, Pet. Mart. decad. 8. deck them with jewels of Gold, the common people, with divers shells of cockles and Sea Snails. Purchas Pilgr. depiction of artificially-altered human It was a custom in Mexico to pierce the nostrils of their elected King: for when Ticois the King of Mexico was chosen, they pierced his nostrils, and for an Ornament, put an Emerald therein; and for this reason in the Mexican Picture-Chronicles, this King is noted by his nostrils pierced. The great Gaga Calando King of Gagas, Idem Pilgr. 2. lib. 7. weareth a piece of copper cross his Nose, two inches long, which is the least part of his cruel bravery. The King's Wife of Cumana, De Bry. Hist. Ind. hath her nostrils bored, and a Ring hung therein, which in their language they call Caricari. Nose-Jewels Purchas Pilgr. 2. lib. 9 The Inhabitants of the Cape of Lopo Gonsalves, wear rings in the middle parts of their Noses; some thrust small horns of teeth through them, and wear them so, which they think to be a great Ornament unto them. Lindschoten lib. 2. The Guineans hold themselves fair with their nasal Ornaments, some thrust small horns or teeth through their Noses, and so wear them, all (as they think) to beautify themselves. Hier. Giravae Cosmograph. The Inhabitants of Florida, for the same purpose, bore their Nostrils. Purchas Pilgr. 4. lib. 6. The Cueremagba's, (the Men) have a little hole in their Nose, into which, for an Ornament they put a Parrots feather. Idem eodem. The People of Tiembus, wear on either nostril, a blue star, artificially made of a blue and white stone. Idem Pilgr. 2. lib. 7. They of Barnagasso Kingdom, and Colo Brava, the Negro- slaves, have certain marks on their Noses, made only for a bravery with a cold Iron, and they say these marks are very beautiful unto them; my Author shows how they make them. Idem eod. li. 10. The women of Ormus, wear on their bored Noses, many jewels, and a long bar of Gold upon one side of their Noses. Isa. 3.21. The Jewish women of old, had also Nose-jewels in request, as an ancient Ornament, reckoned up by the prophet Isaiah, among other impliments of their abominable pride. They of St. Christopher's, stick pins on their Noses, making their Noses serve for pin-pillowes. The inhabitants of the province Quillacenca about Peru, wear Iron rings in their Noses, This Nose bravery taxed Purchas. Pilgr. 4. lib. 7. and jewels thereat, whence the province had its name, being hence called Quillacenca; that is, the Iron-Nose Province. The better sort of Egyptian women wear rings of Gold or Silver, Lithgowes' Travels. through the hollow of their Noses, hanging rich Pearls and precious stones at them, wherein the common People imitate their betters. It is a strange thing to consider the various fantasies of Nations, touching matters adorning the Body; for some think it more ornamental to wear their bracelets on their wrists, others say it is better to have them about their ankles: some think it most comely to wear Rings and Jewels in the Ear, some will have them about their privities, and others will not think they are complete, unless they hang them upon their lips, Cheeks, or Noses, as those Nations do, who are well ringed for rooting, and enjoy the statute beauty of our swine. Surely their invention was much put to it, when they suffered their Noses to be bored, to bring up this fashion, the patience of that Man was something allied to their folly, who walking by a mark, at which some ill Archers shot, and being shot through the Nose, told them plainly, that if they shot there again, he would break their Arrow. The beauty of the Nose, consists in the equality and polished smoothness thereof, which is the Natural Ornament of the part. Hence we see how uncomely it is, when enriched with Rubies and the Pustels of compotation, which exposeth such rich-faced and carbuncle-nosed tosspots to the mockery of all Men. Nose-Borers. taxed. Nor less ridiculous is the golden Rings and precious Jewels, in the snout of such swine; for, the extant bulk of those Nose-rings, and pendants wherewith they overlaid their Noses; must some way hinder the sight; and devilish pride, who hath thus bored them through the Nose, and made more vents in Nature's conduit-pipe than she intended, she sure pays them wages, in rendering the Nose less apt for the right forming of the voice, which must needs be less articulate and explained, and the words somewhat tuned in the Nose. In the curious Machini of speech, the Nose is added as a Recorder, to advance the melodious echo of the sound, which these women think that Nature hath not made complete enough; therefore they will boar them full of Recorder stops as it were, as if they should speak only in the recording tone of their Nose, which invention is to the blemish and prejudice of Nature's nasal operation, and must needs rather mar, than any way improve the instrument. SCENE VIII. Long Eared Nations. Auricular fashions, or certain strange Inventions of People in new-moulding their Ears. ANcient writers speak of some Indians, whose Ears did reach unto the ground. Pomponius speaking of these or some like them, says they call them Fanesios or Satmalos: Strabo Geographia. lib. 15. the Greeks as Strabo writes, call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they use their Ears for a couch to sleep on. depiction of artificially-altered human Euseb. Nieremberg. Hist. Natura Petrus Simon, and Antonius Daca, as Eusebius Nierembergensis imformes us; report of men that were lately found, whom they call Tulanuchas (which name signifies an Ear) such as the old world called Onotocitoes, whose Ears are so prolix, that they hang down even unto the ground, and six Men may be hid under one of them: these Men were discovered towards Califurnia. Great Eared Men. Maximilianus Transilvanus reports, Maximil. Transil. apud Ramus, Tom. ●. that there is an Island near the Molucca's, where the people have such vast Ears. And Pigafetta assures us, that in Arucetto, which is an Island reckoned among the Molucca's, there are such People as before mentioned, whose Ears have so spacious and prodigious dimensions. Purchas saith, Purchas Pilgr. that in this Island Arucetto, are men and women, not past a cubite in height, having Ears of such bigness, that they lie upon one, and cover them with the other; so that although these things have been reported in fables, yet you may find Authors whom it would not displease one to follow: Strabo indeed accounts these relations fabulous, and he scoffs at Megasthenes, for writing of such kind of Ears; Yet Mela saith he had Authors for it, that were not to be contemned. And as Kornmannus thinks, Kornmannus lib. de virorum mirac. it is not disagreeable to truth, if you weigh the number and authority of those writers; which will appear more credible by the modern relations of some ocular witnesses, mentioned in this present Scene: that there should be whole Nations that have Ears of so prodigious a magnitude, is a relation I doubt will scarce credibly sink into the Ears of men; Thom Thomavis in horto mundi. Gilbertus Chron. Skenckius lib. 1. observat. yet we may safely afford the same Faith unto it, as to the records of monstrous births, which have appeared with such Ears. Gilbertus in his Chronicle attests, that a woman in a certain castle of Lombardy called Canossus, in the time of Pope Gregory, brought forth a little Infant, with such great and large Ears, that they covered the little body of it. Large-eared Nations. Pliny Nat. Hist. lib. 11. Pliny reports that the surnames of Flacci, (families, and houses in Rome) came first from their flaggie, long, and hanging Ears. Purchas Pilgr. 4. lib. 6. In Guinea, upon the borders of Wiapoco, there is a Nation of Carabes, having great Ears, of an extraordinary bigness, hard to be believed; they call the people Marashewaccas, supposed to be made so by Art, and affected by them, as an extraordinary garb of devised gallantry. Sr. John Mandevil's Travels cap. 62. In an Island near the Island Dodyn, there are Men with Ears hanging unto their shoulders. And in another Isle, are wild Men, with hanging Ears. Hier. Giravae Cosmograph. In the Province Cusco, in the land of Pervana, are those Auriti or great Eared Men, vulgarly called Oriones, who are the richest and most Potent Men of the whole Region, who always go poled, using all the Art possible to enlarge their Ears. Munster Cosmograph. lib. 5. cap. 149. The Inhabitants of the Island Zanzibar have also great Ears. Maximil. Transil. apud Ramus Tom. 1. In the Island Gilon, numbered among the Moluca's there is a certain Nation, whose Auricles are so great, that they hang down to their shoulders. Munster Cosmograph. lib. 5. cap. 164. When the Spaniards came to this Island, and found men with such long Ears, wondering at them, they understood by the Inhabitants, that there was another Island not far from thence, where Men had not only hanging Ears, but broad and large Auricles, that when they saw it was useful to them, they could cover their whole Heads with one of them: I could not here conceal that which the Cosmographer was unwilling to omit, Great Ears the greatest beauty. seeing it is witnessed by good Authors, and hath nothing incredible therein, but only with such who think it a note of wisdom, to seem very incredulous. Pigafetta apud Ramus Tom. 1. depiction of artificially-altered human They of Botanter of the Mountains, Purchas Pilgr. 2. lib. 10. have Ears of a span long, and it is held such a note of gallantry among them, that those that have not their Ears long, they call them Apes. In West- India, on the River Mariwini, Idem Pilgr. 4. lib. 6. are People having great Ears, which they make so large by Art, with hanging weights thereat, insomuch that they hang down to their shoulders; yet are reported to be good natured People. In Peru, the greatest Ears, are ever esteemed the fairest, which with all art and industry, they are continually stretching out, Montaignes' Essays. and a man (who yet liveth) sweareth to have seen in a province of the East- Indieses, the people so careful to make them great, and so to load them with heavy Jewels, Great Ears a sign of Nobitie. that at great ease he could have thrust his arm through one of their Eareholes. Purchas Pilgr. 2. lib. 10. The Nairi and their wives have huge Ears; for they use for a bravery to make great holes in their Ears, and so big and wide, that it is incredible: holding this opinion, that the greater the holes be, the more Noble they esteem themselves. Mr. Caesar Frederick a Traveller into those parts, had leave of one of them to measure the circumference of one of them with a thread, and within that circumference he put his arm up to the shoulders, clothed as it was, so that in effect they are monstrous great: Thus they do make them when they are little, for than they open the Ear, and hang a piece of lead or golden thread, and within the opening in the hole, they put a certain leaf that they have for that purpose, which maketh the hole so great. Idem Pilgr. 2. lib. 10. De Bry. Hist. Ind. Herbert's Travels lib. 3. The Malabars, both men and women, the lappets of their Ears are open, and so broad and long, that they hang down to the shoulders, and the longer and wider that they be, the more they are esteemed among them, and it is thought to be a beauty in them, as that which makes them more notable, and honourable, and of more goodly favour and personage, insomuch, as she is not accounted brave or courtly, who cannot tear nor dilacerate her Ears wide enough for this fashion, which they effect by hanging ponderous things in them. Idem li. Ibidem. They of the race of the Ghingalayes, which they say are the best kind of all the Malabars, and are the guard of the King of Ceylon, Long Eared Gallants. their Ears are very large, for the greater they are, the more honourable they are accounted, some of them are a span long. Some Nations of Farrupini, Idem. towards the high land, called Craweanna, Pawmeeanna, Quikeanna, Peewattere, Arameeso, Acawreanno, Acooreo, Tareepeeanno, Corecorickada, Peeauneado, Coeeanno, Ilsura and Waremisso; have holes through their Ears, of whom the Indians report much of the greatness of their Ears. The Surucusis wear their Ears with wide holes, Idem Pilgr. 4. lib. 7. caused by art to grow into an incredible wideness, whereupon the Spaniards call them Oreiones, or Men with great Ears, the Men had a round piece of wood hanging at their Ears like a Calicut Die, a great favour and sign of Nobility, and the first ensign of dignity and Knighthood, with some neighbouring Nations to them. We read of the Tartars, Sebast. Franc. & Hornduffii exemplum quinti praecepti. Munster Cosmograph. lib. 4. cap. 11. in that dishonest victory they obtained against the Christians, by that base stratagem of their poisoned Standards which waved in the Air, infected the Christian Army, that they might be ascertained of the true number of the slain, after they had pillaged the dead bodies, they cut off an Ear from every one of them, with which they filled nine sacks or bushels full; had these Men dealt so with as many slain of any of these large Eared Nations, they would have doubled or trebled their measures. depiction of artificially-altered human Grimstone of their manners The women there (as one observes) are not given to do any thing, but deck themselves to seem more pleasing: so as when they go abroad, although they be naked, yet they are laden with Gold and precious stones, hanging at their Ears, Necks, Legs, Arms, and upon their Breasts. Pigafetta apud Ramus Tom. 1. In the City Cocchi, the Women think it a great comeliness to have their Ears most shamefully bored; for in the lap which we pierce, they make a cloven putting lead into it, which with its weight so extends it, that it hangs down to the shoulders; the hole so big, that you may put your arm through it, Horrid great Ears. which deformation is so pleasing to their Eyes, that Men also are commonly seen with their Ears so arrayed. depiction of artificially-altered human The Macû is not far from Mocambique wear their Ears bored round with many holes, Idem eodem lib. 9 in which they have pegs of wood, slender like knitting needles, a finger long, which makes them look like hedgehogs; this is part of their gallantry, for if they are sad or crossed with any disaster, they leave all those holes open. They of Madagascar, De Bry. pars 9 have Ears bored through with large holes, so that you may put a finger through them, in which they wear round pieces of wood. Ears full of gilded nails. Purchas Pilgr. 2. lib. 9 The Gentiles of Indostan, their women have the flappes or neither part of their Ears bored when they are young, See the like figure fol. 148. which daily stretched and made wider by things kept in for that purpose, at last becomes so large, that it will hold a ring as big as a little saucer, made on the sides for the flesh to rest in; besides, round about their Ears are holes made for Pendants, that when they please, they may wear rings in them also. Idem eodem lib. 9 In Candou Islands one of the Islands accounted to Asia, they wear in their Ears very rich Pendants according to their Wealth, but they wear them not after the same fashion, as we do here; for, the mothers pierce the Ears of their daughters when they are young, not only in the lap or fat of the Ear, but all along the gristle, in many places, and put their threads of cotton to increase and keep the holes, that they may put when they are greater, little gilded nails, to the number of 24 in both Ears, the head of the nail is commonly adorned with a precious stone or Pearl, also in the lap of the Ear they have an Earring, fashioned after their manner. Idem eodem lib. 9 Many of the Men and Women in the Cape of Lopo Gonsalves, wear Rings in their Ears, whereof some weigh at least a pound, some have sticks thrust through them of five or six fingers long. Lindschoten lib. 2. The Brasilean women, bore their Ears with so wide holes, that a man may thrust his finger through, in them they hang certain long things, which reach unto their Breasts, or shoulders like bloodhounds, or water spaniels Ears. Auricular bravery. The natural Inhabitants of Virginia, Purchas Pilgr. 2. lib. 9 Capt. Jo. smith's Hist. of Virginia. in their Ears, have three great holes, that is in each three, wherein the women commonly hang chains, bracelets, or copper; the Men, some of them, wear in these holes, a small green or yellow coloured Snake, near half a yard in length, which crawling and lapping itself about their Necks, oftentimes will familiarly kiss their lips, some a rat tied by the tail, and some the hand of their enemy dried. The inferior sort of Priests among them, can hardly be known from the common People, but that they have not so many holes in their Ears to hang their Jewels at. In the country of Wingandacoa, Capt. Jo. Smyths Hist. of Virginia. upon the continent of Virginia, the Queen and principal women in their Ears, wear bracelets of Pearl hanging down to their middle, of the bigness of great pease, the rest of the women have pendants of copper, and the Noble Men five or six in an Eare. The women of Cochin, Purchas. Pilgr. 2. lib. 7. have horrible great Ears, with many Rings set with Pearl and stones in them. A little from Gambra in Africa, Idem in his Pilgrimage. there are found Men, who use it as a great bravery, to boar their Ears full of holes, wearing therein, Rings of Gold, in rows or ranks. depiction of artificially-altered human Idem Pilgr. 2. lib. 7. The People on the southward of Tinda and Gambra, are reported to wear Iron rings through their Ears. Leo lib. 3. Hist. Africa. The women of mount Beni Jesseten, do use to wear Iron rings upon their fingers and Ears, for a great barvery. Purchas Pilgr. 2. lib. 10. The women of Ormus wear in their Ears, many Rings of Gold set with Jewels, and locks of Silver and Gold, insomuch, that the Ears with the weight of their Jewels, be easily worn so wide, that a Man may thrust three of his fingers into them. De Bry descript. Ind. In the City Cancer, not far from Goa, most of the Noble and great persons, have their Ears bored with great holes, and wear in them 14 or 15 Rings, such as we wear on our finger adorned with precious stones. Lindschoten. lib. 1. The Bramanes have most commonly round rings of Gold hanging at their Ears, as the other Indians have. Io. Bohemus de ritibus gentium lib. 2. The priests of the Panchaians', wear Earrings, besides their other womanish golden Ornaments. In Zealand they enrich their Ears with Gold and precious stones, Magin Geogr. Higher Giravae Cosmograph. and the same auricular bravery is affected by those of Florida. In Pegu they load their Ears with all sorts of Jewels, insomuch, Lodovic. Rom. Patr. lib. 6. cap. 16. as their Ears with the weight of their Earrings, hang down a span long. The King of Joga's subjects, Idem Navigate 4. cap. 2. all wear Earrings, and all manner of precious things in their Ears. In Russia it is the custom of the Country, Johan. Bohem. de. ritibus gentium. lib. 3. for women to wear Pearls and Jewels in their Ears, it is held a beauty also to males, while they are yet boys; this is also a vanity used among the more amorous and effeminate sort of our gallants. The Spanish women use to perforate the lappet of their Ear with a Gold or Silver wire, Munster Cosmogr. lib. 2. at which most commonly they hang some Jewel, which by the French is censured as a barbarous thing. The Egyptians used to boar their Ears to make them capable of such Ornaments, and the two most precious Pearls which Cleopatra dissolved and drunk as a luxurious expression of love to Mark Antony, were pendants taken from her Ears. The Greeks bore holes in the Ears of their slaves, holding it for a badge of bondage, Montaigne Essay lib. 2. which was practised also by the Jews. The Roman Dames were much delighted with auricular bravery; for Pliny writes, Pliny Nat. Hist. lib. 12. that they sought for Pearls from the bottom of the Red Sea, Auricular Luxury and Emeralds from the bowels of the Earth; and then he adds, ad hoc excogitata sunt Aurium vulnera, as if it had been nothing to wear them about their necks, and in their Hair, unless they were also let into their bodies. Cyprian dehorting the Xtian women from it, non inferantur Auribus vulnera. Seneca de vita beata cap. 17. Saith Sceneca, why doth thy wife wear in her Ears the revenues of a rich family? And in another place. Idem de benef. 7.6. I see their Pearls not fitted single to their Ears, which are now enured to the bearing of weight, they are coupled together, and others are added to the two first, the madness of our women had not sufficiently brought Men into subjection, did not they hang two or three patrimonies at each Eare. And with him Pliny accords. Pliny Nat. Hist. lib. 9 Binos ac ternos auribus suspendere, foeminarum gloria est, to hang these by couples or more in each Ear, is the pride of our women, and their luxury (saith he) hath found out a name for this, Cymbals. calling it Crotalias, as if they gloried in the sound and strike of the Pearls one against another. Nay he goes further, affectantes jam & pauperes, Lictorem faeminae in publico unionem esse dictantes, it is come to that pass, that even the poor sort affect the same fashion, this being a common saying, that a pearl is the woman's Sarjeant to wait upon her, when she shows herself abroad. But their extreme folly herein, hath Tertullian after his African manner wittily expressed, Graciles aurium cutes Kalendarium expendunt. The tender Libbets of their Ears, consume their Calendars, that is, saith the learned Junius in his notes on that passage, universum domus censum, etc. Indeed these are parts where jewels are easily seen, The Natural beauty of the Ear which Ladies have learned very well to observe, yet certainly the conceit worked very strong in their head, who first pierced the skin to introduce a fashion. The first Men that have had piety in them, have made conscience of offering any violence to Nature, and to pierce and dilacerate their Ears, for to hang any precious things at it, for none is Lord of his own members to abuse them, so saith the Civilian Ulpian; but Men have taken more licence than they ought, and have defaced the workmanship of God in them, Ulpian. to please their own fancies, and we need not so much wonder at Barbarous Nations, but at civilised People; which have called other Nations barbarous, and more especially of the Christians of this age. Although (indeed) there are some Ladies among us, who more out of tenderness of Sense than Conscience, save themselves this labour and pains, and instead of letting their Jewels into their flesh, they make them more easy pendants by hanging them in a string about their Ear as upon a pin. Galen, where he speaks of the beauty Nature invented in the outer Ear, although he expresseth such a scope of Nature, which was second in her intention; yet he expounds not what that is in the Ear, which appertains to that scope. Hoffman should think it is the lower particle of the Ear, which they call the tip of the Ear; For, since this part is not Cartilagineous, as the rest of the Helix or circumference, it cannot also perform that intention, so that it had been in vain, unless it had been made for the other. And hence it may be to increase the beauty, The use of the outward Eare. Woman began to wear Jewels in it, as if they had taken their hint from Nature, who seems (as Sr. Philip Sidney saith) to have made the tip, the Jewel of the Ear, from whose softness came the adage, ima mollior auricula, and to have taken a hint of perforation from the superior part of the tip, which seems in a manner to be perforated as it were with an invisible hole, which is called Cicada, or the Grasshopper, wherein the Athenians who were natives of that country were wont to hang their golden Grasshoppers. Many Anatomists (indeed) do doubt of the use of this lobe and of the office of it, wherein the Essence of Instruments consists. Kyplerus Medic. contract. lib. 1. Kyplerus thinks it doth neither help to the extension of the Auricle, or to its better conjunction to the other parts, since the Cartilege can keep the expansion of the Auricle firm enough, and withal it is on both sides connexed well enough to the other parts; But it is not, saith he, improbable that it helps to a more direct and easy ingress of sound into the Auricle, not verily on both sides, but chief from the lower part. Admit what Natures exquisite observer seems to imitate, that as curious artificers, when they have made some rare instrument, are wont to add some by-worke for pleasure and Ornament; so Nature both pleased to do in finishing up the admirable devise of the Ear: Yet this is no warrant for the monstrous practices of these men, who upon pretence of augmenting the beauty of the Ear, so shamefully load it with Jewels and other materials, and use such force of Art to tear and dilacerate the most tender particle thereof, stretching itto so prodigious a magnitude, that Critics might hence derive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The natural proportion of the Eare. quod deturpare vel abscindere diceres. That whereas the Ears of Man are not so great as Horses or Asses Ears, and that for beauty and Ornament they were made less, and because his Head was to be covered with a hat, the erect figure of man also supplying the magnitude of his Ears; these Men in the contumelious despite of Nature, and the exact justice of her proportions and Symitry, that allows not the height of the Ear to exceed the length of the Nose, and latitude of the mouth, and the largest circumference of the Ear and mouth; but to duplicate the Analogy, will have Ears larger than hounds, or any other Animal, insomuch, as that of Lucretius might be applied unto them; Humanum genus est avidum nimis auricularum. Nay by this artifice they seem to introduce the form or sign of the Leprosy upon themselves, and to look somewhat like Elephants, in this frantic Elephantick bravery: For in the disease called Elephantiasis, according to some, the name is borrowed from the defedation of the Ear, representing that of an Elephants, and which demonstrates this affectation, wherein the Fins of the Ears in their circumference, and the Auricle or lappet also grow to an unusual thickness, or otherwise swell and grow broad, representing by that appearance, as was beforesaid, an elephant. Verily when I consider what a pack of large-eared Hellhounds we have discovered, who although Heathens, yet most of them having good Natural parts, I cannot think but there must be more than the ordinary vanity incident to mankind involved in this horrid affectation of great Ears, Small Ears where affected and that the grand Deformer hath not only tempted these Nations to scoff at the natural proportion of their Ears, as being too Apelike, and so under pretence to enlarge the beauty of the Ear, to destroy the Native elegancy thereof; but hath had a secret envy at this part, as being the portal to the Sense of discipline, and the port of salvation. We of this Nation, and some of our neighbours affect a small Ear, standing close to the Head. Which springs from the conceit of our Mothers, who because they have overheard from the discourse of some Philosophers, that great Ears are a note of loquacy and folly, they presently apply themselves to prevent this signification in all their children, not a little to the prejudice of the action of the Eare. For, our Ears are naturally extant and look forward, because we hear better when we turn our Faces to the sound, our Ears so better encountering with the sound; and the prominency of our Ears serve also for a defence to cast off the sweat and filth, and the furfuracerous excrements of the Temples and the upper part of the Ear, lest they should slide into the auditory passage; all which commodities our mickle-wise Mothers defraud us of by their nice dislike of Lugs, and as they call them in reproach, Prickeares. For, our Ears, were it not for the fillets and ligatures, that with their assent Midwives and Nurses use to bind them flat unto the Head, and flat lying upon our sides, whereby they are depressed, would stand out better, receive sounds, and our hearing would be more exact; for let any one with his finger, drive his Ear off more outward from his Head, as by the testimony of Galen; Hadrian the Emperor, The inconvenience of small Ears. & Arrian to * The Consul. their advantage were wont to do, he shall hear far better than if his Ear had remained depressed, and for this cause, the Ears were made Cartilagineous and consistent, that they might exist and remain prominent; Varolius Anatomis. lib. 1. whereby as Varolius the famous Anatomist observes, the vanity of Man appears, who often for Ornament and beauty occasions no small hurt and damage to Nature, and her operations; as in this device, where the beauty supposed to be hereby acquired, proves very injurous to Nature; For, the Ear the bigger it is, by so much Audition is made better: therefore our Mothers err, who so fond dislike Ass' Ears as they call them: and the same reason there is of their situation; for they which stand further off the Head are more commodious; therefore they err, saith Hoffman, Hoffman Instit. lib. 4. when they bind them with fillets so hard, that they seem as it were glued to the Head. And this among others, may serve to shame and disprove them who quarrel with Nature for her little respect and care to Man: For Nature hath been no way wanting to man, but Man on the contrary hath been wanting to Nature, and either ignorantly or wilfully hath deprived himself of many benefits which she intended him. The Portugals lately discovered an Island in the midway as they sailed to Calcutta, where the figure of Stars called Cynosura, cannot be seen, wherein they found Men who had Asses Ears. Their women are like them, but that they have lesser Ears. Columbus says, Columb. Anat. lib. 13. he had observed in Men Ears like unto Bruits, and Chronicles have recorded such monstrous productions of Ears, Auricular monstrosities differing from the humane form of that Organ. Lycost. Chron. de prodig. ostent. A woman of Cracovia in a village near the the suburbs called Niger, in the twelfth of the Calends of November Anno 1494, Scenckius observat. lib. 1. brought forth a monster, all other parts resembling the humane figure, Lycost. in Append. ostent. prodig. Scenckius observat. de Auribus. Purchas Pilgr. 1. lib. 1. Idem Pilgr. but with a Hare's Ears and Neck. In certain places of Arabia, there are monsters, who among other monstrosities have very large double and round Ears. The Inhabitants of the Island Jamuli, the holes of their Ears are much wider than ours. We read of Nations who have no Ears at all (& yet which is strange) they hear most exactly. Lycost. Chron. de prodig. & ostent. Scenckius observat. lib. 1. That Infants have been born thus maimed, chronicles report. For, the 4 of December, anno 1556 at Basile, there was a male Infant born without Ears, having only two holes, which yet were so closed that he could not hear with them. In Hassia there was an Infant born without Ears. Whether the malice of the enemy of mankind, working upon the vain imagination of man, hath blown into the heads of these or any other Nations, not yet heard of, a conceit of the uncomeliness of the outer Ear, and to purchase a false beauty by their deprivation; Lest I should be counted too great an Accuser, and to prosecute an over-driven information, shall remain with me as a doubt Dormant: I shall only bemoan their sad condition, who are deprived of these Fins of the Ear, which nature intended for an Ornament, dilating them like vans or wings on each side of the Head, the mutilation of which part was ever accounted a great deformity, and hath therefore been inflicted as a punishment upon malefactors. Loss of Ears a great mischief. Hence we read that Amonius the Monk under Gratian and Valentinean, by cutting off his own Ear, obtained by that deformity, not to be made a Bishop against his will, whereupon he was surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And therefore that Art is commendable which undertakes to repair the loss, and conceal the deformity, which hath befell those, who either originally want these Auricles, or by some mischance have been deprived of them, a remedy whereof by a counterfaith appearance, you may find in Paraeus. Paraeus in Chirurg. lib. 22. cap. 7. Not to mention what a defence the Auricles are to the other parts of the Ear; for although the outer Ear was not framed by God, to defend the brain from outward injuries, yet the anfractuous cavity and prominency thereof is of great advantage to the repercussion of sounds. Hence those men whose Ears are cut away, do receive sounds and articulate voices, after an obtuse, dull, or confused manner, like the fall of water, or chirping of Grassehoppers, insomuch that the other Ear which is not vitiated, is notwithstanding impaired, unless that which is wounded be quite stopped up. The Scythians therefore and those who live in cold Northerly countries, who have often their ears rotten off with cold, whereby their hearing is much impaired: to amend that default, they fasten about the hole some hollow shell, imagine it to be of a great Cockle or Scallop, wherein the Air is concluded, gathered, and directed unto the Head. Yet it is not to be passed over in silence what Cardan interpreting some passage of Ptolemy about Hermaphrodites, says, Ptolom. de Astroorun judie. lib. 3. that the Nativities of monstrous men, are like to those who are not nourished, for monsters are very seldom nourished, but if they be nourished (because they have not the form of man) they very seldom live, Monsters why short lived. yet some of them live, which are but a little changed from the humane Nature, as Haly says, that he had seen some to do, who were born without Ears, and others likewise who were born without hands or feet: but the more they receded from the humane Idea, the more difficult it is for them to live and be nourished; for they which only fall short or redound in number, little differing from the humane form, daily experience teacheth us, that they live many years. SCENE IX. Cruel cheek-gallantry. Artificial Scars accounted marks of Gallantry, imprinted on the Cheeks of divers Nations. THe Cafres' on the River Loranga, and those of Mosambique, Purchas Pilgr. 2. lib. 9 bore holes in their Cheeks for a gallantry. Some Nations of Marriwini, Purchas Pilgr. 4. lib. 8. towards the highland of India, have holes bored through their Cheeks as a prime piece of bravery. They of Macûas not far from Mozambique, Idem Pilgr. 2. lib. 9 bore holes in both their Cheeks, from the tips of their Ears, almost to their mouth, with three or four holes on each side, each big enough to hold a finger, through which their gums are depiction of artificially-altered human seen with their teeth, Cheek borers. their spittle slabbering forth, for which and the more gallantry, they wear a bung of wood one in each hole, and he which can have them of lead, is a complete Gallant, for that metal is much esteemed. In Peru they make holes in their Cheeks in which they put Turquoises and Emeralds, Grimston of their manners. this is also part of the Brasileans cruel bravery. Lindscho●en. lib. 2. Leo description of Africa. Those who are called by the people of Congo Giachi, Pigafetta in his Relation of Congo. but by themselves Agag, have more terrible and presumptuous countenances, making lines above the lips upon their Cheeks, with certain Iron instruments. depiction of artificially-altered human SCENE X. Wide Mouths affected. Mouth Fashions and Oral Monstrosities. THe Cannibals of Port-Famine in the Country of Africa, Purchas Pilgrimage. have wide Mouths from Ear to Ear, which is somewhat proportionable to them, who are men degenerated into the nature of ravening Woolves. The People of the Province of Zanzibar have a great Mouth. Mericus Vespatius Navig. The Matrons of Secota in Florida have wide Mouths, Purchas Pilgrimage. which is the qualification also (as I take it) of the Persian dames. In Cumona, Idem. a wide Mouth is most in fashion at Court, the beauty of the petty Queens much consisting therein depiction of artificially-altered human The magnitude of the Mouth, always answers the strength of the teeth: For, those creatures that have great opening of the Mouth, as the Lion and the Wolf, have robust teeth, among which for the most part the Acute excel; but who have little mouths, as men, they have teeth less strong, amongst which the broad teeth or Grinders, for the most part are more valid. For, as all they greedily devour, & with great gobbets, because they have a hot stomach, and are always in perpetual motion; so man, with care and small morsels, which he also diligently chaweth with his grinders, by reason of the debility of his stomach. Those Physiognomers therefore are in an error, who from a large Mouth, great robust and thick teeth, teach us to pronounce of the fortitude of a man: For, the mouth was not given to man to fight with, as to a dog and Lion, that from the like mouth they should infer the like disposition. The natural proportion of the Mouth. Man had a mouth given him for the better preparing his meat for his stomach, for breathing, and for speech; for which a little mouth was held sufficient. For women then (in whom a little Mouth was ever held most commendable, and that by reason of, I know not what Analogy is wont to be deduced thence) to affect commendation of beauty from a wide Mouth, is very strange, and much derogating from the honesty of Nature, and her ordinary justice: for, the deduction or longitude of the Mouth, should but equal the longitude of the Eye, which extends from the outward angle to the Lachrymall; so that the longitude of the Mouth is duple to the ninth part of the longitude of the Face, and the Nose should bear a sesquialtera proportion unto it, and the width of the Mouth should be but as much again as the bottom of the Nose near the Mouth, the circumference of it double, and the deduction of it triple, to the longitude of the Nose: so that the whole longitude of the Face, should bear a sesquialtera proportion to the compass of the Mouth, or to the space contained between the corners of the Eye, for this space should equal the compass (also) of the Mouth, and the circumference of the Ear ought to be unison; The first joint (likewise) towards the hand in the middle finger, should be as much as the Mouth, if you measure the bow of the lip with a thread; for if you measure it right in the longitude of the empty Mouth, that part of the finger would exceed it. But for women to affect to be sparrow mouthed, is as great a Solecism, as the reason of that impotent sex can well be guilty of: For whereas they make account to gain beauty thereby, they rather suffer damage by a Mouth so heavenly wide; Monstrous conformations of Mouths. for the latitude and amplitude of the Mouth appertains to the inspiration of greater quantity of air, and if with that amplitude of Mouth there be conjoined the signs of a coldish heart (which for the most part is the feminine temper) it will necessarily follow, that the heartstrings of these women must be very much perfrigerated, by reason of the inward defect of heat, and the advenient perfrigeration of inspired air. Mela lib. 4. cap. 3. Beyond Egypt, and the deserts of the Macrobians, there are monstrous Men, that have monstrous Mouths, and some with concreate lips. Solinus. cap. 32. Solinus saith, that some of the Aethiopians have Labia Concreta, or conjoined lips, with a hole only in the middle. Pliny lib. 6 cap. 30. Pliny speaks of some Nations that have but one hole in their Face. Petr. Apian. Cosmograph 2. pars cap. 3. In Asia, where there are found Men of manifold shapes, and wonderful Effigies, and monstrous kind of Men; about the head of the River Ganges in India, there are a Nation called Astomis, that have no Mouth, living only by breathing and Odours. Mandevil's Travels, cap. 62. They of the Island called Dodyn in the Indies and the adjacent Isles, have flat Mouths without lips, and there are dwarves that have no Mouth, but a round little hole, through which they eat their meat with a pipe, have no tongue, nor speak, but they blow and whistle, and so make signs unto one another. Simonides. Simonides reports, that the Attic and Argive women, had Labia fastigiata, high copped lips, form whence they were called Phoxiohili, the Latins (I think) call such Chilones. Lips hanging down a cubit. Aloisius Cadamust. Kornmannus de vivorum mirac. depiction of artificially-altered human The People of Gambra, not far from Jay, Munster Cosmograph. lib. 6. cap. 50. are deformed, their neither lip hanging down to their Breast: and therefore their teeth appear, which are greater than ours, and they have two here and there more eminent than the rest, and is apt inwardly to putrify, of which deformity being conscious, they trade with their neighbours the Arabicks, without sight or conference, leaving their commodities in a certain place, for which they have Gold in exchange, their upper lip being little as ours. This History is so remarkable, that it deserves to have all the circumstances annexed unto it: take therefore what Mr. Jobson in the the discourse of his golden trade sets down concerning this Nation, Monstrous great lips. Mr Jobson. discovery of the River Gambia. and the trade of the Barbary Moor with them; It is certain (saith he) that when they come up into the Country, where they have their chiefest trade, they do observe one set time and day, to be at a certain place, whereas houses are appointed for them, wherein they find no body, nor have the sight of any persons. At this place they do unlade their commodities, and laying their salt in several heaps, and likewise setting their beads, bracelets, and any other commodities in parcels together, they depart, and remain away for a whole day, in which day, comes the people they trade withal, and to each several, lays down a proportion of gold, as he values it, and leaving both the gold and the commodities, goes his ways: the Merchant returning again, as he accepts of the bargain, takes away the gold and lets the commodity remain, or if he finds there is too little left, divides his commodity into another part; for which he will have more at the unknown people's return, they take to themselves where they see the gold is gone, and either lay more gold, or take away what was laid before, and remains in suspense: So that at the Merchant's third time, his bargain is finished; for either he finds more gold, or the first taken away, and his commodity left, and thus it is said, they have a just manner of trading and never see one another, to which is added, that the reason why these people will not be seen, is, for that they are naturally born with their lower lip of that greatness, it turns again and covers the great part of their bosom, and remains with that rawness on the side that hangs down, that through occasion of the Sun's extreme heat, it is still subject to putrefaction; so as they have no means to preserve themselves, but by continual casting salt upon it, and this is the reason salt is so precious amongst them, their Country being so far up in the Land, naturally yields none. In an Island belonging to the great King of Dodyn, are foul men, Sir John Mandevil's Travels cap. 62. that have their lips about their mouth so great, that when they sleep in the Sun, they cover all their faces with their lips. Plin. Nat. Hist. lib. 6. cap. 30. Schenkius observat. de labiis. They report that in the Inland parts of the East, there are Nations that have no upper lip. Schenkius speaks of an honest matron, who had from her nativity, her upper lip so curt and short, that it scarce sufficed to cover her upper teeth, not without a deformed aspect. It is observed that all of the house of Austria, have a sweet fullness of the lower lip. The Austrian Lip being at this day, therefore by good right, in high esteem. The Sultan of Cambaia, Lod. Rom. Patr. Navig 4. cap. 2. hath his upper lip so large and prominent, that he can bind his head with them, as well as women do with their hair. The Island Mozambique, Lod. Rom Pa. Navigat. lib. 7. the men and women have lips two fingers thick. depiction of artificially-altered human A certain nameless Poet speaking of the Aethiopians, thus writes, Quem nisi vox hominem Labris emissa sonaret, Terrerent visos horrida Labra viros. Have not these men hands to take their meat with, that they should thus labour, as if they meant to gather it up with their Lips as the Beasts? unless it were to sweep a manger, they can have no use of such Lips; for it must necessarily be a means to hinder their speech by thickening their lips, Deformed misplaced mouths. as experience teacheth in those who either by Nature or by accident have thick, swollen, blabber lips, causing them to speak in their mouth, uttering their words very baldly and indistinctly, and assuredly the same or worse must befall these artificial Labions, for their Lips must needs hang in their light, and their words stick in the birth, when such unwealdy Pourers out of speech occasion a hindrance to their delivery. It hath been the infelicity of many Men and women among us, and in other countries, Trincavellus lib. 5. cap. 11. de cur. human. Corp. Morb. to have the upper Lip, not whole and entire, but cloven and parted in the midst, such as we call hare-Lips, Mizaldus' Memorabib. Cent. 3. Aphoris. 77. Olaus Magnus Epit. Hist. de Gent septentrion. lib. 18. cap. 8. which happens when women great with child unexpectedly spy a hare, or are crossed by one, long for such meat, eat of it, or a hare suddenly leaps on their head; for then usually they bring forth Infants, with their upper lips bifid and cloven in two parts, perpetually detaining this Lip divided between their Mouth and nostrils, which daily experience doth confirm, unless forthwith from the beginning they use that means, which the Physical Corrector hath prescribed for the reducing of this deformity, Paraeus de Genae vulneribus. Schenkius observat de labiis See our Hist. of the Acephaler. Scen. 1. the manner of whose operation, you may find in Paraeus, Schenckius, and Moccius the Physician. We read of monstrous Nations, whereof some have their mouths in their shoulders, and some that have them in their breast. Lip-gallantry. SCENE XI. Lip-gallantry, or certain labial fashions invented by divers Nations. THe Giachi, their Ornament, is to have their Lips branded with red hot Irons, especially their upper Lips, and so make streaks and lines in them. Lindschoten. depiction of artificially-altered human depiction of artificially-altered human The effigies of the King of Quoniambec, Aldrovandus' menstr. Hist. fol. 108. which Aldrovandus exhibits, hath some alliance to this affectation. In that town which was governed by Quitalbitor under Muteczuma, Peter Mart. Decad. 4. King of that Province of the West- Indieses, the men bore whatsoever space remaineth between the uppermost part of the nether Lip and the roots of the teeth of the lower chap; and as we set Precious stones in Gold to wear upon our fingers, so in the hole of the Lip, they wear a broad plate within, fastened to another on the outside of the Lip, and the Jewel they hang thereat, is as great as a silver Caroline Dollar, and as thick as a man's finger; The Relator saith, he doth not remember, that ever he saw so filthy and ugly a sight, yet they think nothing more fine and comely under the circle of the Moon. depiction of artificially-altered human Idam Pilgr. 4. lib. 6. In Dominica the Women have their lips bored as an especial note of bravery. Purchas Pil. 4. lib. 6. The women of Surucusis, have Crystal of a sky colour hanging at their Lips. Idem Pilgr. 4. lib. 7. The Inhabitants of Malhada, have the nether Lip bored, and within the same they carry a piece of a thin cane, about half a finger thick. The Farrupi Marriwini, Idem eodem. lib. 8. towards the high-land of India, have also holes through their nether Lips. The people on the southward of Tinda and Gambra, Idem eodem lib. 8. are reported to wear iron rings through their Lips. depiction of artificially-altered human The better sort of Egyptian women wear rings of gold or silver through both ends of their mouths, and in their under Lip, hanging rich Pearls and precious stones to them; They think themselves not worthy to live, unless they wear their badges: wherein the base sort counterfeit these betters. The Inhabitants of St. Croix of the Mount, Leo Aph. Hist. pierce their nether Lip, at which they hang something which they think is very handsome. In Pegu, the men make holes in their Lips, Grimstone of their manners. in which they put Turquoises and Emeralds. The Mosambiques and the Cassares, Lindschoten lib. 1. some have holes both above and under their Lips, sometimes besides their mouth through the cheeks, wherein they thrust small bones, which they esteem a beautifying. Munster Cosmograph lib. 6. cap. 55. The Inhabitants of the Cape of Good-Hope, have their lower lip bored, and in the hole they put little stones, that their Lip seems beset with gems. In Perviana also they wear jewels in their Lips. A little from Gambra in Africa, as an ensign of Nobility and greatness, the men and women wear rings in their Lips, which when they eat their meat, they take away, putting them in and out at pleasure. Purchas Pilgr. 2. lib. 7. The men and women at the Cape of Lopo Gonsalves, wear rings in their Lips; some thrust small horns or teeth through the holes and wear them so, which they think to be a great Ornament unto them. Others bore a hole in their nether Lip, and play with their tongues in the hole, so that they seem to have two mouths, and this is the least part of their cruel bravery. depiction of artificially-altered human Maginus saith, Maginus Geograph. Ameriae. that the Brasileans as a pleasant fantasy, wherein they take singular delight, have from their tender age, long stones of no value inserted in their lower lip only, some in their whole face, a cruel sight to behold. The selfsame fashion is in request among the Margajates of Brasil, Lind. lib. 2. yet not practised by the women. These Nations have generally richer faces than our Drunkards, although (it may be) they cost as much the setting on, and it is general almost with these Barbarians, that they had rather wear stones than upon their bodies. The Lips were ordained for the cover of the mouth, given us to defend the teeth, and cavity of the mouth, while they shut it from cold and external injuries, for their office is first to have the custody of the teeth. For since the teeth and their nerves are cold, The inconvenience of Lip-gallantry they would be much hurt, if they were exposed to the cold air, and not defended by the counterskarfe of the lips, a benefit of Nature, which these Nations seem to reject. Their second use is by their softness to temper the hardness of the teeth, for they are thin and flexible, that they might be rendered more apt for motion, and more habile for the letting out and intercision of air, and they distinguish the refracted voice between the teeth, and purgeth air that is to be drawn into the inward parts, and insomuch as they cover the mouth: they also add much Ornament unto the face, whence they who have lost their Lips, that the gums are seen, prove deformed; and for a Nation to affect such a deformity, is a strange solicisme, committed against the honesty and justice of Nature. They help to retain spittle in the mouth, lest it should continually flow out, as it happens in decrepit men and children, whose Lips are soft and resolved: as also they help the rejection of spittle; both which actions are frustrated and destroyed by the defacing fashion of the bored Lips, so shamefully worn by some of the recited Nations. They were given for the pouring out of speech, and forming of the voice, which must needs be hindered by their practice, which with rings and Jewels play at such losing loadum with their Lips: they are given to all creatures, for the commodity of eating and drinking, which these by their filthy fineness somewhat impeach; and therefore some of them are so well advised, as to yield to the necessity of Nature, and to unloade their Lips when they eat. These natural uses of the mouth, Absurd opinions about the Mouth. some other Nations seem not to understand, or else are wilfully ignorant of that freedom, Purchas Pilgr. 2. lib. 6. Leo in his description of Africa. which the law of Nature affords in the use of it. For the Numidians, of the better sort, cover their heads with a piece of black cloth, part whereof like a vizard or mask, reacheth down over their faces, covering all their countenance except their eyes; so oft as they put meat into their mouths they remove the said mask; which being done, they forthwith cover the mouth again, alleging this fond reason: For (say they) as it is unseemly for a man after he hath received meat into his stomach, to vomit it out of his mouth again and cast it upon the earth; so it is as undecent a part, to eat meat with a man's mouth uncovered: with whom it seems the covering of the mouth is observed with equal modesty, as the covering of the feet by the Jews: had Nature expected any such compliment, she would have made a flap or cover for the mouth, which the fondness of these men seems to have desired, neither would she have seated the mouth in so eminent, open, and conspicuous a place. But this is nothing so derogating from the honesty of Nature, as the fond conceit of the Azanegi, Munster Cosmograph lib. 6. cap. 50, who cover their mouths, being as much ashamed to discover them, as their privities: Aloys Cadamust. Navigat. lib. 1. cap. 10. therefore they carry about their mouth, right as a shameful part, because forsooth the mouth, as a sink, always sends forth some evil savour, neither do they uncover it, unless when they eat. The Guineans take their meat torn in pieces with the three midmost fingers; and gaping, Purchas Pilg. 2. lib. 6. cast it so right into their mouths, The Mouth mis-fed. that they never fail, or cast it besides: a thing much wondered at by some Travellers that observed them. Had Nature made the hands too short to reach their mouths, they might have pleaded necessity for this pitch-cat-like feeding: but the hands, as Anatomists well observe, were so placed, and endowed with such a length, that they might equally reach the mouth on either side. Answerable to which absurdity is the custom of the people of Candou Island, Purchas Pilgr. 2. lib. 9 who use finger-spoones, using no other for any liquid thing, nor rice, nor honey, but take them with their fingers, which they do so neatly and nimbly, without losing any thing; for they account it the greatest incivility in the world, to let any thing fall in eating. Idem Pilgr. 2. lib. 6. In Fez also and Barbary, finger-spoons are in fashion. Grimstone of their manners. They of Goa also, eat their pottage with their hands, mocking at the use of spoons, as if they were uncivil. Indeed the people of Numidia, eat out of their fist, and the hand the natural dish out of which they drink their milk, as a most fit instrument framed by nature for that end. Whence Diogenes of old, perceiving one to drink water out of his hand, threw away his dish; a good honest frugal invention, no way contradictory to the intention of Nature, for they advance it up to the Lips. But although Nature may seem to have intended the hand for a dish; yet there is more doubt to be made, whether she intended the fingers for spoons to that dish, and to have allotted five spoons to every dish. Where the Lip and Cup never meet. But it is plain by the full length and position of the hand, (contrary to the Grobian law) that Nature never intended the hand to be as a fork to pitch meat as unchopt hay into the mouth. They of Goa, and other of the Malabars, Purchas Pilgr. 2. lib. 10. drink out of a copper Can with a spout, whereby they let the water fall down into their mouths, and never touch the pot with their Lips, for that they abhor. They of Goa use for their drinking, Grimstone of their manners. certain thin vessels made of black earth, the which are pierced in the neck, they call them Gargoleites; Lindschoten lib. 1. cap. 31. for that he that drinketh lifteth up the vessel, and not touching it with his Lips, receives the water by those little holes, the which doth gozle and make a pleasing noise. They hold this manner of drinking more civil, to the end they defile not the cup with their mouths, which are sometimes unclean. They that come newly out of Portugal, and will drink after this manner, spill much water upon their , for that they know not how to use the cup: they call such men Reynolze in mockage, You may find this pleasant relation very largely and handsomely represented in Lindschotens' Travels. I remember I saw a porter (whom I had employed) drink up a flagon of beer with his hand held very high from his lips, without ever so much as gulping for the matter. Which I taking notice of, he told me he had been among the Malabars, where if he should have gulped or have drunk any otherwise he might have had his throat cut. The affairs of the Mouth mistaken. Cardan remembers, that when he was a boy, he saw a certain German (a Colonel) who was wont to drink down wine with an unmoved throat; Cardan de variet. l. 8. c. 11. But he rangeth it among other very admirable properties of some men. But it seems our Malabars think that Nature gave us not lips to drink with, as Anatomists inform us, neither would our proverb, many things happen between the cup and Lip, be ever endenized among them, who never let the cup and Lip meet. The Tovopinambaultians, when they drink they never eat, and when they eat they never drink, and they wonder at our custom who eat and drink together by turns: And if any should compare them in this to horses, the answer was made by a witty fellow, that there is a difference; for the Barbarians need not to be led to water, since there was no fear, that they should be constrained to break their halters. Frenchmen, who never drink, but they eat, would make an excellent medley with these men at a Banquet or Potation. Surely these Tovopinambaultians adhere to the old assertion, a popular tenant in our days, exploded by the learned Enquirer into common errors; that there are different passages for meat and drink, the meat or dry aliment descending by one the drink, or moistening vehicle by the other: which contradicteth experience, and the Theory of Anatomy and the use of parts; for at the throat there are two cavities or conducting parts, the one the Oesophagus gullet, or feeding channel, seated next the spin, a part official unto nutrition, the other (by which is conceived the drink doth pass) is the weazon rough artery or windpipe, a part inservient to the voice, and respiration; for thereby the air descendeth into the lungs, The use of the Windpipe. and is communicated unto the heart. Again, besides these parts destined to divers offices, there is a peculiar provision for the windpipe, that is a Cartilagineous flap upon the opening of the Larinx or throat, which hath an open cavity for the admission of the air; but least thereby either meat or drink should descend, providence hath placed the Epiglottis, Ligula, or flap, like an Ivy leaf, which always closeth when we swallow, or when the meat and drink passeth over it into the gullet, lest any should slide into the rough artery, or some crumb (as we use to say) should go awry. And the contrivance of Nature's artifice in this flap is very remarkable; which being rigid and erect by Nature, by reason of its firmer and stricter connexion in the hollow of the bone Hyoides, it is always detained erect by the intervening of a thicker ligament, by reason of the necessity of respiration, wherein our life consists, whereby the pipe of the rough artery remains open, lest the heart should be suffocated, notwithstanding being flexible, that it might perfectly shut the chinks upon which it is recalled, when we swallow our meat and drink, by whose weight it is depressed, lest any thing during the time of eating and drinking should fall into the weazon, having swallowed them, presently like a spring it is lifted up, and returns to its posture: so that if we speak in the very act of eating or drinking, that will be enforced to open, to let out the matter of speech, which is the breath, and so exposed; If any meat or drink imprudently fall into the Artery, it straightways strangles or excites a cough, until by the force of the breath it be ejected, because that thing descending, hinders respiration, and so consequently speech; The inconveniences of eating without dtinking. wherefore Nature necessarily riseth up to the expulsion of it. And this is the reason why a man cannot drink and breathe at the same time, and that if we laugh while we drink, the drink flies out at the nostrils, and why; when the water enters the weazon, men are suddenly drowned. Verily these men answer not the intention of Nature, neither cherish their body so well as otherwise they might. And they had need feed very warily and silently (as they do) for meat being in its own Nature corpulent, compact and gross, and sometimes devoured in greater gobbets than is expedient, sometimes being harder as not well chawed, sometimes gluttonous and clammy, and therefore apt to stick in the gullet; for many times the meat when it is not well shred is detained in its passage: And to remove downward this detained Bolus, we stand in need of drink; and therefore drink may not be only esteemed the Vehicle of aliment through the most narrow regions of the veins, but its Vehiculum in all places; and not only through the whole gullet, but also where the meat descends from the gullet into the stomach, by the benefit of this liquid vehicle it is carried through the whole bottom of the ventricle, and runs out also to the right side. On the other side the gullet is soft and not open, as the rough artery is, but easily falls upon itself, and stays the descent of meat, which otherwise, it was convenient should descend as soon as may be, as well for the compression of the adjacent parts, as the stomach, lest it should delay the concoction of the meat. And although Nature not thinking fit to commit this necessary action, to the weight only of the meat, whereby it is moved of itself, would have it moved of another: and notwithstanding that the gullet moveth the meat into the stomach by natural instruments, that is by straight Fibres not only attracting it, How Deglutition is performed. but thrusting & pressing it down by transverse Fibres; yet she hath ordained withal a muscle (to wit an instrument of the soul, which by a voluntary motion drives and thrusts down the meat into the stomach) and this muscule is seated at the beginning of the gullet, having a transverse or orbicular position and laid over the gullet, it comprehends it and draws it together; and by constringing, thrusts the meat forcibly into the stomach, pressing it down and driving it forward. Therefore when the meat, thrust from the mouth to the beginning of the gullet, and straightened in and compressed by the transverse muscule, and being constrained to pass by the gullet, and forthwith attracted by the right Fibres, and by a conveniency of quality of the ventricle, and driven forward, and in a manner compressed or altogether compressed by the transverse Fibres, comes straight into the stomach; the action of the gullet, that is deglutition, is performed and consummated, the action being animal and partly Natural. And that this stronger motion is required in the top of the gullet, the Larinx is the cause, which being of a thick body cartilagineous and rigid, and placed at the beginning of the gullet, it had altogether hindered the ingress of meat into the gullet, unless Nature had here constituted a muscule; the opifex of deglutition; neither would this muscule suffice, by reason of the thick and hard body of the Larinx, opposed unto the gate of the gullet, unless the Larinx at the instant of deglutition should recurve itself upward, and unlock the compressed mouth of the stomach; for it appears, that when the meat doth recurve the Larinx sideway to the Epiglottis, Drinking without gulping. and shuts the chink, prohibiting the breath to issue out, then that the chink may be opened, and respiration made, the Larinx as it were compelled, ascends upwards, and so the gullet gapes: neither doth it ascend only upwards, but it is moved and deduced outward and forward, and draws together with it the gullet forward and outward, thereby to draw back and free it from the compressure of the spin, and open it in its orifice, and so the meat easily enters into it, and in the ingress the transverse muscule riseth up to its work. Yet as Brasavola notes, Brasav. come. ad lib. Hip. de rat. vict. in morb. acut. there are many that drink without the moving of Transglutition; but that which they drink descends as if it were poured into a tankard, as the nurse of his eldest son Renatus was wont to do. In this case they need no mandent member. But he says this is rare and besides Nature; as it is besides Nature to have any action vitiated, for that happens but rarely to men. These are the only men who seem able to deny that the gullet or inner pipe of the Neck, the meat-pipe or viand-pipe hath any public action, and that it is the way and passage only, and doth nothing but as it is pervious and hallowed along, therein it affordeth a way and passage to the meat. But action is a motive action, which is brought forth of itself, and it is not an action, or to do, to be a way, but only a use, which is in all that do nothing. If the gullet should act, its action would altogether consist about meat and drink; but if it carry the unconfected meat, it works nothing upon the meat, and therefore there is no action of the throat: Yet in the judgement of the best Anatomists, it hath a public action, Words and meat not to be mixed. which altogether respects meat and drink: and it is a way, inasmuch as it is hollowed, but unless it should act that way (in sooth) would be unprofitable and vain: Yet we must confess, that drink perchance by reason of its thin and fluxile substance, would flow downwards; although it is well known, that matter is not traduced through the body, as it were by stone-gutters, but is dispensed and moved by faculties. Now although these men cherish not Nature so well as otherwise they might, yet the silence which they observe in eating, is very admirable and suitable to the cautionary provision of Nature; for they defer their conference until some other time: We (saith the Relator) who violate their custom by mixing words with our meat, were laughed at by them; and indeed by their Symposiack silence they better secure themselves in this point than we do: For although eating and speaking be both common actions of the mouth, yet Nature cannot mind all things together, but would have us hoc agere; and therefore the method of the diverb is good: First stridor Dentium, then altum Silentium, and last rumour Gentium; Which in Festivals adjourns discourse, until the belly be full, at what time men are at better leisure, and may more securely venture upon table talk. The observation of which Natural rule, might have saved Anacreon's life, who endangering himself this way, died by the seed of a Grape. In Candou Island, the people have a fashion, Purchas Pilgr. 2. lib. 9 that while they eat, none dare spit or cough, but they must rise and go forth, contrary to the practical rule of the Grobians, and indeed somewhat against the freedom and liberty of Nature, although indeed these actions are somewhat importune and unwelcome guests at Feasts. depiction of artificially-altered human The Maldive. SCENE XII. Beard-haters. Beard-haters, or the opinion and practice of divers Nations, concerning the natural Ensign of Manhood appearing about the mouth. THe Maldives shave their upper and lower lip, Purchas Pilgr. 2. lib. 9 and all parts about the mouth, because they would not for any thing in the world, being eating and drinking, to touch a hair, being the greatest nastiness and filthiness in the world; for, finding one hair in a platter of meat, they will not touch it, but remain rather without eating, giving it to the birds and other creatures. So strict are they in their neat superstition. These Men by their practice seem to be angry, that Nature hath planted hair about the Mouth, a thing very derogatory to the honour of Nature, with whom Scaliger (when his memory failed him) seems to assent, supposing that by reason of their position and corporiety besetting the upper Lip, and clothing the mouth, they lie between the mouth and holes of the Nostrils, Cavils against the Beard. and prove troublesome to the Nose and Mouth; too nicely, withal, observing that the increase of these hairs placed about the mouth, hanging down very long, (being as a hedge about the mouth) did hinder the ingress, and egress of those things for whose sake Nature had form the mouth, whose Office was commestion, or assumption of solid aliment, the potation of the same aliment, but liquid, expuition, and locution, and sometimes respiration; to the which Offices the Lips could not be prompt and ready, besieged with such long and propendent Moustaches, as the Senses teach us; for although we endeavour to prevent these Mustacho-haires while we eat, yet they descend, and entering together with the meat into the mouth are bitten with the teeth, whose pieces we are compelled, either to spit out, or sometimes imprudently to devour: and if we drink, these hairs swim in our drink, moistened with whose sprinkling dew they drop down upon the beard of the Chin, and , which is an unseemly sight; wherefore to prevent these inconveniences, we are feign to wipe them: in spitting, they interrupt the excrement; for, that which is ejected bespatters and spaules them, which is an odious sight not to be endured. How they hinder and disturb elocution every man cannot so readily perceive, they only are able to judge, who can distinguish the least difference of voices. Their gravity and weight may also offend the upper Lip, and render it unfit for a more easy motion. These are the ways which some have conceived they might possibly be offensive & noxious to the uses of common life, which is acomplaint & cavillation analogical to that of Pliny's of the nakedness of man, and as vain as his. They are no more offensive than other hairs, Cavils against the Beard answered. which if not regulated by our practic Intellect, their increase may chance to prove somewhat troublesome; neither were they without reason placed about the mouth, and therefore to cut all away, is as unseemly as to shave the Crest of a Lion, being placed there for certain uses and ends. And as for their offensive and unprofitable length, Nature would have these particles (for so hair may be called) their fashion and more ample quantity to be regulated at one's pleasure and arbitrement. Wherefore she called man's understanding or the humane Intellect as a companion to trim and keep this Fabric for her service; by this necessity promoting his care and regard of himself. But that he should shave or pull up the quickset hedge, Nature never meant he should, and it were but an ill-favoured piece of husbandry so to do: prune it he may for the majesty and honesty of Nature, which doth not only shine bright in the Organical parts, but in all the accidents of the body. depiction of artificially-altered human depiction of artificially-altered human The ancient Britons shaved all their beard away save that growing on the upper Lip, Jun●ius de Com. which was ever attributed to their Barbarism. Shaving the Chin condemned. The Persians allow no part of the body hair, the upper Lip excepted, Herbert's Travels. which grows very long and thick, they turn it downwards, the oil Dowac but thrice applied annihilates the excrement ever after. depiction of artificially-altered human The Turks wear only great Whiskers on the upper Lip, which is the Military cut, shaving away all the hair off their chins, which they do, as I suppose, by the same Artifice the Persians use. Plin. Nat. Hist. lib. 6 Tom. 1. The Arabians shave their Beards, save only on the upper Lip, which they let grow still: and yet some there be of them that suffer their Beards to grow long and never cut them. Shaving the Chin is justly to be accounted a note of Effeminacy, flagitious, as appears by Eunuches, who are not so effeminate in anything, then that they are smooth and produce not a Beard, the sign of virility, and therein not men; to whom they may be likened who expose themselves to be shaved, not without cause are such called, in reproach, women. For what greater evidence can be given of Effeminacy than to be transformed into the appearance of a woman, Shaving condemned. and to be seen with a smooth skin like a woman, a shameful metamorphosis! Our Ancestors reputed it piacular and monstrous in habit, only to resemble women, how much more ignominious is it, in smoothness of Face to resemble that impotent Sex? A ridiculous fashion to be looked upon with scoffs, and noted with infamy, for which prank Clisthenes is branded in the Proverb, Clisthenis' rasura; who to seem young ridiculously suffered himself every day to be shaved. A thing first thought on in the time of Alexander when he was effeminated with the Persian luxury. Plin. Nat. Hist. lib. 7. It was a long time ere the world began to entertain Barbers, but it was late first ere they were in any request at Rome. The first that entered into Italy came out of Sicily, and it was in the 454 year after the Foundation of Rome; Brought in they were by P. Ticinius Mena, as Varro doth report, for before-time they never cut their hair. The first that was shaved every day was Scipio Africanus: and after him cometh Augustus the Emperor, who evermore used the Razor. And verily the Turks, who shave their slaves, do justly scoff at such Christians, who cut, or naturally want a beard, as suffering themselves to be abused against Nature. The Innkeepers of Fez are justly therefore detested among the honester part of the Citizens, Johannes Leo Hist. of Africa. who go apparelled like women, and shave their Beards, and are so delighted to imitate women, that they will not only counterfeit their speech, but will also sit down and spin. With a Razor then to go so deep as to leave no impression of hair upon the Chin, as if we would with the same Iron invade the roots, but that we fear wounds and deforming scars of the skin, is to turn Rebel, and to show a willingness to evert the Law of Nature. Shaving the Chin a dishonour to Nature. Hence Diogenes very knowingly, seeing one with a smooth shaved Chin, hast thou whereof to accuse Nature for making thee a man and not a woman? the Beard is a singular gift of God, which who shaves away, he aims at nothing than to become less man. An Act not only of indecency, but of injustice, and ingratitude against God and Nature, repugnant to Scripture, wherein we are forbidden not to corrupt the upper and lower honour of the Beard, Levit. 19.27. Rabbi Moses cum notis Dionis. voso. or shave it; upon which place Rabbi Moses Maimonides hath made very subtle and precise glosses. But we, not only leaping in the Face of Nature, but resisting God (in manner of the Giants) are bold to establish a practical Law against the first Decree; insomuch as we may be likened unto the Rhodians and Bizantines, and put in the same form with them, who when they were forbidden by a Law that no man should be shaved, all of them began against the Law to shave their Chins, and a Mulct moreover imposed upon all Barbers that had Razors, yet that deterred them not, but they all used Razors. So we against the Edicts of God, the Oracles of the Prophets, the Placits of Counsels, and the judgement of Learned men, hold fast the foolish Custom of shaving, and will sooner forbid ourselves fire and water than execute Commands contrary to our Custom, like wicked Outlaws, despising the sulmination of Divine anger. More conformable to the Law of Nature were they of old, when in Greece to shave the Beard was held for a great punishment. In many places the punishment of Fornication was, that the Fornicator should have his Beard chopped off openly with a keen Axe, and so to be sent away, which to him was a mark of infamy. Thenet. Cosmograph. Thenet in his Cosmography saith, Cutting off Beards where a punishment. at this day in the Isle of Candy it is a kind of punishment to cut a man's Beard. Paradin. hist. of Savoy, lib. 2. cap. 155. Paradine writeth, that certain young Gentlemen who followed the Earl of Savoy, were so served for forcing a Damsel, and the Father made Declaration that he was well satisfied. The Beglerbegs and Bassas of the Sultan wore very long Beards: If the Sultan were displeased with any man he caused his beard to be cut for a punishment and shame; as Emyr Seleyman served Chassan Captain of the Janissaries, which Chassan esteemed so great a shame unto him, that he handled the matter so, that Emyr Seleyman was entrapped and strangled. To which we may add the merry History mentioned by Nicephorus in his Chronicle, Niceph. in his Chronicle. of Baldwin Prince of Edessa, pawning of his Beard for a great Sum of money, and his Father Gabriel, Prince of Mitilene, redeeming the extreme ignominy his Son was like to receive by the loss of his Beard, furnishing him with money. depiction of artificially-altered human Eradicaters of Beards. Jormand. in li. cer Getticarum The Huns have their Cheeks, to wit, all the parts where the hair breaks out cut with an Iron by their Mother's while they yet suck, on purpose to make them grow old without a Beard, which is a natural ornament that they, it seems, abhor; and hence they were made to live without a Beard, because their Faces, ploughed with Irons, did consume the timely grace of hairs in scars. Purchas Pilgr. 2. lib. 10. The Bramas, not far from Pegu, if they see a man with a Beard they wonder at him, for they with Pinsors pull out their hair as soon as it appears. Herbert's Travels, lib. 3. In Pegu (also) they wear no Beards, and they cut and pluck their flesh to become braver than other Nations. The Tovopinambaultians use also to eradicate the hair of their Beards. depiction of artificially-altered human The Chiribichenses are Beardless, Pet. Martyr, Decad. 8. and if a hair come forth they pluck it out one from another with certain little Pincers; they call our men wild Beasts, for that they endeavour to preserve their Beards. The Inhabitants of the Cape of good Hope eradicate their Beards, Munster Cosmograph lib. 6. cap. 55. painting their Chins with divers colours, white, black, red, and sky-coloured. The Brasilians, In the description of Nova Francia, lib. 2. cap. 10. and the natural Inhabitants of Caneda, or New France, the Beard of the Chin, which is generally black, and the producing cause cause thereof they take away; and the Sagamos, for the most part have but little Memmerton, hath more than all the others, and notwithstanding it is not thick as it is commonly with Frenchmen. And although these people wear no beards on their Chins, (at the least for the most part) yet for the inferior parts they hinder not the growing, and increasing hairs there. It is said, the women have some there also, according as they be curious; the Frenchmen made them believe that the French women have Beards on their Chins, and have left them in that good opinion, so that they were very desirous to see some of them. In Florida the men pull out their Beards, Hier. Giravae. Cosmograph. that they may appear more beautiful. In the Province of Mexico the men are Beardless, Idem eadem. not that Nature hath denied them the growth of a Beard, but because they have a Conceit, that they are more comely when the hair of their Beards are eradicated. Thin Beards affected. Idem eadem. In some of the other Provinces of New Spain, although by Nature they have thick long black hair, yet they pluck out their Beard, anointing their Chin with a certain Liquor, which prohibits the re-encrease of the Beard. Peter Mart. Decad. 7. The Chiroranes are beardless, whether by Nature, or by Art, applying some kind of Medicine, or whether they pluck off the hair, like the People of Tenustitan, it remaineth doubtful; However it be, they are delightful to show themselves smooth, which affectation smells of the Art of Salvius Otho, who herein was allied unto them, who because he would never have a Beard used depilatories. Helyn China. The chinoise also have very thin Beards, consisting not of above twenty or thirty hairs, a thing wonderful to behold, and when they would describe a deformed man, they paint him with a thick Beard. Grimstone of their manners. It is true, that there are some that have the Beard well fashioned, and a pleasing aspect or countenance, but the number of these is small in regard of the rest; and some think that these men came from some strange Country in old time, and did mingle with the Chinois, when it was lawful for them to go out of the Realm. Pet. Martyr, Decad. 6. The Barbarians about the Haven of St Vincent are Beardless, and in great fear of Bearded men, upon which occasion Gonsalves used a pretty policy of twenty five beardless youths, by reason of their tender years, he made bearded men, by the poling of their heads, the hair being orderly composed, to the end that the number of bearded might appear the more to terrify them if they should be assailed by war, Beardless Nations. as afterwards it fell out. The Cathaians' and the Cumanans, Lindschotens Travels. lib. 2. most of them are by Nature beardless. The People of Carthai Tartano wear their Beards also thin. Some of the Broad-faced Tartars are Beardless, except that in the upper Lip, Munst. Cosmog Jo. Bohem. de rit. gent. lib. 2. and on the Chin they have a few volatile hairs. In Sumatra, the men, Diario nautico Ba●tavorum. although they have great Kickshaws, have but little Beard, insomuch that the hairs under their mouth may be numbered. depiction of artificially-altered human In Elizabeth's Island, Capt. Smith's Hist. of Virginia. toward the North of Virginia, the men have no Beards, but counterfeits, as they did think our mens also were, for which they would have changed with some of our men that had great Beards. What a Generation of scoffers of Nature have we here, who with their Pincers fight against her! fit Companions for the Apostate julian, who styled himself Mysogopon, as much as to say, as the hater of a Beard. Sure the Beard was formed and given to man for some end, the place, The Dignity of the Beard maintained. and dignity of the place, the time it appears, and the species of it shows an ornament. For the place, no man can deny the face to be one of the outward parts of the body which hath an honest appearance; if the Face have dignity, and a degree superlative as it were of dignity, and there are some Orders, This may justly be accounted the most honest of the honest parts, and worthiest, since there are the chiefest Organs of the Senses, the Instruments of the reasonable soul; and that in the face, as in a Glass, the ineffable majesty of the whole man doth shine. In which the Beard hath the chiefest place, being planted in the part thereof, which the Ancients styled the Temple of Goodness and Honesty. The time of its appearance, denotes its use, it is inchoate, and gins to come forth at a certain definite and specifique time, (for man is not at once an Individuum and a specifique Individuum) the libration of which moments of time is chief conspicuous to God, and confirmed by his Counsel, which dispensation of time is not without a mystery, to which all things created are subjected. I would we could understand the fullness thereof; but certainly for some specifiqe end. From the species, or the kind of hair, may another Argument be taken of their real worth: All other hairs, we see, have their use and end, and can Nature be so forgetful of her own institutions as to fail in this particular? Superficial Philosophers do much please themselves with this Division, saying, that of those which are in the body, some are the true parts of it, and others are not, to wit, such as proceed from the necessity of matter, of which kind are the hairs, an excrement and not a part, and if a part altogether an excrementitious materiarie, and of no use: The use of the Beard. to which account the Beard must be reduced which is all hair, a Doctrine popular and altogether erroneous; for, the Beard is an existent part of the body and most necessary, and its necessity is from its use and office it hath in the body, not from the matter, or as they say, necessity. Nature, which is the ordinary power of God, and the lively image of his wisdom, works always for an end; more especially, and most nobly doth she do it in the body of man, the most noble of all Creatures. Some say, the Beard was intended for a manly ornament; for, man shows more venerable, especially if by age his hairs be every where fairly and supper abundantly circumfused, which Nature usually doth, leaving no part unpolished, or unlaboured, or without Rythme, and elegancy, as work enchased in the hil●s of Swords, which sometimes appears, but is sometimes obscured by the very splendour of utility; Which conceit doth not well please Platerus, for, saith he, Plat. in quaest. Phys. quaest. 8. if it was produced for an Elegancy, why do women than want it, in adorning whom Nature seems to have been most studious, and yet she would have them beardless, which if it sometimes but lightly manifest itself in them, makes them most ugly; others conceive one use of the Beard was for a muniment, and to cover the Barbal parts on which they grow; but why the man's Chin rather than the woman's should be covered, Hoffman confesseth he seethe not. Yet Zonardus is of opinion, that the Beard was not only intended for an ornament, but for an operiment and Adjutor to the Maxillae, because with their villosity they defend the Maxillary Nerves from being hurt by the too great frigidity of the air, which granted, would much aggravate their Crime who shave these parts. The Beard the sign of a man. But Ulmus, who hath sufficiently vindicated the honesty of Nature in this matter, in his learned book, entitled, De fine Barbae Humanae, (I would he had gone through the work!) or that I had seen his Tract, De recta Hominis figura, (if he lived to write it) He, I say, is of opinion, that the proper end of the Beard is differing from those , and that it serves not for ornament, nor age, nor Sex, nor for a covering, nor for purgament, but for another end, to wit, serve to the Office of the Humane soul. And that Nature gave to mankind a Beard, that it might remain as an Index in the Face, of the Masculine generative faculty; and of that either crumpent and progredient, or consumed, at least, next to consumption. Plater. in quaest. Phys. quaest. 8. Of the same judgement is Platerus, who hath a little dilated his thoughts upon this Subject. For men then to labour to extirpate so honest and necessary a work as the Beard is, is a practical blasphemy most inexpiable against Nature, and God the Author of Nature, whose work the Beard is: The Beard being the sign of a man, by which he appears a man, for it is more ancient than Eve, and the sign of a better Nature; to violate then that which is a sign of virile Nature, is an impiety against the Law of Nature. And since it is confessed that man is the Image of God, and the Beard the form of a man, certainly, so many of us as acknowledge, and profess to represent this Image of the Protoplastes God, without the high crime of impiety cannot leave off, or eradicate our Beard, or with Depilatories burn up and depopulate the Genital matter thereof, but we must renounce that, and account it for a sport so fond to evirate ourselves: An act not only done against the reclamation of the Law of Nature, but repugnant to the consent of the Learned of all Nations, who with one mouth pronounce a Beard comely, for a grave, constant, just, and honest man. Nay, Lovers of a Beard. even the Turks, (whom we account even but Barbarians) herein do more homage to Nature, who if a man have a fair long Beard they reverence him, and only he is a wise man, and an honourable Personage: but if they have no Beard at all, if they be young, they call them Bardasses', that is, Sodomitical Boys; Purchas Pilgr. 2. lib. 8. but if they be men grown and have no Beards, they call them Fools, and men of no credit, and some of them refuse to buy and sell with such and say they have no wit, and that they will not believe them: And therefore they wear their Beard at full length, Idem eadem. the mark of their affected gravity and token of freedom. Therefore the Aghas of the Great Turk, who are most commonly, Graves description of the Grand Sign. Court. five and thirty, or forty years of age before they are sent abroad, because they come out of the Seraglio with their Beards shaved, they are fain to stay within doors for some days to let them grow, that they may be fit to come amongst other great men, and as soon as their Beards are grown they go abroad and begin their visits. Such Beard-haters as are before spoken of, Barclay's ship of Fools. are by Barclay clapped aboard the Ship of Fools. Tempore quae fuerant ignominiosa vetusto, Atque scelesta nimis, jam nostra aetate probantur A multis, Ritusque novi servantur honore. Laudis erat quondàm barbatos esse parents, Atque supercilium mento gestare pudico. Socratis exemplo Barbam nutrire solebant Cultores sophiae, quorum sapientia mundum Deseruit, Celsas Jovis & conscendit ad arces. Long Beards affected. Sed nunc irrepsit morum corrupta libido Manavitque nefas, & vitae subdolus usus; Ecce pudet mul●os Barbam nutrire severam, Sed vellunt toto Exc●e●os de corpore pilos: Ut servare cutem molleus, corpusque supirum Possint, & stultum caesus ductare per omnes. There are some Nations that are mad in nourishing their Beards; Bocat. de Flu. Gargaro. for in the Islands in the River Gargarus, which the Itchnophagi inhabit, they wear their beards down unto their knees. depiction of artificially-altered human Steph. Ritter. Cosmogr. pros. These seem to be descended of the Long O Bards, a people of Germany, which were so called à longis bardis, that is, their Bipennine and long Beards; and your European Galatians seem to have the same extraction; Jo. Bohem. de rit. gent. lib. 3. for the Noblemen among them, although they shave their Cheeks, yet they so nourish the Beard that they cover their bodies, whereby it happens, Formal Beards affected. that when any one eats, his Beard is replinished with food, and when they drink, the drink seems to be carried down as by a Channel. Strange affectations of old had the Grecians in the formality of a Beard, it being reputed the solemn sign of a Philosopher, and some have been, and are so affected with the cut of their Beards, that there have been Cases invented to preserve their formality. Guzman (I remember) plays upon a formal Doctor for such a practical absurdity, girding at the cut of his Beard; for he saith, that the fashion of his Beard was just for all the world like those upon your Flemish Jugs, and that a nights he puts it in a press, made of two thin Trenchers, screwed wonderfully close, that no Gittern can be closer shut up in its Case, that it may come forth the next morning with even corners, bearing in gross the form of a broom, narrow above, and broad beneath, his Moustaches, Ruler-wise, strait and level as a line, and all the other hairs as just and as even as a privet hedge newly cut, answering each other in a uniform manner, having the point thereof in form of a Quadrant drawn neatly out, that it might make the fairer and larger show. For such a goodly Beard, accompanied with a Roman Bonnet, (like your Breifs and your Largs in a singing man's book,) doth grace his lesser and grosser notes. As if this were sufficient to make him be held a great Scholar, as if this fair outside were a qualification for him. In the Province of Heezes, Grimstone of their manners. Mag. Cosmogr. which is under the Dominion of the the Emperor of Morocco, they that are not married dare not wear a Beard, but when they are married they suffer it to grow; and as Leo in his description of the people of Hea, Beard-diers'. Leo Hist. Africa. saith, there you may easily discern which of them is married, and who is not, for an unmarried must always keep his Beard shaved, which after he be once married he suffereth to grow in length. A conceited restraint, yet grounded it may be upon this concession, that the Beard is the ensign of manhood, and reverend gravity, and therefore best became the honourable estate of marriage. Strabo Geogr. l. 15. ex O●es. In Cathea the men for an ornament die their Beards with many and divers colours, and many of the Indians do it, for the Region bears admirable colours for the tincture of their hairs and garments, and these people being frugal in other things, are given too much to adorning themselves. Nor is the Art of falsifying the natural hue of the beard wholly unknown to this more civilised part of the world; especially to old Lechers, who knowing grey hairs in the Beard to be a manifest sign of a decay of the generative faculty, and an approaching impotency incident to Age, vainly endeavour to obliterate the natural signification thereof. For, there are some grown so foolish, (and indeed are accounted no better) who being now grown old, decrepit, and unable for any kind of use or exercise, and this their weakness being notorious, and well known to all the world, and this their rotten building ready to fall; yet are they willing to deceive themselves, and every body else, (if they could) contrary to all truth and reason, by dying the hairs of their beards and heads, as if any man were so ignorant, and did not know, that there are none of these changeable coloured beards, The vanity of Died Beards. but at every motion of the Sun, and every cast of the eye they present a different colour, and never a one perfect, much like unto those in the necks of your Doves and Pigeons: for in every hair of these old Coxcombs you shall meet with three divers and sundry colours; white at the roots, yellow in the middle, and black at the point, like unto one of your Parrot's feathers. Thus man according to the story of Guzman (as man) lives but his own 30 years, and then he inherits the Asses 20 years, from 50 to 70 living like a dog, and from 70 to 90 plays the Ape, counterfeiting the defects of Nature, and using of tricks and toys and I know not what foolish and fantastical devices. And hence it is that we often see in those that come to this age (for all they be so old) they would feign seem young, tricking themselves up so neatly, and so sprucely, ●etting it (like young Gallants) up and down the streets in gay , visiting this Lady, making love to that Mistress, and undertake I know not what impossibilities, that they may be accounted jolly stout Gentlemen, representing that which indeed they are not, even just for all the world as the Ape doth, who is never quiet, nor thinks himself well pleased but when in his actions he is imitating man, though he can never come to be a man. It is a terrible thing, and not to be endured, that men will, in despite, as it were, of time, (which discovers all deceits) and ought likewise to put them out of this their error, will apply themselves to run a course contrary to the truth, and that with their tinctures, play strings, lees, and slibber-slabbers, should play, as it were, with a Juggler's box, to cousin others, and discredit themselves. Old Fools that would from young. As if by these Artifices, they could eat the more, sleep the sounder, live the longer, or be troubled with the fewer infirmities and diseases, or by this course they take, the teeth which they have shed should come again, or could keep those from falling from them which are yet remaining; or as if by this means they could repair their feeble limbs, recover their natural heat, quicken anew their old and frozen blood; or as if thereby they did think they had the power in their own hands to make themselves what they list, and as lusty as they list. In a word, as if they were ignorant what the world talks of them, when as they themselves talk of nothing else, than which is the better lie, and which the better dye, which either this or that other man makes. O thou unfortunate, miserable, and wretched old age, thou sacred Temple, thou sanctuary of safety, thou stop to the desperate career of this life, thou Inn of rest to our weary bones; How is it that thou art so much abhorred in this life, being that thou art the Haven which all men desire to attain unto? How is it that they who respect thee afar off, when they come nearer unto thee stick not to profane thee? How is it that thou being the vessel of prudence, thou art derided as foolish? How is it that thou that art honour itself, respect and reverence, art by those that are thy best friends reputed infamous? How is it that thou being the treasury of knowledge, art despised and contemned? Either there is some great defect in thee, or some evil disposition in them, whereof the latter is most certain. They came unto thee wanting the ballast of grave counsel, and sound advise, like a Ship without sand or gravel in the keel of her to keep her steady, through lack whereof the Bark goes rolling and tottering to and fro, because their shallow brains want that due weight and counterpoise that should ballast their understanding, Bearded women. and keep it strait and upright. Woman by Nature is smooth and delicate; Epictetus' ca 1. lib. 3. and if she have many hairs she is a Monster, as Epictetus saith, and the Proverb abominates her, Mulier barbata lapidibus eminus salutanda. yet such Monsters have appeared in the World. Schenkius lib. observat. B●●rbae. Schenckius saw such a one at Paris, with a black Mustacho of a just magnitude, whose Chin was also indifferent hairy. Wolfius. It is reported, that in the Nursery of Albert Duke of Bavaria, there is a woman with a large black beard. There was a Bearded Virgin, Kornman. lib. de mirac vivorum. whose name was Antonia Helena, borne in the Archbishopric of Liege about eighteen years of age, brought up by the Marie the widow, whose Image, cut in Brass, Kornmannus had, and he had heard it affirmed for a truth by honest friends who had seen her. Aldr. Monst. Hist. And that Effigies of a Germane woman which Aldrovandus says, is shown in the public Library of Bononia, of one who heretofore, passing through Bononia, had a Beard two Palms long, may possibly be the same Monster. And that women through discontinuance of the Company of men, and defect of their Courses, have grown Bearded, and passed into a virile appearance, not without danger of their health and life. Hypocrates hath two remarkable stories. Hip. par. 8. l. 6. Epid. aphor. 45, & 46. Alex. Benedict. li. 26. c. 4. de curand. mor. And Alexander Benedict saw an Example of the same accident when he was in Greece. But what is more wonderful, there is a Mountain of Ethiopia, near the Red sea, where women live with prolix beards. Kornman. li. de Mirac. vivorum. In Brasile, Caneda, and Nova Francia, the women are said to have some kind of Beard under their Chins. SCENE XIII. Red Teeth affected. dental Fashions, or Tooth Rites. THe people of Molalia in the East-Indies account red Teeth a great beauty, Purchas Pilgr. 1. lib. 4. and therefore they colour their Teeth red with Beetle, and other things which they continually chew in their Mouth. They of the Isle of Candou, accounted Asiatiques, Idem Pilgr. 2. lib. 9 hold red Teeth a great bravery, which they colour so with chewing of Beetle and Arecka. They of the Island Ciphanghu and Sumbdit, Idem. Pilgr. 1. lib. 2. which from their Nature are called Latronum, or the Island of Thiefs, colour their Teeth red and black, which they esteem a comely thing. The men in Cumana make great means to make their Teeth black, Lindscot. l. 2. and such as have them white they esteem women, because they take no pains to make them black, which they do with Hay or Gay, and the principal women take a pride in black Teeth. depiction of artificially-altered human Purch. Pilgr. 1. lib. 2. In a certain Island which Sir Francis Drake discovered as he sailed in eight Degrees from Nova Albion, the people affect black Teeth as a singular beauty; and their Teeth are as black as pitch, they renew them often by eating of an herb, with a kind of powder, which they carry about them in a Cane for that purpose. De Bry hist. Ind. Orient. part. 9 In the Kingdom of Goer their Teeth are as black as Pitch, which they so extremely affect, that the blacker they are the more beautiful they are accounted. Idem. The King of Calcutta hath black teeth, as all the Nations his Subjects have by the perpetual chawing of Beta: and the blacker ones teeth is they esteem him worthy of greater honour. White Teeth where a reproach. They of Java, men and women, Idem part 3. use to champ Arecka mixed with Chalk, which renders their mouth of a purple colour, and their teeth grow black, which they now and then polish with the affriction of a certain herb, which must needs make them show like polished Ebony. In Sumatra they (also) perpetually champ in their mouth Beetle mixed with Chalk. Diario Nautico Batavorum. The Cherebichenses, Pet. Marr. Decad. 8. the Inhabitants of Chiribichi, the neighbouring Country to the Province of Paria, which are Caribes, from the tenth or twelfth year of their age, when now they begin to be troubled with the tickling provocations of Venery, they carry leaves of Trees, to the quantity of Nuts, all the day in either Cheek, and take them not out but when they receive meat or drink: the teeth grow black with that Medicine, even to the foulness of a quenched or dead Coal; they call our men, women, or children in reproach, because they delight in white Teeth; their Teeth continue to the end of their lives, and they are never pained with the Toothache, nor do they ever rot; ('Tis well they have some benefit by their affectation, which very seldom happens unto any of our Artificial Changelings.) They take great care of these Trees, which they call Hay, by reason that for the leaves thereof they get whatever wares or Commodities they like, so fashionable a thing is black Teeth, and in such request. The Portugal and Mesticho women who live at Goa, Grimston of their manners, do continually eat the leaves of Beetle with Garlic, and an herb called Areque; the women do continually chaw of these three things like unto beasts, Nations hating white Teeth. and do swallow down the juice and spit out the rest, which is the cause that their Teeth grow black and red, which amaze them that have not been accustomed to see them. These fashions come from the Indians, and these women are persuaded that they are thereby preserved from a stinking breath, and from the toothache, and the pain in the stomach, so that they would rather lose their lives than these herbs; insomuch, that like oxen or kine, they are so used to chew the Cud, that wheresoever they go or stand, they must always have of these leaves carried with them, Lindscot. li. 1. cap. 31. and the women-slaves do go always chawing, and are so used thereunto, that they verily think that without it they cannot live, for their common work is to sit all day when their Husbands are out of doors behind a Mat, always chawing the herb Beetle, and they go in their houses with a dish of it in their hand, being their daily chawing work. Purchas Pilgr. 2. lib. 10. They in Pegu, and in all the Countries of Ava, Longiamnes, Siam, and the Bramas, have their Teeth black, both men and women, for they say, a Dog hath his Teeth white, therefore they will black theirs, as scorning to imitate a Canine Candour. Helyn Geogr. The women of Vlna, the chief City of Oristom, or Orissa in India (if Helyn remember aright) in a foolish pride black their Teeth, because Dogs teeth (forsooth) are white. Lindscot. li. 1. cap. 26. In Japan (as among all Nations it is a good sight to see men with white Teeth) it is esteemed there the filthiest thing in the world, who seek by all means they may to make their Teeth black, White Teeth vindicated. for that the white causeth their grief, and the black maketh them glad, In Cariajan, the chief City of Cathai, Helyn Geogr. the women use to gild their Teeth. The external uperficies of the Teeth, by Nature, is white, terse, and polished; and this their native candour proves them to be bones. This hue they always retain, unless by neglect, age, or diseases, they become red, black, and rotten; white Teeth being so justly accounted a precious and natural beauty, that they are hence called the sale-piece. For men then to affect the blemish of age, and the colour of decaying sickness, and rottenness in their Teeth for a fashion, is a very strange way of prevarication. More careful of preserving the beauty of the Teeth are the women of Sumatra, who have Teeth so white that India affords none more beautiful. And they of Guinea, De Bay Hist. Ind. Orient. who have Teeth white and shining like precious Ivory, which they preserve from all foulness, by rubbing and cleansing them now and then with certain woods, which they have peculiarly for this very purpose, by which friction they retain a lustre like unto the most beautiful polished Ivory. In Curiana likewise the women make their Teeth white with an herb, Lindscot. li. 2. that all the day they chew in their mouths, which having chewed they spit out again, and wash their mouths. Had Nature afforded these Nations any such water as that Marshal speaks of, which would make the Teeth of men white in like manner as it whitens Ivory, Nations that file their Teeth as sharp as needles. they would acknowledge themselves extraordinarily beholding unto her. However commendable as serviceable to the ends of Nature are Dentifrices, which the Art Cosmetic affords for preserving the Native whiteness and integrity of the Teeth. depiction of artificially-altered human Idem Pilgr. 2. lib. 9 The Macûas also file their Teeth above and below as sharp as Needles. Idem eodem. The black people of Caffares, of the Land of Mosombique, and all the Coast of Ethiopia, and within the Land, to the Cape of Bona Speranza, (some among them) file their Teeth as sharp as needles. Alex. Benedict. in proem. li. 6. de curand. morb: Alexander Benedictus refused to buy an Ethiopian slave, because, as it were with an unhappy Omen, he had all his Teeth saw-like as Dogs have. The Teeth are in men of three kinds, sharp, as the Fore Teeth, broad, as the Back Teeth, which we call the Molar Teeth, or Grinders, and pointed Teeth, or Canine. These men, contrary to the Law of Nature, seem to affect to have all their Teeth pointed or Canine; and the saw-like Teeth of devouring Fishes, Serpents, and Dogs, or would appear as dangerous with their Teeth as those Creatures who have them framed like saws, and closing one between another, Pretended ends for filling of Teeth. to the no little danger of the Tongue if it should chance to fall between them, breaking off the continuity of the range of Teeth; Unless we can imagine in excuse of this their unnatural boldness, that their Language should require such a use off the File; for there are those who have caused their Teeth to be filled or shaved after a certain manner, that they might be more apt to the pronunciation of certain Tongues, which Hoffman remembers to have been reported of M. John Hammers, in times past, professor of the Hebrew Tongue in the Academy of jeina, whence it appears, that the hard and strong substance of the Teeth is not such as some have imagined, that it is impossible to subdue it by the force of Iron. But Cardan acquaints us with another natural end that they pretend unto in this business; for, Cardan lib. de subtle. 12. the equal structure of the Teeth, as it is most profitable to speech, so it is less commodious for cutting; for, Dogs and Wolves have their Teeth unequal, and disposed in manner of a Saw, and these adhere and close better with one another, and they retain not so much the relics of meat: Therefore, saith he, certain people of India, who have not so much regard to the handsome explication of their minds by speech, that they may more commodiously make use of their Teeth, they file them sharp, to make them indented one within another saw-like, for they stick faster in the root when they join not together at the top. Scaliger exercitas. Cardan. Scaliger in his exercitation upon this part of Cardan, saith, that in the Island Tendaia, the young men cause their teeth to be cut even to the roots; for by this means they say their Teeth become firmer and thicker; Where they pull out Teeth in a bravery. the same thing happens also to Plants; for, trees grow thicker whose tops are cut off. These Nations degenerate from the principles of Humanity into ravening Wolves. Who would have more dog-teeths than Nature allows, endeavouring by this fond Artifice to have Teeth stronger than Nature intended man, upon a just account lose more than they can gain by the Device; for, having perverted the curious Machine of Speech, by altering of the Instruments thereof, they must surely speak in the Teeth, and have but a lisping, or snarling Elocution, which is an improvement with a mischief. depiction of artificially-altered human Hieron. Bez. Hist. nov. orb. In Guanchavalichia, a Region of the new World, they are wont to pull five or six Teeth out of their jaw; and being asked the reason why they did so, they replied, they did it Elegantiae causa, for a bravery and most fashionable elegancy. Pancerol. de novo orb. tit. 1. The Guancavilcae in Peru are all Edentuli, or without Teeth; for they have a custom to pull out all their Teeth, which they offer to their Idols, Teeth, intended for an ornament. affirming that they ought to offer to them the best things. One would think these Nations accounted teeth to be no parts of the Body, or very impertinent and unnecessary; whereas they are justly enroled among the number of the parts of a Human Body, since the definition of parts appertains to them, and likewise their use and office, for they belong to the integrity of the Body, and they attain a proper office and use in the same; nay, the preternatural absence of the Teeth is accounted among the Diseases of Number, their natural number being thirty, at the least twenty eight; So that the Teeth were intended by Nature to serve for an ornament, and a certain beauty and furniture unto the Mouth; for it would have been a foul deformity in man to have lived without Teeth, as they say Phericrates the Poet did, Valla de Corp. part. who was edentulus, and had no Teeth at all: For, in whom they fall out, or are lost by age, or some disease, it makes the Mouth look like a decayed Harp that is unstrung, more especially the foreteeth being lost proves a more apparent blemish and damage, because they were set in the first and most conspicuous place, since there was more necessity of them for the forming of the voice, whence Infants speak not before their mouths are replenished with Teeth. But the foreteeth more especially serve for the forming of certain Letters, whence those who are edentuli cannot pronounce C. U. G. T. R. wherein the enlarged tongue must bear against the foreteeth, the loss of which hinders the explanation of the voice, that speech must necessarily thereupon be the slower, and less plain and easy; neither are there wanting examples among us of those whose speech hath been very much impaired by the amission of their Foreteeth; Hoffman thinks, Want of Teeth a blemish that therefore the Romans were wont to bind them fast with gold wire: And our Master Operatours are sometimes useful to prevent this blemish and inconvenience. Artificial Teeth hath been an ancient invention, for we read that the Romans used Artificial Teeth in defect of Natural; Mart. lib. 5. Epig. 43. Thais habet nigros, niveos Lecania Dentes, Quae ratio est? emptos haec habet, illa suos. And again to Laelia, Dentibus atque comis (nec te pudet) uteris emptis, Quid facies? oculus Laelia non emitur. And because great account is to be made of the Teeth, both for the necessity of eating and speaking; Hence the Art Cosmetic, although it be a part of Medicine, that makes little to the necessity of life, yet it conduceth to the conveniencies of a better life, deservedly, and by good right, doth now and then engage Physicians, not only to repair and patch up a decayed and lost beauty, but to preserve that which is enjoyed, and the Obligation lies more strong upon them where the party hath attained to almost all the degrees of beauty, it being more pity then, she should have any blemish in the mouth; whereby it too plainly appears what affront they offer to Nature, who account her useful ornaments to be loathsome, and what benefits of hers they renounce for the mischief of a ridiculous Fashion. Neither is it to be omitted, that it is a high transgression against the Moral Law of Nature, by which the Teeth were ordained to be as a Palisado, or Quickset hedge, to restrain the licentious liberty of the Tongue. For Tibsheares to cashier the Shearers, for women (who have more need of such a monumental restraint, and inconvenience. in contumelious despite of Nature's Law to break the hedge, and make so foul a gap in it,) argues not only malice and folly, but a wilful resolution to assume to themselves more than a natural liberty of speech, and to let lose the reins to all extravagant excursions of the Tongue. But this is not the least prejudice that these foolish Nation's occasion to Nature and her operations; for, the order of Nature is inverted, and her Method broken hereby; for, the foreteeth or shredders were placed first, because more acute, and for the necessity there is of them for dividing the meat, called therefore Dentes, quasi edentes, their first and primary use being for eating, the Incisorii or foreteeth, and the Canine or Eye-teeths being placed before the Grinders, cause those things that are to be ground very small, ought first to be divided into small particles, which is done by them, that afterwards these lesser particles may be ground into the smallest by the Grinders; which thing is so much the more admirable that Nature hath observed this in all Creatures. And that it might be the better done, Nature hath set the upper and lower teeth exactly right one against another, which is so much the more admirable by how much the difference is considerable between the upper and lower jaw, whence it comes to pass that the meat coming between them is most commodiously prepared, that the Chylus is thereupon better transmitted from the Stomach; for, the mincing of the meat into less particles is profitable unto this end, that the heat of the stomach doth the better concoct it; hence they who chaw not well, or through too much hast pass over the triple order of manducation are ill nourished, as it happens in old men, and those who are edentuli. Hither tends the Proverb, Senibus mandibulam Scipionis loco esse. Some wiler than others in Tooth-Rites. In reference unto which, Physiognomers pronounce such to be short lived who have few Teeth, for, such prepare ill; whence the first concoction hurt, the second is necessarily impaired. Behold here the folly and madness of these Nations, who impoverish their mouths to enrich their fancies, and discard so good servants out of the Mill of life, which should grind the Grist for the better maintenance and nourishment of the Body; entertaining a defect for a fashion, and that which some have decreed for a punishment, and justly accounted a great Blemish. For, Purchas Pilgr. 2. lib. 9 The Kings of Queteve were wont anciently to drink poison at the loss of their foreteeth, saying that a King ought to have no defect: Yet a late King proclaimed it through his Kingdom, that he had lost one of his foreteeth which was fallen out, that they might not be ignorant when they see him want it; and would not do so, but wait his natural death, holding his life necessary for to conserve his estate against his enemies, and so left that pattern to Posterity. Idem Pilgr. 4. lib. 7. The people of the Province of Huancavilca, who had killed those Masters which his Father Tupac Inca Yunangiu had sent to instruct them, the Inca using his natural clemency, and to make good his Title, Huacchacuijac the Benefactor of the poor, he so far remitted this fault-deserving death, that each Captain and Chief should lose two teeth in the upper Jaw, and as many in the lower, both they and their descendants, in memory of not satisfying their promise made to his Father; whereupon the whole Nation would needs participate, both men and women, Artificial Teeth preferred before the natural. in that Tooth-losse, and did likewise use this Tooth-rite to their Sons and Daughters, as if it had been a favour. So that what was intended for punishment, grew thereupon to be a fashion. And this I suppose to be the original of the Custom or Tooth-rite, mentioned before in this Scene of the Guancavilcae in Peru, although it be variously reported, and it may be, a little mistaken. In Java Island there are few to be found that have their native Teeth: For the most of them, Schenckius li. observat. de Dentibus. both men and women, either cause them to be pulled out, or filled down with a File, and others to be set in their place, of Gold, or Silver, Steele, or Iron, made to succeed in their rooms. Had these men such a fountain as there is in Persia, which makes their Teeth fall out that drink of it, they would be well contented, which since they have not, Tooth-drawer's, and Tooth-setting Surgeons would have a good Trade there, where men and women are so ungrateful and villainously bend against the goodness of Nature, as to prefer Artificial Teeth before the Natural; Aesculapius was the first who in case of necessity and pain, invented the drawing out of aching Teeth, and therefore had a leaden Daviser consecrated unto him. But these people, out of wantonness and a foolish bravery, put themselves to loss and pain; the Teeth, especially the Eye-teeths, being bred with pain, and not pulled out without pain and danger. And if they cut or file them down, they expose themselves to as great a mischief, by reason of that hollow part of the Teeth which is sensible, into which the soft Nerves enter, as it fared with a certain Monk at Patavia, Renovation of Teeth. who when he came to have a tooth (which was longer than the rest) cut, to cure the deformity it brought, fell strait way into a convulsion, and epileptical fits, and in the part of the Tooth cut off there appeared the footsteps of a Nerve: more thankful to Nature, and more retentive of her benefits are they of Fez; where when a Child gins to have his Teeth grow his Parents make a feast for other Children, and they term this feast Dentilla, which is a proper Latin word. And when rotten Teeth are drawn out, it is convenient to think of some way of artificial reparation. Paraeus heard it reported by a credible person, that he saw a Lady of the prime Nobility, who instead of a rotten Tooth she drew, made a sound Tooth, drawn from one her waiting maid at the same time, to be substituted and inserted, which Tooth in process of time, as it were taking root, grew so firm, as that she could chaw upon it as upon any of the rest, but he had this but upon hearsay. And the Teeth are so necessary to the welfare of the body of man, that Nature to some especial Favourites, hath afforded a renovation of Teeth in their old age, nay even of their very Grinders, very many examples of which indulgency you may find in Schenckius, Lord Bacon. and Aldrovandus, and of the Countess of Desmond, it is reported, that she did dentire twice or thrice, casting her old Teeth and others coming in their place, which is one instance that gives some likelihood of that great design of restoring Teeth in age, which yet hath not been known to have been provoked by Art; Lord Bacons Nat. Hist. Cent, 8. yet my Lord Bacon makes a Quere, whether children may not have some wash or something to make their Teeth better and stronger; Coral is in use as an help to the Teeth of Children. Golden Teeth In the Province of Cardandam, under the great Can Tarters Jurisdiction, the men and women cover their Teeth with thin Plates of Gold, which they so fit unto them, that the Teeth themselves seem as it were to be set in Plate. Had Nature furnished these Nations with a set of such golden Teeth as the Silesian Boy had, which answered the Touch, and so exercised the wits of the Physicians of that Age, she had fitted their Fancies to a hair, and had prevented this artificial endeavour; though (indeed) that proved but a trick of Art. To be born with Teeth, or in extreme old age to have Teeth renew again, (of both which there are many examples) are rather miracles in Nature than Monstrosities, but the redundant force of Nature is more remarkable in those who have had a double row of Teeth, Val. Max. lib. 1. cap. 6. Plin. Nat. Hist. lib. 11. cap. 38. Colsius lib. 4. cap. 3. G. Bauhin. de observ. propriis. Colum. lib. 1. Anat. cap. 10. Plin. li. 7. c. 16. Val. Max li. 1. de mirac. ca 8. Solin. cap. 9 Fulg. lib. 1. c. 6. Plut. in Pyrrhe. as Direpsima the Daughter of Mithridates had, Timarchus the Son of Mestor, Cyprius, and a boy of Lutesia, who had all a double course of Teeth. Jon Chius attributes to Hercules a treble set of Teeth, which is not so wonderful, since Columbus reports of a Boy of his, called Phoebus, whose mouth was so stored. Some also have had one entire whole bone, that took up all the Gumbe instead of a row of distinct Teeth, as a Son of Prusias King of Bythinians, who had such a bone in his upper jaw; Pyrrhus King of the Epirotans had such a continued bone, marked, as it were, with certain lines, whereby the interpunction of Teeth were designed out. Many more examples might be added, but these may suffice. Double-tongued Nations. SCENE XIV. Devices of certain Nations practised upon their Tongues. Purchas Pilgr. 1. lib. 2. Geor Graudius Comment. in Solinum. Joh. Bohem. de moribus, Gent. lib. 3. Kornman. lib. de mirac. viv. Schenckius observat. lib. 1. Gemma lib. 1. cap. 7. Cosmogr. IN the Island of Jambuli, the Inhabitants who exceed us four Cubits in stature; their Tongue hath somewhat peculiar by Nature or Art; for they have a cloven Tongue, and depiction of artificially-altered human which is divided in the bottom, so that it seems double from the root: so they use divers speeches, and do not only speak with the voice of men, but imitate the singing of Birds. But that which seems most notable, they speak at one time perfectly to two men, both answering and discoursing; The Tongue double by Nature. for with one part of their tongue they speak to one, and with the other part to the other. The Tongue of man is not (indeed) double, trisulc, or bisulke, as in some Creatures, but simple, and one only, and that verily according to a moral intention of Nature: Yet some may wonder how since all the Organs of the Senses are framed double by Nature, in the Taste she should order but one only, and a simple Instrument, and that to good purpose; but although to sense it seem one, and a simple Instrument, yet to a diligent Anatomist it will appear to be double: Galen said the Tongue is double, which he proves by this Argument, that it hath double Vessels; for, neither the Veins, nor Arteries, nor Nerves of the right side go into the left side of it, and so è contrario. And we see that one side of the Tongue is struck with the Palsy sometimes, the other side being unhurt. The same disposition also there is of the Muscles, to which we may add the white Median or middle line of separation, which intersects the Tongue throughout, or if you had rather, scores it out; so that the Tongue as all other Senses is double. The cause why it was better for men that the Tongue should be such, he saith to be, for that by this means it proves more commodious for mastication and speech. Which if it be true (as Hoffman thinks it to be most true) without all peradventure (saith he) we must encourage those Fables which Diodorus Siculus makes Narration of, Diod. Siculus lib. 3. that there are men somewhere who have really a double Tongue, with which they better perform the linguall offices than we do with one, which is the less incredible, Jo. Franci Hildesii Med, Camenicenj obser. since we read of the Infant of a certain Nobleman which had a double tongue, divided according to latitude; and of another who had eleven tongues, One with eleven Tongues. eleven mouths, Albert. Mag. Comment. ad li. 2. Phys. 1. Arist. and two and twenty incomplete lips. Whether this Duplicity of Tongue be in them Lusus Naturae, or a mere device of Art, you may see my Author's doubts. They that shall seriously ponder the strange Inventions mentioned in this Book, may perchance incline to the latter as most probable, at leastwise if Anatomists will allow of the possibility of the thing, and then it may pass for an audacious improvement of the Body. Such a stratagem of improvement the pragmatical invention of man hath proved effectual in the Tongues of other Creatures, it being a common practice to slit the Tongues of Pies, Stairs, Jays, and Daws, whom we would teach to speak, to enable them the better to imitate the articulation of our speech. Yet for the honour of Nature, we must question whether this device be not somewhat destructive to the numerical perfection of the Body, since that praesupposition in Philosophy is most true, That Nature neither abounds in superfluous things, nor is defective in necessaries; for she doth nothing in vain, nor creates any thing diminished, unless she be hindered by matter. Now since this device pretends to double the provision of Nature by addition of a supernumerary particle, although it be quid naturale, the Instrument is probably hurt in its operations, the number of parts requisite to the composition of the Instrument is depraved, either (as we speak) by minoration or majoration. And if this multiplication of Tongues out of the substance of the Body there should be added to the number of the parts, it must prove superfluous; and how shall such an attempt be answered to Him who made all things in number, measure, and in weight. Hoffman, The cutting of the Bridle of children's Tongues condemned. saith he, hath heard of Dr Aquapendent, that in certain places of Italy the Midwives were persuaded that the bridle of the Tongue had need of cutting in all Infants, therefore they wore the Nail of their right Thumb long, but conformed into the rising edge of a penknife, wherewith suddenly as soon as the Infants are borne they break that ligament or bond. Most of them all, so served, have become Stutterers, and many have died, inflammation arising from that Action. Kypler. Kyplerus condemns this tearing of it thus with the fingers, as certain rash women are wont to do, since through the pain there follows a flux of humours, inflammation, and other mischiefs, and when it is necessary to be cut, he would have it done by chirurgical operation with a pair of Scissors. Casserius also takes notice of this custom of unskilful Midwives, foolishly believing, that unless they should do so, the Infant would remain mute. Bauhinus inveighs against this pernicious custom of ignorant Midwives, that they indifferently cut that which they call the bridle-string of the Tongue, to wit, that strong and membranous Ligament which was ordained for the strength and stability of the Tongue, and the insertion of its proper Muscles. Camerarius saith, this opinion is pernicious, and not to be endured. And Fabricius Hildanus, Columbus, and others cry out against it. There is indeed a most strong Ligament, membranous and broad, placed under the middle of the body of the lower part of the Tongue, by whose aid the softness of the Tongue under-propped it is more easily rolled about and produced; to the end of this about the tip of the Tongue there is a little cord or Ligament groweth, The use of the Tongues bridle. which they call the Bridle of the Tongue; and the Tongue hath a Ligament for two causes: First, for the firmament of its Basis; for if it had been without this, the Muscles in their action (or their contraction to their principle) had had nothing to rely upon; and so it would have come to pass, that the Tongue would be convolved, as it were, into a Globe; secondly, that the tip of it might be easily moved every way; for, unless that were, there would be much of the voice lost in dearticulation; and as Casserius notes, it restrains the Tongue from being drawn bacl beyond measure by the overstreining of the anterior Muscles, to which it is a helper; and it hinders the Tongue from being put forth too monstrously and indecently, and from being too exorbitantly led to any one side. But that it should always need the Midwife's nail, or great, or the Surgeons Penknife, lest it should prove an impediment to sucking, or to future speech, and without which enlargement it could not be freely rolled or moved every way, is a most dangerous conceit. Certainly these Midwives (as women are great friends to loquacity, join in opinion with these Authors, who therein playing the Rhetoricians) opine that Nature imposed this bridle upon man; lest he should prove too talkative, which moral use holds not; for there are some (as Kypler notes) that are too talkative, who have this Bridle short enough, and there are some not so full of prattle, although this bond be lose enough to give them scope; for, Loquacity or Taciturnity depends upon a higher principle, and therefore their blind zeal in this business is the more reprovable. Camerarius thinks, that this never-enough condemned custom grounded hereupon, might possibly be introduced into the Midwife's practice, A Caution for cutting. from the suggestion of some Physicians, who pretended this bond in all Infants doth so strictly tie the Tongue to its root, insomuch as without resection of the same, speech would become lame and imperfect; and thereupon without any necessity, the Midwives in many Nations began to dilacerate and break it indifferently in all Infants. But since neither Parrots nor Pies stand in need of any disruption of this Bond to utter their voice such as it is, it would seem a wonder if Sagacious Nature should falter only in the forming of that part which was ordained to serve speech proper to Mankind. Neither without reason did Galen, even in this particular, admire the providence of Nature, that had in such exact Symmetry ordered the Tongue, that it was neither too short, nor too long for the Offices it was to perform. But let us distinguish, and grant, that it sometimes so falls out, that even as in other parts of the Body, so also in this little Bond, Nature fails and offends, as it were, in excess, upon which occasion section is not unprofitable, but it is to be esteemed necessary: But that Nature, the tender mother of all things, doth always in all Children commit this error, the best of the Learned constantly deny, some of them witnessing (as before) that by omitting that Ruption, or rather more truly Corruption, according to their advice, the Children have notwithstanding spoke very perfectly: and on the contrary, by the same foolish institution of Midwives others to have died, inflammation being raised by the rude hand of unskilful women, which hath caused pain and hindered their sucking; therefore when we suspect either a slowness, or depravation of the Tongue, we ought to defer the dissection until the appointed time of speech, Surgeons, not Midwives work. for then this may more commodiously be done by a skilful Chirurgeon, who may do it with Caution, lest when he cut this little Corà, he do not also cut the hard Nerves of motion, to wit, the seventh Conjugation, placed in the lower part of the Tongue. SCENE XV. Platter Faces where affected Face-moulders, Face-takers, Stigmatizers, and Painters. THe Chiribichensian women use to bolster the Necks of their Infants with two pillows, the one before, Pet. Martyr. Decad. 8. the other behind, and bind them hard, even until their Eyes start: for, a smooth plain Face pleaseth them, Platter-faces being there in great request. depiction of artificially-altered human Lindscot. lib. 1. cap. 20. In Java Major they have flat Faces, and broad thick Cheeks. Scaliger de subtle. ad Cardan exerc. 167. Leo hist. de Africa. l. 7. Scaliger saith, that in the Island Java they have very broad Faces, as likewise the Circassians. In the Region of Zanfara they have extreme black broad visages. Discovery of Norembega. The Inhabitants of Norembega are disfigured in nothing, saving that they have somewhat broad Visages, and yet not all of them. Sir John Mandevil's Travels. In an Island near the great Island Dodyn, there are men that have flat Faces without Noses, and without Eyes, but they have two small round holes instead of Eyes, and they have flat mouths without Lips. And in that Isle are men also that have their Faces all flat without Eyes, without Mouth, and without Nose, but they have their Eyes and their Mouth behind on their shoulders. These Faces cannot be commensurate, because the Members thereof are forced out of their natural proportion, and so necessarily exclude that natural beauty, which is wont chief to be found in the Face. For, so much as it is from the middle of the brows to the end of the Nose, so much it ought to be from the end of the Nose to the Chin, and the same space should fall from the middle of the Brows to the exterior angle of the Eye, as falls from the aforesaid Angle to the beginning of the Eare. The latitude of the Forehead, the length of the Nose, and the magnitude of the Mouth, should be the same; also the semicircle of the Eye, and of the Cheeks the same, as the altitude of the extremity of the Nose ought to be half as much as the Longitude of it, which proportion is most notoriously demolished in these Platter-Faces. Platter faces condemned. Insomuch as considering these strange attempts made upon the natural endowments of the Face, one would think that some men felt within themselves an instinct of opposing Nature, and that they took more delight to overcome than to follow her, the delight would be less, the profit greater, if they did it for profit rather than pleasure: they cannot but know that their happiness doth consist in the overcoming of these unreasonable and fantastical affectations; but equivocating therein, and either for want of understanding, or through a wilful misunderstanding, whereas they should strive against their own inward, they oppose their outward, Nature. Thus man transported with vain imaginations, where he finds Hils, he sets himself to make Plains; where Plains, he raiseth Hills; in pleasant places he seeks horrid ones, and brings pleasantness into places of horror and shameful obscurity; he seconds that which he ought to withstand, and that which he should follow he opposes; and when he thinks he triumphs over his subdued and depraved body, his own corrupt Nature triumphs over him. This is a stratagem of the Enemy of our Nature, to set us at odds with our natural endowments: and that he may remain quiet within, he causeth us to strive abroad, like to a cunning politic Tyrant, who having a valiant and fierce Subject within his City, by whom he fears to have violence or opposition offered him, if he can find no other remedy, he sends him into the field to fight with the Enemy, to the end that venting his violence and phantasticalness abroad, he may have plenary power to Tyrannize at home at his pleasure. God is angry with us, that we should at the same time reform that which he himself had framed, A long thin Face where affected. and conform ourselves to that which we had deformed. The beauty of the Face of man is much advanced and heightened by the Cavities and Eminencies thereof; that as the greater world is called Cosmus, from the beauty thereof, the inequality of the Centre thereof contributing much to the beauty and delightsomeness of it: so in this Map or little world of beauty in the face, the inequality affords the prospect and delight. These Face-moulders then, who affect a platter-Face, not only in their endeavour, overthrew the lawful proportion of the Face, but demolish the most apparent eminency and extant majesty thereof. depiction of artificially-altered human Purch. Pilgr. 3. In some of the Provinces of China they have square faces. depiction of artificially-altered human The natural and comely face of man, agreeable to proportion, and according to Humane Nature, is, that the longitude thereof, in a youthful and fair body, should be the tenth part of the whole body according to longitude; to this longitude there must a convenient latitude answer: For, so much as is from the middle of the Eyebrow to the end of the exterior Angle where the eye ends, so much it is thence to the hole of the Ear: wherefore the Latitude of the Face compared with the Longitude, which gins from the root of the hair above the Forehead, and is produced even unto the end of the Chin, should be in a sesquitertia proportion, to wit, as four to three. But if you only contemplate the Diameters of Longitude and Latitude of a man's Face, you shall find a sesquialtera proportion, and the longitude to latitude shall be as three to two, which thus you shall understand; Let there fall a perpendicular line from the first root of the hair above the Forehead, Men with Dogs Faces. which shall descend to the end of the Chin; afterwards draw another line, which beginning at the end of both Temples, penetrating through the middle of the head, shall cut the former line in right angles; that line which is drawn from the top to the bottom of the Chin, shall be in a sesquialtera proportion to that which is carried from the right hand to the left, cutting it in right angles; so that it is the best and most natural proportion that the Longitude of the Face should to its Latitude appear in a sesquialtera proportion. Now it is an observation worth the inserting, that the Chin is correspondent to the Symmetry of the other members of the Body; but that which seems the greater marvel, is, that the formal appearance of the face is generically reposed in the Chin alone; for if that be square, long, or round, so the Face of itself answers, insomuch as the Chin is that which makes the final judgement of the Face of man. Now if these be Face-Moulders, as it is much to be suspected they are, it may be they have some artifice to dilate the Chin, thereby profaning the Symmetry of Nature, and striving by Art to force and pervert the Face from its just proportion, bringing the Latitude thereof either to equal, or exceed the Longitude, while they, to the great dishonour of Nature, affect a square Geometrical Face. Petrus Simon in his expedition, which johannes Alvarez Maldonatus made from Guzco, to discover new Countries, found Giants of five els high, with a kind of a Dog's Countenance. depiction of artificially-altered human depiction of artificially-altered human Certainly these Nations have a great conceit of their inventions, who contemn the ordinary guizes of Nature, making themselves extravagant, and as the Antipodes to mankind; Carbonadoed Faces. They being none of the best who abandon Nature to follow their own unreasonable imaginations. We naturally have much aversion from persons mishapen and deformed, though it have not befallen them through their own default: How then can we look without detestation upon them, who purchase these defects by a voluntary depravation: These so change the face of the Universe, that they may pass for monsters, for beasts, but not for men; so that it hereby appears most true, that there is nothing so changeable in total Nature, or so hard to be known, as man. depiction of artificially-altered human depiction of artificially-altered human depiction of artificially-altered human The Anchicos, Cap. Jo. Smith's Travels. a valiant Nation in Africa, mark their faces with sundry slashes from their Infancy. The Jaos mark themselves to be known from Hack●luyt● Voyages. vol. 2 other People, Face-Branders with the tooth of a small beast, like a Rat. They raze their Faces, some their Bodies after divers forms, as if it were with the scratch of a pin, the print of which rasure can never be done away again during life. Sir John Mandevil's Travels. cap. 55. In the Isle called Somober, the which is a good Isle, there the men and women that are of the Nobility are marked in the Visage with a hot Iron, that they may be known from others; for, they think themselves the worthiest of the world. Pigafetta his reports of the Kingdom of Congo. Draudius' Comment. in Solin. Centon. The Anzich have this foolish custom, both men and women, as well of the Nobility as of the Commonalty, even from their childhood, to mark their Faces with sundry slashes made with a knife. Fox of the Northwest passages. In Groanland, the women herein only differ from the men, that they have blue streaks down the Cheeks, and about the Eyes. Some of them race Cheeks, Chins, and Faces, whereupon they lay a colour like dark azure. In that part of Groanland, which is called, the women's Island, the women are marked in the Face with divers black streaks or lines, the skin having been raised with some sharp Instrument when they were young, and black colour put therein, so grown in, that by no means it can be got forth. Purch. Pilgr. 4. lib ●. In Tiembus, the women are deformed with torn faces, and always bloody, which is their beauty. depiction of artificially-altered human The Inhabitants of Tuppanbasse near Brasil, Idem Pilgr. 6. lib. 4. how many men these Savages kill, so many holes they will have in their Visage, beginning first in their nether Lip, then in their Cheeks, thirdly, in both their Kickshaws, and lastly, in their Ears, and this is their cruel Gallantry. depiction of artificially-altered human The Virginian women pounce and raze their Faces and whole Bodies with a sharp iron, Purch. Pilgr. 6. lib. 9 which makes a stamp in curious knots, and draws the proportions of Fowls, Fishes, or Beasts; then with painting of sundry lively colours they rub it into the stamp, which will never be taken away, because it is dried into the flesh. Idem Pilgr. 2. lib. 7. The Egyptian Moors, both men and women, for love of each other, distain their Chins into knots, and flowers of blue, made by the pricking of the skin with needles, and rubbing it over with ink and the juice of an herb. What strange kind of Butchery do these Nation's exercise, Stigmatizers. and what needless pain they put themselves unto to maintain their cruel bravery! Nay, which is yet stranger, they seem to love this unnatural and bloody Gallantry so well, that they hate their own flesh and blood, whereof they freely sacrifice to their fantastical imaginations. This, in the Poet's stile, is to nullify a Face. And to speak in the spirit of old BEN; What is the cause? They think sure in disgrace Of Beauty so to nullify a Face, That Heaven should make no more, or should amiss Make all hereafter, when ruined this. Thus stigmatised, you need not doubt I trow, Whether their Faces be their own or no. Thus the more sacred and honest part of the Body is profaned by their wicked inventions. Can either Gentility or Christianity be forgiven such an error? surely no. This abominable folly and madness was reproved in the Hebrews, who as these do in pride and bravery, so they did scotch their Faces in time of mourning, which was usual among them of great antiquity, by reason whereof the same was forbidden them by the Law of God in Leviticus; Jer. 41.2, 3. Leu. 19.5. You shall not cut your flesh for the Dead, nor make any mark of a print upon you, I am the lord Deut. 14.1. And again in Deutrinomy, You are the children of the Lord your God, you shall not cut yourselves. Which was also forbidden by the Romans in the Laws of the twelve Tables. Pet. Mart. Decad. 3. They in the Golden Region of Coiba-Dites are more excusable than these mad and cruel Gallants; Painter-stainers. for, they spare their own flesh, and mark their slaves in the flesh after a strange manner, making holes in their Faces, and sprinkling a powder thereon; they moisten the pounced place with a certain black, or red juice, whose substance is of such tenacity and claminesse, that it will never wear away. Grimston of their manners. The Arabian women before they go unto their husbands, either on the marriage day, or any other time, to lie with them, paint their Faces, Breasts, Arms, and Hands, with a certain azured colour, thinking that they are very handsome after this manner, and they hold this Custom from the Arabians which first entered into afric, and these learned it from the Africans; yet at this day the town of Barbary, inhabited by them of the Country, do not imitate this custom, but their wives love to maintain their natural Complexion. It is true, that they have sometimes a certain black painting, made of the smoke of Galls and Saffron, with the which they make little spots upon their Cheeks, and they paint their Kickshaws of a Triangular form, and they lay some upon their Chin, which resembles an Olive leaf: And this being commended by the Arabian Poets in their amorous Songs, there is not any African of great note, but will carry it in a great bravery. But you must understand, that these women dare not wear this painting above two or three days, nor show themselves before their Kinsmen in this equipage, for that it favours something of a whore: They only give the sight and content thereof unto their husbands to incite them to love, Women-Painters. for that these women desire the sport much, and they think that their beauty receives a great grace by this painting. In Leo's description of Africa, the Relation runs thus: Their Damsels that are unmarried do usually paint their Faces, Breasts, Arms, Hands, and Fingers, with a kind of counterfeit colour, which is accounted a most decent custom among them. But this Fashion was first brought in by those Arabians, which were called Africans, what time they began first of all to inhabit that Region, for before then, they never used any false or glozing colours. The women of Barbary use not this fond kind of painting, but contenting themselves only with their natural hue, they regard not such feigned ornaments; howbeit sometimes they will temper a certain colour with Hen's dung and Saffron, wherewithal they paint a little round spot in the balls of their Cheeks, about the breadth of a French Crown; likewise between their Eyebrows they make a Triangle, and paint upon their Chins a patch like unto an Olive leaf. Some of them also do paint their Kickshaws, and this Custom is very highly esteemed of by the Arabian Poets, and Gentlemen of that Country. Howbeit they will not use these Fantastical ornaments above two or three days together, all which time they will not be seen to any of their friends, except it be their Husbands and Children; for these paintings seem to be great allurements to lust, whereby the said women think themselves more trim and beautiful. Men painted. The Author of the Treasury of Times. Grimston of their manners. In Fez the women use to deck and adorn the Bride, by trimming her hair, rubbing her Cheeks, and painting them red, and her hands and feet black with a certain tincture, which continueth but a while. Grimston of the estate of the Turk in Africa. They that live in the Province of Bugia in afric, have an ancient custom to paint a black Cross upon their Jawbones. Grimst. of the estate of China. Magin. Geograph. Lord Bacon Nat. Hist. Cent. 8. Exper. 739. The women in China use painting and ointments; And it is practised by the men, for the Chineses, as my Lord Bacon notes, who are of an ill complexion, (being olivaster) paint their Cheeks scarlet, especially their King and Grandees. Grimston of their manners. Jo. Bohem. l. 2. de. rit. gent. The ancient Scythian women rubbed their naked bodies against some sharp and rough stone; having then poured water upon them, and their flesh being swollen by this means, they rubbed their bodies with the wood of Cypress, Cedar, and Incense: they did also use certain ointments for the Face made of the like Drugs, by means whereof they smell sweet, then having the day following taken away these Plasters, they seemed more beautiful and pleasing. In Norembega, all of them, as well men as women, paint their Faces. Grimston of their manners. Magin. Geogra. Americae. Purch. Pilgr. 1. lib. 4. Lindscot, li. 2. The natural Inhabitants of Jucata paint their Faces and Bodies black. The Native Socotorans paint their Faces with yellow and black spots, loathsome to behold. The Brasilean women paint their Faces with all kind of Colours, which their Neighbours and other women do for them. Face-stainers. In the middle of their Cheeks they make a round circle, drawing lines from it of divers colours, until their Faces be full, not leaving so much undone as their Eyelids. The Virginian women adorn themselves with paintings; some have their Face, Breasts, Hands, Capt. Smith's Hist. of Virginia. and Legs, cunningly embroidered with divers works, as Beasts, Serpents, artificially wrought into their flesh with black spots; their Heads and Shoulders are painted red with the root Pocone, brayed to powder mixed with oil, which Scarlet-like colour makes an exceeding handsome show, and is used by the King's Concubines; this they hold in Summer to preserve them from the heat, and in Winter from the cold: Many other forms of painting they use, but he is the most Gallant that is the most monstrous to behold. Their Children, of whom they are easily delivered, and yet love them dear, to make them hardy, in the coldest mornings they make them wash in the Rivers, and by painting and ointments so tann their skins, that after a year or two no weather will hurt them, when they enter into battle they paint and disguise themselves in the fiercest manner they can devise. After their ordinary burials are ended, the women, having painted all their Faces with black coal and oil, do sit 24 hours in their houses mourning and lamenting by turns, with such yelling and howling as may express their great passions; the Faces of all their Priests are painted as ugly as they can devise. Sometimes the men appear half black, and half red, Face-grimers. but all their Eyes painted white, and some red strokes, like Moustaches, along their Cheeks. Some of them paint their Eyes red, having white strokes over their black Faces, so that they look more like devils than men. Captain Smith about Onawniament encountered with Ambushcadoes of such Savages so strangely painted, grimed, and disguised, shouting, yelling, and crying, as so many spirits from Hell could not have showed more terrible. Johan. Bohem. de moribus gen. lib. 3. Somewhat allied to this barbarous way of Disguise is the Custom of the Germans, who are said once a year to run mad, covering their Faces with Vizards, belying their Sex and Age, some of them willing rather to represent Satyrs or Devils, paint themselves with Vermilion or Ink, deforming themselves with such nefarious habits; others running naked play the lupercals: from whom my Author thinks this annual Custom of raving was first derived, who naked, and with their faces defiled in blood, wand'ring through the City, were wont to strike every one they met, with thongs of leather. The Author of the Description of Nova Francia, lib. 2. The Souriquois do paint their Faces all with black, which maketh them seem very hideous, but this is their mourning Visage. Ramutius narration of Nova Francia. The women of New France, about the Port of the holy Cross, for the death of their Husbands, wear a certain black weed all the days of their life, besmearing all their Faces with coal dust and grease mingled together, almost half a quarter of an Intch thick, and by that they are known to be Widows. Painting being Universal, Face-daubers. and without exception among the West Indians; The Author of the Description of Nova Francia. lib. ●. for if any of them maketh Love, he shall be painted with red, or blue, colour, and his Mistress also. If they be glad at any thing they will do the like generally, which is their expression of jolly bravery. But when they are sad, or plot some Treason, than they overcast all their Face with black, and are hideously deformed. In Persia the women's pale colour is made sanguine by adulterate complexion, Herbert's Travels. and their round cheeks are fat and painted. The common women's cheeks are of a delicate dye, (but Art, not Nature causeth it.) The Grecian women, for the most part, Sandys Travels, lib. 1. are brown of complexion, but exceedingly well favoured; they cover not their Faces, (the Virgins excepted) unless it be with painting, using all the supplement of a sophisticated beauty: And not without cause; for when they grow old the most grow contemptible, being put to the drudgery of the house, and many times to wait on their Children. The Spanish women when they are married, Howel, Epist. Famil. they have a privilege to wear high Shoes, and to paint, which is generally practised there; and the Queen useth it herself; which brings on a great decay in the natural Face: For it is observed, that women in England look as youthful at fifty as some there at twenty five. This, saith Munster, Munst. Cosm. lib. 2. is to be reproved in your Spanish women, that they now and then deform their face with washeses of Vermilion & Ceruse, because they have less native colour than your French women; Artificial Fair Ones. and indeed other nations learned from them the use of Spanish paper. The Ladies of Italy (not to speak of the Courtesans) to seem fairer than the rest, take a pride to besmear and paint themselves. A Geographer, speaking of Venice, saith, that it is thought no one City again is able to compare with that City for the number of gorgeous Dames: as for their beauty of face, though they be fair indeed, I would not willingly commend them, because there is in a manner none, old or young, unpainted. It is observed, that the Roman Dames had infinite little boxes, filled with loathsome trash of sundry kind of colours and compositions, for the hiding of their deformities, the very sight and smell whereof was able to turn a man's stomach. Ovid. de medic. fac. Pixides invenies, & rerum mille colores, Non semel hinc stomacho nausea facta meo. And for the face used so much slibbersauce, such daubing and painting, that a man could not well tell — facies dicatur an ulcus? May it a Face or a Botch be called? Johan. Bohem. de moribus gen. lib. 3. The ancient English stained their Faces with Woad, which is of a blue or sky colour, that they might appear more horrid to their enemies in fight. Our English Ladies, who seem to have borrowed some of their Cosmeticall conceits from Barbarous Nations, Spotted Faces affected. are seldom known to be contented with a Face of Gods making; for they are either adding, detracting, or altering continually, having many Fucuses in readiness for the same purpose. Sometimes they think they have too much colour, than they use Art to make them look pale and fair. Now they have too little colour, than Spanish paper, Red Leather, or other Cosmeticall Rubriques must be had. Yet for all this, it may be, the skins of their Faces do not please them; off they go with Mercury water, and so they remain like peeled Ewes, until their Faces have recovered a new Epidermis. depiction of artificially-altered human This is as odious, and as senseless an affectation as ever was used by any barbarous Nation in the World; And I doubt our Ladies that use them are not well advised of the effect they work: for these spots in Fair Faces advantage not beauty as they suppose, Black patches no advantage to Beauty. because contraries compared and placed near one another, show their lustre more plainly; but because it gives envy satisfaction, which takes pleasure in defects, or by reason it takes away that astonishment, which instead of delighting confounds; not that Imperfection can make perfect, or that the defect can increase beauty, and therewith delight; for these spots in a beautiful Face add not grace to a Visage, nor increase delight: they entertain it because they extinguish and then renew it. Our natural power is limited to a certain measure; when the continued presence of the delightful object doth exceed, the delight ceases, and to the extreme of what it can contribute it delights no longer; he that will renew his pleasure must begin with pain, and go out of the natural state to return into it; Let him look upon the spots, then return to behold the beauty of the face. And it may be some of the more subtle Heads, whose heaving fancies fill their Faces full of such artificial molehills, are ware that men desire to find defect in those things that are pleasing to them, and that he rejoiceth that he hath found it, peradventure seeming unto him that he hath gotten command over her that hath it, and that he may reap the delight of pardoning, without feeling the damage of being offended. If Nature then, as the politic marquis of Malvezzi thinks may be she doth, sets us in the way to seek defects, to bring us, through the knowledge of those who have the defect, to the knowing of him that hath none; The best improvement of this folly is to make these Creatures serve for Instruments, to bring us to seek out the Creator; not only by what is perfect in them, but also by that which naturally wants perfection, Painting in a man odious. or is charged with artificial defects arising out of an evil affectation, and not as if they were totally perfect, who openly profess to study imperfections, simply fawn upon, and adore them, as if we believed they were absolutely perfect. And the like sober use may the discreeter sort of Ladies, who are not guilty of this spotting vanity, make use of, when they behold the like prodigious affectation in the Faces of effeminate Gallants, a bareheaded Sect of amorous Idolaters, who of late have begun to vie patches and beauty-spots, nay, painting, with the most tender and fantastical Ladies, and to return by Art their queasy pain upon women, to the great reproach of Nature, and high dishonour and abasement of the glory of man's perfection. Painting is bad both in a foul and fair woman, but worst of all in a man; for if it be the received opinion of some Physicians, that the using of Complexion, and such like slibber-slabbers, is a weakness and infirmity in itself, who can say whether such men as use them be sound or no? it being a great dishonesty, and an unseemly sight to see a man painted, who perchance had a reasonable good natural complexion of his own, that when he hath by nature those colours proper to him, he should besoot his face with the same paintings, or make such slight reckoning of those fair pledges of Nature's goodness, and embrace such counterfeit stuff, to the ill example of others; so that his face, which he thinks doth so much commend him, should be made of ointments, greasy ingredients, and slabber-sawces, or done by certain powders, Oxegalls, Lees, Latherings, and other such sluttish and beastly confections. For besides that, they are effeminate actions, fitting only wanton wenches, and light huswives, Painting an old Trade. they give occasion to men to murmur against them, and breed a suspicion of baseness in the vilest degree, when they shall see them thus daubed over with Clay, and wholly composed of those things that are only permitted unto women, who because they have not sufficient beauty of themselves, borrow it from paintings and varnishings, to the great cost both of their health and purses. Verily these are they who do something worth the spite of envious and foul diseases, and invite the hand of God to strike them with deformity. But as for painting, it is no marvel if the Ladies of our time do paint themselves, for of a long time, and in many places that trade hath had beginning. This generation of Daubers having ever sought quarrels with Nature and forced Art, her false servant, into Balance with her, setting more by their false face than they do by their true; so that these Face-takers seem to be out of love with themselves, and to hate their Natural Face, exterminating or out-lawing their own Face to put on another, whose curiosity was handsomely taxed by an Ancient with this Dilemma; If women be naturally fair, Nature sufficeth them, and there is no reason that Art should plead against Nature, or painting against the truth: if they be foul by Nature, the painting which they lay upon them bewrayeth their fouleness the more. Plautus asks a foolish woman, wherefore she corrupted with Fucuses and artificial waters so fair a thing as the Face is, assuring her, that she could not possibly exercise those Arts so warily but that they will appear, and continually subminister an occasion of judging; For the Latitant effect is supposed greater than indeed it is, which had not been so much suspected had she not painted herself. The Vanity of Painting. Pythagoras therefore, in honour of Nature, forbade women to paint themselves, ordaining that they should be content with their natural Beauty. Ere long these adulterate Colours will moulder, and then the old maple face appears, which is sufficiently laughed at by all, besides the harm the paint hath done; for, that Face which was bad enough is hereby made worse, there being a venomous quality in the paint which wrinkleth the Face before its time, it dims the Eyes, and blacks the Teeth; with false colours they spoil their Face, and gain nought but contempt and hatred of their Husbands. Have ye not seen (saith a reverend wit) a complete beauty made worse by an artificial addition, Doctor Donne Serm. 70. because they have not thought it well enough before? you see it every day, and every where. If Saint Paul himself were here, whom for his Eloquence the Lystrians called Mercury, he could not persuade them to leave their Mercury, it will not easily be left; for how many of them that take it outwardly at first, come at last to take it inwardly. Solomon's caution therefore, Be not over righteous, may be applied to this sense, Be not over Fair. The great advancer of Learning therefore, where he speaks of Cosmetic Medicaments, or the Art of Decoration, saith, that this adulterate decoration by Painting and Ceruse is well worthy the imperfections which attend it, being neither fine enough to deceive, nor handsome enough to please, nor safe and wholesome to use. And this attempt is not only inconvenient, but very vain and ridiculous; for, while by washeses, paintings, and such slibber-slabbers, they presume by the Ministry of Art to overcome Nature, they fail in their Design; for Art, The use of the skin of the Face. as experience teacheth us, cannot surmount Nature, nor by the most exquisite and illustrious Pigments come near the native colour. For, the God of Nature will not permit a true and native colour to be surpassed by a false and counterfeit. Nature verily abhors such external adventitious beauty which flows from Art, which being ab extra, confers nothing to the proper and intrinsique end of her work; for, besides the use and action, you shall find nothing in the body of man and its parts which is quid intrinsicum, to wit, conferring to the end for which those parts were created; and who would grant a beauty of this kind, he must profess that there is somewhat in the body of man and its parts besides the use or action. It is freely confessed, there is in the body of Man somewhat for ornament, which verily must be a Natural, or Physical ornament, since in Art ornaments have their end. By which you may understand, that although all the parts of the Body are not designed to action, yet they have their use, because Nature hath made nothing in vain. The Cuticle of the Face hath indeed no action in the body, but it hath use; for it seems (as Paraeus speaks) to be given by the singular indulgence of Nature to be a muniment and ornament to the true skin; which providence of Nature these Artisans (or rather Courtesans) do imitate, who for to seem more beautiful do smooth and polish it, the bawdy trimming of which cheeke-varnish proves but a loathsome nastiness, and is a compliment more than Nature looks for at their hands, which to see is a thousand pities; for, your foul and worst favoured women are not only those that do this, but even your fairest, and those that are most beholding to Nature, who think thereby to seem fairer, Painting Condemned. and to make Nature appear more lovely in Arts dressing, begin this work betimes in the morning in their bed, and finish it at noon when the cloth is laid. So that I say (and not without reason) That a woman the more curious she is about her face, the more careless about her house, the repairing of the one being the ruining of the other, which makes even Guzman cry out, O filthiness above all other filthinesses! O affront above all other affronts! that God having given thee one face thou shouldst abuse his Image and make thyself another. And it is a wonder (as my Lord Bacon notes) that this corrupt custom of Painting hath so long escaped penal Laws, both of the Church, and of the State, which have been very severe against the excessive vanity of Apparel, and the effeminate trimming of Hair. And the wonder is the greater how it hath escaped Ecclesiastical Censure, since all the Fathers of the Church have strongly enveighed against forged and feigned beauty, and this practice of introducing other hues than the blood naturally affords; A vile thing it is saith one, thus to force and wrong Nature with Bird-lime, Chalk, Daubing, and such Trash, plainly marring all the beauty they have of Nature, growing foul with making themselves fair: A gross folly to change the natural Beauty, and seek after painting, the crime of Adultery is in a manner more tolerable, for there Chastity is corrupted, and here Nature is forced. Saint Ambrose of such a one: Thou defacest the features of God if thou cover thy Face with painting. This Palliative Artifice which introduceth an acquisite complexion to deceive the Spectators Eye for a moment is altogether to be rejected by women, especially Christians. Painters admonished. Cypr. Tract. 2. the hab. Virg. And Cyprian writes truly, Not only Virgins, saith he, and Widows, but all married women are to be admonished, that this work, and facture, and plasme ought to be no manner of way adulterated by yellow tincture, black dust, or red paint, or any other Medicaments which corrupts the native Lineaments. And afterwards he saith, thoy offer violence to God when they strive to deform and transfigure that which he hath form, not knowing that every thing that is borne is the work of God, and what ever is changed is the work of the Devil. These fantastical Correctors of their Natural forms (as another saith) seem to do nothing else then to reprehend the power of their Maker, who as a most wise Artificer hath so framed and coloured them. A very great rashness with such vain impostures to go about to correct and amend that which he hath made and perfected. Aug. Se●m. 240 For as St Augustin saith, his works should not seem to be such unto thee as if he transformed Natures, or in the Creation of any thing had ever turned white into black, or black into white, when he said, Let us make man according to out Image and Similitude, and yet thou desirest to change that Face which God hath made, and thou wilt reform that which God hath form in thee; If, as a holy Hermit, Petr. Herem. à Theod. in vit is sect. patr. hist. nona citat. some famous Painter, or Limner, a cunning Master of his Art had with great care and diligence painted some curious Picture, and brought it to its full perfection: And another rude Painter should come who should rashly put to his hand and presume to correct and amend it, now adding, now taking away somewhat, now changing the shadow, and transferring those things which were obscure into clear and lucid appearance, contrary to the precept of Limbing; He would both distort the countenance, Painting a base invention and render it void of all Grace. Would you not think when the Master returned and saw what was done, he would be most justly angry, considering how rude a Painter had put his hand to that Image which he had so elaborately finished? In like manner you may judge that God will be angry with such, who by vain invention of Models and adulterate Sophistications should dare to correct and amend that Image which the Divine Majesty hath so absolutely painted in thee. 'Tis 〈◊〉 feared, as St Cyprian notes, that at the last day God will not acknowledge them for his Creatures, but will exclude them from his House and Court as strangers and unknown persons unpleasing unto him; they may justly fear, that when he sees them so deformed he should say they were not the works of his hands, nor Creatures made according to his similitude, but to exhibit the Ensigns and marks of the Devil, to discover the works and impressions of his foul hand. And indeed a good ground for this protestation had these holy men, for this Trade of Painting is reproved in the holy Books, and made a reproach by the mouth of the Prophets, Jer. 4.3. as when Jeremy threatneth the City of Jerusalem, When thou shalt be destroyed (saith he) what will't thou do, etc. though thou paintest thy Face with Colours, yet shalt thou trim thyself in vain; for thy Lovers will abhor thee, and seek thy life. The Prophet Ezekiel maketh the like reproach to the Cities of Jerusalem and Samaria, which he compareth to two lewd Harlots, who having sent to seek out men coming from far, and being come they have washed themselves, and have painted their Faces, and have put on their fair Ornaments. The Queen Jesabel doing the same, 2 Kin. 9.30. was for all that cast down out of a window, Some Fucus allowable. and bore the punishment of her wicked life. Yet we cannot say, that it is absolutely unlawful to use any Fucus, especially when any foul blemish doth disgrace the form of modest Virgins or Matrons, and we know Physicians are sometimes constrained to satisfy the desires of honourable Ladies, and great Persons, whom, as Galen saith, we may not deny. And indeed somewhat is to be allowed to women who are studious of their beauty, and desire a nitor and certain splendour of Countenance, and therefore either to repair the injuries of air, or any other loss and damage that hath happened to the Face, or what is wanting to the emendation of the Elegancy of the Epidermis, or skin of the Visage is no trespass against Piety, but may be honestly endeavoured by a Physician, since this induceth no Fucus, but restores the natural nitor of the Body, upon whatsoever cause it is lost, and therefore it is granted to women especially, who since they were somewhat inferior to men in prudence, strength of Body and fortitude, and other things, instead thereof; as Anacreon interpreted, sings, Natura donat illis, Decoram habere formam Pro parmulisque cunctis, Pro Lanceisque cunctis; Nam flamma cedit illis Ferrumque, si qua pulchra est. And since Plato in Phaedro calls Beauty the most illustrious and amiable of all things; and that a fair Face is illustrious with a kind of Divine Form; it is worthy of preservation, and a fair restitution. Women out in their Cosmetiques'. And indeed it belongeth to the corrective part of Medicine to reduce a superficies that is preternatural; for, an inequality in the superficies belongs to Decoration, as when any spot is in the Face from the Nativity, it belongs to the Corrector to make this superficies beautiful and to correct it; as women who have native spots in their face, Mont. medi●. par. 2. which the Moderns call Stercus Daemonum, which proceed from a thin and adurent blood, therefore it is the Office of the Corrector to correct those spots in them that have contracted them. But the practice of woman in this case is not laudable, nor agreeable to the corrective Art of Medicine; for, your women in your Cosmetic usurpations use only those things which constipate, refrigerate, & repercuss, to remove them from the Superficies to the Centre, whereas they should also use those things which are abstersive and mundifying; But because things abstersive and mundifying introduce a scurf, women will not endure this way of Reduction to the natural state of perfection. But as the needless assumption and affectation of such Artifice is absurd, and no way pleasing to Nature, so too much curiosity in such matters is naught and reprovable. And to take in what a grave and learned Divine hath, Dr Donne Serm. 20. in concurring with the purpose of God in dignifying the Body, we may exceed and go beyond God's purpose. God would not have the Face mangled and torn, but then he would not have it varnished with foreign Complexions; it is ill when it is not our own blood that appears in our Cheeks; it may do some ill offices of blood, it may tempt; but it gives over when it should do a good office of blood, it cannot blush. God would not have us disfigure our Face with sad Countenances in fasting and other Disciplines, Painting when sinful. nor would have us go about to mar his work, or to do his last work, which he hath reserved to himself in Heaven, here upon earth, that is, to glorify our Bodies with such Additions here, as though we would need no Glorification there. But concerning this kind of transgression against the honesty and truth of Nature, or rather the sinfulness of it, Cajetan is of an opinion, that as a woman may conserve her natural beauty without sin, so she may also preserve it by Art by adhibiting the virtues of Fucuses, Pigments, and other paintings, so it do not intent an evil end, it is a fiction and vanity somewhat excusable; Whereas it is concluded a mortal sin for any to sell such disguising trash to those they know will abuse it for an evil end. And in this regard some Divines will not allow so much as palliation of any deformity in the Face which hath proceeded from licentiousness and intemperance, or that they should be disguised by unnatural helps, to the drawing in of others, and the continuation of their former sins. The sin itself was the Devil's act in thee, but in the Deformity that follows upon the sin God hath a hand; and they that suppress and smother these by paintings, and unnatural helps to unlawful ends, do not deliver themselves of the plague, but they do hid the marks and infect others, and wrestle against God's notifications of their former sins. The invention of which Act of Palliation of an ascititious deformity against God's indigitation of sin, is imagined one reason of the invention of black Patches, wherein the French shown their witty pride, which could so cunningly turn Botches into Beauty, and make ugliness handsome; yet in point of phantasticalness we may excuse that Nation, Musician's Face Deformers. as having taken up the fashion, rather for necessity than novelty, in as much as those French Pimples have need of a French Plaster. depiction of artificially-altered human But vocal Music performed by Instruments which Nature hath invented for delight, ought not to be set at naught, for the same, or peradventure no reason at all, as it is by the Stoic moral Philosophers; For, the Wind-Musique doth not deform the Visage, it reforms, yea, conforms it: and the vocal, which is correspondent to the hearing, altereth the proportion of the Face, to conform it to the Eye; the one requires settledness to be well looked upon, and the other receives its perfections from motion: one unfolds the Beauty of the Visage, the other both lays open, and accompanies the sweetness of the voice; where there is a sound, Motion hath necessarily proceeded, and the motion is with measure, if the sound be harmonious. Sometimes also it is voluntary, accompanied with the Head, Eyes, and Mouth; and with delight, though without necessity, if it be with proportion. That motion which offends, produces no harmonious sound, or doth not accompany it proportionably. SCENE XVI. Long-necked Nations. Nationall Monstrosities appearing in the Neck. PEtrus Damianus, Damianus libello de mirac. Archbishop of Ravenna, and Cardinal, relates, that Robert King of France married a Kinswoman of his, by whom he had a Son with a Goose's neck and head, whereupon by a common consent of the French Bishops they were excommunicated; the King compelled by these straits takes better Counsel, and renouncing his incestuous Bed, entered into lawful marriage with another. Beyond the straits, of Magellan, Pigafetta reports to have seen men with Necks of a Cubit long, the other parts of their body being proportionable thereunto. In Eripia, as some writ, or according to Lycosthenes, in the extreme part of Siricana, or as it pleaseth others in some of the Valleys of Tartary, there harbours a Nation of so long a Neck, that it wholly resembles the neck of a Crane; afterwards in the top of the Neck there is a ferine Face, Long gangrell necks inconvenient. with the Eyes and Nostrils of a man, as also with a bill adorned with gills like a Cock. Aldrovandus (indeed) says, it will more avail one to read than believe this Relation; yet he denies not but there are halfe-men with a long Neck, and a ferine Face, do live in those Regions, their women being not so deformed as the men, and they are said to be very seldom seen. This Nation is carried with great force against their Enemies, and chief against the Tartars. Aldrovandus hath exhibited the Effigies of these Gangrell-necked men to be considered of by his Readers; Aldrov. monst. Hist. lib. 1. which puts me in mind of that ridiculous wish of Philoxones, that grumbled at Nature for the shortness of his Neck, who would have had the Neck of a Crane, that thereby he might have taken more pleasure in his meat, or as some think, to obtain advantage in singing or warbling, and dividing the notes in Music; which Cavil of Philoxones against Nature, for not having respect unto the Taste, or singing, in the contrivance of his Neck, is absurd, and in the very foundation of the fancy to be condemned, D. Brown P●●udodoxia. Epid. lib. 7. cap. 14. as it is ingeniously observed by the late Enquirer into vulgar errors. And if he had obtained this foolish request, yet the justness of Nature could not have suffered him to have been a gainer by the bargain; for, a long gangrell neck, which would have made the head look as set upon a pole, would by such an elongation, caused a very inconvenient distance between the brain and the heart; but the Epicure surely had a more reaching conceit, Nations that have no Neck knowing that they are more greedy of meat, and have better stomaches, who have a greater space from the mouth to the paunch. depiction of artificially-altered human They that inhabit those Alps which divide France from Italy, their throats are increased to that bulk and largeness, that both in men and women those guttural bottles hang down even to their Navels, and they can cast them over their shoulders; and this is not commonly seen in the Allobroges Carinthians, Syrians, and Nations living about the Alps, but it is also familiar to some places of Spain. Fabricius ab Aqua penned. Fabricius saith, that such tumors are frequent among the Bergomensians, where the men and women all, for the most part, have such great pendent bags in the forepart of their Throats. Joan. Stumpf. lib. Chr. 10. cap. 20. Among the Rucantians, a people of Helvetia, now called Rhaeti, the Inhabitants, especially about the Town Ciceres, are troubled with the same guttural deformity. M. Pol. lib. 1. cap. 31. Neither doth this happen only in Europe, but also in Asia; for, the men there have such great wallets of flesh after a wonderful manner hanging at their throats. But in Syria the women have their throats so protended, that they cast it behind their back, as it were a Sack or Wallet, Ortel. in Illyrico. lest it should hinder their Infants when they suck. This swelling, or Throat-Dropsie, The cause of swelling throats. is occasioned by the drinking of crude waters of dissolved Snow, as most Authors suppose; which although it be a reason not to be rejected, Platerus. yet Platerus to this Cause adds the Seed, and the Faculty Formatrix in the womb, where they are familiar to any place, and that they are rather propagated from the Parents in their Children, then that they happen by reason of any meat or drink, or any other peculiar cause; which Sennertus thinks doth not seldom fall out so indeed; yet the first cause seems valid, because it is observed that they that come well into any such places, after they have abode there a while, they contract such a water between the skin and rough Artery, which is called by Physician's Bronchocele, and Bocium à Bocii ventricosi poculi similitudine, from the similitude of a great-bellied drinking Cup. Shoulders higher than the Head. SCENE XVII. humeral, or Shoulder-Affectations. Lycost. Append Chron. prodig. IN the Island Taprobana, High huff-Shoulders are in Fashion, and Natural. depiction of artificially-altered human Whether these Nations are guilty or not of using Art to this purpose, I shall not conclude, although I half suspect some concurrent affectations. My apprehension of this business I have already expressed in the History of the Acephali, which appear to be the same Nation. In all the parts of Tartary the men are broad-shouldered, which being Nationall, is held there in good repute: And if it were not at first affected and introduced among them by Art, Broad shoulders where affected. yet in other Countries, where it is noted to be extremely affected, there hath been some endeavour used to that intent, and where that hath failed, they have had recourse to outward supplements. Concerning the Italians, Cresol. vacat. Autumn. Cresollius hath informed us of their ridiculous affectation in this kind: Behold (saith he) what the improvident curiosity of men hath thought on, who that they might seem Plato's, that is, broad-shouldred, full, square, and somewhat strong, and mighty men, they bombast their Doublets, and after a childish, or rather, womanish manner, adhibent Analectides, use little Bolsters or Pillows for to seem more fat and comely, bolstering so up their prominent shoulders, as little women were wont to do of old, as Ovid describes the Custom; Conveniunt tenues scapulis Analectides altis, Angustum circa fascia pectus erat. Well, could these men be Masters of their wish, yet it is a question whether it would please their Mistresses: For, the women of other Countries, and among us, are not so well affected to broad shoulders; for it is worth the noting, what women by long use have observed, to wit, that men that have broad shoulders, for the most part, get great Children. Hence the Mother-in-Law of Forestus, a fruitful woman, would not match her Daughters to Platonique men, by reason she feared least in their Delivery they should be endangered by reason of the greatness of the Child, which Forestus had often seen to happen, the broad shoulders dangerously sticking in the Birth, Narrow shoulders affected. the cause whereof Riolanus thinks to be difficult: whence you may see what work they make for the women, who endeavour by Art to purchase thick and broad shoulders. depiction of artificially-altered human depiction of artificially-altered human Franciscus Hernandus in his Manuscript makes report of certain Nations in India who are all buncht-backt, crooked and crumpshouldered. depiction of artificially-altered human Arme-gallanry. SCENE XVIII. Strange Inventions of certain Nations in ordering their Arms, Hands and Nails. depiction of artificially-altered human The Inhabitants of the town Alimamu in Malhada, Idem Pilgr. 4. lib. 8. have their arms and thighs Oakred and died with red, black, white and yellow, striped like unto panes, Little Hands where affected so as they show as if they were in Hose and Doublets. In little Venice, by the Gulf of Paria, Lindscot. l. 2● the women, who are proud, paint their Arms and Breasts. The Egyptian Moors, both men and women, Purch. Pilgr. 2. lib. 7. brand their Arms for love of each other. depiction of artificially-altered human Purch. Pilgr. 2. lib. 8. The Abassines colour their hands with the juice of a Reddish Bark. Herbert's Travels. The Persians paint their hands into a red or tawny colour, which both cools their Livers, and makes them in War victorious. The common women to show they are servants to Dame Flora, (in her days a good one) they illustrate their Arms and Hands, their Legs and Feet with Flowers and Birds. Prosp. Alpinus lib. de plant. Egypt. c. 13. The Egyptian women love golden Golls, who of the leaves of Cyprus, an oriental tree, which the Egyptians call Elhannae, or Tamarrendi, make a Powder, which they call Archenda: This they use for ornament to colour their hands and feet, tempering it with water, which makes a golden Tincture. Purch. Pilgr. 2. lib. 9 In Candou Island accounted to Asia, it is the fashion to make the Nails of their Hands red, this is the beauty of their Country; they make it with the juice of a certain tree, and it endureth as long as their nails. The Turks paint their long nails red. Sandys in his Travels saith, the women paint their nails with a yellowish red. Mag. Geogr. Maginus saith, they infect their Hair, Hands, and Feet, especially their Nails with a red colour. Georg. Draudius Comment. in Solin. memorabilia Africa. This Tincture of their Nails, it seems, is imposed after their Lent, at the Celebration of their Pascha, which in their Tongue they call Bairam, when with great solemnity for three days they daub the nails of their hands and feet with a certain oil, Long Nails a sign of Gentility. called by them Chna, which makes their nails ruddy yellow. This colour sticks tenatiously, and can neither be washed or rubbed off; wherefore unless their nails grow out new from the root, they always appear of that Rutilant colour, but off their hands it may be scoured with frequent ablution; the women imbue not only their nails, but their hands and feet with the same. The Persians paint their nails particoloured, Herbert's Travels. white and vermilion: but why so, my Author cannot say, unless in imitation of King Cyrus, who in augmentation of honour caused his Heroes to tincture their nails and Faces with Vermilion, sensibly to distinguish them from the Vulgar sort, as did the ancient Britons in fight, to show more terrible. depiction of artificially-altered human In Calcutta the women have the Nails of their fingers prominent, Idem. coloured, cut, and jagged round. Naile-Painters condemned. These Nations who thus paint their Nails, offend against the virtue of ornamental Decorum, Decency, or reverence, in this unnatural excess of care, being not contented with the natural beauty of the nail, and by their foolish bravery, they obscure the natural light and splendour of their nails, which ariseth from that lucid and pellucid temperament of a more clear substance, which presents us in a glass the splendour of the Lucent principle, and inward clarity of the vital spirits, wherein the ample study of Chyromancy is conversant. The Egyptians to advance this splendour were wont of old to gild the nails of the Dead, as appears by their Mummies: which Custom the women in latter times in the Oriental parts have taken up, who as an argument of a certain beauty, gilled their Nails, as if they had heard Hipocrates, Hipoc. progn. lib. that it is, an ill Omen, and a sign of one like to die, if their Nails decline to a livid or obscure colour. Purch. Pilgr. 2. lib. 7. De Bry Hist. Ind. The Guineans, who have long fingers and strong hands, suffer their nails to grow very long, it being held among them the greatest comeliness, and the more prominent they are, they are esteemed more Noble; these they keep very cleanly with scraping and rubbing, that they look like polished Ivory: Some of them let them grow as long as the joint of a man's finger, which they esteem for a great ornament, for that cause thinking themselves to be Gentlemen. The Merchants that dwell within Land have good use of them; for that sometimes when they have not a spoon by them, and that they untie their Purses to weigh Gold, Very long Nails affected. and wanting a spoon to take out for haste they use their long nails, and therewith put their Gold into the Scales, half an ounce at a time they will take out of small Gold like sand. The Nayres, Purch. Pilgr. 2. lib. 10. which are Soldiers and people among the Malabars, wear their nails very long, whereby they show that they are Gentlemen, that being a sign of idle Gentility, because the longness of nails doth let or hinder men from working or doing any labour; which had been a better reason if Nature had not fitted the hand for labour. But they have a more tolerable reason, for they say likewise that they do it the better and faster to gripe a thing in their hands, and to hold their Rapiers; which some Portugals and Mesticoes do likewise, and hold the same opinion with the Nayres, whereof there are many in India that let their Nails grow for the same cause, as a sign of a Gentleman, and one not used to sordid labours. depiction of artificially-altered human Sir Joh. Mand. Travels. c. 106. In the Kingdom of great Cane, it is a great Nobility to have very long nails on the hands, and they let their nails grow as long as they can, and some let them grow so long that they come about their hands, and that is a great honour and Gentility. Grimston of their manners. In another Historian I find, that they do all suffer the nails of their left hand to grow very long, and wear them of their right hand very short; and this wearing of long nails is not without superstition, for they say they shall be taken up into heaven by their long hair (of which they are curious) and their great nails. Yet these are the men who with much babbling, brag, saying, that they have two Eyes, and that they of Europe have but one, and all other are blind. Nearch, in Navigat. ad Indos. Nearchus saith, the Inhabitants at the River Thomeras' have hard and sharp nails, wherewith they killed Fish, and cut softer wood, for they had no use of Iron) the harder wood they cut with stones. Purch. Pilgr. 2. lib. 2. The Abassines suffer their Nails on their fingers to grow as long as they will, like Cock spurs, which also they sometimes cut from Cocks and fit to their fingers. Idem. Pilgr. 1. lib. 2. In a certain Island in Eight Degrees, as Sir Francis Drake sailed from Nova Albion, the people have Nails on their fingers of an inch long. depiction of artificially-altered human They of Java wear long nails. De Bry Hist. Ind. Caelius l. 18. The Cedrosii, and Brasileans never pair their Nails, but suffer them to grow as long as they live. In Cumana it is one of the points of bravery with the principal women to wear long nails; De Bry Hist. Ind. A dangerous fashion if taken up here with us. In Florida (also) the women let their nails grow long, Jacob. de Main. de Florida. scraping them on the sides that they become acute, but especially the men; for if they can apprehend any of our men, in fixing their nails in the Fronts of them, they claw off the skin, and leave them blind and torn. I am informed by a Friend that hath been in Persia, The dignity of the Nails maintained. that observed the Custom, that the Persians wear long nails, and that it is accounted with them a sign of Gentility; these long nails are painted as you heard before; which naile-rites are so considerable among them, that our Merchants that are resident there, conform unto their custom, which my Friend observed in one Master Hunnywood an Agent there for the East India Company. To defend the Dignity and Majesty of Nature in the increase of Nails, Galen saith, because either with scratchings, or other actions the ends of them wear away, Nature hath allowed these parts only a power of continual increase, although the whole body hath left off to be increased. Not as other parts in all the dimensions of length, breadth, and profundity, but in length only, other new nails always growing under the old, and driving forward the old. Neither was this institution vain, but in supplement and reparation of the decay of nails, by which device the construction of the nails was brought up to the highest pitch of Nature's Providence, whose will, verily, in commending the providence of Nature is commendable. But Ulmus goes a better way to defend this notable provision of Nature, affirming that her ineffable wisdom had no respect in giving that power to the Nails, to any thing imperfect, but rather very perfect; for, this argument is referred to warn the natural soul that it should not be loath or ashamed to descend to conform and take care for the Body (also;) which admonition and descension doth not only elevate the forces of our Soul, but rather very much increase them: for she collects this, admonished by such an example, (for she is rational,) If I must descend to the Body, why should I not also ascend to higher things? The growth of nails profitable. This agitation of the mind about corporal parts, and the ever-growing nails, makes the Soul more boldly and ventrously to reflect upon itself, and to investigate better things. Wherefore these parts and motions of the soul, to conserve them, may be assimilated to sin, which sometimes becomes profitable to the transgressor: So we compare these monsters of time and place to sins, for they teach the utility and commodity of the natural work. We tremble to pronounce any thing in Nature to be besides Nature: but this necessary care about the perpetual increment of nails we may affirm to bring many commodities to mankind. Hunger is the beginning of our contemplation, which happens by reason of the dissipation of those things which constitute our bodies, being occult, and a thing which escapes the reach of our Senses: who ever condemned this Hunger? none ever; because it is the work of Nature, working naturally, and admonishing us of alition, and the work of the Nutrative faculty. Hunger would not happen unless the parts of the Body did decrease, the sense of which decrement when it comes upon us, is called Hunger; the perpetual increment of the Nails is correspondent to the decrement of Hunger; for, as Hunger admonisheth us that something is to be taken, that the dissipated substance may be repaired: In like sort this increase of the Nails puts us in mind that we must detract somewhat that these parts may be commoderate to the operation of Nature, and no way hinder or disturb her; for, when the extravagant nails grow too long, by that importune accrement, they hinder the tops of the fingers if men be to use them upon employment. These Nations than that are so unpolitick, may justly be called wild men, The reforming of the Nails a noble care. of a sordid disposition, from whence perchance the appellation of Secordes is derived; for they carry those parts with themselves, which come to be rejected with sordid things and recrements. These therefore, who are so Savage and far estranged from humane life, as not to abhor the sordid toleration of their growth, which very much displeaseth us, when by any neglect they gain an extravagant and claw like aspect, have little care or respect of their own bodies. Not but that the increment of the Nails is very natural, and the care of these (though small things) is in very Nature; nay, the care of these parts is more noble than the care of our nourishment, since the care of them appertains to reason, and to the practic Intellect; and by how much the practic Intellect is more noble than the nutrient Soul, so much to a more noble order doth the care of the Nails in conforming them to the Law of Nature appertain. And this care is so proper to man, that it hath its virtues and vice, which yet is very difficult to be understood by common wits. For as the Advancer of Learning saith, it hath parts Civil, and parts Effeminate; For, cleanness and the civil beauty of the body was ever esteemed to proceed from a modesty of behaviour and a due reverence in the first place towards God, whose Creatures we are, then towards Society wherein we live, and then towards ourselves, whom we ought no less, nay much more to revere than we do any others. Now, the Nails are existent parts which always (almost) grow; and when they incur such an excess of an increased quantity, they do but hinder the operations of the humane Soul, and when they decline from their proper Mode of quantity, and increase further, the Deduction and Moderation of their Excrescency to a just extendure, Increase of nails a prerogative. is to the benefit of the Intellect that employeth them; this is called Cultus: the vice of this denominated virtue is Squalor, the other extreme is Delitium, nomine ficto, non fictitio. Although this be accounted in the Roll of Virtues, it is yet distinguished by the calculation of Sex, Age, and perchance institution of life. Now the Organs of the practic Intellect are to rectify and regulate the excrescent, supercrescent, and ever-crescent parts; for, in all parts there is an appointed end, a certain commoderation of the quantity of parts to the actions of them, according to the faculties using the Organ in the Body. Neither are Nails extra hominem, unless in carcases and those buried: And their continual increase in man is an Argument of a Divine Nature, a prerogative in which beasts cannot participate, and teacheth us charity to our Bodies. The neglect of this charity proves not only an inconvenience, but as some think, long Nails is a sin, to avoid which Adam in the estate of innocency in Paradise, before Instruments of Iron were found, perchance bitten his Nails: Yet surely in the state of Innocency his abode in Paradise was so short, that no inconvenience could happen unto him this way, nor any necessity enforce him to cut his nails; although he had too just a cause to by't his nails afterwards. Verily it is observed that Nature in the Nails hath showed us as a Law of amputation, whilst in Children, when they grow long, they naturally fall off, until becoming harder, they cannot be so commodiously separated by Nature alone. And therefore by no worse a Law of Nature do we cut our Nails than our Hair, lest they should grow into an odious and hooked curvity. Unnatural slovens therefore are they who never pair them, The use of the Nails. and very little have they to show themselves Gentlemen who have nothing but long nails as the Crests of idle Gentility. 'Tis true, the nails do decrease and wear by labour, and idleness no way arrests their increase, according to the doctrine of Galen, which these men's fancies approve. And therefore the observation is not so subtle (as Mercurialis notes) which Cardan speaks of in his book de subtilitate, to wit, that he saw one who all his life-time had no need to cut his nails. For, the Rustics and most of your handicraft-men never pair their nails, because they wear away of their own accord in their working; yet the end of their perpetual growth is not to repair their decay by working, since if men never work yet their nails grow. The Nails (again) have that order among the similar parts of the hand, that they are not in the number of them that perform an action, but of those that are subservient, for they were made for the better apprehension; their situation and hardness gives them this. And therefore the other reason of the Nayros, Portugals, and Mestichos, who were them long for the better griping and holding fast their Rapiers, may better pass, since there is some allowance to be given to men whose profession may be advantaged by a more extravagant extent of the Nail. But for women to nourish long Nails as a beauty, is a strange Solecism, and a greater breach of the Law of Nature; especially si dantur ungues sexuales, as some hold in the Affirmative. Nature as Galen observes, allows strong Nails only to them that have strong Teeth, because strong nails answer to strong teeth, and so upon the contrary; Plato therefore writes, that the Nails were made Notae gratia, for a figurative token; Nailes, no Arms. For since man was among mild Creatures, either because he hath reason, which much conduceth to mansuetude, he ought not to have strong nails, since he hath not strong Teeth; much less hath that impotent Sex any colour of pretence to long and strong nails, since the nails were never intended as weapons of offensive scratching, either in man or woman. Alcibiades (as the marquis of Malvezzi well observes) contending with another Boy, makes use of his Teeth and Nails, peradventure to shame him whom he could not hurt, and being not able to strike would mark him; his enemy taxeth him for being womanish, to fight with such instruments as were not given him by Nature for that purpose; He glorieth to be Lion-like. Nailes commonly serve men and beasts to cover the extremity of Veins, Sinews, and Arteries, that the natural, animal, and vital spirits might not evaporate that way; they also serve many beasts, in particular for offensive and defensive arms. If Nature doth not purge the humours by convenient ways, it is either too weak, or too much oppressed; if a man vents his wrath with unbeseeming weapons, either his rage swelling too high makes him mad, or his weakness casts him down. The shape of the mouth, the situation of it, the weakness of Teeth, are all evident signs that Nature did not place them there for his defence: And who will imagine the nails to be man's arms, seeing that when he will fight he hides them, and whereas other Creatures strike with an open paw, he only fights with a closed fist? But since they wear them for a beauty, it may be they have some such like conceit as Aristophanes puts upon the Philosophers, who kept their nails unpared, not for miserableness, Monstrosities of Arms. that they would not part with the paring of their nails, lest with the parings of their nails they should lose and communicate some portion of Wisdom diffused throughout their Limbs. So these conceited women seem too loath to part with this dangerous piece of affected beauty, lest perchance they should lose so firm and precious a particle of their delicate substance, or want too opportune a weapon fitted by Art, to wreak their impotent revenge, upon any provocation of their Cat-like valour. Many Monstrosities and depraved conformations have appeared in the Arms and Hands; and many have been borne without Arms: Near Esselinga Nechari there was a Monster borne, Lycost. lib. prodig. Anno 1528 to wit, an Infant with one Head, four Ears, four Arms, and as many Feet. Idem lib. eodem. Anno Domini 1389 there was an Infant borne, having four Arms, and as many Legs, who lived until he was baptised. Pataeus oper. suor. l. 24. c. 2. Jovianus Pontanus reports, that Anno Domini 1529. the seventh day of January, there was seen in Germany a Male Infant with four Arms, and as many Legs. Idem eodem lib. cap. 4. On the same day that the Venetians and Genuensians entered into a League, there was borne in Italy a Monster with four Arms and four Feet, endowed but with one Head; which being baptised lived sometimes after; Jacobus Rueffius the Helvetian Chirurgeon declares, that he saw the like, but who had over and above, the Genitals both of the Male and Female. Jul. obsequens. Tit. Graccus, and M. Juventius Consuls, there were boys born with four Hands, and four Feet. P. Crassus, and Q. Scaevola being Consuls, Monstrous Nations with many arms. Idem. there was a Boy borne with three hands, and as many feet. M. Marcellus, P. Sulpitius Consuls, Idem. there was a Boy borne with four hands, and as many Feet. At Venafrum there was a Boy borne with three hands, and as many Feet. Jac. Rueff. l. 5. de Concept. ex Rom. Hist. Some other Histories of fourfold Arms we pass by. But these are hardly to be accounted Monsters who have such a Multiplication of Arms, because there are many Nations who appear with such a brachial Redundancy; for, Lycost. in sua Historia. the Portugals sailing in the mid way to Calcutta (where the Dog-star cannot be seen) they found in a certain Island men provided with two Arms, and as many Hands on the right side, with Ass' Ears, and a Man's Face, who run like Hearts. And we find it recorded in the Acts of Alexander the Great, Idem. King of Macedon, that in India there were men endowed with six Arms, and as many Hands, who all their life time incur no sickness, which was believed to be another species of men. C. Valerius, M. Herennius Consuls, Jul. obsequ●ns. a maid brought forth a Boy with one hand. Salmuthus speaks of a Boy who altogether wanted his Left hand, Salm. obser. Cent. 1. Obs. 15. in place whereof he obtained the forefoot of a Cat, a miserable Spectacle. P. Africanus, and Laelius Consuls, Idem. at Amiternum there was a Boy borne with one hand and three feet. In Tartary there is found a Nation that have but one Arm, and one Leg and Foot, of whom you may hear more in the three and twentieth Scene. Men without Arms. Many also have appeared without Arms. And even now while this Impression of man's Transformation was working off, there was publicly to be seen a young man borne at Hagbourne, within four miles of Abbington, whose name is john Simons, born without Arms, Hands, Thighs, or Knees; who had no joint in his Knees, but one continued bone from his Hip unto his Foot; not in height above three quarters of an Ell from head to foot, and yet from the waist upward as proportionable a body as any ordinary man wanting his Arms, and from the waste downward not a full quarter of a yard in the Twist; He is about twenty years of Age, he writeth with his mouth, he threads a Needle with his mouth, he tieth a knot upon thread or hair, though it be never so small, with his mouth, he feedeth himself with spoon-meat, he Shuffels, Cuts, and Dealeth a pack of Cards with his mouth. An observing Divine, a Traveller, and friend of mine, told me upon occasion of Discourse of this armless man, that he saw in Cheapside London, but few days before, a child that was borne without Arms, and had two little hands, which it could move, standing out of its shoulders, a poor woman had the child in her arms, begging with it. Idem. Lycost. l. prod. & ostent. p. 141 ex Rom. Histor. Com. ad lib. 3. Tech. Galeni. Text. 177. T. Gracchus, M. juventius Consuls, at Privenum there was a Girl born without a hand. In Picenum there was an Infant borne without hands and feet. Haly Rodoham saith, he had seen a man (who was then alive) who had neither hands nor feet. Anno 1591., Feet used for Hands. Incert. Author. February 8th. there was a Female born at Strausburge who wanted all her fingers both of her hands and feet, and lived to the ninth of july following. It is not omitted by Dion, Dion. how that among other presents sent from the Indians to Augustus, there was a little youth without Arms, who yet with his feet performed the exploits of hands; for he could bend a Bow, shoot an Arrow, and moreover sound a Trumpet. We have seen, saith Alexander Benedictus, Alex. Benedict a woman borne without Arms, using her Feet for hands in spinning and sewing. Sim. Majolus. Simon Majolus reports to have seen such Creatures often in Italy. The Learned may find a world of such Histories in Skenckius and Aldrovandus; And the recompense of this error (as they call it) of Nature, in a British woman, in Tulpius, and in Lotichius, Tulp. obser. med. l. 3. c. 54. Lotich. obser. lib. 6. cap. 2. obser. 4, & 5. of an English and a Dutch woman strangely recompensed; in as much as some admiring the wonderful dexterity of men of distorted, lamed, or dibilitated members, or who are altogether deprived of them, how they for the most part use other members besides their office they were ordained for, have thought one might say, considering the force of Custom, which is another Nature, that perfection did not consist in the distinction of members, but in their continual use. The ordinary Compliment with Nature upon such occasions, is, That Her unsearchable industry, as it with great wittiness appeareth every where, yet more eminently in those bodies wherein as 'twere unmindful of her charge or business she hath frustrated of this or that member, Sedigiti. which error, as it were, with some shamefacedness she abundantly recompenseth by a munificent liberality. Plin. Nat. Hist. lib. 11. cap. 43. Gel. l. 15. c. 24. Petr. Crin. l. 3. de poetis, c. 65. Some men there be that have six fingers upon one hand; Pliny reports, that M. Curiatius, a Nobleman of Rome, had two Daughters so handed: whereupon they were Surnamed Sedigitae; He speaks also of one Volcatius, who was an excellent Poet, who had six fingers to one hand, whereupon he was Surnamed Sedigitus. Haly Rhod. Com. ad. lib. 3. Tech. Galen. num. 177. Jac. Rueff. de concept. generat. homin. lib. 5. Haly says, he had often seen a finger added. jacobus Rueffus records of some that are borne with superabundant parts of their members, one having twelve fingers upon his hands. There was a monstrous Boy, about fifteen years of age, seen at Arelat, Anno 1561. in the month of july, Valer. lib. 4. observ. 2. who had six fingers on each hand, but in his Left hand the ring and middle finger were joined together without any space at all between them, this Boys hands were broad. Corvus the Chyromancer, and H. Vuolfius affirm that they had seen such. Franc. Joh. Post. ad Schenck. that is observe. In a certain Town, called Kittinga, Postthius says, he saw an honest Matron with six fingers on a hand, who brought forth a Son who had as many fingers. Aldr. Monst. Hist. Aldrovandus was informed from men worthy of credit, that lately in the Country of Ferrara, viz. Anno 1579. on the twenty fourth day of july about Evening, there was a monster borne with four Arms, every of whose hands were bounded with six fingers. Salmuthus says, A sixth finger unprofitable. he knew a certain Counselors Daughters of Leipsick, who obtained six fingers on either hand, one was taken off from the right hand, but there remained almost more deformity than before, this maid also was less handy about any business, on which occasion 'twas doubted, or made a query, after what sort therefore in our Bible's the Giant of Gath was reported to be stronger than others, 2 Sam. 21. in respect of his six fingers on his hands and feet. Since according to Pliny, Plin. l. 11. c. 52. look what part is more than ordinary by Nature in any living Creature, the same serveth to no use. As for example, the sixth finger in a man's hand is ever superfluous, Coelius Rodig. Antiq. Lec. 17. cap. 12. and therefore fit for nothing. Yet Caelius says, he saw in Bononia a certain poor Plebeian, who had six fingers in both hands, inserted between the Ear and Ring finger, answerable in greatness to the rest, being besides movable, and accommodated as is wont for every use, his hands were of a remarkable breadth, there being nothing besides that was less comely. Which he was the willinger to take notice of, that we might know, that it is no judicial Statute that those parts that are agnatae, or more than ordinary by Nature, are unprofitable, and of no effect. Certainly the hand of man consists of five fingers, and if any thing arise in the body which exceeds the number appointed by Nature, it ought to be referred to a Disease which consists in number of parts, and if that which redounds appear in the natural shape, as a sixth finger which hath bones and nails sometimes doth, it denotes a superabundance of profitable matter, although it is very seldom seen that this supernumerary redundancy doth advantage any. Nations without Hands. But what is more wonderful and worthy of a further enquiry, Odour. Poster. Kornman. de Mirac. vivorum. is, That there is a Nation that wants hands; a great many of which unhanded monsters are to be seen in the Palace of the great Cham. The sad condition that a Nation must needs be in who wants this Instrument of Instruments the Hand, makes me reflect upon a rapture of our Chirosophy: What were the World without a hand? whose force Like the first Mover's most impetuous course Sets all the Orbs of Trading, and the Spheres Of Arts into their mystical Careeres; Whose standing still, would as prodigious prove, As if that the first Mover should not move. For upon the Cessation of the Hand All things would be at an enforced stand: Down goes all Staples, and that free Commerce Which entertains the busy Universe: Endeavour struck, as with a sudden damp, Would bring on Trade a universal cramp; For, Traffic would but have poor empty veins, All Manufactures ceasing with their gains. Friendship would fail, and Charity grow cold, And man to sloth and idlensse be sold; And so would have, by having nought to do, More business than he well could turn unto. Man naturally both cometh in, and goeth out of the world empty handed; yet I saw in London the other day an Italian, one Francis Battalia by name, about thirty years of Age, A Stone-Eater who was borne with two stones in one hand, and one in the other; who as soon as he was borne, having the breast offered unto him, refused to suck, and when they would have fed him with Pap, he utterly rejected that also, whereupon the Midwife and Nurse entering into consideration of the strangeness of his birth, and refusal of all kind of nourishment, consulted with some Physicians what they should do in this case: They when they saw the Infant rejected all that they could contrive for nourishment, told the women, that they thought that the Child brought its meat with it into the world, and that it was to be nourished with stones, whereupon they wished the Nurse to give him one stone in a little drink, which he very readily took into his mouth and swallowed down, and when he had swallowed all the three stones, and began to want his hardmeat, the Physicians advised the nurse to get some small pebbles, as like those which he was borne with as they could, with the which kind of nourishment he was brought up, and now in this stone-devouring-age, lest pebbles should be too plentiful and cheap, he subsists here among us with the same kind of aliment. His manner is to put three or four stones into a spoon, and so putting them into his mouth together, swallows them all down one after another; then (first spitting) he drinks a glass of beer after them, he devours about half a peck of these stones every day: and when he chinks upon his stomach, or shakes his body, you may hear the stones rattle as if they were in a sack, all which in twenty four hours are resolved, Glass-Devourers. and once in three weeks he voids a great quantity of sand by siege; after which digestion of them, he hath a fresh appetite to these stones as we have to our victuals, and by these, with a cup of Beer, and a pipe of Tobacco, he hath his whole subsistence; He hath attempted to eat meat, and bread, broth, and milk, and such kind of food, upon which other Mortals commonly live; but he could never brook any, neither would they stay with him to do him any good. He is a black swarthish little fellow, active and strong enough, and hath been a Soldier in Ireland, where he hath made good use of this property; for, having the advantage of this strange way of alimony, he sold his allowance of provant at great rates; for he told me, that at Limbrick in Ireland, he sold a six penny Loaf, and two penny worth of Cheese for twelve shillings six pence. It seems the fellow when he came first over, was suspected for an Impostor, and was by command of the State shut up for a month with the allowance of two pots of Beer, and half an ounce of Tobacco every day, but was afterwards acquitted from all suspicion and deceit. Lusit. Scholar cent. 2. curate. 69 This stone-devouring Monster, and helluo lapidum, may be compared to him whom Lusitanus saw at Ferara, who did eat hides, potsherds, or broken glasses, and concoct and digest them, in so much that all men called him the Ostrich, a bird of a wonderful nature, to concoct things devoured without any difference. But most resembles that Beggar-boy whom Platerus speaks of, Felix Plat. de obser. prop. 155 living by a miserable and horrid gain, Stone-Eateri● who for four farthings would suddenly swallow many stones, which he every where met with by chance in any place, though they were as big as a walnut, so filling his belly, that by the collision of them while they were pressed, the sound was openly heard; yet neither he, nor the stone-devouring castilian, which Abraham è Porta Leonis speaks of too, Dialog. de Auro. are any way to be compared with him for his rare faculty of concoction. Long Breasts affected: SCENE XIX. Pap-Fashions. Purch. Pilgr. 2. lib. 7. THey of Malve in Ethiopia, have loathsome, lovely, long Breasts; for, the young women if they be twenty, or twenty five years of Age, they have their Breasts so long that they reach down upon their Wastes, and this they take for a goodly thing, and they go naked to show them for a bravery. The Egyptian women have such great Breasts, it being almost incredible what Juvenal writes of them, supposing it to be natural unto them; Quis tumidum guttur miratur in Alpibus? aut quis In Meroem crasso majorem infante papillam? Nempe quod hic illis natura non omnibus una. Purch: Pilgr. 4. lib. 6. Helyn Geogr. Americae. The People within the Main of South- America, called Camucujara, have Paps that reach under their Waste, and near even down to their Knees, and when they run, or go faster than ordinary, they bind them about their Waste. Long Dugs affected. depiction of artificially-altered human The Azanegi magnify very fat and gross women, especially those who have longer Dugs, Munst. Cosm. lib. 6. cap. 50. and which hang pensile from the Breast, and therefore the men there use the same violence as the Senegans do to their women, Aloys. Cadam. to stretch them out to the measure of their Fancy, insomuch as when they have once borne Children they grow longer, and more ugly and filthy to behold. The women of Mexico so love to have great Dugs, Montaign. Essay lib. 2. that they strive to have their Children suck over their shoulders. In the Island Arnobon, Du Pegr. Hist. Ind. Orient. the Nurses have so long Dugs, that they cast them over their shoulders. The Women of Guinea, Purch. Pilgr. 2. lib. 7. when their Children cry to suck, they cast one of their Dugs backward over their shoulders, and so the Child sucketh as it hangs. depiction of artificially-altered human The Breasts the store houses of milk resemble a half Bowl, they rise the breadth of two fingers high, when maids begin to have their Courses, and when they are full ripe and grown marriageable, they swell so that they may be covered with the hand; which Aristophanes calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the goodly apples of the Breast. And lest the heavy Breast should flag down too low, because a woman goes always upright, they are knit and tied by their whole Basis or Bottom to the bonny part of the Chest A fault therefore it is in the women of Ireland, and others who never tie up their Breasts: but they sin with a higher hand against the Law of Nature who forcibly endeavour to break these bonds by drawing them out unto a monstrous and ugly greatness; for by this Artifice the convenient figure and decent magnitude of the Breasts, which should concur to their natural constitution as it was, from whence their elegant beauty should arise, and the Breasts become most apt for the generation of milk, The inconveniences of great Breasts. as having a moderate heat and excellent conformation. Let them that will extol great Breasts like udders, because they generate a great deal of milk; yet it is better to have a mediocrity then such a superfluity of milk, which if retained is easily corrupted in the Breasts, and hence great Dugs are more obnoxious to inflammations and Cancers, and being besides lose and moist, they cannot retain that temperate heat, nay, not only by this perversion or destruction of the natural and convenient form and magnitude of the Breasts, and decent figure is this organical part rendered deformed, and extended beyond its just extuberancy which is accounted beautiful; but this goodly sagging Dugs, a Pap-fashion which they so affect is to no end, unless to make their children more saddle-nosed, which is the usual inconvenience that attends them who suck Nurses with overgreat laxuriant Breasts, (and which it may be is the intention of this practice) and by spreading over the whole region of the Breasts, and swagging down sometimes lower, there follows one inconvenience not yet reckoned, for by their extravagant expatiation and bulky weight they prove no little hindrance to respiration. Nature (indeed) sometimes is a little luxuriant and extuberant in the Breasts of some women, a remarkable History whereof Salmuthus hath of a Patient of his, Salm. Medicine. observ. the wife of a noble Secretary, who before marriage was endowed with great Breasts; which notwithstanding at the first time of her impregnation did increase and rise to a greater, nay, even a most horrid bulk: and they always after her conception did so increase, that they were wont to hang down even unto her knees, at which strange case Salmuthus stood amazed when her husband shown her Breasts unto him to be cured, The chief use of the Breasts. wondering at the matter, which otherwise useth to be collected towards the Child in the womb, making together the Belly tumid, that so great quantity should ascend upwards, or creep to the Breasts; whence he observed, that there is not only a consent between the Veins of the Womb and Breast, but a conflux also. But although Nature, forced thereto against her will, prevaricates in the shape of the Breasts, and Divine Providence hath gone beyond the Rules, to which she hath necessarily constrained us, it is not to give us a dispensation from them; they are blows of his Divine hand, which we ought not to imitate, but admire as extraordinary examples, and marks of an express and particular avowing of the several kinds of wonders, which for a testimony of his omnipotency he affordeth us beyond our orders or forces, which it is folly and impiety to go about to represent; and which we ought not to follow, but contemplate with admiration, and meditate with astonishment, being Acts of his Personage, and not of ours. Another thing discommendable in some of these Nations, is, that they take these loathsome lovely long Breasts to be a goodly thing, and that they go naked to show them for a bravery; the chief use of the Breasts being the generation of milk; that they may be ashamed who for nicety and delicacy do forfeit this principal use of these excellent parts, and make them only Stales, or Bawds of Lust, as too many Ladies amongst us do, who by opening these common shops of temptation, invite the eyes of easy Chapmen to cheapen that flesh which seems to lie exposed (as upon an open Stall) to be sold: The Breasts accounted shameful parts. To whose Udders I could wish some severe Cato could present a good wholesome moral Hedgehog to make them shut up shop, and translate their Masques from their Face to their Breasts. More innocent are the Maldives in the other harmless extreme, Purch: Pilgr. 1. lib. 9 who count the Breasts shameful parts not to be spoken of; who carefully hid them, and to speak of them they account it very lascivious and dishonest: the Maids go naked until their Breasts begin to bear out and increase, and then they think it a thing needful to cover them, holding as great a shame to show them as their Privities. The most Noble Virgins of Secota in Florida also are more modest than ours, De Bry Hist. Ind. who for the most part apply their hand to their shoulders, so covering their Breasts in sign of Virgin modesty, being naked in all the rest of their body. There being good reason in Nature why women should have a modest regard of them, and not so openly expose them; because the consent between the Breasts and Womb is very great, in so much as the only contrectation of them provoketh Lust. Another, and that no small aggravation of their offence against Nature, is that these women should so love to have great Dugs, that they strive to have their Children suck over their shoulders: for, this is a device contrary to the intention of Nature, as plainly appears by the situation of the Breasts, as we have showed in our Vox Corporis, or Moral Anatomy of the Body. Suitable to this absurdity is the Custom of the Turkish women, Helyn. who carry not their Children in their arms as we do, Very little Breasts affected. but astride on their shoulders; But more conceited is the Fashion of the Matrons of Dasamonque in Florida, who have a strange manner of carrying their Children, plainly divers from ours: For we, as a gesture more conformable to the hint of Nature, carry ours in our arms before our Breast; they taking hold of the right hand of the Child bear them on their back, De Bry Hist. Ind. embracing the Childs left-heele with their lefthand, by a way as wonderful and foreign as it is averse to Nature. Purch. Pilgr. 3. lib. 2. More commendable are the women of Uraba, who do mightily affect little Breasts, and use all the Art they can devise to have them so. Allowable is the use of those Cosmetiques' which are contrived by Art to restrain the exuberancy of the overgrown Breasts, and reduce them to their natural proportion, which in the corrective part of medicine is performed by refrigerating repercussive medicaments, which drive backward the matter to the profundity, and excellently advancing the natural heat, compel it to enter into the depth of the Body, and so meeting with the Aliment afar off prevents its passage io the more superficial parts, and so consequently prohibits the undecent augmentation of the Breasts. Yet the practice of some Indian women, to avoid the deformity of sagging Breasts, is no way allowed, who having Teats that become lose and hanging, use therefore abortions with a certain herb, because they will not have this deformity, and when they fall the principal women bear them up with Bars of Gold. As if the Breasts of women were intended only for ornament. Do you think saith Phaverinus, Men with great Breasts. Phaver. in Aul. Gell. that Nature hath given women their swelling paps as so many more beautiful Warts, not for the nourishing of Children, but for the adorning of the Breast? for so many prodigious women endeavour to dry and damn up that most sacred Fountain of the body and feeder of mankind; as if it should despoil them of the ensigns of Beauty, of which not the Vulgar, but the Learned complain, that the greatest part of women (an ancient crime) put forth their Children to be Nursed, from whence there follows the frequent infirmities of men's Bodies, together with a shortening of the age, and a diminution in their stature. The same (or not much differing folly) are they guilty of, who use strange counterfeit sleights to abortiate the fruit of their Body, that the smoothness of the Belly be not wrinkled and enfeebled with the weight of the burden, and the labour of Childbirth, a thing deserving all hate and detestation, that a man in his very original, whiles he is framed, whiles he is enlived, should be put to death under the very hands, and in the Shop of Nature. In Egypt the men have greater Breasts than the biggest of our women; for, Prosp. Alpin. lib. de med. Egypt. c. 9 Prosper Alpinus writes that they grow so fat by their course of Diet, that he never saw in any Country so many extreme fat men, as he observed in Grand Cairo, and he reports, that most of them are so fat that they have Breasts far greater and thicker than the longest Dugs of women. But if I should say that men in some Countries have not only great Breasts, bearing out like unto women which give suck, but that many men have given suck unto their own Children, Male Nurses. it would sound very strange, and somewhat against kind; Purch. Pilgr. 2. lib. 9 Alex. Benedict lib. 3. cap. 4. Anatom. yet upon credible witnesses it appears to be very true. For, one Peter a Christian Caesar at Sofula, his wife dying after Travel of a Daughter, nourished the same with milk from his own Breast for a whole year; Pity of the motherless crying Infant, which his poverty could not otherwise relieve, caused him to seek to still it with laying it to his Breast, and then gave it somewhat to drink, which having continued two or three days his Breast began to yield milk. Purch. Pilgr. 2. lib. 9 A poor Jew of Ormus nourished his son with his Breast, the Mother dying when it was young in the Cradle. A poor man in Moura, being sixty years old, had as much milk as a woman-Nurse, and gave suck to two Children. I have not wherewith to accuse these Male Nurses of tampering with their Breasts: yet since the business concornes the reputation of Nature, 'tis worth the scanning. Anatomists say, that men have scarce any Glandules, since they (according to Hypocrates) were not to have any milk in their Breasts; yet they deny not that such a kind of humour like unto milk may be engendered in them, which Aristotle calls milk, but unfit for nourishment. Bauhin. Anat. As Bauhinus observed in two men whose Breasts were replenished with a more copious juice; Idem Ibid. Alex. Buatus. Vesal. lib. 5. Hum. Corp. Fabr. lib. 18. sect. 7. Tra. 1. Sum. 2. ca 39 Jac. Font. Art. med. pars 1 yet a certain learned man affirms that there have been seen some who putting an Infant to their Breasts have given suck. Vesalius saith, that more than once he had seen abundance of milk in men, which also Nicolus affirms. Jacobus Fontanus saith, Women with manlike Breasts. he knew a Butcher of a good habit of body and fat, that had Breasts abounding with milk. And Bauhinus confesseth, Idem Ibid. that they who have viewed the new World, report, that men there generally almost have store of milk in their Breasts. In particular we read of the Cumacaiaro's, a Nation of Brasile, Renuard. Cysatus Ins. Japonia & Germanice. that the men are endued with large Breasts, swelling with milk, which are sufficient for the suckling and nursing up of Infants; their women on the contrary being endowed with small and manlike Breasts. Which Feminine property of men, although not so frequently, Card. 4. de hist. Anim. 20. de subtle. 12. hath appeared also in this our old world. Cardan affirms, that he saw at Venice one Antoney Bussey, of thirty years of Age, who had such abundance of milk in his Breasts, as was not only sufficient to suckle a Child, but it moreover sprouted out exuberantly. Johan. Conradus Schenckius (the Son) knew one Laurence Wolff, who from his youth to fifty five years of Age, being then so old, abounded with such store of milk, that in their meetings (being drunk) he would by way of sport, compressing his Breasts, ejaculate and spurt milk in the face of those that sat right over against him, being known to many by the name of Wolff the milke-spurter, being also desired by them often to show his ability herein to others, neither yet did he hereupon perceive any pain, heaviness, or tension. And Vesalius affirms, Vesal. l. 5. c. 18. de Corp. Hum. Fabr. sect. 7. tract. Sum. 2. c. 39 cited by M. Donat. med. Hist. admirab. Nic. Font. Art. Med. par. 1. that he hath more than once beheld milk issuing from the Breasts of men; and Nicolus affirms as much. Fontanus acknowledgeth, that through the goodness and perfection of temperament, milk is found in the Breasts of some men: And Alex. Buatus cited by him conceives it to be possible that men may have such store of milk in their Breasts that they may suckle an Infant. How men come to have milk in their Breasts Hier. Eugub. lib. de Lacte. Hier. Eugubius says, that he had seen men who had milk in their Breasts, which by expression sprouted out, and it is well known that milk (in men) is not made of monstruos blood. Marc. Donat. ca 8. de variol. & morbil. Corn. Gemma. lib. 1. Cosm. c. 7. Marcellus Donatus remembers to have seen a man who sent milk forth out of his Breasts in a manifest quantity, and it is well known that in Males it can hardly be done out of menstruous blood. Yet the observation of Fabricius looks somewhat like an analogical satisfaction to this point: As (saith he) women have their monthly Courses, so some men have a redundancy of blood, which can neither be discussed by urine nor sweat, nor insensible transpiration; but it flows to the testicles, and is excerned by the passage of Urine; hence many effeminate men in Germany and Lorraine have milk in their Breasts, and suffer purgations in an orderly vicissitude like women. Gal. de usu par. And Galen confesseth, that some men have Glandules in their Breasts, wherefore these things vary according to Individuals: but that these Glandules are in all men, you may without forcing the Text collect. For since he assigns a double use of them, how can they satisfy the other, and the common if they were destitute of Glandules? and to what end should that conformation of the Teats be so like, that not a few men have given suck, (as the Histories witness) where if we turn away the calumny from Nature in the Glandules, how shall we at length avert it in the Teats? But yet the question is, whether the Breasts of men generate milk according to Nature? 'Tis true, there wants in the Breasts of man that consent with the womb, Amazon's fearing off their Right Paps. and there wants that congress of the Mammillaries descendent, with the Epigastricall ascendent; if therefore for these two causes the Breasts engender no milk, why are we deluded with a fashood of their glandulous bodies? There is present too the conformation of the Teats that milk may flow out, why should not then the Argument conclude? Hoffman answers, that even as they are, yet they are not for milk, and he would not have that which happens to one man of Thousands to be attributed to all men, accounting these Stories of the New World to be little better than Fables; Nature when she would have both Sexes to be like one unto another, she made Breasts in men; for since matter was present, what use should she make of it unless this, she being studious to preserve the Analogy between man and woman. Neither are they in vain in men, if they fulfil the use common to both Sexes. Surely the Analogy between the Breasts of man and woman, is somewhat greater than is ordinarily granted, Salmuthus in obs. med. cent. 1● ob. 92. although this be somewhat more than that which Salmuthus relates of a Maid servant, who having the care of an Infant, laid him in the same bed with herself, and as wenches are sometimes prone to be wanton, she often offers him her Breast to suck; her Courses stop, she hath thereupon milk in her Breast and gives suck. depiction of artificially-altered human depiction of artificially-altered human Near the Land of Chalde is the Land of Amazons, which is inhabited by women only, Sir Joh. Mand. Travels. c. 50. who converse with men of neighbouring Countries whom they send for; if they have maid Children they keep them, and if they be of noble blood they burn the left Pap away for bearing of a Shield, and if they be of a base degree, they burn the right Pap away for shooting. There is also report, that there is a Nation of them about Guiana. And although Sir Walter Rawley in his voyage thither when he was near the River of Amazons, was very inquisitive after them yet could not find them; yet the Translator of the report of the Kingdom of Congo hopeth that some good Guianean may hereafter assure us that there is such a Nation. For although those relations of Amazons, when they first come from the new World, were by many accounted a Fable, Peter Martyr (formerly) esteeming it a semi-fable, yet afterwards in his seventh Decade his belief came more up to it, being heightened by the allegations of men of credit, contesting that it was true. And Eusebius Nierembergensis witnesseth, Euseb. Nicr. Hist. Nat. that he was assured of the truth herein by a Cassique, or Duke of that Region. The Breasts by Nature are two, even as the whole body always is bipertite, that like good handmaids they might serve their Dame the Womb, The Inconveniencies of the Amazonian convenience. which seems as it were parted into two; for, the Milk, the Fucus of Nature as Plato calls it, comes not into the Breasts until the Infant be throughly perfected; and that if there be two Infants, yet they might both at once have wherewith to satisfy and nourish them. But these Amazons discarding the tenderness of their Sex, and desiring to improve themselves Viragoes, abreviate Nature's provision for an unnatural conveniency; whereby the proportion of the Breast for ornament of the Chest, and the complete representation of it is lost. This their institution being destructive to another secondary use of the Paps, to wit, of their situation; for, they were ordained to be a kind of covering and defence for the heart, and that themselves having received heat and cherishment from the heart, might again return unto its warmth, such as we get by garments we buckle about us: Hence it is that those men who have great breasts, bearing out like a woman that gives suck, as a Cafar in the river Quiliame which we read of had, are of a colder temperament, as Nature seems to intimate by a more than ordinary provision of this covering; especially this use is manifest in woman, in whom these Breasts grow oftentimes into a great mass and weight, so as they being far colder than men, their entrails under the Hypocondria are warmed by them. Hippoc. lib. de Glandulis. Another penalty of their crime against the offended Majesty of Nature they must needs incur, unless with their Breasts they put off the very Nature of woman, since another use of the Paps, according to Hypocrates, was, to receive excrementitious moisture: For if (saith Hypocrates) any disease, or other event, take away a woman's Paps, her voice becomes shriller, she proves a great spitter, and it much troubled with the pain in her head. Men that pierce their Paps. depiction of artificially-altered human Before this Scene goes off, I ought to take notice of a profane Cavil of Momus against the Fabric of the Breast of man, who found fault that Nature had not made a Window in the Breast of man that one might have seen the motions of his heart, and discovered the affections of his mind: And amongst other things which King Don Alonso would (who was Surnamed the Wise) indiscreetly reform in Nature, this was one among the rest, that he did blame her that she had not made a Window in man's Breast, that he might see that which he was plotting in his heart, and whether his manner of proceeding were fair and sincere, or whether his words were feigned, No need of a window in the Breast. or whether (like Janus) he had two faces under one hood? Alas! the desired Window in the Breast would have been of little or no use, since it stands not with the conveniency of most Nations to go with an open and bare Breast: and say that the Breasts were generally exposed to the Eye; Are not the Eyes two Casements that look down into the Heart? And hath not the Countenance a sufficient declaration of the Affection? The Eyes being two several Indices of the same: Nature in recompense, and analogically to answer the curiosity of these men's Phantsies, hath established a certain Art of Physiognomy whereby a man may attain unto a sufficient intelligence of the thoughts and affections of others. SCENE XX. What mischief by swathing of Infants. Dangerous Fashions, and desperate Affectations about the Breast and Waste. THe Pergamits, as it appears by Galens observation, had a great affectation of old instreight swathing of their Children. The walls (saith he) of the Breasts, are for the most part, depraved by Nurses, while they from the first education do over-strictly bind them about with swathing bands: espeicially (saith he) is this daily done among us to Virgins, for while their Nurses are careful to increase their Hips and sides, that they may exceed the Breast in magnitude, they roll them all over with certain bands, and more vehemently restrain and compress all the parts of the Scapula and Thorax; whence it comes to pass sometimes, that when all the parts are not equally compressed, the Breast is made to bunch out forward; or else the hinder parts that belong to the Backbone are made Gibbous, Swathing a cause of crookedness. so that they become crook-backt. Another inconvenience also follows, that the Back becomes as it were quite broken, and brought to one side, insomuch (indeed) as one of the Scapula's is not increased, but appears small and compressed. We have the judgement of Frabicius Hildanus, and Sennertus. both learned men, touching this matter. In certain Regions (saith Hildanus) and Families, Hild. lib. de morb. puer. it is a custom by involving their little Infants as soon as they are born (for what cause they know not) to pen them up in too streightswathing Bands. Whence it often happens that their bodies and limbs protuberate with crooked bunches, and other deformities of the Knees, Legs, and other parts; but also by reason of the more strict involution it happens (which no man need to doubt of) that their bones being yet tender, soft, and cartilaginious, are easily wrested and drawn out of their natural situation, which afterwards by degrees harden into an excrescence, which he had observed in many. Hereupon becoming crook-backt and lame, the natural proportion of the body is depraved, and the body made incommensurate; for, whereas a measure taken from the Crown of man's head to the sole of his foot should answer to the distance between the middle finger of his right hand to the middle finger of his left hand when the Arms are stretched out to the full length; this proportion cannot be observed in crook-backt men, and hence they are justly accounted unproportioned. The providence that is to be used in the swathing of Infants is a thing of high concernment, and therefore there cannot be too much said thereof. Take therefore what Mercatus hath of this matter: This, Cautions in ordering Infants. saith he, ought always to be the care of Nurses, Mercat. de Infant. Educat. l. 1. that when they swath their Children, they endeavour to touch and handle every part of their body gently, and carefully to divide that lightly which is to be divided, and to extend that which is to be extended, and depress that which is to be depressed, and to fashion every part according to the innate and more comely proportion of each part, yet they must do it with a tender compression, and with the very ends of their fingers too. But swath-bands being provided for that purpose, for the right ordering of the structure of the body; if there be need, they must gently and softly rewake and rectify the members, (but if they be form according to Nature, they ought in no wise inconsiderately to touch them, because oftentimes they fall into worse condition through the carelessness of those that handle them;) and for that cause they must not only be very careful to swath their Children, but also in laying of them down when they are swathed, lest some part should chance to remain awry, or ill figured. They must also gently squeeze the bladder, that they may the more easily make water. Moreover the hands and arms are to be extended to the knees. They must lightly bring the feet on both sides backward to the back, and before to the head, that they may learn to bend every part which ought to be bend; yet they ought not to remain settled upon the belly, lest they prejudice the entrails; neither again ought they to hold them with their face downwards until they are swathed all over; For it is better, first to compose the swathbands, that being laid they may receive the Infant upon his back; yet they must observe this caution, lest in swathing them, a leg or an arm, the back or the neck be by any means distorted; Our Custom of swathing children condemned. they ought to clean the Nose, and to wipe the eyes with a gentle linen cloth, and thus after they have sucked sufficiently, to lull them asleep by very gentle motions of the Cradle, for by violent rockings the Epilepsy ariseth: And it is better from the third month, that they should be carried, and in the Nurse's arms lulled asleep; also you must take heed that you bind them not too strictly, for that oftentimes is the cause of gibbosity and crookedness, neither therefore ought they to be too lose, because their members are wont to lose the natural figure, and acquire that which in the relaxed space can be acquired. Moreover we ought not to permit them forthwith, nor in the Summer time to have their arms at liberty before the space of three months, and in the Winter not before four; yet the right hand must for some few days be first taken out, that thereby they may become right-handed; indeed their hands are weakened, and their fingers for the most part are depraved with crookedness. Also after nine months' you may suffer them to put on shoes, about which time they will be able to trample on the ground, and to hold themselves upright, and that they may do twice or thrice in a day, and afterwards compel them by little and little, and by degrees to go by steps, so that by that labour you do not very much enforce them, but gently, until they attaining more strength desire it of themselves, and may without harm endure it. We in England are noted to have a most perverse custom of swathing Children, and straightening their Breasts. Which narrowness of Breast, occasioned by hard and strict swaddling them, is the cause of many inconveniences and dangerous consequences. For, all the bones of newborn Infants, especially the Ribs of the Breast, The natural proportion of the Breasts. are very tender and flexible, that you may draw them to what figure you please; which when they are too strictly swathed with Bands, reduce the Breast to so narrow a scantling as is apt to endanger, not only the health, but the life of Children. For hence it is, that the greatest part of us are so subject to a Consumption, and distillations, which shorten our days, and bring us to an untimely Grave: For they who have more straight and narrow Breasts, are necessarily made opportune to spitting of blood, distillations and the inflammations of the parts of the Breast, since the Lungs in such grow very hot; for when the rest of the body retains its proportion and due magnitude, and the Breast is made narrower, more blood is collected about the Breast than it can digest or expel from itself, whence neasting in those cavities (especially of the Arterious veins, or veine-Arterie,) degenerates into the causes of many diseases. Moreover, the Breast itself corrected is very much weakened, whereupon the blood flowing thither hotter, or (sticking there) becoming sharp, doth easily erode the vessels, neither is Nature now able to defend herself any longer. The Breast hath an Oval figure, in its natural magnitude, it doth make eight Geometrical inches, to wit, that which gins at the throat-bone, and is terminated in the sword-like cartilege; the Back from the first Vertebra of the Breast to the end of the twelfth, or reaching to the beginning of the first of the Loins, obtains a Geometrical foot and one inch: So that the Breast is shorter than the Back by five Inches, the sides run out from the Clavicula to the end of the Breast, where the Bastard-Ribs end, and have nine inches and a half; the Perepheria of the Breast is two Geometrical foot and two Inches. Swathing a cause of the Rickets. If you render your breadth it is narrowed an Inch; If you take it in, it is dilated two Inches, this is the natural proportion. Now when either by Nature, or this foolish violence of Art, the Breast by compressing is made narrower and unproportioned, the Scapulae usually appear prominent, and they become such as Hipocrates calls Alatos, and by that figure obnoxious to a Phtysique, the backbone not only being hurt, and they made gibbous, but the Lungs thereupon cannot preserve their figure: the best prescription therefore for such who are become this way proclive to a Phtysique, is to use such exercises as gently dilate and extend the Breast, as shooting, vociferation, commotion of the Arms, and attraction and compressing of much breath, which yet must be done with caution and without violence. Among such, and other the like inconveniences, occasioned by this unhappy custom, it is very remarkable, that the Rickets, a disease frequent with us, but scarce known where they use not to swath their Children, is occasioned, as I am persuaded, (and some good Physicians are of the same opinion) only by this perverse custom of swathing, it being an observation among some Ladies that I have discoursed with, that no Children that are kept with a Belly-bands only, and not swathed straight upward, are troubled with the Rickets; A notion worth the taking notice of by those who would not have their Children grow sick of the Fashions. And although Doctor Glisson, and the other Doctors his Assistants in that learned Tract, which to their great honour they have lately published of this new disease, commonly called the Rickets, or more properly the Rackets; where they speak of the causes of the Curvity of the bones, The cause of the Rickets enquired into. they do not wholly assent to their opinions who ascribe it to the flexibility of Bones, inveighing against Nurses which prematurely commit Infants and Children to their feet, thinking that their bones are bend by the weight of the sustained body, nor to others likewise accusing the unskilful way of swathing practised by Nurses: yet they partly grant, that in so tender an age the bones may perchance be somewhat bend, yet they would not remain bend as Led or Wax, but left to their liberty they would at length return to the proper position of the parts; for they do not consist of a Ductile matter, in so much as they would be broken in the bending, or would certainly endeavour to recover the former site of parts. And as to the unskilfulness and carelessness of Nurses, they do not wholly excuse them, yet they think they cannot justly impute this Curvity unto them; since they see that the Children of poor men are handled with less care, and sooner committed to their feet than gentlemen's Children are, and yet their children are more rarely infested with this infirmity than theirs; and they have known Nurses, who having used the uttermost diligence both in swathing, and other ways of handling Infants, that they have given suck unto, yet they could not prevent or avoid this Curvity of the bones. But where they come to speak of the Causes, why, in tract of time, the Spine or Rack-bone cannot be raised up according to a strait and natural line; here verily (say they) we cannot at all excuse the negligence and carelessness of nurses, that they do not attentively enough observe unto which part rather, Infants whom they suckle, are prone to incline their body, to the end they may diligently and carefully endeavour to direct it to the opposite part. Where they never swath Children. Likewise also, when Nurses prematurely and without regard commit weaker Infants to their feet, it may fall out, that since the Tonique motion of the Muscles is not sufficient for sustentation of the Body, they may suffer the Knee or Leg of the Child to be bended into one side; whereupon the Ligaments of the joint are extended either on the inner or outward side and by consequence the Ligaments of the adverse sides are contracted, whereby the joint must necessarily be bended either outward or inward. Therefore although they had above denied the Curvity of the Bones to depend upon this, yet they grant that the distortion of joints in weak Infants may happen through such a carelessness of Nurses; granting moreover, that by their constant and foolish Fasciation, the bones, which otherwise were straight, may be incurvated, although they do not esteem it to be the constant and ordinary cause of this organical infirmity. Plut. in the Life of Lycurgus. The Spartan Nurses used a certain and better manner to bring up their Children without swaddling or binding them up in and swathing-bands; Grimston of their manners. so as they made them nimbler of their Limbs, better shaped, and goodlier of body: And this was the reason why many strangers sought to have Nurses from Sparta, to nurse and bring up their Children. Purch: Pilgr. 2. lib. 9 In Candou- Island, one of the Islands accounted to Asia, they never swadle their Children, but let them go free, yet never any prove deformed: So do the Irish, and yet none of their Children prove crooked, although the women be not slender. So they do in the North of England, Where they never swaddle Children. where the Rickets hath not much prevailed. As for the swaddling of Children, they that dwell in hot Countries and near the Tropics, Ramutius Narrat. of Nova Francia. have no care of it, but leave them free unbound; but drawing towards the North, the Mothers have an eeven smooth board, like the Covering of a Drawer or Cupboard, upon which they lay the Child wrapped in a beaver fur, (unless it be too hot,) and tied thereupon with some swadling-band, whom they carry on their Backs, their Legs hanging down, then being returned into their Cabins they set them in this manner up strait against a stone, or something else. In Brasile the Children are never swaddled, Lindscot. lib. 2. or lapped in , but only laid in a little Cotton Bed; we would think that if our Children should not be wound or swaddled, that they would grow crooked, whereof not any are found among them, but rather go uprighter than any people in the World. The Canarins and Corumbins of the Indies, Grimston of their manners. who live not far from Goa, the women among them are delivered without a midwife, and then they presently wash their Children, and lay them upon Indian figleaves, and so they go presently about their business, as if they had not been newly delivered; the Children are nursed naked, and when they are filthy, they use no other mystery than to wash them with water; so as they grow strong, and active, and fit for any thing, for they are not daintily bred. The men of this sort live many times an hundred years in perfect health, and never lose tooth, What swathing our Climate requires. mocking at our delights, with the which we wrong our lives and nature. Spigelius. Anatom. The Venetians therefore have an excellent Custom, to involve rather than swath their Infants in a light swathband, desiring to have rather a broad than a narrow Breast, a full than a slender. Fond opinion (indeed) hath obtained this with us, that Children, unless they were diligently involved and constrained in swathing-bands, they would have distorted Legs: Which the Barbarians take least care of, who put their Infants new borne naked and unswathed into their Hamacchoes, whose Children notwithstanding of all Mortals go most straight. 'Tis confessed, the temperature of the air doth very much avail to that purpose, and therefore we may allow our Children in Wintertime to be diligently involved and bound up with swath-bands in their Cradles, because otherwise they are unfit to endure the Cold of our Climate: but in Summer and temperate seasons of the year (especially when there is no frosty weather, with others good leave, saith a learned Physician) I should think (as much as I can attain by experience) that Infants are to be freed from these bands and set at liberty; some kind of Couch invented for that purpose, out of which they cannot fall; and verily (saith he) I am of that mind, that the extraordinary heat doth not a little incommodate, wherewith Children in the time of Summer revinct with swath-bands are as it were stewed. Yet it is not to be omitted what our Physicians observe in their late learned Tract of the Rickets; That the too early leaving off those swath-bands and blankets, wherein Infants are discreetly involved, Enquiry after the Causes of the Rickets. is conceived to be one cause why Infants, when they are new borne, are very seldom troubled with the Rickets; for, Midwives and Nurse's order newborn Infants with such Art, that their condition may as near as can be approach unto that which they lately had in the Womb. For they on every side involve the whole body, except the head, in one continued enclosure; whence the outward parts of the body, and the first affected in this disease are defended against the injuries of the external cold, and the hot exhalations breaking out from any part of the Body, by that swadling-clout perchance doubled or trebled, and rolled about with swath-bands, are evenly retained, and equally communicated to all parts of the Body, that they may be cherished as it were in a common stove with an equal heat. Therefore since the chief part of the essence of this disease consists in an equal cold distemper, no marvel if these muniments of the body do avert it, at least for a time: But when after some months, if not sooner, the hands of Infants are freed from that common covering, as the Custom is, and perchance before they are six months old, their feet also in the day time, although they are again swathed at night, all the day at least, their outward members are destitute of this common nourisher of natural heat: Our Nurses also, (as they judiciously note) often err while they too soon coat feebler Infants; for they unhappily define the time of Coating Children by number of months, whereas they ought rather to make their account out of the activity and strength of motion in their feet and hands: for when the motion and exercise of those parts may more confer to excite and cherish their heat, A strange way of ordering Children. and irritate their pulses, than the nourishment of swath-bands, without doubt than is the mature time for Children to be freed from their primative inrolments, having then no other need of this propulsive cause. The manner of ordering Infants among the Peruvians, is worth the taking notice of; for there, the Children, both of the Nobles and Plebeians, are first washed in cold water, and in like manner every day before they swath them, neither do they until the third month let them have their Arms at liberty, supposing that conduceth to their strength; they lay them in wooden Cradles upon nets instead of Beds, they never take them into their Arms or their Laps, no not when they give them suck, burr stooping down reach the Dug unto them, & that only thrice every day. And that which may shame our Ladies of Europe, the mothers themselves, although they were Queens, nurse their Children, unless they are hindered by a Disease, or some other Sontick Cause, and then for the most part they abstain from the company of their husbands, lest they should be constrained to wean their Children before the time, for they who upon such a Cause are weaned before their time, by a propudious name they called Ayusca, as much as to say Bastard. Joan. de Laet. descript. Novi orb. occident. lib. 11. cap. 21. Another foolish affectation there is in young Virgins, though grown big enough to be wiser, but that they are led blindfold by Custom to a fashion pernicious beyond imagination; who thinking a slender waste a great beauty, strive all that they possibly can by streight-lacing themselves to attain depiction of artificially-altered human unto a wand-like smallness of waste, Small Wastes perniciously affected. never thinking themselves fine enough until they can span their Waste. By which deadly Artifice they reduce their Breasts into such straits, that they soon purchase a stinking breath; and while they ignorantly affect an angust or narrow Breast, and to that end by strong compulsion shut up their Wastes in a Whale-bone prison, or little-ease; they open a door to Consumptions, and a withering rottenness: Hence such are justly derided by Terence; Haud similis virgo, est virginum nostrarum, Terence in Eunucho. quas matres student: Demissis humeris esse, vincto pectore ut graciles fient. — Si qua est habitior paulò, pugilem esse aiunt, deducunt cibum, Tametsi bona est natura, reddunt curvatura junceas. So that it seems this foolish fashion was in request in the time that Terence lived. Hoechstetterus in his description of Auspurge, the Metropolis of Swevia observes, this foolish custom is at this day entertained generally among the Virgins there. Streight-lacing a cause of much mischief They are, saith he, (describing the Virgins of Auspurge) slender, streight-laced, with demisse shoulders, lest being gross and well made, they should be thought to have too athletique bodies. Which among other Causes may contribute much mischief to that Epidemical Disease, the whites and white , with which they are so frequently annoyed in these times, whereof the ancient women boast they never heard of. Paraeus where he propounds Instruments for the mending such deformities, observes, that the Bodies of young Maids or Girls (by reason they are more moist and tender than the bodies of Boys,) are made crooked in process of time: Especially by the wrenching aside, and crookedness of the back bone; the most frequent cause whereof is the unhandsome and undecent situation of their Bodies when they are young and tender, either in carrying, sitting, or standing (and especially when they are taught to go too soon) saluting, sewing, writing, or in doing any such like thing. In the mean while he omits not the occasion of crookedness, that happens seldom to the Country people, but is much incident to the Inhabitants of great Towns and Cities, which is by reason of the straightness and narrowness of the garments that are worn by them; which is occasioned by the folly of Mothers, who while they covet to have their young Daughter's bodies so small in the middle as may be possible, pluck and draw their bones awry, and make them crooked. For, the Ligaments of the Backbone being very tender, soft and moist, at that age, cannot stay it straight, and strongly, but being pliant easily permits the Spondels to slip awry inwards, Causes of Crookedness. outwards, or sidewise, as they are thrust or forced. And in another place, speaking of dislocations, or luxations, and the causes of Bunch-backs, and saddle-backs, and crookedness, he saith, that fluid and soft bodies, such as children's, usually are very subject to generate the internal cause of these mischiefs, Defluxions: But if external occasions shall concur with these internal causes, the Vertebra will sooner be dislocated. Thus Nurses whilst they too straight lace the Breasts and sides of Girls, so to make them slender, cause the Breastbone to cast itself forwards or backwards, or else the one shoulder to be bigger or fuller, the other more spare and lean: And if this happen in Infancy, the Ribt grow little or nothing in Breadth, but run outwards before, therefore the Chest loseth its natural Latitude, and stands out with a sharp point, hence they become Astmatick, the Lungs and Muscles which serve for breathing being pressed together and straightened; and that they may the easier breathe, they are forced to hold up their heads, whence also they seem to have great Throats, and their bodies use not to grow at the Spine, and the parts belonging to the Breast and Back become more slender; neither is it any wonder, for, seeing the Veins, Arteries, and Nerves are not in their places, the spirits do neither freely, nor the alimentary juices plenteously flow by these straightened passages, whence leanness must needs ensue. The the same error is committed if they lay Children more frequently along upon their sides than upon their backs, or if taking them up when they wake, they take them only by the feet or legs, and never put their other hand under their backs, never so much as thinking that Children grow most towards the Heads. And I would to God the vanity and indiscreetnes of Mothers in their Institution, Children unborn how disfigured. and precise exercise of their Laws and Customs in this matter, did only take effect when they endeavour it on set purpose after the Birth of their Children, and that their inconsideration and imprudency did not unwittingly many times deprave their Children, even whilst they embrace them in the womb. Not to mention those impressions of deformity which depend upon Imagination, frights, falls, or blows, and evil Diet, from whence much mischief many times proceeds to the disfiguring of the Child yet unborn. To the causes of man's transformation are justly referred the undecent Session, or the ill collocation of the mother in sitting, or lying, or any other posture of her body during the time she goes with child: For hereupon, not only the body of the mother, but of the Child enclosed in the womb, is perverted and distorted. Wherefore they who all the time of their going with Child either sit idle at home, or with their legs across, or with bodies bowed towards their knees, sew, or spin, or employ themselves in some other action, or more straight constringe their Bellies with long bellied, and straight-laced Garments, Busks, Rollers, or Breeches, bring forth Children awry, or stiffnecked, bowed, crooked, crumpshouldered, distorted in their hands, feet, and all their Limbs, because the Child can neither move freely, nor commodiously extend his members. What should they do with others? If they had better they would spoil them. Spigelius. More cautious and better advised are the Venetian Dames, who never lace themselves, accounting it an excellency in beauty to be round and full bodied; to attain which comely fullness they use all the Art possible; and if they be not corpulent by Nature, Round and full Bodies affected. nor can be really brought to it by depiction of artificially-altered human Art, will yet counterfeit such a Habit of body by the bumbasticall dissimulation of their Garments. Purch. Pilgr. 2. lib. 6. The Egyptian Moorish women discreetly affect the same liberty of Nature, who spread their Arms under their Robes, to make them show more corpulent, for they think it a special excellency to be fat, and most of them are so in frequenting the Baines for certain days together, using such frictions and Diet as daily use confirmeth for effectual. And indeed, as my Lord Bacon noteth, Lord Bacon's nat. hist. cent. 9 Frictions make the parts more fleshy and full: as we see both in men, and in the currying of Horses, etc. the cause is, for that they draw greater quantity of spirits and blood to the parts: And again, because they draw the Aliment more forcibly from within: And again, because they relax the Pores, and so make better passage for the spirits, blood, and aliment: Lastly, because they dissipate and digest an inutile or excrementitious moisture which lieth in the flesh: all which, help assimulation. Frictions also do more fill and impinguate the Body than exercise. The cause is, for that in Frictions the inward parts are at rest, How to make a body fleshy and full. which in exercise are beaten many times too much; and for the same reason Galley-slaves are fat and fleshy, because they stir the Limbs more and the inward parts less. SCENE XXI. A modest Apology. Strange inventive Contradictions against Nature, practically maintained by divers Nations in the ordering of their Privy-parts. AFter our Historical peregrination, to discover the use and abuse of Parts, being arrived at this place, in the Tract of a practical Metamorphosis, I could not see how I should answer it to Nature, if I had silently passed by the abuses that have been put upon her in these parts; for had I given way to such an unseasonable modesty, my design had proved lame, and a great part of my end and aim frustrated, it being to make a thorough discovery, not only of the pragmatical vanity of man, but of the raging malice of the enemy of mankind, who labours to deform and destroy the work of Nature, while after most wonderful and strange ways he exerciseth profane and wicked men by the law of his Tyranny, to which he hath enslaved them, The cause of frequent Transformations. who in the first place hath laid snares for the parts of Generation, there being no other part be so deadly hates, not only endeavouring (as Peucerus rightly notes) to increase the penalty inflicted by God upon Nature; but to hinder the propagation of the remaining impression of the Image of the Archetype in man, and debar his restitution, which is one reason that is given by the learned Bauhinus of the cause of man's so frequent Transformation. Bauhin. lib. de. Hermoph. I, but some may say, this might have been an obstacle; to reveal the veil of Nature, to profane her mysteries for a little curious skill pride, to ensnare men's minds by sensual expressions seemeth a thing liable to heavy constructions. But what is this (as one saith, apollogyzing for himself in such a business) but to arraign Virtue at the bar of Vice? Hath the Holy Scripture itself, the Wisdom of God, as well in the old Law particularly, as also in many passages of the New, balked this Argument? God that created these parts, did he not intent their preservation in the state of Nature, and can they be preserved so, if we know not their natural perfection? Or if the injurious inventions of man have practically depraved these parts, can Nature be vindicated, or her honesty asserted without knowledge and discovery of the Abuses that have been, and are committed in these parts? Examples there are of this Concession, not only in Latin, but in all mother Tongues. And the most of my Histories are in English already, as appears by the grave Authors quoted, and this hath had an allowance in all Ages and Commonwealths, and the opinion of grave and reverend Divines, is, that such discourses upon fit occasions are not to be intermitted. Indeed, Yard-Balls. it were to be wished that all men would come to the knowledge of these secrets with pure eyes and ears, such as they were matched with in their Creation. But shall we therefore forfeit our knowledge because some men cannot contain their lewd and inordinate affection? Our intention is first and principally to discover the abuses of the parts; Secondarily, to teach those who are sober minded the natural use honesty and perfection of parts, as well to give glory to him who hath so wonderfully created them, as also to explode and detest the mischiefs, prodigious vanity, to which among, and above the rest, these parts have been notoriously subjected. As much as was possible we have endeavoured (not frustrating our lawful scope) by honest words and circumlocutions to render the Argument more favourable to the ears of those who are wise indeed, and not to discontent any, unless the Negative ignorance of such, who precisely think there is no other principle of goodness, than not to know evil. The Inhabitants of Ava in the West-Indies, Purch. Pilgr. 3. lib. 1. wear in their Yards betwixt the skin and flesh, Bells of Gold, Silver, or Brass, of the bigness of Nuts; which they put in when they are of age to use women, and in short time cure the place; and the men much please themselves to hear the sound of them as they go, these Venus-Morris-Dancers frisking often to the tune of their own Codpiece-musique. depiction of artificially-altered human Magin. Georgr. Ind. orient. One Geographer gives in evidence against the Peguans, that they are very much given to luxury, and that they in favour of the women wear golden or silver bells, hanging at their virile members, to the end that they make a sound as they walk through the City. Grimston of their manners. Another saith, the Peguans are wonderfully given to the love of women, and for their sakes they wear little bells of Gold and Silver hanging at their members, to the end they may make a noise when as they go in the streets. Herbert's Travels, lib. 3. For Siam another Author reports, that to deter these Catamites, a late Queen Rectrix commanded that all Male Children should have a bell of Gold (in it an Adder's Tongue dried) put through the prepuce, which in short time not only became not contemptible, but inway of ornament, and for Music, few are now without three or four; so that when they have a mind to marry, he hath his choice of what maid he likes, but beds her not until the Midwife presents a sleepy Opiate potion, during the operation whereof, the Bell is loosed from the flesh and fastened to the Foreskin, which hinders not, but titilates; A description of these Yard-balls. the Unguent is applied and the cure is perfected. I believe the report of these Bells of Siam will ring like a loud lie, and the yard, Tennis-Balls, keep a vile racket in men's imaginations, and ere Reason hath played out the Game, will be struck into the hazard of incredulity; yet beyond expectation I have met with a kind of ocular assurance in this business, which I own to the courtesy of an ingenious Physician, who knowing my Design, freely offered to contribute to the curiosity thereof; (I would all knowing men were of his intellectual Constitution, and had the right gallant temper of a Platonique Spirit, to communicate and advance Notiall Ideas.) This noble Doctor (I say) procured me one of these Balls which a friend of his brought from Pegu; when he delivered it unto me we both wondered at the unexpected size and weight thereof, for it was a little bigger than a musket bullet, being about an Inch in Diameter; the metal is of such a temper which we know not, it is two parts Gold and one Brass, perfectly round, and yielding a very sweet sound, far beyond any of our hand Symbals, which this somewhat resembles; and the hissing melody thereof makes me to think that it is an Adders dried Tongue that is within it, according as Historians report: but the containing Concave being close and not open, as our little Bells, our curiosity would have spoiled the instrument with a forced inspection; the Gentleman that brought it over, informs us that they use there to put three or four of them in between the Glans and the praeputium, and they remain fast there without slipping out; who can sufficiently admire that any member should officiate clogged with such weight! or that they should find stable room for it, A restraint of Sodomy. and yet Travellers have discovered the ways of an artificial Capacity. Surely the men exceed, not only us, but them of Gin in the largeness of this Organ, or else they must needs suffer much by such a dolorous extension of the praepuce, as this fond fashion will necessarily occasion. Whether, O whether, and to what prodigious extremities doth the abused fantasy of man sometimes drive him? Among all the Inventions that he ere found out, this would appear most mad and filthy if it had been merely for Ornament, Music, or Delight; but my zeal for the honesty of Nature is somewhat tempered with patience, when I find that the original of this contrivance was, because they should not abuse the Male Sex, for, in times past all the Country was so given to that villainy, that they were scarce of people; And therefore a Queen Rectrix imposed the wearing of those Balls upon them in way of restraint. But as for the other part of their Queen's ordinance, it no way stands with the honesty of Nature; who the better to allure men from Sodomy, ordained that the women should wear but three Cubits of cloth in their Smocks, which they wear with three braces, which is therefore so straight that they cannot go but they must show their secrets as 'twere aloft, and in their going they feign to hid it with their hand, but cannot, by reason of the straightness of the cloth; for they are so covered (as another observes, Herbert's Travels. ) that (a base device!) 'tis made to open as they go, so as any impure air gives all to men's immodest eye, denudating those parts which every modest eye most scorns, each honest thought most hates to see and think upon. Which thing it seems was invented by a Queen to be an occasion that the sight thereof might remove from men that vice against Nature, Absurd projects of women to gain regard. which they were greatly given unto, which sight should cause them to regard Women the more. Yet they of the Kingdom of Benni are, it seems, Purch. Pilgr. 2. lib. 7. of another opinion concerning the effect of this Invention; for there men and women are not ashamed to show themselves one unto another, as they themselves affirm, and by reason prove, saying, that a man more coveteth and desireth a thing that he seethe not, or may not have, then that he seethe and may borrow and have; and for that cause they hid not their privy members. And all those Spaniards, Portugals, Frenchmen, Flemings, and Englishmen, that have been conversant in those parts, have affirmed, that their manner of going naked is neither sightly nor pleasing, and that nothing makes a woman more despised and contemned than to behold her ordinarily naked. Wherefore they are not to be imitated that so freely discover their parts of shame, only thereby to gain husbands; Nor the Africans, Indians, Caribes, or Brasileans, who go naked, not for ostentation, but by custom, either in regard of the Country's great heat, or by not being acquainted with the use of Garments; but rather we ought to clothe and conceal those parts which Nature herself hath placed so far off, both from the sight of ourselves and others. And indeed, although it may seem to be a bait and provocation to lust and lasciviousness, yet experience shows the contrary, for that splendid apparel, The Art of Infibulation of the prepuce counterfeit crisped hair, is more discommendable than the nakedness of these Barbarians, which might be made good by many reasons. Our first Parents, after their sin, were justly ashamed, seeing their nakedness; And we detest the Heresy, which violating the Law of Nature (not in this point sufficiently observed by our Adamites) endeavours to bring in this shameful Custom. Yet we are nevertheless to be condemned for condemning them for going naked, since we offend in the contrary, with too much decking our bodies; And would we could regard more modesty and necessity of habits, and use them rather for honesty than to pride and vanity, which is more hurtful than their nakedness. Among the Ancients, to prevent young effeminate Inamorato's, especially Comedians, from untimely Venery, and cracking their voices, they were wont to fasten a Ring or Buckle on the Foreskin of their Yard, as Celsus reports; and hereto Martial seems to allude in that place, Mart. Epigr. where he says, Dum ludit mediâ, populo spectante, Palestrâ, Heu! cecidit misero fibula; verpus erat. Juvenal. satire. A practice also noted by the Satirist, Solvitur his magno Comeodi fibula.— depiction of artificially-altered human The Patagons, a Race of Giants, Purch. Pilgr. 1. lib. 2. in the fortieth Degree of the South Pole, truss their Genital members so, as it is hidden within their body. Which is a transgression against the moral Law of Nature, established in our members; Nature having excluded these parts from out the Continent of the body for the better moderating of Concupiscence. They in the Bay of Soldania have but one stone naturally, or Ceremonially, Idem eodem l. 4. my Author indeed knoweth not; yet I find in another that they truss up their right stone, Arrianus Juriscons. ff. de re militari. Haly Comment. ad lib. 3. techn. Gal. text. 177. lib. 49. Pand. juris. Titul. 17. de re militari. Herbert's Travels. which I suppose may be national unto them, for it is a thing that happens to many, as it did to Silla and Cotta; Haly also speaks of one who was born but with one Testicle only. Semi-eunuches and Eunuches. And the Civil Lawyers allow such for men, & that they may juremilitari make their testament. Most of the men of the Cape of good-Hope are Semi-eunuches, one stone being ever taken away by the Nurse, either to distinguish them from ordinary men, or that Mistress Venus allure them not from Pallas. D. Mat. cap. 19 D. Hieron. count. jovin. There are some who are not borne with any stone at all, who are Eunuches from their mother's womb, such a one was Dorothaeus Bishop of Antioch, a very learned man, and skilful in the Greek and Hebrew, in whom Aurelianus the Emperor took great delight, Euseb. Hist. Eccles. as Eusebius witnesseth. And although these Instruments of Generation are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because for the most part every man hath two, yet among other monstrous constitutions of these parts, they have been found to be trebled, Caelius Rhod. lib. 24. cap. 4. Jacob. Moccius ex advers. Joh. Drijandri. Scholiograph. ad cap. 62. l. 1. de morb. intern. H●lerii. Joh. Pontanus de rebus Coelest. cap. 6. l. 10. Kornman. de vivorum mirac. as it is reported of Agathocles the Tyrant of Sicily, and of Franciscus Philelphus. And Anatomists have observed in their dissections, such an unnatural triplicity in some, and this is said to be peculiar to some Families. Many fantastical reasons have been framed, and ends propounded to introduce Eunuchisme, and this way of degrading men from their manhood. Semiramis was the first that caused young Male children to be made Eunuches, therein offering violence to Nature, and turning her from her appointed course, by a Law, as it were stopping the primigenial Fountains of Seed, and those ways which Nature had assigned for the propagation of Posterity, that so she might make them have small voices, and to be more womanish, that conjoined with her, she might the better conceal her usurpation and counterfeit manhood. Ends propounded in Eunuchisme. Upon which there ariseth a Physical question, whether the Testicles be required to the forming of the Voice? Galen in his book de Semine, saith, Galen lib. de Semine. that they do conser to the formation of the Voice, although they are remote from the other Instruments of the Voice: the cause is placed in their native heat, although it be not the proximate cause, but the Antecedent cause; for, Galen in the same book doth constitute the Testicles to be next the Heart, a Fountain of heat and strength; so that the Testicles cut out, only not the other Fountain is destroyed, but the heat of the very heart is lessened and debilitated. One Fountain therefore of heat destroyed, the others strength is decayed, and by consequence there is a necessity the voice should be changed. And Castration is so experimentally known to advance the smallness and sweetness of the voice, that as an ingenious Traveller hath lately observed, Mr Raymond in his voyage into Italy. in Florence they are so given to the music of the Voice, that there the Great ones keep their Castrati, whose Voices scandalise their breeches. Concerning the reason of this effect of Castration, the Conceit of Aristotle is pretty, although it agree not with the common opinion, who thinks the Heart is stretched by the Testicles, and therefore relaxed when they are cut away, and so a common principle affected, because the strength of the Nerves is relaxed or loosened in their original or beginning. Even as we see it cometh to pass in Instruments which have a more acute or triple sound when the strings are stretched, and a lower and more remiss when they are loosened: Right so is it in Eunuches; the Testicles being taken away, and so the heart affected, The ends of Castration. the Voice and very form becometh womanish. But according to anatomical verity the strength of the heart dependeth not upon the contention or stretching of the Testicles, but upon his own proper temper; neither if the heart needed any such tenter, were the Testicles pins fitting for the same. The Parthians used this out of Luxury for the retarding of Age, and the prolongation of life, it having been observed, that castrated Animals in any kind, and Spadoes by Art, live longer than they that retain their virilities, and by this Artifice they retain a better habit of Body, Gemma Fris. Apend. ad Apian. Cosmograph. pars 2. Munst. Cosm. lib. 5. upon which score those Cannibals who live near the Equator, who hunt after men to eat them, when they have taken any Males of the neighbouring Nations, they many times geld them, and so fat them up for slaughter as we do Capons. Some have practised this Artifice to introduce a necessary Chastity and purity of body, that their waiters might be more clean, as Claudius intimates of the Babylonians practical intent, which the Romans afterwards observed, as appears by Juvenal, which is the Physic, Coghan the Author of the haven of health that Coghan would have prescribed if he had been Physician to our Ancient Abbats and Monks, who used other less effectual means to preserve their Chastity, viz. the same remedy that Mr Smith a Canon of Hereford practised upon himself in the beginning of the Reign of Queen Elizabeth, Abscissionem Testiculorum, Benivenius de Abditis. for this is the surest remedy (saith he) that can be devised for Cupid's Colts. Benivenius speaks of a Monk, who through an indiscreet zeal to Chastity, being no way agreeable to that Rationabile obsequium that God requires, Selfe-Castration. played the same holy pranks with himself. And this course is so effectual to prevent any just suspicion of incontinency, that some have practised it upon themselves, thereby to introduce a voluntary impotency, as Combalus did, who perceiving himself to be affected by Stratonice the Wife of the King of Assyria, and being to attend upon her in some Progress she made, secretly castrated himself, and sealing up his virilities in a Box, delivered it unto the King, to be kept as some Jewels of worth. Suspicion afterwards growing of his incontinency with the Queen, he was quitted of the accusation by that pledge of his fidelity he had left in the Custody of the King: And this was the first rise of the reputation of these Semi-virs, or halfe-men. You may read in Schenchius, Schench. obser. lib. 4. Treasury of Time. vol. 1. lib. 2. cap. 7. and the Treasure of Times, of other persons, who on their own private motion, and for some such ends have committed the same cruel Trespass against Nature. But the main design in this business originally, was to make them more fit to keep their women; the name Eunuch imposed upon them, being as it were a cloak, wherewith they covered the injury done to Nature; it signifies as it were Chamberlain and keeper of their Bed, entertained and appointed for the preserving their women, Montaig. lib. 1. Essay 22. yet in some Countries where Eunuches have religious women in keeping, because they shall not be loved, they have also their Noses and Lips cut off. And as the Genital parts put a difference between Nation and Nation, so between one Religion and another: Religious Eunuches. For the Priests of Cybele, (the great mother of the Gods) used to cut off their own members, and so geld themselves without danger of death, which they do with a sheard of Samian earth. Voscius de orig. & progr. Idolat. lib. 2. I find in Voscius the reason why those Priests of the Goddess gelded themselves, it was but in respect of the Corn that was reaped, but the seminal force is in the harvest; for as the prolifique virtue is from the virile parts, so seed from the Corn: And by their Example, a man of a simple wit, to be revenged of his wife, played such a prank with himself, of which Lucilius; Lucil. satire. ●. Hanc ubi vult male habere, ulcisci pro scelere ejus. Testam sumit homo Samiam, sibique illico telo Praecidit caulem, testesque una amputabat ambo. Plin. nat. Hist. lib. 11. Thus Religion also hath made Eunuches, as the Priests of the Gauls, who castrated themselves, Mat. cap. 19 and of Stone-Priests became Galli Castrati, French Capons. And herein appeared most manifestly the Lapse of origen's judgement, who having wrested and taken all other places of Scripture in an allegorical sense, took this— Some have made themselves Eunuches for the Kingdom of God, in a literal sense, and to that end castrated himself. And there were many in his time, and since, were hardly conceited of him, & (that justly) that he in the flower of his Age, being then about twenty five years old, should deprive himself of Virga virilis, not having in those parts any disease that might require any such extirpation; Divers ways of Castration. for, to deprive himself (however sanctimonious his intentions were) of those parts, contrary to the order of Nature, was an unlawful mutilation, and mere treason committed against her. Two ways there are of this unnatural dilapidation of the body, one is performed by contusion, the other by excision, the last being more approved of; for they who have suffered the contusion of their Testicles, may now and then affect to play the man, some part (as it is likely) of the Testicles lying hid within, those that had passed this kind of Eunuchisme by contusion, were called Thlibiae, and Thladiae. And because Physicians are now and then by Great ones, against their wills, compelled to castrate also, Paul. Aeginet. lib. 6. cap. 68 Paulus Aegineta delivers the manner of operation: A thing very improper to our Art, which is the chiefest servant of Nature; for whereas the Physician's Art doth reduce bodies from the state which is against Nature into the natural; the manner of making Eunuches, which the Greeks' call Eunuchismum, promiseth the contrary. But the keen jealousy of latter times hath gone a little nearer with Eunuches, Rousset. de partu Caesar. sect. 6. cap. 6. Hist. 2. Cardan. Comment. in Hippo. l. de Aere Aqnis & locis. Lect. 62. Text. 19 Scaliger exercit. 104. num. 8. add subtle. Cardani. and made them taste deeper of the Razor, even to the total deprivation of the Genitals: For although at first among the Turks their Eunuches were only Castrati, gelt, yet since perceiving Eunuchos posse etiam, non velle solum; now they will not trust their Eunuches with any part of their virility, no way confiding in simple Eunuches. But the Eunuches in the Great Turk's Seraglio, who are in number about two hundred, they are all of them not only gelt, The time of making Eunuches. but have their Yards also clean cut off, and are chosen of those Runegago youths which are presented from time to time to the Grand Signior; Graves descrip. of the Grand Sign. Court. Few or none of them are gelt against their will. For then (as the Master Workmen in that business affirm) they would be in great danger of death, wherefore to get their consent they promise them fair, and show unto them the assurance they may have (in time) to become great men. All which must be done when they are very young, at their first coming into the Seraglio: For it is a work not to be wrought upon men of years, which invention, although it abate their courage, yet they generally prove men of the greatest judgement and fidelity, their minds being set on business rather than on pleasure. This kind of Eunuchisme was of old a fashion in Persia, and all parts of the Levant, where it is a Custom to geld their Male Children when they are young, that being Eunuches, they may be capable of places of Trust and preferment in Princes Courts, who indeed are often advanced by that means, none being held so trusty as they, especially to look to their women; who therefore think they have a good bargain in exchanging the natural Conduit of their Urine for a Quill, which they wear in their hats in a way of jolly ostentation. Marcus Paulus Thenetus, and Garcias d' Orta a Portugal Physician, do deliver for a certainty, that in Bengala (a Kingdom most potent at this day, seated on the Islands, and mouth of the River Ganges in the East-Indies) the Moors inhabiting that place, Where they sell their Children to be made Eunuches do travel into other foreign Lands, and the neighbouring Isles, to buy young Children, whose Parents being poor and covetous of money, do sell their Sons, else these villains will rob and steal them thence, and carry them quite away, and not only cut off Virga, but Parastrates also; such as escape death after this cutting, they educate them very delicately, and afterwards sell them to the Persians, and other Mahumatists, who buy them at a very dear rate, to wit, three or four hundred Ducats a piece, to serve as men of their Chambers, in a foul and unlawful acquaintance, and also to have the charge of their Wives. The Turks that dwell in Europe and Asia do use the very same Castration on such young boys as they can seize on in the Christian Countries, and then make sale of them in manner aforenamed. A practice seen and observed by the Lord Villamont in the City of Damas' in Syria, Ld Villamont Hist. l. 3. c. 5. in the year 1589. where a beautiful Russian slave of a Bashaw, whom his Master intended to geld (in full manner before recited) and then to present him to his Daughter, as one fit to attend her in her Chamber; which deliberation coming into the Slave's understanding, he concluded to shun his Master's intent, because it was a hazard of life either in Child or man; and therefore rather than thus to die, he resolved to kill the Bashaw his Master before he would endure so notorious an infamy, and executed his determination. When other courses could not help, many have been so bold as to Castrate themselves in the Leprosy, Castration high Treason against Nature. and have been better; for, you shall not easily find any Castrati, or women, troubled with that disease. Some more confident Physicians have put to their hand, and those who have escaped the danger have proved cured; some in Mania, or melancholy madness, have attempted the same, not without success, although they have remained somewhat melancholy, like Gibbed Cats, some for the prevention of the dangerous consequence of Hernia Intestinalis, have undergone the same experiment. And verily a dispensation may be granted in case of these inexorable, and otherwise incurable diseases. But upon any other pretence whatsoever, to adulterate the coin and image of Nature by so gross an allay as makes them not current for men, or willingly to degenerate into the Nature of women, suffering themselves to be transformed from the Masculine to the Feminine appearance (a false Copy) is to offer as great an Injury to Nature as the malice of man's refractory wit can be guilty of: And it is so manifestly against the Law of Nature to tamper with the witnesses of man's virility, that our Laws have made it Felony to geld any man against his will. There is an ancient Fable, that the fish called Remora, did stop the ship of Periander's Ambassadors, whom he had sent to geld all the Males that were left of the blood Royal; as if Nature herself held it an unworthy Act that man should be despoiled of these parts that were given him for the preservation of the whole kind. And although this Castration of the Testicles being not done in an apparent part, causeth (of itself) no deformity, yet because when both the Testicles are cut out, Castration of women. other mischiefs follow, (especially if this be done while they are in the years of puberty,) which betray them to be Eunuches, as an effeminate voice, and the want of a beard, by this means it bringeth a deformity upon them. And although man may live without them, yet after a manner they ought to be accounted as principal members, Galen lib. de Semine. for it appears that Galen preferred the Testicles to the Heart; for, saith he, the Heart indeed is the Author of life, but the Testicles conduce to well-being, for they communicate a certain air to the whole Body, by whose mediation virility is reconciled, the body acquires strength and firmness, is made more lively; at length, the principal members do more perfectly execute their office; which parts being cut away, besides that, men are deprived of the Generative power, they want all these conveniencies, the venerean mood is extinguished, Love grows cold, the Veins fall, the colour and heat grow dead and withered, they are made beardless, and altogether effeminate, therefore the Testicles are of that efficacy, that they corroborate and affect the other bowels with a common benefit. The extravagant invention of man hath run out so far as the Castration of women; Coelius Rhod. li. 4. antiq. lect. in cap. 10. & lib. 20. cap. 14. Athen. Dipn. lib. 12. Xanthus' lib. 2. Lydiorum. Alciat in lib. Spadonum. Andramistes the King of Lydia, as the report goes, was the first that made women Eunuches, whom he used instead of Male Eunuches, after whose examples the women of Egypt were sometimes spaded. Gyges' is accused of the same trespass against Nature by Hesychius and Suidas. The end might be the same in spading women as men, both being made thereby impotent, and so consequently apt to envy others, The Danger of spading women. and less subject to be corrupted with their passions. Julius Alex. lib. 22. cap. 14. Salubr. & in annot. ad. Gal. pag. 122. Reiner. Reineceius Tom. 3. Hist. de Lydorum orig. & imper. p. 82. Athen. Voscius lib. 17. de orig. & progressu Idolat. fol. 1081 And it seems julius Alexandrinus could never find that this was a received Custom in any Nation; yet he had read in divers Authors of many Castrated to abate their untamed Lust: But that end which the first inventors of this shameful deed propounded to themselves, was (as is supposed) to prolong their youth, and that they might perpetually use and enjoy them in a flourishing condition of body. It is an anatomical Question, An mulier Castrati possit, and it appears de facto, to have been done; but concerning the manner of operation there ariseth a greater difficulty: Whether they castrated women by drawing out their womb, or by avulsion of their Testicles? Both Ways it is certain that women will be brought into great danger of life; for, although Sows may be spaded, yet with the like security it cannot be administered in women, by reason of the seat wherein they are placed, and the society they have with other parts: For he must necessarily cut both the Flanks who would Castrate a woman, Cardan. Dialog. Tetim. inscript. a work full of desperate hazard; yet it may be done with little or no danger, if it be attempted with an Artful hand. And a Friend of mine told me he knew a maid in Northamptonshire that was thus spaded by a Sowgelder, and escaping the danger grew thereupon very fat. A Gentleman who undertook since in some company to tell me this Story again, said that he was present at the Assizes of Northampton when this Sowgelder was arraigned for this Fact. I doubt there is some mistake in the Scene, for by another Information of a Justice that was there, A maid spaded a new way. it was in Lincolne-shire, and the Fact done upon Lincoln Heath, and that was not his first Fact, so that his first attempt might be upon the Northampton maid; this last maid's name was Margaret Brigstock; but the Judges were much confounded how to give Sentence upon an Act against which they had no Law; for, although the Castration of men was Felony by the Law, yet there was nothing enacted against spading of women; and well might they be ignorant of such a Case, when Platerus, the great Physician, professeth he remembreth not that ever he read or heard of such an attempt. This Clerk (for that was his name) was hanged for this last Fact, but not by a Law, but for robbing her of two pennyworth of Apples which she had in her Apron. But it is more dangerous to pluck out the Womb, although this succeeded well to a certain Sowgelder, who suspecting his Daughter guilty of Adultery, violently extracting the Womb, spaded her after the manner of Cattle, that afterwards she might be unfit for bearing of Children, Vuierus lib. 4. de praestig. Demon. cap. 2. as Vuierus witnesseth; And we read that this johannes ab Essen, Sow-gelder-Generall to the Clivensian Duke, was deservedly punished by the Prince with a pecuniary mulct for that villainous deed. But Riolanus supposeth, that as they button up the Naturals of Mares which they would not have horsed, to wit, with Iron rings trajected in order, Dalechamp. in not is add lib. 12. Athenaei Deipnosoph. wherewith their Naturals are shut up; so women of old were spaded, for so Dalechampius interprets the ancient Castration of women, Circumcision where first practised. after which manner, as he hears, the jealous Italians secure their Wives from the admittance of any Rival. Circumcision, a strange and smart invention of man, is a very ancient device practised to the diminution of the natural comeliness of this part. Joh. Bohem. de vit. gent. lib. 1. The Egyptians (as the Greeks are persuaded) were the first that circumcised their virilities, confessing they were Circumcised for cleanness, because it was better to be clean than comely or beautiful. Coelius Rhod. Caelius saith, they were wont to Circumcise their Newborn Infants, conceiving it not a little to conduce to the commodities of life, thinking that the filth and corruption of their bodies was thereby taken away. Grimston of their manners. And it is thought, that perchance the Egyptian Priests, and other Flamines of the natural Law, used Circumcision as a certain sign of Piety, as Orus Apollo insinuates, saying, that a Cynocephalus was a note of Sacrifice, because he was borne Circumcised; others think they used it as a note of religious cleanness; and that the Egyptian Priests who were bound to shave all their body every three days, to the end they might not carry any filthiness into the Temple and Sacrifice, so they did cut the Foreskin to be more neat, and that it was more seemly to be without filthiness than in any other sort whatsoever. Veslingus in Synt. Anatom. Veslingus thinks they were necessitated to do this to a natural end, for the prepuce in the Egyptian and Arabian little Children grows out often so beyond measure, Circumcised Christians. and by much increasing, is so attenuated, that they are constrained, no less for fear of a Phimosis, than by the prescript of Religion, to cut off part thereof; so over-careful sometimes is Nature in providing for a decent covering of this shameful part. That the Egyptians used Circumcision appeareth by Philo Judaeus, They mock, saith he, at our Circumcision, which was in great honour with other Nations, especially the Egyptians; Philo Judaeus. and there was some cause why it was a Custom with them, unless we would condemn the easiness of a Noble and most ancient Nation, since it is not likely that they would rashly Circumcise so many Millions, and ordain the torment of Mutilation of the dearest pledges in their body. At this day the Copties, Sands Travels. lib. 2. called commonly and corruptly Coftes, who are the true Egyptians, the name signifieth privation, in regard (as some will have it) of their Circumcision, notwithstanding they are Christians they are Circumcised: whereof they now begin to be ashamed, saying, that in the Country they are thereunto compelled by the Moors, in Cities where secure from violence, they use it not, doing it rather in that it is an ancient Custom of their Nation, mentioned by Herodotus, than out of Religion. The Colchians, Ethiopians, Trogloditians, Syrians, and Phaenicians, were of the same Cut. Grimston of their manners. The jucatans' used Circumcision, but not all in general. But Circumcision hath been most remarkable in the Hebrews, Gen. 16. not that they took this fashion from the Egyptians, but from the Covenant God made with Abraham: Reasons of Circumcision. But the Circumcision of Abraham was no new contrivance, but at length approved of and sanctified by God, Vallesius in sacra Philos. cap. 18. as Vallesius well collects. Strabo who hath a strange History of Moses, contrary to the received truth, says, he commanded not Circumcision, but that Circumcision, excision, and if there were any such like thing, were introduced by his superstitious and tyrannical successors; but there was a plain command for this Act on the eighth day, according to Moses Law. Philo allegeth four Reasons why the Foreskin was commanded to be cut off: For the better prevention of the disease called the Carbuncle, that the whole body might be kept more pure and clean, and that no soil or filth should be hid in the Foreskin, that they might be more apt to Generation, and the part circumcised should better express the similitude of the Heart. Moses Egyptius. Moses Egyptius saith, that Circumcision helpeth to bridle and restrain inordinate lust and concupiscence of the flesh, but the contrary doth appear; for no Nation is more given to carnal lust than the Egyptians, Saracens, and Turks that are Circumcised. Some think, in greater detestation of the superstition of the Egyptians, and other Nations that did adore that part, and make an Idol of it under the name of Priapus, and did carry it about in open show in their wicked idolatrous Solemnities. When the Foreskin was circumcised it might by Art be drawn over again, as Epiphanius collecteth out of Paul: 1 Cor. 7.18. 1 Machab. 1.16. And such mention is made of some in Maccabes that renounce their Circumcision, and made themselves uncircumcised; The manner of Circumcision with the modern Jews. This practice of drawing again the Foreskin that was circumcised, is thought by Epiphanius to have been invented by Esau, to deny his profession, and to raze out his Circumcision. You shall find in Paraeus, among his cures of praeternatural defects, the cure of a prepuce made short by Circumcision, which is used to the Jews, when they having abjured their Religion full of Superstitions, for handsomeness sake they would cover the Nut of their Yard with a Prepuce, and recover their cut-off skin; The present Jews Circumcise upon the eighth day, and it may not be done before; and in case the Child should be sick, or very weak, it may be deferred longer, till such time as he shall be in health and able to endure it, than they use to make choice of a Circumciser, which they call Mohel, which may be whomsoever they please, so he be but an expert and skilful man at the business, and they account it to be the most meritorious thing that can be to be a Circumciser: And if by chance the Father of the Infant be one of these, he than circumciseth his own Child himself. The Godfather sitteth upon the seat provided for him, and so taking the Child in his arms, fitly placeth him upon his knees, then comes the Circumciser with a Charger in his hand, wherein are the Instruments, and other necessaries for the present business, as namely a Razor, restringent powders, with little clouts dipped in oil of Roses, and some also use to provide a dish-full of Sand to put the Foreskin into when it is cut off; then the Circumciser unswathes the Child; Mahometan Circumcision. and some use to have silver pinsers, with which they take up as much as they mean to cut off of the Foreskin, then doth he take his Razor and cut off that thicker skin of the Prepuce, and afterwards with his thumb nail he rends in pieces that other thinner skin that remains. The people that are present forthwith presage unto him that it will be much advantageous to his marriage, in the mean time the Circumciser going on in his business, with his mouth sucketh the blood which abundantly floweth from the wound, doing this two or three times, and so spitting it forth into a bowl of Wine, with which he afterwards in naming the Child besprinkleth his Face; Then doth he clap upon the wound some Sanguis Draconis, powder of Coral, and other restringent things, wrapping it about with plasters of oil of Roses, and so binding it up close, the Child is swathed again; the Child useth to have his wound healed in a short space, and it is never above twenty four hours in healing. Solin. & Com. Draudius. The People of Loango, in the Province of Congo, are Circumcised after the manner of the Hebrews. Munst. Cosmog. lib. 5. cap. 76. The Mahometans also are circumcised, but it is thought that Mahomet in the Alcoran commanded Circumcision, not as any point of Religion, but for mere superstition, or as some say, lest there should remain some filth under the Prepuce after his Followers had washed themselves. Munster describes the Turkish Circumcision after this manner, Munst. Cosmog. lib. 4. cap. 78. a precious Banquet being prepared, and their Friends thereunto invited to the Parents house, The difference of the Mahometans and Jews Circumcision. afterwards while they are at Banquet, and during the Feast, the Boy to be Circumcised is brought in, whose Nut the Physician doth uncover, laying hold of the replicated skin with a pair of Pincers, then to take away all fear from the Child, he says he will perform the Circumcision the next day, but in the interim on a sudden he cuts off the Prepuce, applying a little salt to the wound, afterward he is led into the Bath with great Pomp. This is celebrated at the seventh or eighth year of the child's Age, who had before received his name at his Birth. This Circumcision of Turks is somewhat more favourable, and not so deeply performed as the Judaical. A reverend ingenious Friend of mine, who had been present and seen the manner of their Circumcision, informs me, that the Circumciser draws the Prepuce a little over the end of the Nut, and then laying hold of that part which is brought quite over with a pair of Pincers, he cutteth it off with a knife, and throws it into a Chafendish of Coals which stands by him, afterwards with a certain powder he cures the wound. The Jews that dwell in Turkey, are for a note of distinction, not only somewhat more largely circumcised, but at their Circumcision the Prepuce in Dorso penis is a little slit up with the Priest's nail, and by this mark they use to distinguish a dead Jew from a Mahometan, and to afford them differing Burials. The Mahometans of Africa do excise themselves, because a Prophet named Homer commanded them. The manner of Circumcision at Guinea and Binney. And there are women that have this office of cutting them, but practise it not in the presence of men; which Act is thought well of in the women; and they go crying in the streets of Towns and Villages to make known what they can do, carrying themselves so wisely in the deed, that they cut but little of the superficies, for otherwise there would follow a great flux of blood. In Madagascar they are circumcised, but as Mahometans. About the sixth year of their Age. The Circumcision that they use at Guinea and Binney, is, as is conceived, done for a natural end, the Ceremony being performed in the morning, when the Sun is some two hours high; Mr Jobson in his discovery of these Countries, relateth the ceremony after this manner, there was a Messenger came to entreat us to send Samgulley, a Negro Boy of ours, (that was taken from us to be circumcised) a white cloth, and that he would pray us to come and see him. As soon as we came he was brought forth into the open field, between the houses and the place where they remained, who were cut the day before: he had taken away his they brought him ashore in; which was a Shirt, Breeches, and a Cap of stripped stuff, after the greatest fashion of the Country, and only brought him with a white cloth close about him. Whereas we did expect some great ceremony after a religious manner to be performed; He was first set down upon a little molehill, divers people coming forth to see him, amongst the which were most women, who stood directly a little distance off looking on; the Master of the Town was likewise there, A history of Circumcision at Guinea. and three of us, amongst which our Chirurgeon was one, to comfort him not to fear; he was very confident, entreating me to lay my hand upon his shoulder; from amongst the Blacks came forth an ordinary man with a short knife in his hand, which he whetted as he came, like one of our Butchers unto a Beast, and causing the Boy to stand up, he took off his giving it to a slander by to hold, so as he was stark naked, and set his hands upon his sides, being neither bound nor held: Howbeit there were some by, who offered to hold his Arms, but because he promised not to move, they let him alone, the Executioner taking hold of his Members, drawing the skin over very far, as we conceived, cut him largely, and had three several cuts afore he had done, whereat the Boy shrunk very little; in so much as the Master of the Town, who stood by, told us, he had very seldom seen any abide it with so great a courage; to our thinking it was exceeding fearful and full of terror, insomuch as I told the Doer in a very angry manner he had utterly spoilt him; when he asked wherein, I replied, in cutting him so deep: His answer was, it is so much the better for him, and without any curiosity taking up his cloth shown his own members, that it might appear he was cut as far; howbeit my distaste was such upon him that I could not yield to give him any thing in the way of gratuity to wash his hands withal; and as the manner of the Country is to do by such as are Friends to the party circumcised; the thing performed, the Boys white cloth was cast over him, Privileges affected to Circumcision. and by two men which held his arms he was hurried apace to the same quarter where the other that were cut remained: We made first a request that they would let us go along to the place with him, and were going with some of the people; but presently in haste overtook us four ancient men, who did not only stay our going, but made show of much displeasure to such as were going with us, and would by no means suffer that we should come amongst them; then we desired we might have the Boy along with us, telling them we had better means to cure him, and to make him sooner well than they had, showing our Chirurgeon unto them, who they knew had healed wounds and sores amongst them, but we could not prevail; by the interposing of these ancient men, some of the rest seeming to consent unto us: So as we were there driven to leave our Boy, who amongst the rest of his Consorts had without doubt no other Chirurgery to cure his tender malady but only to attend the expectation of time, who by the help of their youth and nature might wear is out; which appears the rather to us, in regard at these times there is unto these youths allowed a certain licentious liberty, whereby they may steal and take away people's hens, or poultry; nay, from the Fulbies a Beef, or cattle to eat and banquet withal amongst themselves, without any offence to the Laws or Government of the Country, which at other times is strict in that behalf, thereby animating, and encouraging their spirits to more alacrity, and according to the condition of their wanton Age, The Guinea Circumcision. by these stolen delights to draw the more willingly to the thing, and make the time of their recovery less tedious unto themselves, and discourageable to others. And if I might be worthy to deliver my opinion, considering this their Circumcision, as I have carefully observed, I should conclude, it were done out of mere necessity, as a Moral Law for the preservation of their lives and healths, and so found out by their precedent Ancestors, and by strict observations laid peremptorily upon them, wherein I shall submit myself in the account I could give to more able judgements, only this you may please to note, that it is done without any religious Ceremony, and the word in their Language is expressed unto us by no other signification than cutting of pricks; and this is done in certain bigger Towns of the Country whether the smaller Towns and Habitations make their resorts, bringing their Youth to be all cut together. Now from the place where they that were cut were kept all together, there proceeded a great noise of Voices, as also drumming, and thumping more clamorously; demanding what it meant, I was answered, in that place remained those Youths that were cut, and they were to continue until such time as they were recovered of their soreness, and that the greatness of the noise did come from those people who kept them company, which were the younger sort of people above their Age, who had already past and received their Circumcision. A new way of Circumcision. Alex. Benedict lib. 1. cap. 34. de curand. morb. The Assyrians indeed have a new way, as it were by strangulation, when they would Circumcise great youths or men, that they may not feel the pains, they lay them upright in a Bath, and comprehend the veins about the throat, whereupon sense and motion are intercepted, and so they cut off their privities as apopecticall parts of the body. Thus the superstitious and pragmatical wit of man hath ventured upon many conceited ways of Transgression, to introduce an Artificial deformity upon this part, by an untoward deprivation of an ornamental portion; yet I confess, Anatomists are not very well agreed about the Natural use thereof; Unless I be deceived, saith Galen, the Prepuce was only for beauty, yet in another place he adds, for an operiment: because there is no great necessity of it, which appears out of experience, for your Jews were (as the Mahohometans are) fruitful, although they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Apella. Ulmus thinks the skin of the Prepuce a great beauty, as may be seen by the deformity of the Ape; and they who say it was ordained for ornament, do it not without good reason, because upon the more dishonest part, God and Nature, or rather the God of Nature hath put the more honour, that is, the more covering. Saint Ambrose therefore cannot be understood in a literal sense, where he saith, that the Foreskin was cut off, that those which were the more ignoble members should put on, and be surrounded with more comeliness and honesty. 'Tis true, one may be borne Circumcised by Nature, and they write that Sem was so borne, of which assertion there is no ground; this natural Circumcision is very rare, but when the Prepuce is drawn back by Nature that it cannot cover the Glans or Nut, The inconveniences of Circumcision. this affection is called Capistratio. This Foreskin in the end of it sometimes is so contracted and drawn together, that it cannot be drawn back, or the Nut discovered without the help of a Chirurgeon. Yet neither of these misprisions of Nature in this Organical part are to be endeavoured by Art in a foolish imitation, since Art was rather intended for the reformation of such unnatural accidents. Again, this Cutis Epiphisis, as Galen calls it, in Latin preputium, or the Foreskin, à putando, was devised, that the Glans or Nut of the Yard or virile member might be kept smooth, soft, and glib, it being a covering which ariseth from the skin of the Yard, is brought forward, and again reflected and returned. But when the Nut is uncovered, that it might recover its cover again, this Prepuce is tied in the lower part with a membranous band or tie, which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vinculum caninum, the Latins frenum, in English the Bridle. Archangelus calls it a Ligament. This is that which bridleth, or reineth up the Foreskin on the lower side to the top of the Nut by that natural signature exhibiting a cautionary prevention, and the dislike of Nature of any of this kind of uncomely baldness. So that these recited conveniences of Nature, and others also, are merely lost by this Artifice; and that cleanness (of any) which they acquire by Circumcision, is but a supposed benefit, not worth so shameful and odious an endeavour. Pars insuper praeputii prominentior & propendens in coitu nunc sursum, nunc deorsum fertur, ut hoc attritu magis incalescat, cum mulierum voluptate & tentigine cujus contentationis fruitione per hanc injuriosam inventionem defraudantur. The injury of Circumcision. For the shortness of the Prepuce is reckoned among the organical diseases of the Yard, whether it be original or assititious, by an Artificial procision of it: And although neither of these kinds of brevity doth incommodate the action of the Yard, which is extension and ejaculation of the seed; or prejudice fruitfulness: Tamen Circumcisio aliquid à voluptate sexus alterius detrahit titilationem diminiendo, hinc Illa in Epigrammate invisa fuit haec inventio, magis rationabile putans addidisse huic organo quam substraxisse. Hence also it is thought there commonly passeth opinions of invitement, that the Jewish women desire copulation with the Christians rather than their own Nation, and affect Christian Carnality before Circumcised Venery, D. Brown Pseudoxia Epidem. as the ingenious Examiner of Popular errors well notes. And yet it is noted, that the Turks, Persians, and most Oriental Nations, use Opium to extimulate them to Venery, and they are thought to speak probably, who affirm their intent and effect of eating Opium is not so much to invigorate themselves in Coition, as to prolong the act, and spin out the motions of Carnality; which Venerean Prolongers were intended to lengthen the titillations of Lust, luxurious Lechers thinking Nature too sudden in her motions. And therefore Mahomet well knowing this their beastly and inordinate affection, promiseth them that the felicity of their Paradise should consist in a Jubilee of Conjunction, that is, a coition of one Act prolonged unto fifty years. For any Natural end therefore, except in case of an Epidemical disease or Gangrene to Circumcise, The end of Judaical Circumcision. that is, to cut off the top of the uppermost skin of the secret parts, is directly against the honesty of Nature, and an injurious unsufferable trick put upon her. As for Circumcision commanded by God, it was for a moral reason, and had an express command; otherwise, Dr Whateley. as a Grave Divine expresseth it in the case of Abraham, as a natural man, it would have seemed the most foolish thing in the world, a matter of great reproach, which would make him as it made his Posterity after him, to seem ridiculous to all the world, it carried an appearance of much indecency and shamefulness, to cause all his servants to discover themselves unto him. Much more might have been alleged against this Ordinance; What good could it do? What was any man the better, because he had wounded himself, and put his body to torture? And indeed, as Lactantius, Eucherius, Irenaeus, and all the Greek and Latin Fathers say, unless this mutilation of the flesh in the jews did signify the Circum-of the heart, or had some figurative meaning in it, as the taking away of Original sin, it would have been a most unreasonable thing. For if God would have had only the Foreskin cut off, he had from the beginning made man without a Prepuce. No little danger of life (also) they incurred in this case; for, the judaical Circumcision was performed with a sharp cutting stone, and not with any knife of iron steeled, a thing which was most dolorous, and whereby the young tender Infants sometimes got a Fever, whereof they after died. Howbeit, they had enough to do with other occasions, as the cutting and fall of the Navel, whereby Hippocrates giveth assurance that Children do incur divers dangers. Thevet, and many others, who have voyaged into the Countries where this Circumcision is used, Circumcision of women. do say, that they have seen store of young people die, grown to indifferent stature, and young Children of eight days old, only by being Circumcised, which may manifestly be proved by Sacred Histories. The Sons of Jacob, after they had fraudulently Circumcised all the Males of the City of Sichem, situate in the Land of Canaan, they took them the third day after their Circumcision and made them pass the Edge of the Sword, for they well knew, that they were so sore and tormented with pain, as they could not stand upon their own defence. Cael. Rhod. In Arabia there is a kind of People called Creophagi, among whom they were not wont to circumcise (Judaically) the men only, but the women also. Herb. Travels. The women of the Cape of Good Hope also excise themselves, not from a notion of Religion, but as an Ornament. Bellonius 3. observ. 28 Jovius lib. 3. Magin. Geogr. In Ethiopia, especially in the Dominions of Prester john, they Circumcise women. These Abassines have added error upon error, and sin upon sin, for they cause their Females to be circumcised, whom they call Cophles. A thing which was never practised in Moses Law, neither was there ever found any express Commandment to do it; I know not where the Noseless Moors learned it, for they cut their Females, although they be of marriage estate, taking away a certain Apophosis, or excrescence of musculous skin that descendeth from the superior part of the Matrix, which some call Nympha, or Hymenea, one growing on either side, even so far as the Orifice of the neck of the Bladder, The way of Circumcising women. which serve the erection to coition. Many women both here and elsewhere have caused themselves to be cut, as being overgreat, and exceeding Nature, but not for any matter of Religion. In all which places it is done by cutting that part which answereth the Prepuce or Foreskin in a man. depiction of artificially-altered human The Chiribichenses use to bind up the Foreskin of their Privities with a little Cord, Helyn. Geogr. and untie it not but to make water, or when they use the Act of Generation. Montaigne in his Essays, Nations that tie up the end of their Yard. speaking of these late discovered Nations, saith, as there were some people found who took pleasure to unhood the end of their Yard, and to cut off the Foreskin, after the manner of the Mahometans and Jews; Some there were found, that made so great a conscience to unhood it, that with little strings they carried their Foreskin very carefully, outstretched and fastened above, for fear that end should see the air. A restraint, which if Nature had imposed upon them, Momus might have found an occasion to Cavil, and they scape well if they pay not dear for this invention; and that some are not oftener borne with their secrets so contracted and drawn together, as some have been among us, for which Fabricius ab aqua pendens hath showed the way of v reduction, Fabricius ab Aquapendens in Chirurg. affirming upon his own experience, that such are not barren as some have thought them to be. This fantastical cohibition against the freedom of Nature in this part, Purch. Pilgr. 2. lib. 7. makes me reflect upon as inconvenient a restraint (deserving but a collateral insertion) imposed upon the reverse of this, and the benefit we receive from the egestions of Port Esquiline: For the Guineans are very careful to let a fart, and wondered at the Netherlands rusticity and impudence, who used it so commonly, and durst commit such a stink in presence, they esteeming it, not only to be a great shame and contempt done unto them, but they had rather die than perpetrate such an abominable act. De Bry Hist. Ind. The Irish are much of the same opinion in this point of unnatural restraint, whereas the Romans by an Edict of Claudius the Emperor, Where they adorn their Genitals with precious stones. most consonant to the Law of Nature, at all times, and in all places, upon a just necessity, freely challenged the benefit of Nature; Verily, although it be not held decent before Superiors, as a note of some familiarity and contempt, yet they who have not confidence enough to claim the benefit of the Law of Nature, ratified by Claudius, had not need be subject to the Colic, for they would hardly endure the Criterium of Nature, when, as Hypocrates speaks, Crepitus ventris solvit morbum. Those milder kind of Cannibals, Gemma Fris. Apend. ad Appian. Cosmogr. pars 2. who inhabit beyond the Tropic of Capricorn, not only bore their Lips and Ears to receive in ornaments, but in their abominable pride they pierce their Genitals, to adorn them outwardly with most eminent precious stones. In Spain, Turkey, and many other hot Countries, they deprive the secret parts of that which Nature intended to make them more secret, the Hair, which in Turkey is done in their Banians by a powder. Which powder (as Bellonius, and jacobus Fontanus inform us, is called by the Turks Rusma, being some fossil, like to the excrement or dross of Iron, but lighter, blacker, and as it were burnt, which without burning, takes off clean the Hair, that there remains no sign of hair behind. This is done upon pretence of much cleanliness, and to avoid some inconvenience which the heat of those Countries might otherwise occasion; and it seems so rational a thing in their weekly practice, that they esteem all Nations nasty that concur not with them herein. Where the Hymen is held unprofitable. The absence of which modest furniture in women here, would be more rationally suspected as a note of unwholesomeness; to prevent which deserved suspicion, some (as the report goes) have been found to have contrived an artificial supply, and there are such instruments of accommodation vendible by name. I have been told that an English Lady, who was named unto me, being in Turkey, and out of Curiosity entering the Banes, and suffering herself to be dealt withal according to this their Custom, her Husband thereupon entertained such a suspicion that he forbore her bed for two years after. Vesalius lib. de China. Vesalius saith, that in some places the Midwives were wont to break that membrane as unprofitable, which Anatomists call Hymen, Columnam, and Claustrum virginale, Hymen quasi Limen, the entrance, the pillar, or lock, or flower of Virginity; for, being whole, it is the only sure note of untamed Virginity: And the very Index and Conservatrix of it. This they do, Digitum podici & vulvae immittendo, ut partes istas connatas aperiant. Even as they are wont with their Nails to cut the Bridle of the Tongue in them that are tongue-tied; so that it may indeed in those places (where the flower of Virginity is so soon cropped, and Nature deflowered) be a question, An Hymen reperiatur? And we may very well in the cause of Nature bring a Writ of Quare clausum fregit, against such fond Emissaries of Lucina. Indeed many famous Physicians have once conceived an opinion, as if Nature had not endued all Virgins with this ornament, or muniment of integrity; The Hymen asserted. among whom I most bemoan the error of Antonius Ulmus in this matter; in other things a faithful Champion of Nature, and zealous of her honour: Whereas Vesalius, Fallopius, Spigelius, and the most ocular Anatomists are strong assertors of this natural preservative, making it good by an Autopticall demonstration. Among the rest Wierus most positively, and as the truth requires, affirms, that all kind of maids are from the beginning endowed with the birthright of Virginity, not one excepted; and that this exists the preserver, keeper, and muniment of corporal purity: Nor is this Hymenaean constitution universally established by an ordinary Law; but Nature is so solicitous about the safeguard and protection of Virgins, that for the more secure straightening of the Virgin Zone, as it were with the expansion of a thinner skin, doth sometimes draw over another membrane, which transversly like a Zone stretched out doth cover the chink of the Hymen; which the most skilful Dissectors have described in like manner for the Hymen, although it be found in few, and being found, by the rashness of the Midwives it is for the most part, as an unprofitable covering burst or broke asunder. Veslingus, who hath visibly exhibited the Hymen to chaste minds, as it is observed in marriageable Virgins, and Infants, hath described the form also of this extraordinary membrane. After all which ocular demonstrations, I cannot but wonder at the strange dissension of some other Anatomists, who although they allow a Hymen or Virginal flower, will have it consist of four Caruncles, placed in the middle of the neck of the Womb, in manner of a Crown; Hermophradites. and in Virgins by the intervention (until they be forced asunder in devirgination) of little Fibres circularly interwoven and wrinkled together, yet proforated as the other. Among whom Lodovicus Gardinius enters his dissent thus; Gardinius Instit. To say that any skin placed overthwart in the midst of the neck of the Womb, which should make the neck impervious, should be the Hymen, is altogether fabulous, or at least is so besides the order of Nature as the string is, which sometimes against Nature, is engendered under the tongue of Infants to be taken away. Hist. in Floridae. In Florida and Virginia there is a Nation of Hermaphrodites, which have the generative parts of both Sexes. jacobus de Moyne, whose Surname is the Morgues, and who followed Laudonerius in that Navigation, makes a description of them in certain figures, reporting that they are hated by the very Indians, yet they employ them, because they are strong and able bodied, instead of Beasts, to carry burdens, and all other servile offices. In the time of Innocent the third, there was a Heresy sprung up, which affirmed that Sexes had not been divided if Adam had not sinned, therein making the first man an Hermophradite; and therefore they would not have Hermophradites accounted Monsters, whereas they are the greatest Monsters of all. August. de Civit. Dei lib. 26. cap. 8. St Augustine confesseth, that such Monsters are found, but very seldom. But lest this foul kind of men should arrogate praise to themselves upon that passage of Genesis, wherein the Creation of man is delivered, Idem de Genesi ad literam. l. 3. cap. 22. he answers thus: Let no man think that it was so done, that in one man both Sexes were expressed, after that manner, The kinds of Hermophradites. as some are borne whom they call Androgyni: therefore the plural number is always added, saying, Male and Female created He them, He made them, and blessed them. Bauhin. lib. 1. Herm. cap. 38. Bauhinus where he propounds what kind of Cure there is for Hermaphrodites, whose deformity brings a foul shame upon both Sexes, sets forth the differences and several sorts of Hermophradites in these words. Differentiae quatuor (Leonide Auctore) existunt: tres quidem in viris, una in mulieribus. In viris siquidem alias juxta regionem inter scrotum & anum: alias in medio scroto, forma muliebris pudendi pilis obsiti apparet. Tertia verò ad haec accedit, in qua nonnulli veluti ex pudendo quod in scroto est, urinam profundunt: In mulieribus supra pudendum juxta pubem virile genitale frequenter reperitur, quibusdam Corporibus extantibus uno tanquam Cole, duobus autem veluti testiculis; Sic mero Isaac Israelita Solomonis Arabiae regis filius adoptivus. Hoc licet tempore sit naturale, in viro tamen turpius: In viro & muliere fit quatuor modis: tribus in viro, uno in foemina. Viris fit in pectine & in testiculis, velut vulna vera mulieris pilosa ut in foeminis. Tertius modus est gravior: quia per virgam & vulvam mingunt. Mulieribus vulva sit in pectine: & sub vulva post veretrum maximi testiculi. Ei licet in his utriusque sexus genitalia sint, eorum unum tamen altero sit luxuriosius & potentius etsi sunt alii Hermophroditi qui in utroque sexu omnino impotentes sint. Those who are curious to know more of this ugly representation may find satisfaction in the Chapter of Differences of Hermophradites, written by the same Author. And what Cure this vile deformity admits, The causes of Hermophiadites. the same Author affords in this place. There is a Book written in French, called the Hermophradite, Vide licet lib. 1. Hermoph. cap. 38. which doth notably set forth the effeminacy and prodigious tenderness of this Nation. But let us a little examine the Causes of their Generation. De medicine. Com. 1. Dial. 5. Andernacus to Mathetis, enquiring why Nature in Humane Bodies doth so mock and laugh man to scorn; Answers, & says, he knows no other cause besides the influx of the stars, intempestive copulation, and evil diet, since at this day there is such corruption of life and manners, and so great Lust, that it is no wonder if men altogether degenerate into Beasts: And although Natural Philosophers, and Physicians partly impute this conjunction of Sexes to the material and efficient Cause, and partly to the Cells of the Womb: Yet those causes sound to me most probable which are alleged à Decubitu, and the time of Conception. Sunt enim qui velint horum generationem causari à decubituminùs convenienti vel in congressu, vel post congressum. In congressu quidem, monente Lemnino, indecenti: non nunquam ait, vitiosus hic infamisque conceptus, ex indecoro concubitu conflatur, cùm praeter usum ac comoditatem exercendae veneris, virsupinus, mulier prona decumbit, magno plerunque valetudinis dispendio, ut qui ex inverso illo decubitu herniosi efficiuntur: praesertim cum distento, oppletoque cibis corpore, inusitata hac inconcessáve venere utuntur. A decubitu supino post congressum: sic enim Dominicus Terellius, in muliere posteaquam virile semen receperit in utero, positura corporis observanda: Semper vitanda est, quae modo supino fit. The reasons are here alleged; Androgyni. In Bauhin. li. 1. cap. 30. Hormoph. Pierius, Fenestella Annal. Tertul. advers. Valent. c. 33. which appears by your Lunensian women, who taking no care to this supine positure after conception, bring forth more Hermophradites, many Authors taking notice of store of Hermophradites among the Lunensians. By which discourse you may see what a hand the lust and folly of a man hath in this Hemophraditicall Transformation, or Androginall mixture. Those who in old time were called by the name of Androgyni were reputed then for prodigious wonders. Howbeit as Pliny notes, Plin. Nat. Hist. lib. 7. cap. 3. Aul. Gel. l 9 c. 4 Isidor. lib. 11. cap. 3. Jul. Obseq. lib. prodig. in his time men took delight and pleasure in them. M. Messala, C. Livius, Consuls, in Umbria, there was a Semi-man, almost twelve years old, by the command of the Aruspices slain. L. Meteblus, and Q. Fabius Maximus Consuls, there was an Hermophradite, borne at Luna, Idem. by command of the Soothsayers cast into the sea. P. Africanus, C. Fulvius Consuls, Idem. in the Country of Ferretinnum, there was an Hermophradite borne and carried unto the River. Gn. Domitius, Cajus Fannius Consuls, Idem. in Foro Vessonum, another borne and cast into the Sea. L. Aurelius, and L. Caecili'us Consuls, Idem. about Rome there was another Hermophradite, some eight years old, found and carried unto the sea. L. Caecilius, L. Aurelius Consuls, Idem. there was another about ten years old, found at Saturnia, and drowned in the Sea. Q. Metellus, Tullius Didius Consuls, Idem. another was carried from Rome and drowned in the Sea. A course taken to prevent Courses. Cn. Cornelius Lentulus, P. Licinius Consuls, there was an Androgynus found, Idem. and carried to the Sea. Beyond the Nasamones, and their neighbours confining upon them (the Matchlies) there be found ordinarily Hermophradites, called Androgyni, of a double nature, and resembling both Sex's Male and Female, who have carnal knowledge one of another interchangeably by turns, as Caliphanes doth report. Cited by Pliny Nat. Hist. lib. 7. Aristotle saith moreover, that on the right side of their breast they have a little teat or nipple like a man, but on the left side they have a full pap or dug like a woman. Montuus de Med. Thoresi. lib. 1. cap. 6. I knew, saith Montuus, an Hermophradite who was accounted for a woman, and was married to a man, to whom she bore some sons and daughters, notwithstanding he was wont to lie with his maids and get them with child. This is remarkable, Anno 1461. in a certain City of Scotland there was an Hermaphrodite maid got her Master's Daughter with child, who lay in the same bed with her, Veinrichius Com. de Monstris pag. 7. fancy aversa. being accused of the Fact before the Judges, she died, being put into the ground alive. The Tovopinambaultian women of Brasill in in America, Purch. Pilgr. 4. lib. 7. never have their Flowers, not liking that purgation; it is thought they divert that flux by some means unknown to us; for, the Maids of twelve years old have their sides cut by their mothers, from the armehole down unto the knee with the very sharp tusk of a certain beast, the young Girls gnashing with their Teeth through the extremity of the pain; some conjecture they prevent their monthly flux by this remedy. Women affecting straightness. Concerning the nature of the Menstrual blood, there hath been, and yet is, hard hold, and many opinions among Physicians. All agree that this blood is an excrement; for, like a superfluity, it is every month driven forth the Womb: but many would have it an unprofitable excrement, and of a noxious and hurtful quality; but I am of the contrary opinion, to wit, that it is natural and profitable, and that it is in its own nature laudable and pure blood, and no way offensive unto the woman, but only in the quantity thereof, as is by some evicted by the Authority of the Ancients, and by invincible and demonstrative arguments. So that the impurity of the Courses is not so great as some would have it, the menstrual blood being only abundant in women, and hath no other fault at all in sound bodies, and is but abusively called an excrement. Unthankful therefore are those Tovopinambaultian women to Nature, who seem to abhor so signal a benefit of hers, in endeavouring to divert the ordinary course of Nature. More respective to Nature are the women of jucaia, who when the Menstrua begin to come, Petr. Mart. Decad. 7. as if they were to be brought to a man to be married, the Parents invite the Neighbours to a banquet, and use all signs and tokens of joyfulness. In the Kingdom of Monomotapa the maids are not to be married till their Menstrua or natural purgations testify their ability for conception. Helyn. Geogr. The women of Vraba have a most straight and narrow neck of their womb, Consal. Ovied. Hist. jud. Spigel. Hum. corp. Fahr. l. 1. that they very hardly admit a man: A quaere about women's straightness. which Spigelius thinks happens to them by Art, and not by any benefit of Nature, since it is known that they much affect such a straightness; the men of that Country, as it is likely, delighting in none, but such who have that accommodation. It may be a Quare, whether these women own not somewhat of this strictness to the indulgent artifice of their Midwives? And whether their Navils were not cut shorter at the birth to make them (forsooth) modester, and their wombs narrower, according to the conceit and practice of the European Midwives. I confess, Spigelius, and all our Modern Writers jeer at this, and he makes himself merry with this opinion; for, saith he, if it were in the power of women to make the Privities greater or lesser by cutting off the Navel string; in sober sadness all women labouring with child would complain of Midwives, and that deservedly too, because they left not a great part of their Navel string when they were borne, that so their Privities being large, they might be delivered with the more ease. Yet Mizaldus order it to be cut long in Female children, because the Instruments of Generation follow the proportion of it; and therefore if it be cut too short in a Female, it will be a hindrance to her having of children. Taisnier the famous Chiromancer and ginger affirms the same thing. The general conceit of the Italians in this matter causeth the same industrious affectation of Art in your Italian Dames: It being a familiar and common thing with the Italian Courtesans with astringent Pessaries, by Art to make the neck of their womb as straight as they list. And honest Matrons, Mischief's ensuing affected straightness. to satisfy the wanton curiosities of their Husbands, use the same Art, who have many times proved very unhappy in the miserable and dangerous effect of that Artifice, and have dearly paid for their foolish officiousness, with a sad bitterness of experience, too late repenting them of trying of such a conclusion as shuts up the gate of birth, themselves, with their dead-borne children thereby perishing together. Nor is this Artifice altogether unknown unto the women of other Countries. Observe. med: Decad. 3. cas. 5. in Scholar Hachstetterus narrat Ancillam quandam sponsam, procul dubio ut sponso virgo, quae non erat, appareret, balnco, in quo radices consolidae majoris decortae erant, usam fuisse, in quod cum hora inscia insedisset. Ei ita orificium pudendi coarctatum fuit, ut Maritus uxorem claustrum virginale recepisse miraretur. Et Nicolus Florentinus, refert se vidisse mulierem, quae post partum, cùm obstetrices adhibuissent medicamenta valdè astringentia, ita clausa reddita fuit, ut non potuerit coitum exercere. Et cum Sennerto loqui, hoc institutum, ut in scortis culpandum, ita in honestis mulieribus non reprehendendum, si ipsis hoc vitium post partum accidat, potest enim cervicis uteri amplitudo causa sterilitatis esse, interdum pro cidentiae uteri, & praeterea vitium hoc mulieres viris ingratas reddit, et hic quaestio resolvitur: An Sinûs muliebris adstrictio & angustia, certum virginitatis signum sit. Quod negandum. The women of Siam are contrary minded, Herb. Travels. both in their opinions and practice; for, to see a Virgin there at Virgin's years is as a black Swan, in regard in their green years they give the too forward Maids a virulent drink, whose virtue (vice rather) is by a strange efficacy to distend their Muliebria so capaciously, Where they sew up their Females. that the Bells which the men wear in their Yards, with rope-ring too easily may enter. Purch. Pilgr. 2. lib. 9 The Maracatos, within the Land of Brava, have a fashion to sew up the Females, especially their Slaves, being young, to make them unable for Conception; which makes these Slaves sell dearer for their Chastity, and for better confidence their Mistresses put in them. Among the Peguans there are some that sew up the privy member of their Female Children as soon as they are borne, leaving them but a little hole to avoid their urine, and when she marrieth the husband cutteth it open, and maketh it as great and as little as he will, which they with a certain ointment or salve can quickly heal. Lindscot. Travels. lib. 1. c. 17. Lindscoten saw one of these women in Goa, whom the Chirurgeon of his Master, in the Arch-Bishops house, did cut open; Men would judge saith he all these things to be Fables, yet they are most true; for, I do not only know it by the daily traffic of the Portugals out of India thither, but also by the Peguans themselves, whereof many dwell in India, some of them being Christians, which tell it, and confess it for a truth, as also the nearness of place and neigbourhood maketh it sufficiently known. Helyn. Ethiop. Infer. The people of Quilea, of the Province of Zanziber in Ethiopia Inferior, have among them the same strange fashion, which may be mentioned rather for variety than decency. They use when they have any Female Children born unto them, to sew up the privy passages of Nature, Virginity secured. leaving only a small passage for the Urine. Thus sewed, they carefully keep them at home until they come to marriageable age, than they give them to their neighbours for Wives; And of what rank or condition she be, which is found by her Husband to want the sign of her perpetual Virginity, is with all kind of ignominy and disgrace sent home unto her Parents, and by them as opprobriously received: And it seems they confide in no evidence but their own ocular Chirurgery here. Petrus Bembo says, Pet. Bembo, Lib. Hist. Venet. they give their Daughters in marriage thus sewed: but first that care is left unto, and lies upon the Bridegroom to cut and divide with an Iron Instrument the conglutinated lips of the neck of the womb. In so great honour with those Barbarians in marrying a wife is the certain assurance of incorrupt Virginity, who little trusting to the frail enclosure of Nature, do secure with more strong guards the fortress of Virginity. Had these people known the famous Lineament of Paracelsus, which but smeared upon the opening of the mouth, in a moment (forsooth) will contract and conglutinate that Orifice: they would, it may be, have stood in little need of needle and thread, and such dolorous punctures for sewing up this suspected passage. It should seem, these people are loath to trust the security of Nature: More cruelly jealous of their Daughters than the Venetians are of their Wives, on whom they hang a padlock: And surely they have a slight opinion of Hymen, and either know it not, or are not willing to confide in it, whereas the Jews were no way doubtful of it: And Spigelius, and many other Anatomists could by ocular experience satisfy them concerning Natures constant provision to preserve virginal integrity. The practice of Irish women for easy Delivery. Certainly these Nations would have been well pleased if Nature had produced all their Females imperforated, and the Orifice of their wombs closed and sealed up, or the Hymen so thick and fleshy that it straightened the passages of Nature, that it needed incision, an evil which holds proportion in men, when the Prepuce grows unto the Nut. It is thought that the Irish women are wont to break the Os pubis, or share-bone of their Female children as soon as they are borne, to make them have more easy labour when they come to childbearing: And it is well known that your Irish women have very quick and easy deliverance in Childbirth. I confess, I could not in a long time by any enquiry receive full satisfaction concerning this practical endeavour of the Irish, nor discover any thing thereof in Books: Yet I incline to believe the Report, because it is an Invention somewhat rationable. Yet since the first impression of this Book, I have been assured of this practice by a Gentlewoman who was present at an Irish woman's Labour in Ireland: For in the conformation of the share and Hanch-bone, there appears a singular benefit of Nature conferred upon women, who providing with all Art for the pains of Child bed would have the closing of the Share-bone loosed for the facility of Birth; and therefore the Cartilagineous coupling of the Share-bone is in women more soft, and in women with Child, a little before their delivery, more thick embued with an unctuous humour. Touch also and fight do manifestly perceive the divulsion of the Share-bone; for, if you lift up one Leg of a woman lately delivered, The practice of Irish women examined. you shall perceive the spin of the share-bone to rise up in the other. The truth of this thing may be confirmed by Authority, for to omit the well known opinion of Hypocrates, Alex. Benedict lib: 5. Anat. c. 3. Gorraeus Com. in Hippoc: de natura pueri. Aetius Tetra. 4. Serm 4. cap. 22. Jacob. Carpu● in sua Anat. Silvius in Isagoge Anatom. Aristotle. Riolanus Schola Anatomica. and Avicen, many others do witness of the bones of the Ilium and Pecten are opened or separated, to wit, the joints relaxed, not exarticulated, but justly said to be loosed, because that great distension seems to be quaedam species solutae continuitatis, and this is naturally, although at other times they are most strongly bound together. But there is little need of witnesses in so manifest a business, experience only to whom the best appeal is made in this anatomical controversy may make it credible, to whom Physicians think they are bound to give more respect than unto Reason; for, Riolanus affirms, that he thrice in the presence of Physicians and Surgeons, saw the Cartilege which holds together the bones of the share, loosed, and relaxed a finger's breadth; but that which makes somewhat more to this purpose, Fernel. lib. 6. Pathologiae. Aethius Tetra. 4. Serm. 4.6.22. Fernelius among the causes of a difficult birth, reckons the more firm compaction of the share-bones, when they cannot be dilated in the Birth. Now if upon this account the Irish women obtain a more than ordinary faculty of dispatch in Childbirth, it is likely the force they use to their Female Infants as soon as they are borne may relax the Ligaments, and move the tender Share-bones to a competent Dilation, that may prove afterwards productive of such an effect. And it may be the women of the Conarins, Corumbins, and other Provinces of India, who scarce travel at all, they are so soon delivered from the pain and peril of Childbirth (if they do not rather receive the benefit from the temper of the Climates) and the favourable indulgence of the Genius of the Place use some such kind of Artifice conducible to this end, Nations with great privy members. although the report of their practice hath not yet arrived at our ears. As for the matter of Fact (taking it for granted) it pretends to work a mitigation in that pronounced woe, in Dolore paries; but this is not the only way that man hath endeavoured to ease himself of those inconveniences his transgression hath entailed upon him. Purch. Pilgr. 2. lib. 7. They of Guinea have a great privy member, much surpassing our Countrymen, whereof they make great account. Richard Jobs. Golden Trade. I read in Jobsons' discovery of the River Gambra, and the Golden Trade of the Aethiopians, of a Town called Cassan, which is the King's Seat, and by the name of which Town he holds his Title, King of Cassan, seated upon the River's side of Gambra. The Inhabitants of which Town, and parts thereabout being Subjects to the Great King of Cantare, and of Bursall. By a conjectural Geography I take this Cassan to be that which Cardan calls Cassena, a Region in Africa; and although I read nothing here concerning their great Noses, yet I meet with a strange report, touching the magnitude of that part which answers to the Nose: His discourse runs after this manner. Undoubtedly these people originally sprung from the race of Canaan, the Son of Ham, who discovered his Father Noah's Secrets, for which Noah awaking, cursed Canaan, as our holy Scripture testifieth; the Curse, as by Schoolmen hath been disputed, extended to this ensuing Race, in laying hold upon the same place where the original cause began, Men with members like Asses. whereof these people are witnesses, who are furnished with such members as are after a sort burdensome unto them, whereby their women being once conceived with Child, so soon as it is perfectly discerned, accompanies the man no longer, because he shall not destroy what is conceived, to the loss of that, and danger of the Bearer, neither until she hath brought up the Child to a full and fitting time to be weaned, which every woman doth to her own Child, is she allowed in that Nature the man's society, so that many times it falls he hath not a wife to lie withal, and therefore hath allowance of other women for necessities sake, which may seem not overstrange unto us, in that our Holy Writ doth make mention thereof; as you may read in the 23 Chapter of the Prophet Ezekiel, where jerusalem and Samaria, being called by the name of two Sisters, Ahola, and Aholiba, being charged with Fornication, are in the twentieth verse of the same Chapter said to do at upon those people, whose Members were as the members of Asses, and whose Issue was like the issue of Horses, therein right and amply explaining these people. The Turks, who (as I hear by a Traveller) are Mentulatiores, and these, would have made brave Companions for Heliogabalus, that extreme luxurious Emperor, Lamprid. in vita ejus. who gathered together a number of these well weaponed men, whom he called Nasatos, Vasatos, Onobolos, id est, Mentulatiores, whom he made use of to satisfy his inordinate Lust. As for the virile member, it is of such length and magnitude as the necessity of the kind requireth for procreation, Magnitudo membri virilis conformed according to the Law of Nature: in one of a just age, Quando erigitur obtinet sex uncias longitudine & quatuor in Perepheria. Although it varies much according to the race of Families and course of Life; for, there are certain Families, (and as you see) Nations, who have an ill or a good report according to this very thing. And how much frequent coition conferreth to the accession of its augmentation, they daily are advised of; who more often, or with more alacrity descend into venerean encounters; and indeed the length and thickness thereof varies in respect of the particular creature, or individuum, because it is form according to the proportion of the members, yet sometimes it is larger in a little man, because of the abundance of the proportion of Father's seed, of which it is framed, for the Seed falleth from every part of a man's body, and carrieth in it power of generating that part from whence it fell. But it may be these Guineans, tamper not with Nature, but have this prerogative from the subtle indulgency of their Midwives. For it is thought it will be longer, if the Navel-strings be not close knit by the Midwives when the Child is newborn, and that because of a Ligament which cometh to the Navel from the bottom of the bladder, which they call Urachos; for, the straighter that is tied to the Navel, the more the bladder, and the parts adjoining are drawn upward. Yet Spigelius says, he cannot well conceive in his mind how this can be done: But for the matter of practice he reports, that upon this conceit Midwives leave a longer part of the Navell-string of a Male than they do of a Female, because in Males they would have the Instrument of Generation long, Whether the Navel appeared in our prototype. that so they may not be cowards in the Schools of Venus. Now if the supposition be true, we are all at the mercy of the Midwives for our sufficiency. In which operation Authors make much ado, and Midwives at present can scarce agree about the place. The distance the Navell-string should be cut off from the Child's body Aetius prescribes to be four fingers breadth, Aetius lib. 4. c. 3 in his direct. to Midwives. a wooden direction saith Mr Culpepper, because Midwives fingers differ so much in breadth, he will imagine it to be meant four inches, and saith, the Ancients jumped generally in that opinion. This Tortuosity (then) or complicated nodosity, which we usually call the Navel, occasioned by the Colligation of vessels, is a knot contrived by the Midwife, and ensuing upon this action, being a part after parturition of no profit or ornament. And therefore, at the Creation or extraordinary formation of Adam, who immediately issued from the Artifice of God, nor also that of Eve, who was not solemnly begotten, but suddenly framed and anamalously proceeded from Adam, was any such knot (as we now behold in ourselves) to be seen; for, it cannot be allowed, Dr Brown. Pseudo doxia Epid. l. 5. c. 5. as the Ingenious Reformer of popular errors demonstrates, except we impute that unto the first cause which we imposed not on the second, or what we deny unto Nature we impute unto Nativity itself; that is, that in the first and most accomplished piece, the Creator affected superfluities, or ordained-parts without all use or office; Therefore this being a part not precedent but subsequent to Generation, Nativity or parturition, it cannot (as he speaks) be well imagined that it appeared in our prototype, as in us his offspring, for to imagine so, were to regulate Creation to Generation, the first act of God unto the second of Nature. Pinis Longi inconvenienti●. This we may however affirm in the honour of Nature, that whatever augmentation in this or any other part is gained by Art, or besides the will and ordinary allowance of Nature, it is commonly attended with some inconvenience. And there are reasons for it; for, the magnitude grossness, and foul, and immoderate longitude of the Organ of Generation is a twofold hindrance to fruitfulness, as Hucherus notes: Primùm quidem eo quod muliebre pudendum, ut & uteri cervix immaniter dilacerantur, unde cicatrix relinquitur, quae maris semen ante efflucre for as sinat, quam id ipsum uterus prolectarit (sic foeminam unam urinae incontinentia, alterum perpetua Diarrhoca laborantem videre illi contigit, divulso ab ejusmodi violento concubitu vesica alvique sphinctere.) Deinde quia interno uteri osculo graviter impulso percoitum contusoque, ita prae dolore Mulier is voluptas interturbatur, ut neque proprium semen emittat, neque virile admittat, excipiatque. Est & aliud incommodium, quod longa mentula secum trahit, cum foeminas uterinae suffocationis obnoxias reddat, quod ligamenta uteri, cervicem nimium in coitu elongando, admodum laxet, ut apparet ex observatione Spigelii; and you see the inconveniencies after Conception, that follows upon the ample furniture of these Guinea Asinegoes. Avicen hath taught a way how to magnify this Part, and indeed when it is less than is convenient it is an inequality of figure, which may be corrected, and the Directions conducing thereto are admitted by Montanus into the corrective part of Medicine. Montanus, Med. pars. 1. Hae igitur sunt regulae docentes per methodum magnificare per attractionem multi alimenti ad locum, calefaciendo & fricando prius locum, Men whose members hang down to their shanks. sed caute procedendum, ne nimis trahant vel nimis calefaciant, qui nutrimentum attractum resolveret, & volentes membrum magnificare, minus ipsum efficerent, sicut nimius motus frigiditatem inducit, moderatus calorem. Eadem res effectos oppositos producit. Nimia ergo attractio, & nimia loci calefactio resolvit, & dum magnificare quaeritis, parvitatem efficietis; moderata autem attractione facietis magnitudinem. Ars etiam est curativa de elonganda mentula cum pondere plumbeo. The Floridians' so love the Feminine Sex, The Author of the Descrip. of Nova Francia, lib. 2. that for to please them the more, they busy themselves very much about that which is the primary sign of unclean desires; and that they may the better do it, they furnish themselves with Ambergris, whereof they have great store, which first they melt at the fire, then inject it (with such pain that it maketh them to gnash their Teeth) even so far as to the Os sacrum, and with a whip of Nettles, or such like thing, make that Idol of Maacha to swell; on the other side, the women use certain herbs, and endeavour themselves as much as they can to make restrictions for the use of the said Ityphalles, and to give either party their due. Nescio an revera constat, quod diverbio fertur, Arvum Genitale in mulieribus Belgicis, altiorem in pube scituationem obtinere, sed Medicus quidam ex observatione propria mihi communicata, affirmat, Genitalia in viris Hybernicis, alliora in pube apparere. In the Isle of Hermes the men's members hang down to their shanks, Sir Joh. Mand. Travels, cap, 53. insomuch that the men of that Country, who knew better manners, do bind them straight, Pygmaei magno veretro. and anoint them with ointments, made there for to hold them up, whereby they may live more civilly, which is supposed to be by reason of the heat of the climate dissolving the body. Ctesias, Indicus jonst. Thaumatograph. Ctesias saith, that the Negro Pigmies who dwell in the midst of India, who are saddle-nosed and deformed, have a veretrum so great and long, that it hangs down even unto their Ankles. Hinc de Nanis & Pygmaeis quaerendum, cur majorem penem habeant? An quia ut scripsit Aristoteles, quemadmodum homo non habens caudam, illa materia in nates conversa sit; similiter materia, quae augmentaioni staturae Nani non est famulata, in penem transmutata sit. But concerning these and other strange corporal properties of Nations, mentioned in this book, Quaere Card. Comment in Hip. li. de Aere Aquis & locis. I wish some Commentator on Hypocrates Book De Aere, Aquis & locis, would arise, who supplying the loss of the much desired Comment of Galen upon that Book, might render some account of these matters. What Cardan in his Comment upon that Book hath done I can give no account, having never, after much enquiry, had the hap to meet with it. That women have been metamorphosed into men is not only confirmed by Pliny, and the credit of other ancient Authors but of later times many examples are to be found very evident in modern Writers; Skenck. observ. med. lib. 4. Korn. de mirac. vivorum fol. 41 Marc. Donat. med. Hist. mirab Tulp. observ. Delrio Inquisit Mag. jordanus. and for all that I perceive, there are few that are willing to have it accounted a Fable. And the conceit is grounded upon the Authorities of Aristotle and Galen, which Anatomists little approve of, which is, that Nature always intends the Generation of the Male, but if she err from her scope, and cannot generate a Male, then bringeth she forth the Female, womans no monster. which is the first and most simple imperfection of a Male, which therefore they call a Creature lame, occasional, and accessary, as if she were not of the main, but made by the buy; concluding the Woman or Female to be nothing else but an error or aberration of Nature, which the Peripatetics call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by a Metaphor taken from Travellers which miss of their way, and yet at length attain their journey's end; yea, they proceed further, and say, that the Female is a by-worke or prevarication, yea, the first monster in Nature, which is unworthily said of them, for the perfection of all natural things is to be esteemed and measured by the end: Now it is necessary that the woman should be so form, or else Nature must have miss of her scope, because she intended a perfect Generation, which without a woman cannot be accomplished. But now it is to be enquired how in terminis naturalibus it can be done that women should be turned into men, as the infinite examples of such Cases seem to prove; which since it is monstrous, we must have recourse to the causes of Monsters, which happen by the error of Nature, occasioned, either through the disobedience of matter, or debility of the Agent, and therefore they properly and modestly enough define a Monster to be a certain oblaesion of Nature. And that it is monstrous for women to be turned into men, is apparent by Aristotle's Definition; for that is monstrous which is besides Nature, to wit, that Nature which for the most part is; for besides that which always and necessary is, nothing is done, therefore Monstrosity happens when any thing besides Nature appears in those things which for the most part are so done, How women are turned into men. but may also be done otherwise: wherefore since it is against the order of Humane Nature, that a woman should degenerate into a man, yet notwithstanding it being not impossible, that we call monstrous, and it hath the same cause which other Monsters according to Quality, Number, Magnitude, or Situation of Members, wherefore for this reason the Learned reduce the cause of this Humane Metamorphosis to the error of the virtue Agent, and the aptitude of superfluous matter. If this happened while every Animal existed in Generation, it would clear all doubts: But since it is done when the Animal is borne, how the virtue Formatrix can effect it, is not easy to explain, but seems a great Difficulty. Therefore Anatomists and Physicians say, that the virile member in such women was from the first, ingenite, the Agent virtue working on superfluous matter that form upon it, but by such a Law of Nature that it cannot come forth until such a determinate time, which ought not to seem impossible to any man, since we see in Embryos, even in the mother's womb, Teeth form, and yet lie hid until the appointed time of their extramission; which is very true, and known by ocular Faith from the dissections of Abortives and Infants newborn, Barth. Eustachius de dentibus libello, cap. 15. &. 17, etc. as many Anatomists affirm. Therefore even as all Teeth have their beginning of Generation in the mother's womb, yet are concealed, nor come out perfect but in progress of time, which yet is not definite and the same with all. What then should hinder but that in a woman, a virile member made in the first formation, should in appointed Tract of time come forth perfect, and be made manifest, but that this change by extrusion of inbred or inverted members should happen after the time of Childbirth, That women cannot be transformed into men. exceeds all possibility of belief; Pontan. lib. 10. de reb. Coelest. yet Pontanus bears witness of a woman who after she had borne a son, attained by a wonderful change unto the virile Sex, which be confirms by the testimony of Antonius Colotius Umbrus. That Men should be transformed into Women is more rare, it having been no where ere found that a Male degenerated into a Female Nature, abhorring such a perverse regress from more perfect to less. Indeed Licinius Mutianus reporteth, Cited by Plin. Nat. Hist. l. 7. that he saw at Smyrna a Boy changed into a Girl, but I think Philosophers will no more regard his report than they do the Fictions of Poets who have made descriptions of such a needless Metamorphosis. Herodotus in Thalia. As for that which Herodotus delivers concerning the men of Scythia, evirated and changed into a Feminine estate, it is not to be understood that the Masculine Sex was truly changed into the Feminine, but he speaks of a kind of disease which we elsewhere shall have an occasion to touch at; for men then to lose the appearance of their Virilities, and to have those parts translated into the appearance of the other Sex, is a thing not only rare, but impossible in Nature, unless we will imagine that the Female Patriarch of Greece, and Pope Joan of Rome, were the Subjects of such Metamorphosis. Nero (indeed) whom nothing in the ordinary course of Nature would satisfy, by a most prodigious conceit attempted to make such a Monster by Art, and would needs have a Boy of his, called Sporus, cut and made (forsooth) a woman, to whom he was solemnly married, which occasioned some justly to say, that it had been happy for the Commonwealth if Domitius his Father had had no other but such a wife; and verily none but such a Monster of Men could have endeavoured so absurd a Transfiguration of Man. Nero's absurd attempt to make a woman of a man. That the Devil, furnished with natural Causes, may by Divine permission cause some apparent change of Sexes is not doubted of by the Learned, yet he can no way by the Nature of things convert a Man into a woman; much less could Nero do it, who is called by Jordanus, Bipedum nequissimus, the wickedest man that ere went upon two Legs. SCENE XXII. Tailed Nations. Tailed Nations, Breech-Gallantry, and Abusers of that part. THere is not a living Creature excepting Men and Apes, but is furnished with a Tail for the necessary use of their Bodies. The reason why man wants a Tail is rendered by Aristotle; Arist. de part. Animal, lib. 4. for that the aliment that should go to the Tail was spent upon his Buttocks, Thighs, and Legs, which are more fleshy and full than the parts that answer them in other Creatures, and there was no necessity of a Tail in man, since his Buttocks with their Corpulency afford a sufficient covering. But the chief Cause of this difference is the upright stature of man, which is his peculiar Prerogative, the Ape his counterfeit, as a two-legged Animal, wants a Tail, and as a fourfooted, he hath no Buttocks. But although Man naturally wants a Tail, yet Pausanias reports of Nations that were furnished with Tails. Neither is the report of our Kentish Long-tailes a mere Fable; for, besides the Records of our English Chronicles, Kentish Long-tailes. there are divers Authors that have registered the Original of this Monstrosity, Neiremb. lib. 1. de mirac. Naturae in Europe. Joan. Major lib. 2. de gest is Scotor. cap. 9 Guliel. Nang. Geneb●. in Greg. M. Korn. de vivorum mirac. whose Relations amount to this effect. When Augustine the Monk, being sent from Gregory the Great, came to preach the Gospel unto the English Nation, at Rochester, the Vulgar, in derision of the Holy man, pined fishes tails upon his Garment, or, as some say, threw them at him; whereupon Augustine prayed to God that their Children might be borne with Tails, and it pleased God to confirm his Doctrine by inflicting this punishment upon the Posterity of that incredulous people; so that these Kentish Long-tailes proceeded not from the influence of Heaven, but from a miracle. And although Antonius Neirembergensis thinks that this punishment endured but for a time, and that this Miracle is now ceased, yet I am informed by an ingenious and honest Gentleman of good worth, who professed that he had read in some of our Chronicles, or other Author, whose name he could not very well remember, that there is at this day a Family in Kent, who have to Surname the name of a Village very near Rochester, whereof all that are descended have a Tail, insomuch that you may know any one to be rightly descended of that Family by having a Tail: Yet I must suspect some failing in my friend's memory, Delrio disquis. Mag. Polydor. Virgil. Hist. Angl. lib. 13. because I find in Delrio, his disquisition of Magic, that the original of the Kentish Long-tailes was after this manner. Thomas Becket Archbishop of Canterbury being in disgrace with Henry the Second, and riding through Stroud near Rochester, the Inhabitants, to put an affront upon him, cut off his Horse's Tail, Irish Long-tailes. which ever since was entailed upon them, insomuch as you may know a man of Stroud by his long Tail. And to make it a little more credible, that the Rump-bone among brutish and strong-dockt Nations, doth often sprout out with such an excrescence, or beastly emanation. I am informed by an honest young man of Captain Morris Company, in Lieutenant General Iretons Regiment, that at Cashell in the County of Tipperary, in the Province of Munster, in Carrick Patrick Church, seated on a hill or rock, stormed by the Lord Inchequine, and where there were near seven hundred put to the sword, and none saved but the Mayor's Wife, and his Son; there were found among the slain of the Irish, when they were stripped, divers that had Tails near a quarter of a yard long; the Relator being very diffident of the truth of this Story, after enquiry, was insured of the certainty thereof by forty Soldiers that testified upon their oaths that they were eye-witnesses, being present at the Action. It is reported also, Teste Euseb. jesuita. that in Spain there is another such tailed Nation. But that which gives great reputation to the Narratives of Tailed Nations, Anton. Nelremb. Nat. Hist. Dr Harvey lib. de Generate. is a History we have gained by the Coryphaeus of Anatomy; Dr Harvey, who in a learned Tract he lately published, informs us, that a certain Chirurgeon, an honest man, and an Acquaintance of his, returning from the East-Indies, declared unto him upon his credit, that in the Mountainous & remote places from the Sea of the Island Bornea, at this day there is a certain kind of tailed men, of which with some difficulty (for they inhabit the woods) they took a Virgin, Tailed Monsters. whom he saw, with a thick fleshy tail of a span long, intra clunes reflexa, quae anum & pudenda operiebat, usque adeo velari ea loca Natura voluit. We read also of some tailed Monsters, and that Nature sometimes hath fallen into such impediments that she hath been constrained to add a tail to man, although it is well known, that a tail is not competent unto him. Ulysses Aldr. Monst. Hist. Aldrovandus exhibits a two-headed Monster which was most worthy of admiration in it, because two fingers above the Podex it had a tail a palm long, which covered the vent of excrements, as it is observed to do tailed Quadrupeds. This Tail about the beginning was of the breadth of the Ear finger, and afterwards ended in a sharp point. The Effigies of this Monster Marius Galassus the Neopolitan, a great Searcher out of natural things in times past, communicated to the most learned man Ulysses Aldrovandus. Schenck. lib. observat. Aldrovand. Hist. monst. c. 6. Schenckius recites a story of such another two-headed monster with the rudiment of a Fox's Tail. Aldrovandus also exhibits the Effigies of an Infant with the Tail of a fish; so that we might sing with Horace, definite in piscem mulier formosa superne. Yet the Verse in verity would not square with this Monster, because all the upper parts were very deformed. Schenckius also exhibits the description of a little Child borne at Cullen, Anno 1597. who among other monstrous parts, in the posteriour parts about the Fundament bore a Sow's Tail. Sodomitical Boys. If any man desire to know the causes why sometimes a Tail is monstruously added to a humane offspring, these eminencies of the skin are to be referred to abundant recrement, the virtue Formatrix being valid. Among the Persians, and other Nations of the Levant, there are infinite swarms of Catamites or Sodomitical Boys, who make an unrighteous use of the Rectum Intestinum, to the foul shame and dishonour of their Bodies. Which Contagion hath spread both into the East and West- Indieses, insomuch as some Countries have been almost depopulated thereby, and Laws have been made to restrain that beastly practice, to which intent the Yard-Bals or Bells of Pegu, Siam, and the Bramas were (as some suppose) invented. depiction of artificially-altered human Nor is the ancient sin of Sodomy revived only in the Indies among barbarous and unsanctified Nations, but is too well known to be practised by Christians; for in Italy nothing more common, and not only tolerated, but held convenient, especially for the Clergy, Breech-Gallantry. who are the chief Commanders of these Ganymedes; concerning the use of whom, a great Cardinal could profanely say, it was suave & divinum opus. A sin which in judes' Epistle, is called, following of strange flesh, a strange and unnatural way of following of strange flesh. Among other filthy-fine devices of some Nations, Montaign. in his Essays. I remember to have read in some Author of a certain people, who in an absurd kind of bravery, bore holes in their buttocks, wherein they hang precious stones. Which by their leaves must needs prove but an inconvenient and uneasy fashion, and very prejudicial to a sedentane Life. See the preceding page for the Figure. Little Feet affected. SCENE XXIII. Leg and Foot-fashions, or certain Legs and Feet in esteem with divers Nations. depiction of artificially-altered human Mr Grimston saith, Grimst. in his estate of China they hold it for a great grace to have little Feet; and for this cause from their Infancy, they bind up their Feet hard, which they endure patiently, for they that have the least Feet are held the properest women. But this custom comes not only from their curiosity, but also from the jealousy of men that have brought it in, to the end that they should not be able to go but with pain, and that going slowly and with a bad grace, they should have no great desire to go out of their houses: And this custom is so ancient, and received in this Country, as it hath in a manner the force of a Law, so that, that mother who should break it in the breeding of their Daughters, should incur the Note of Infamy, and be punished. In the great Caanes Kingdom, Sir Joh. Mand. Travels, c. 106. the Gentry of a woman is to have small Feet, and therefore as soon as they are borne, they bind their feet so straight that they cannot wax half so big as they should. I believe this matter to most men will seem prodigious and incredible; No man would ever have believed these things before he saw them with his eyes; nay, what is it I pray you that seemeth not a wonder at the first sight? how many things are judged impossible before they are seen done and effected? and certes, to speak a truth, The natural proportion of the Feet. the power of Art over Nature seemeth incredible, unless a man enter into a full consideration of the practical force and efficacy thereof. Howell Epist. The Spanish women also are observed to have little Feet, but whether they use any Artifice to advance that beauty, I have not yet discovered. This is so remarkable in them, that whereas the vote of the Proverb for a handsome woman, would have her English to the Neck, French to the Waste, and Dutch below: an observing Traveller adds, for hands and feet let her be Spanish, for they have the least of any. Men and women have the greatest Feet in proportion of all Creatures, yet Females ordinarily in every kind have less and slenderer feet than Males. Which Ordinance of Nature, the affectation of these people, to their own disadvantage, hath extended beyond her intention. Man only by the advantage of the straightness of his Legs goeth upright, the proper use of the Foot being to walk, and the action is walking, and therefore the Foot is called Instrumentum ambulatorium, or a walking Instrument; this walking is, when one Leg resteth upon the ground, and the other is brought about forward; the resting is the action of the Foot, properly so called; the reach forward, the action of the Leg, and therefore an ambulation is made by station and motion, that is, standing, and proceeding, the Foot itself is the Instrument of the former, and the whole Leg of the latter. Now for assured, and constant, or firm station, Man alone, (as he hath Palms of his Hands) so he only hath broad flat Soles to his Feet; and also for the accomplishment of those many motions whereof we stand in need, the structure and figure of the Foot and Leg is such as we see, for it is divided into divers joints, Shoes, Sandals, &c besides nature. and the Toes are made long and broad, not so long as in the hands, but only as was necessary to fasten the feet when we would strive to run. For if the Toes be pressed unto the ground, it is strange with how much strength and security the body is driven forward: for the Toes being bend, in the going are fastened upon the ground as so many Anchors, and so commodiously transfer our bodies, not only upon plain, but also upon ascending and rugged places, as we may observe in those who live upon mountains, (our mountains of Wales confirm this) where they go barefoot; from whence we may collect, saith Varolius, that shoes or any other induments of the Feet are besides Nature, and very prejudicial to the action of the Toes and Feet: Xenophon in Laconum Reipub. Stobaeus, Serm. 42. Which Lycurgus the Lawgiver had respect unto, when he forbidden the Spartans' to be shod, as that which in case of any military and civil activity, was a great hindrance to the actions of the Foot. Some have wondered why man in Comparison of other Creatures is endued with very great Feet, not considering that man, who only walketh upright, stood in need of two great Feet to sustain the weight of his body. But the great wonder is, that man upon so narrow soles of his feet should be kept upright and not fall; it being truly admirable, that so and erect a body, sustained with two props, to wit, his Legs, whose basis is so narrow, as the lowest transverse amplitude of the Foot doth make, that he should not for all them slide and fall, but consist upon them, as we see it happen in other things, which are no better sustained than upon the small basis of two Feet; which insooth would happen also in the body, unless by the benefit of Muscles the Feet were retained, The inconveniencies of little Feet. and directed so fixed, that not only when the body is erect and in equilibrio, but while it receads from it, inclines, and is carried into this and that part, yet it doth not fall; as it happens unto Infants newborn, being yet weak and feeble, who for a while, until their feet, that is, their Muscles and Tendones be confirmed, can neither stand nor go. And we may observe that those who have feet shorter or smaller than the proportion of their body requireth, stand very unfirmely, as not sufficiently supported by so good a foundation, and in their progressive motion they labour with an uncertain footing. We call those small feet, which if they be compared with the body unto which they appertain, or to other of the same kind, and having the same bulk, are defective, and less quantity of matter rests in them than in others of the same species. For, that which fails in magnitude is called small, as that which in multitude few: small feet argue paucity of matter, and where, through this affected prohibition of growth, the matter of the Foot is less than naturally it ought to be, the virtue that was ordained to be in that matter cannot be so vivid and effectual; and if they by this Artifice be brought also to be narrowed in the soles, the parts must be more confused, and so not distinct, nor so well articulate, and have small Toes, and there appears no foot-step of bones or Tendons; which are more pleasant to look upon than serviceable to that office to which they were appointed, which although they may be accounted delicate, yet are not simply beautiful, having less corporiety than is required to make the foot perfect according to Nature. And the foot being one of the extremes of the Body, wherein naturally the virtue of Earth should prevail, Nations with Feet of a Cubit long. a sign whereof there is, that almost all the extreme parts of Creatures, and which are Feet, or sustain the place of Feet, are harder than the rest, and that naturally, because they are to sustain the whole body, and therefore they yield less than the other parts, wherefore since they resist they remain harder. The other extreme of the Diameter of the Body is the Head, wherein the watery force is predominant, it being the receptacle of the brain which is cold and moist: Whereas the fluid element exceeds in the Feet of women, which makes them so soft and inarticulate, and somewhat unstable. depiction of artificially-altered human In India beyond Ganges there are a Nation called Sciopedes, Munst. Cosm. lib. 5. that have feet of a monstrous bigness, which when they lie down in the Sun, One-leged Nations. serves them for umbrelloes to shade them from the Sun, being thence called Sciopedes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 umbra, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Petr. Apian. Cosmog. pars 2. cap. 3. Solin. in Polyst. cap. 53. There are also in Asia a certain kind of men which are called Monosceli, and of others Sciopedae, which have but one Leg, which yet have a wonderful pernicitie in leaping: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expounded unicum crus habens, a one-leged people. Sir Joh. Mand. Travel, cap 51. In Ethiope are such men as have but one Foot, and they go so fast that it is a great marvel, and it is a large Foot; for, the shadow thereof covereth the Body from Sun or Raine when they lie upon their Backs; these people according unto Pliny are not far from the Troglodytes. St Aug. lib. 16. cap. 8. de Civit. Dei. St Austin witnesseth that the Effigies of these Nations were painted in a Table in the Forum of Carthage, near the Port. Petr. Apian. Cosmog. pars 2. cap. 3. There are in a certain Valley of the mountain Imaus, or rather Timaus (as Aldrovandus saith) which Region is called Abarimon, certain wild men who have their feet turned backward behind their legs, that are of wonderful swiftness, that they will outrun a Hare. In other parts of the Oriental Indies, although the designation of their place is uncertain, we hear of such a Nation who have eight toes. Vincent. Spec. Hist. l. 32. c. 16. There is reported also to be another kind of Monoscelli, or one-legged people, in some places belonging to the Tartars, which supplies us with another difference of men, who wander about sustained by one only Leg and Foot, having also but one Arm; Two of these men undergo the office of an Archer: Whiles one holds the bow the other shoots the Arrow; Divers forms of feet. and there is a wonderful nimbleness observed in them, for they run with so great swiftness on their hand and foot, that they will outrun a Horse, and when they have tired their Arm, than they go only hopping with their foot. Many Legates and Nuncio's of the Pope, sent unto the Tartars, Vincent. Spec, Hist. lib. 32. cap. 16. in their Relations affirm this to be true, and at last Vincentius inserted it into his History. The Inhabitants of Guinea have long legs, broad feet, and long toes. The Men of Egypt and Ethiopia have their feet crooked. St Austin makes mention of Men borne at Hippo, with feet fashioned like a half moon, Aug. lib. 16. de Civit. Dei. c. 8. with two Toes in each foot. Many of Canton and Quamsi Province have two nails upon their little toes, as they have generally in Cachin China. Concerning these and some other properties of Natitions, where I suspect no Artifice, I am willing to say with Pliny, That no wonder it is that about these Coasts, Plin. Nat. Hist. lib. 6. there be found men and beasts of strange and wondrous shapes, considering the agility of the Sun's fiery heat, so strong and powerful in those Countries, which is able to frame Bodies artificially of sundry proportions, and to imprint and grave in them divers forms. Concerning these Monsters which have scarce the Figure of any certain Species, and either are not humane, S. Aug Enchir. cap. 87. Epist. ad vitalem, lib. 22. de Civit. Dei, vid. c. 19 Bonavent. l. 4. Dist. 44. or partly humane, and partly mixed of divers; S. Augustine, with whom Lombard agrees, denies they shall rise again; or, we are not (saith he) to believe they shall appear so vitiated in the Resurrection, but rather with a corrected and amended nature, Where they paint their Feet. and their deformity (be it of what kind soever) recalled to the true Figure of a humane Fabric; not that there shall any thing perish in the Body which was naturally in it, but only that which is deformed: God doing that which an Artificer is wont, who can dissolve again with fire a deformed Statue, whether it were made so on purpose, or by chance and the error of Art, and introduce a more beautiful Figure; So, that the same substance shall remain, the first deformity abolished; for what was extant, expressed, or wanting of featness to that foul Figure, that he either cuts off, or fills up, or adds, that the dishonesty, filthiness, ill favourednesse, or horribleness thereof may be removed: In like manner we may suppose it will be done in the Resurrection; for, these monstrous deformities cannot consist with the future felicity of the Saints; the manner of restitution we must leave to the Creator. But as for the deformed members of wicked men, which were polluted with sin, and made the Instruments of iniquity, there is no reason why this should be common with them, with Innocents', and the heirs of that life, but as the bodies of the damned shall be tormented, De his vide Thom. Aquin. 4. Con. gentiles cap. 89. Purch. Pilgr. 2. lib. 9 so they shall suffer with their deformities, yet there is no certainty, since nothing is expressly revealed in Scripture of this matter. In Candou Island they have a custom to make the Nails of their Feet red; this is the beauty of that Country, they make it with the juice and moisture of a certain Tree, and it endures as long as the Nails. Idem lib. 7. The Abassines also colour their Feet, which are bare, with the juice of a reddish-barke. The Virgins among the Chiribichenses use to wrap the parts of the Calves of their Legs and Thighs next the Knees, with Bottoms of yarn, Where they affect great Hips and Thighs. Pet. Martyr. Decad. 8. and bind them hard, to the end that their Calves and Legs might swell bigger, and through this foolish device they think they appear finer to their Lovers, their other parts are naked. The Cathayans also, as it seems, The Author of the Treasury of Times, vol. 1. lib. 3. cap. 5. have the same foolish affectation among them. depiction of artificially-altered human depiction of artificially-altered human This Nation seems to be of an opinion somewhat contrary to Momus, who misliked the fashion of the Leg of man, that the belly thereof, or the Calf, which was seated behind in a place out of danger, was furnished so with a defence of flesh, and the shinbone exposed to all encounters without any defence at all, never noting that the Eyes were placed before, to secure the Shins, whereas there was none behind to look to the safety of the Calf. But one would think they were ware of that notion of Physiognomy, which pronounceth spin Legs, almost destitute of flesh, to be an argument of one prompt to venery, Men with one Calf of their Leg bigger than the other. as being a sign of a libidinous Nature. A fault commonly noted in women, for those whose Legs or shanks are lean, and have little flesh, they call them lecherous and shameful whores, like unto Goats; of which this cause may perchance be assigned, for that the aliment is retained in the upper parts, and passeth into Seed and spirits, whereupon the Legs become small and lean, which is manifest in them who want a foot, or by any other way become lame, for to those lower parts the aliment is not transmitted so copiously as before, all which persons are therefore very lecherous. There was a Calfe-swelling punishment inflicted upon those of Meliopore, Herbert's Travels. Helyn. Geogr. both men and women, for their cruel ingratitude to St Thomas, martyred by them. Neirembergensis calls them, a peculiar Nation among the malabars, which from a place of S. Thomas have their name, and called Pencays, and questions whether it be to be imputed to Nature or a Miracle. And on the Tribe of Benjamin, who were most fierce against our Saviour; both which to this day have one leg as big again in the Calf as the other, this doubled upon them in this humour would have been kindly accepted, and entertained for a fashion. Yet insome parts of America, it should seem, they have a contrary affectation, at least if I understand Appianus rightly, where he saith, Aetr. Appian. 2. pars Cosmog. cap. 4. de. America. Sanguinem quoque in Lumbis & Tibiarum pulpis comminuunt. Most free from any affectation in that part, are Neatherland women, who are well proportioned, especially in their Legs and Feet. Men and Women only have Calves in their Legs, and their Legs full of flesh; howbeit Pliny says, he hath read in some writers that there was one man in Egypt had no Calf at all to his Legs, A Crane-leged man. but was legged like a Crane. Torquato Tasso, in the comparison he maketh between Italy and France, reported to have noted, that the French commonly have more spiny and slender Legs than the Italian Gentlemen, and he imputeth the cause to the Frenchman's continual riding and sitting on Horseback; which is the very same from which Suetonius draweth another clean contrary conclusion, for he saith, Germanicus, who had very small Legs, had by the frequent use of this exercise, brought his to be very big; but he rid without Styrrups after meat, the humours descending upon their pendulent instability. But the Scythians by their continual and immoderate use of Horsemanship became the most impotent and Eunuch-like men in the world, as Hypocrates affirmeth of them. For they being ill at ease in their Legs and Hips, by reason of their continual riding without stirrups, their Legs always hanging, they become subject to the Sciatica or Hip-Gout, and when the Disease grew strong they were lame, and their Hips contracted and cramped; whereupon, as if they would exhibit a medicine to the Head to restrain the Flux of the Phleagme to the lower parts, they cut their veins behind the Ear, whereby (indeed) they cured themselves, but became unfruitful and impotent. And that they became impotent by cutting those Arteries, Vallesius thinks, happened that the Brain was weakened, being deprived of the influction of the vital Spirits, wherefore it was no marvel if they became slothful, effeminate, and unable to sustain the shock of Venus, or sufficiently to put out the vehement efforts of that act, for, the Brain at that time is wont to labour vehemently: or else saith he perchance that Nerve is cut with the veins; which Andraeas' Vesalius, Away to bring legs to a convenient magnitude. a man most expert in dissection, reports, he hath seen in many to descend from the sixth Conjugation of the Nerves of the Brain, into the Testes and seminary vessels; of which opinion before him Johannes Langius, a learned Physician of Germany, seems to have been of, while he writes that the better portion of the Prolofique Seed flows down from the Brain and spinal marrow by the Veins and the Arteries of the Temple, the Parotides Veins behind the Ears, to the Loins and the Seminary vessels, which appears to be so, in that at the effusion of the Seed, the Eyes twinkle, and that the Brain is dried with Copulation, whence it is, that hot and fat humour being consumed in that congression, lecherous men do sooner wax bald. Where the Legs, either by the lapse of Nature, or by accident are less than the natural and decent proportion, the Corrective part of Physic justly taketh place to increase them to a due magnitude. Gal. lib. 5. de Tuenda sanitat. Galen affords us a method in this business, where he speaks of the correcting, and repairing of members, and he gives an example of a boy of thirteen years of age, who had small spindle Shankes, who by causing the Aliment to be moderately drawn to that place, and the parts indifferently rubbed and chafed, and causing him to use baths and convenient aliment, by this means brought the little Legs of that boy to a convenient magnitude; a good notion for Gentlemen Ushers, if they have any mind to have the Leg repaired, and would save the Charges of Bombasted Artificial Calves. We justly account a high pitched Calf the best proportion, and therefore we always stroke up the Calves of our Legs. H'gh pitched & low-pitched Calves by whom affected Our Lancashire men are noted by Camden, to have such clean and handsome shaped Legs. depiction of artificially-altered human The Irish who are good Footmen (as I have heard) count a low-pitcht Calf the best Leg, and therefore they stroke down the Calves of their Legs; a high great bellied Leg, it may be, being found somewhat inconvenient in running of long Races, but it is thought by some that they do so, The impertinency of tampering with children's weak legs. because they affect a long full small. Many times Children about the second year of their Age, when they begin to go, are wont to vari and go wide and straddling with their Feet, their Knees inclining to each other. About this feared deformity, their mothers, being solicitous, crave help of Surgeons, who for the most part endeavour with divers Machines' to erect and keep strait their Legs and Thighs, but in vain, because of themselves, and the just accord of Nature, for the most part about the time they are three or four years old, their Legs and Muscles grow more firm and strong, and the parts return to their natural state. Formius River. obser. communicate. fol. 76. Which over officious tenderness of Parents, and distrust of Nature, is observed by one famous in depiction of artificially-altered human that Art, Vide Fabr. ab. Aq. Pend. de varis. to which the Appeal in this case is made; verily Nature is both careful and able enough to maintain the strength and straightness of those Columns that are to sustain the Body, imposing no more weight upon them then they are able to bear without any durable prevarication. Man oftener by overcharging the Legs of growing Youth with too early and unfit burdens, Baker-legs how caused. hath occasioned this deformity. Hence it is that we commonly know a Baker or a Tailor by his Legs, and as some of their misshapen Legs have been called (vari) id est, wry-legged, so others vati and vatiniis, id est, Bow-legged. depiction of artificially-altered human depiction of artificially-altered human In Butto Bornwell John's Town, Idem. the women's legs are crooked. The women of Arupini almost all of them halt, which Eusebius Neirembergensis thinks to be a secret of Nature. The Inhabitants of Guinea have long Legs. In Taprobana and Tartary they are all short legged. Many have been deformed and disfigured in their Feet, and thereupon it came that divers were surnamed Planci, id est, Flat-footed, Plautici, id est, Splay-footed; Scauri, id est, Ex narratione Textoris. with their Ankles standing overmuch out, Pansi, id est, broad-footed. But horrid and malignant Conformations of Feet have appeared in divers men. There was a very old man called Marin, the upper parts of whose body was Humane, and the lower part Equine, Monstrous deformities of Feet. for he was reported to have been borne with the feet of a Horse. Verily Plutarch, according to the mind of Aristotle, hath published, that there was a maid, called Onoscelis, borne of an Ass, who had only the feet of an Ass, the rest of her body appearing answerable to the humane form, by reason of the congress of Aristonymus Ephesius with an Ass. Pucerus l. 4. Chron. Carrions. Moreover Peucerus hath proclaimed, that in the reign of Michael Perpinaceus, there was such an humane Infant come to light. And we have out of Coelius Rhodiginus, that at Sybaris, from the congress of a Shepherd and a young Kid or she-Goat, there proceeded an Infant who had the Legs of a Goat. Besides, Anno 1493. a wench unmarried, brought forth a Humane Child with the legs and feet of a Dog: this monster Cardan and Paraeus make mention of, Lycost. opere Chronologo. but first of all Lycosthenes. A deformity not very differing from this, appeared in the year of our Lord 1545. in a certain Infant born at Aveignion, with the upper parts correspondent to the. Humane form, the lower parts Canine, wherefore Francis King of France commanded the mother with her deformed issue to be burnt. Magius in miscellaneis. In the time of Pius the third, Volateran. in Comment. urbanis. Pope of Rome, there was a monstrous Production not much differing from the former, born of a woman in Hetruria compressed by a dog, which therefore for expiation was carried to the high Bishop of Rome. Lycosthenes. Other monstrifique births there have been deformed with the feet of other Animals: For in Germany, near the Town of Lawferburg, in the Borders of the Helvetians upon the Rhine, Anno Dom. 1274. there was a boy borne with the feet of a Goose. Pedestrall Monsters. Aldrovandus. Aldrovandus speaks of an Hermaphroditical Monster with the Legs and Feet of an Eagle, all other parts retaining the Humane form, which perchance because it could not be taken, was shot to death with Arrows. In the year 1512. (a little before Ravenna was sacked) there were cruel wars in Italy: Aldrovand. Hist. monst. Guzman de Alfrage. And in this very City (I mean Ravenna) there was borne a strange Monster, which did strike the beholders into great admiration, and caused much wonder: He had from the girdle upward all his whole body, face and head like unto a man, saving that he had one horn in his forehead, he wanted his Arms, but instead thereof Nature had given him two wings like a Bat; he had figured in his Breast the Pythagorical (Y) and in his stomach down to his belly a well form Cross or Crucifix, he was an Hermaphrodite, both these two natural Sexes being in a very proportionable manner well and truly form, he had no more but one thigh, and to it one leg, with its foot like a Kites, and the talons answerable thereunto; in the knotty part or locking joint of the Knee he had one only Eye. These monstrosities and unnatural shapes possessed men's minds with extraordinary admiration; and those that were learned men and great Scholars, considering with themselves, that such monsters in nature were usually prodigious, and did foretoken some strange effects, did beat their brains, and exercise the strength of their wit, in the speculation and search of the signification thereof, Nations with the feet of a Horse. and what this strange monster might portend; amongst many other, that the horn did signify pride and ambition; the wings inconstancy and lightness; want of arms, want of good works; the foot of that bird of Rapine, theft, usury, and Avarice; the eye in the knee, affection to vanities and worldly things; the two Sexes, Sodomy, and beastly filthiness; in all which vices Italy did then abound. For the which God did scourge them with his whip of wars and dissensions, but the cross and the Y were good and fortunate signs: for the Y in the breast did signify Virtue; and the cross on the belly, that if men (suppressing their dishonest lusts of the flesh) should embrace virtue in their breasts, God would give them peace, sweeten his displeasure, and abate his wrath. Aldrov. hist. Monst. fol. 371. Somewhat the like monster Aldrovandus exhibits, saving that it had two feet, one whereof was like a man's, with an eye in the knee; and the left leg was scaly and ended in the tail of a fish. Isidor. l. 11. c. 3. Isidore writes plainly, that there is a Nation which appears with a humane body, and the feet of a Horse. Mela. l. 3. c. 3. And Mela and Solinus do not seem to doubt but that there may be men with Horses feet; for, Mela saith, that in the Islands of Oonae in the Northern sea, are the Oones, who have feet like Horses, they are called Hippopodes; with whom Solinus doth accord. Solin cap. 21. The Hippopodes retain the Humane form unto the Legs, but end in Horse feet; Plin. Nat. hist. lib. 4. And Pliny expressly declares, that there are such men among the Oones, who are borne with horse feet. Such kind of Centaurs are said to inhabit in certain Islands distant three day's sail from the Scythian shores, called Hippopodes, Centaurs and Onocentaures although other Writers say, they have the Legs of an Ass, and called Onosceli from their asinine Legs; Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a kind of Devils, so called a cruribus asininis, as Rhodiginus saith. In the Regions of Tamburlaine, in times past called the Great, there were Centaurs found, of such a form, that their upper part resembled man, with two arms like a Toad, and the other parts a horse. Among Authors also we read of Onocentaures, representing the forepart of a man, and the hinder part of an ass, for the Septuagint Interpreters upon Isaiah render, that the Onocentaures shall inhabit forsaken Babylon, although the Vulgar Interpreters interpret Vlulas. In some places of the Region of Peru, Hist. of Peru part 1. there be certain great Apes inhabiting, with whom the Inhabitants, by the suggestion of the Devils are mingled, whence there ariseth Monsters, with the head and privities of men, but with the hands and feet of Apes, the rest of their bodies all hairy, which speak not but with howling, after a manner emulate Devils. Of some such kind of extraction that Indian satire seems to have been described by Tulpius, Ex Tulpii obser. that was brought from Angola in his time: and bestowed upon Henry Frederick, Prince of Orange. And this satire was fourfooted: but of the humane kind, as may be seen by his Effigies. He was called by the Indians Orang-Outang, or a wild man: The description of a wild man. Resembling a child of three years old in length, as also one of six years in thickness. He was neither of a gross nor slender body, but well set, yet very neat and nimble: but he had joints so strait, and muscles so large, that he both durst, and could do any thing. He was smooth before on both sides, and behind hairy with black hairs: His visage resembled a man, but his Nostrils being flat and crooked upward, was like a wrinkled and toothless old woman. His ears were like other men's, and also his breast, having on both sides a swelling Pap (for it was of the Female Sex) he had a very large Navel, and his upper and lower joints were so exactly alike with men's, that you shall hardly see one egg more like to another. His elbow was excellently joined, neither was the order of his fingers, nor thumbs different from the humane form; nor the Calf of his leg, nor his heel unlike: which neat and comely carriage of his members, was the reason that oftentimes he would go upright, and also he would with more ease take up any heavy burden than carry it. When he would drink, he would take the Cup by the handle with one hand, and put his other underneath it, than he would wipe his lips, as neatly as we see our gallant Courtiers do: Which same dexterity he would observe when he went to bed: As bowing his head upon the pillow, and handsomely covering his body with the bed-cloaths, and would hid himself just as if some Gentleman had lain there. Morever King Sambasensis upon a time told a Kinsman of our Author, Samuel Blomart, Satyrs, and their supposed original. that these Satyrs, especially the Males, in the Island of Bornaeum, are of such courage and strength, that they have done violence to armed men, much more unto an impotent Sex of women and children, whereof they being extremely in love withal, have stolen away and ravished. For they are earnestly prone unto venery (which is common to them with the Satyrs of other ancient writers) Yea sometimes so saucy and lecherous, that the Indian women do therefore shun those Lawns and Forests (worse than a Dog or Serpent) wherein these lascivious Creatures do lurk and inhabit. All which things are for a very truth related of this satire. Which makes me remember the conceit of a certain Historian, who describing the deformed aspects of a Nation: If you beheld, saith he, their ugly visages, you would think that they had no other Sires than the Apes and Baboons of the neighbouring Woods; Unless the frequent beholding of these unlucky things should by impregnating the imagination of teeming women, produce such a similitude, as it happened to a Noble man, whom Salmuthus speaks of, Salmuthus observ. med. cent. 2. who kept an Ape, which for sport-sake went round about the Table, his wife being great with child, playing very often with it, afterwards at her delivery she brought forth an Infant from the girdle upwards an Ape, (to wit, as far as he could be seen dancing above the Table) but below a man; a miserable spectacle, and the more miserable, that this horrid monster was to be suckled. This Relation of Tulpius shows this Creature to have been a kind of Guinea Drill, for it answers very directly the Effigies of that Guinea Drill, Guinea Drills, of what Tribe. which this Michaelmas Term, 1652. I saw near Charing Cross, the hair of whose head (which was black) grew very like the hair of a child; it was a complete Female too, not above eleven months old, and yet it seemed to me to answer the Dimensions which Tulpius gives of his Angola satire. The Keeper of it affirms, it will grow up to the stature of five foot, which is the ordinary size of little men: He would go upright and drink after the same manner. Her Keeper intended never to cut her hair, but to let it grow in full length, like a woman's; in case she should die, her carcase was bespoke for Dissection by some Anatomists, who perchance have a Curiosity to search out what capacity of Organs this Rational Bruit had for the reception of a reasonable soul, or at least of such a delitescent reason; which Drill is since dead, and I believe dissected, but of the Dissectors and their observations I have not received any intelligence. Of which monster I may say what Jordanus says of the aforesaid Orang Outang, or Tulpius his wild man, that it proceeded from the wicked copulation of man and beast, the Devil Cooperating, and Divine revenge (without all doubt) ensuing thereupon: of the same Tribe and Original were those two children which the Portugal woman bore to the Great Ape, Castannida in Annal. Lusitaniae. when she was exposed into a desert Island inhabited only by such Apes; a story well known in Portugal, and is worth the reading in Delrio. And indeed, they very much resemble them in the Face, especially in the Nose, which is very flat and Camoyse, with repanded Nostrils; an Ape being called Simia, Which kind of Ape is most like man. not from imitation, as some unskilful Grammarians suppose, but a simitate from this simity of a saddle-like Nose; and it is the opinion of Scaliger, that these kind of Apes, who have no Tails approach nearer to the similitude of man than those that have Tails, although they be almost men both in manners and understanding, which he confesseth he had often wondered at. In Guinea and Binney there are innumerable store of these rational Bruits, and where they are, they go in herds and companies, but are of two Societies: The Monkeys always keep by themselves, and great and little as they are only of that kind consort together, and even in Islands that lie within the River, they are as frequent as on the Main, which condemns the report is of them that they cannot swim, and being in the water will drown presently; for, in my own knowledge I can affirm, that having bought a Monkey of the Country people, who use to bring them unto us and sell them for poor things, being got lose in my boat that rid in the middle of the River, he leapt into the water to swim on shore, and being pursued by one of our men, who swum after, he did dive under water divers and sundry times before he could recover him. But to speak of the Baboon * Which I take to be the Drill, and is without a Tail. , I must say, it is a wonderful thing to observe a kind of Commonwealth that is amongst them; they have none but their own kind together, and are in Herds of three or four thousand in a Company; as they travel they go in rank, whereof the Leaders are certain of the bigger sort, Baboons and Monkeys. and there is as great and large of them as a Lion, the smaller following, and ever now and then, as a Commander, a great one walks; the Females carry their young under their bellies, except she have two, and then one under, and the other above: In the rear comes up a great company of the biggest sort, as a guard against any pursuing enemy: and in this manner do they march along; they are very bold, and as we pass in the River, when we come near their Troops they will get up into the Trees and stand in gaze upon us, and in a kind of choleric humour, the great ones will shake the trees, and with their hands clatter the boughs in that fashion as it doth exceed the strength of a man to do the like, barking and making a noise at us, as if they were much offended, and in this manner many times they will follow us along, and in the night time where we ride at an anchor, take up their stands, or lodgings on the mountain tops, or on the Trees that are above us, where we hear their government: for many times in the night you shall hear such a noise of many of their voices together, when instantly one great voice exalts itself, and presently all are hush and the noise is dashed, so as we were wont to say, Master Constable speaks; likewise when we are ashore, and meet with these Troops, on a sudden the great ones will come forward, and seem to grin in our faces, but offer up a gun and away they pack. One of our people one day as we came near the shore in our boat, and a troop of these shavers being gazing on us, made a shot and killed one of them, When Apes began to grow like men. which before the boat could get on shore the others had taken up betwixt them and carried quite away; but we have killed of them, which the Country people do much desire, and will eat of very hearty: wherein I hope never to take their part. And lastly, let me tell you, that we have seen, in the desert places where they use, Trees and Plants wound and made up together in that artificial manner, and wrought together with that thickness over head to keep away the sun, and shade the ground, which hath been smoothed underneath, and all things in the manner and shape of an excellent Arbour, which place they have only used and kept for their dancing and recreation; that no man living that should have come by chance and seen the same, without the knowledge of these unlucky things, but would have confidently supposed it had and must have been the handiwork of man. And verily it is a most wonderful to consider what rational actions these kind of Creatures will do. Scaliger in Comment. in Arist. Hist. Animal. lib. 2. c. 83. exercitat. 213. Scaliger, it seems, was much taken up with the contemplation of their manlike properties, for he hath made a very pleasant recital of his observations, whose elegant description of their manners, deserves the curious inquisition of the Ingenious, Camerarius memorabil. med. Cent. 9 and which Camerarius hath thought worthy to be inserted into the Centuries of his memorable and wonderful secrets of Nature; Thus as a modern Poet unhappily sings, When men began to grow unlike the Gods, Apes grew to be like men— Seamen, or men-fish. That some Fishes resemble men in their faces, hands, and other parts, is no Fable; for such are not only recorded by the Ancients, but also have been seen by late Navigators. Lerius saw none of them, yet relates, that an American fisherman cut off the hand from one of those Fishes, which did offer to get into his boat, the hand had five distinct fingers like ours, and in his face he resembled a man. Scaliger writes, that one of those Seamen, or men-fish was seen by Hierom Lord of Noricum, which laid hold on the Cable of his Ship; this story he related as a truth to Maximilian the Emperor. Such a one was seen in the time of Augustus, another in the time of Tiberius, a third under Nero. These Fishes were anciently called Tritons, Nereids, and Sirens, one of those Scaliger saw at Parma, about the bigness of a Child of two years old. It is written of the River Colhan, in the Kingdom of Cohin among the Indians, Plin. Aelian. Theod. Gaza. Trapezuntius. that there are some humane shaped Fishes there called Cippae, which feed upon other fishes, these hide themselves in the water by day, but in the night time they come out upon the banks, and by striking one flint against another make such a light, that the Fishes in the water being delighted with the sparks, flock to the banks, so that the Cippoe fall upon them and devour them. But most strange is that we read of in the story of Harlem in Holland, out of whose Lake was fished a Sea-woman, which by a springtide had been carried thither; when she was brought into the Town, she suffered herself to be clothed, and to be fed with bread, milk, and other meats, she learned also to spin, to kneel before the Crucifix, The opinions of the Learned concerning semi-men, and semi-beasts. and to obey her Mistress, but she could never be brought to speak, and so remained for divers years dumb. Indeed, the bodies of other Creatures are not capable of man's soul, because they are not of that Fabric, temper, and constitution, if they were capable; yet for want of fit Organs the soul could not exercise her actions, as in this story of the Sea-woman. And of Apuleius, who could never be brought to speak or write. Nor are they men, although they have the outward shape, for it is not the matter nor outward Lineament, but the form, that gives essence and denomination. Many learned men, as Pindarus, Plutarch, Pareus, and others, Plut. in lib. inscript. an Brut●●ratio insit. reduce the causes of these horrid deformities and transfigurations of the humane form to the promiscuous confusion of the seed of divers Species, whence semi-men and semi-beasts do often result, wherefore they in a wonderful manner inveigh against men, who neither fearing God, nor the Laws, become so subject to their lust, that they put no difference between themselves and beasts, whilst they dare to mingle with them. Plin. lib. 7. nat. Hist. Pliny where he speaks of the Hippocentaure which was borne in Thessaly, and after it was dead, by the command of Claudius Caesar, was brought unto him out of Egypt embalmed in honey, seems to favour this opinion; which opinion is more established, because upon the dispersing of Nations after the deluge, Lust lasciviously running a debauched course, through very wickedness, the licentiousness of inordinate concupiscence, introduced many deformities and defoedations of the Humane form, yet there are many of the Learned that cannot wholly embrace this opinion. Since it cannot be according to the Doctrine of Aristotle, The causes of monstrous deformities. that out of the permixtion of Creatures very discrepant in Species, temperature, and gestation of the womb, any issue should result: wherefore although it is confessed for a truth, that monsters want determinate causes, because they are effects not intended by Nature, but are only procreated by accident; yet they are feign to have recourse to other natural causes. Arist. Lect. 4. problem. 13.14. The Philosopher hath left it upon record, that these monstrous depravations of the humane form are sometimes occasioned through corrupt seed, but by corrupt seed he doth not understand seed altogether putrified, but only that wherein the virtue of the whole Species doth languish, whereupon either the whole Foetus, or some parts thereof are produced unlike to the Genitors; for, when the virtue Formatrix finds the matter of the Foetus rightly disposed, than it procreates an issue like to the Generator, if otherwise unlike: besides this, they fetch causes from the Alimentary virtue, from hereditary diseases, and from monstrous and deformed Parents, the narrowness of the place not allowing room for two seeds to dilate, for the forming of two, but forcing them to a coalescence: but to omit all other vicious dispositions which corrupt the natural principles destined to generation and conformation. Vehement imagination which possesseth the greatest force of hindering the matter of seed, is commonly the cause of these monstrosities, for even as it happens that a woman with child imprints the image of that she longs for on the Child she goeth with, so it may happen that a woman impleat with humane seed, if she afterwards lie with a Dog, out of the assiduous cogitation and fear of bringing forth a Dog, imprints the parts of a Dog upon the fruit in her womb, Whether Bruits may conceive by Men, and women by Bruits and then it is not to be said that the offspring was produced from the Dog's seed, since there is no conveniency observed between the humane and canine seed. Yet it is not denied that from divers Animals, being of a convenient nature and temperament, monsters may proceed, and in such monstrifique Creatures, when the seed of the Male (if it be a man) is more vigorous in the supernal parts of the foetus, then, the superior parts result unto a humane form: and if the seed of the Bruit in the formature of the inferior parts hath a valid operation, than the lower parts of the monster become Belluine. It is verily a horrid thing to be spoke, that man, the Prince of all Creatures, and which is more, created in the Image of God, should flagitiously mingle with a Brutish Copulation, so that a Biformed breed, half men and half beasts are engendered by the confusion of seed of divers Species, of which there have come abominable and promiscuous Creatures, to the horrid abasement and confusion of the humane form, the effect whereof, although it seem impossible to Galen, yet to Baptista Porta, Baptista Potta i● Magica natural. Vide Wekerum de secretis li. 5. jacob. Rueff. lib. 5. de Generate. Hom. who hath written of the Art of getting Monsters, and hath strange histories of such productions, it seems not impossible, although difficult, and he annexeth his reasons; yet in my opinion Jacobus Rueffus gives the best account of this difficulty, who affirms, that Bruits may conceive by men, and men likewise by Bruits; which he makes good by three reasons: first, from natural appetite; secondly, Bauhin. lib. de Hermophrad. Kornman. lib. de mirac. vivorum. Delrio disquis. Mag. from the provocation of nature by detectation; thirdly, by the attractive virtue of the Matrix, which is alike both in Bruits and Men. The curious and diffident may find the matter of fact confirmed by many examples in Bauhinus, Kornmannus, and Delrio, and therefore we may spare those testimonies that would confirm the Possibility of the thing. Whether of a man and a beast a true man may be borne. And indeed, I do not find the thing absolutely denied as impossible, but rather that it is questioned, whether such a production be a true man or a monster. Delrius, who is somewhat incredulous in this point, says, he is certain that of a man and a Beast, a true man cannot be borne, because a Beasts seed is void of that perfection which is required to the mansion place of so noble a soul; wherefore if any thing be borne of such a mixture, it will be a monster and not a man; for, such an off spring follows the worse condition of the seed. Et seb. Neiremberg. in Hist. Naturae. Eusebius Neirembergensis also puts the question, whether of seed not humane, a true man may arise, that is, whether by the horrible Copulation of a woman and a beast a true man may be brought forth, he thinks we ought not liberally to believe these things, neither thinks he it to be above the power of Nature, if the woman's seed be efficacious; and he puts the other question, whether any other womb besides a woman's hath been the receptacle of a humane offspring; and he thinks that if the Issue require the efficacity of both Parents, none but the womb of a woman can lodge a true man adorned with understanding: but if the force only of the Male fabricate the Progeny, and the woman only is but the shop, than he thinks, perchance according to Physicians, it will be possible after that heinous coition a man may be cherished in a beasts womb, the Seed of man being before cast therein: but if any thing hath been produced in shape like unto man, it is never without some gage of an irrational nature. When Nature is impedite, many strange transpositions and deformities both in excess and defect, Monsters born with many Feet. have appeared in these fundamental and sustaining parts of the body. P. Africanus, and Laelius Consuls, Jul. obseq. de Prodig. at Amiternum, there was a boy borne with three Feet and one Hand. Appius Claudius, and P. Metellus, Consuls, Idem. eod. lib. at Amiternum, there was a Boy borne with three Feet, all the other parts of his body rightly constituted. Anno Domini 1552. In England, not far from Oxford, there was a Girl borne with two Heads, Jacob. Rueffus. four arms and hands, with two Legs on one side, and one on the other, so that she seemed to abound with three feet; See more examples of these Monstrosities in Scene 18. At Constantinople there was a Boy borne with four feet. Lycost. lib. prodig. Anno Domini 601. Jul. obseq. ex Rom. Hist. P. Africanus, and C. Fulvius Consuls, there was a Female child borne with four feet. Moreover, Lycost. there have been little Children borne with four feet. Before the year of our Redemption 162. Idem. there was an Infant born, who had four feet, and as many arms. In the 160 year before Christ's Incarnation there was an Infant borne, at Caere, Idem. with four feet. Anno 132. Aldrovand. years before the year of our Lord, there was a maid seen endued with four Legs. Man when he first attempteth to go, being not as yet sustained by reason of his weak and feeble feet, is equivocally called Quadrupes, or a fourfooted Creature, Whether man can go upright, if never taught. and some there have been found, who have not been instructed how to go, have gone on all four, like fourfooted Beasts. Plin. lib. 7. The natural Historian is much scandalised at this Stepdame-like trick of Nature, that man should be so untowardly borne, that the first hope he conceiveth of his strength, and the first gift that Time affordeth him, makes him no better than four footed Beasts. How long is it (saith he) ere he can go alone? As for all other living Creatures there is not one but by an instinct of Nature knoweth this, man only knoweth nothing, unless he be taught, and cannot so much as go unless he be trained to it; and to be short, is apt and good at nothing naturally but to pule and cry. If man by a natural instinct cannot raise his body and walk upright, but must (unless taught another posture) crawl on the earth upon all four with other Creatures; to what end was his upright frame given him? Or how should he deserve the name of Anthropos, and behold that mansion prepared for him above? And if he cannot stand nor go erect upon his own account, the Poets have abused him, Ovid. Metamorph. Os homini sublime dedit, Coelumque tueri Jussit, & erectos ad sidera tollere vultus: Silius Ital. lib. 5. Nun vides hominum, ut Celsos ad sidera vultus Sustulerit Deus? ac sublimia finxerit ora. And the Roman Orator to as small purpose, Cicer. lib. 5. de Legibus. Solum hominem erexit, & ad Coeli quasi Cognationis pristini conspectum excitavit. Conrade. Gesner. In the Forest of Hanseburge in Misnia, there was a Monster found, having the body of a man, Manugrades. with the Talons of an Eagle, with a yellowish beard, and hairs resembling a Crest, who went grovelling on the ground after the manner of fourfooted beasts, who certainly was some Infant exposed and became a manugrade; through want of teaching he could not speak, but consequently grew up in these woody places, and was nourished with wild fruits and the indulgence of wild beasts. There was also two men, a Male and Female, found going after this manner in the woods of Germany. And this need not seem so marvellous, Albert. Mag. Aldrov. hist. monstror. since in Bononia there was seen a notable Beggar, who going after the manner of a beast, begged Alms; but the cause of this way of incesse, was an evil conformation of his hips, which disabled him any way to erect himself. Such a one was he who was Surnamed Quadrupes, Lycost. lib. prodig. Anno Dom. 651. borne in the time of Mauritius the Roman Emperor, because his hands resembled feet, and went after this manner. Aldrovand. Hist. monst. Not to omit what Aldrovandus relates of hairy men, who by instinct of Nature go creeping on the ground, and therefore are called by the Latines Manugradi. Many humane bodies have appeared without feet. Rueffus saith, jacob. Rueff. lib. 5. concept. & generat. hom. Lycost. lib prodig. & estent. Anno Dom. 1537 he hath seen many Infants born maimed, through the defect of their members, wanting feet. Near the Village Nebritz, not far from the Town of Watzen, there was an Infant borne without feet. In Picerum, as the Roman History records, Peucer. Tetr. there were some born without hands or feet. Monsters without feet. Jacob. Rueff. lib. concept. & Generate. Hom. Rueffus' presents the conformation of an Infant, that says, he had seen it, who retained the just and perfect shape of all his body, thighs, and Legs, wanting only his feet. Nicholaus Rocheus reports to have seen, Anno Domini 1541. the eighth day of February, in the Castle of St Amandus Allifer, in the Province of Bourbon, an Infant borne of a woman well known, which from the Head to the Navel resembled the Image of a man, and afterwards in the place of Legs and Feet, there was a Tail substituted after the manner of Sirens; which monster lived an hour after the birth. Morever about the year of our Redemption 1552. at Vuidensbuch, about a mile distance from Schleasing, there was a Monster borne of a woman, having the Image of an Infant, but without Legs and feet, in whose place there was a long pyramidical point produced; which monster was dipped in the Laver of Christians. Upon which a Quaere might be raised, whether such horrid monsters ought to be baptised? But this, as being not properly appertaining to our Design, we shall wave it for the present. This pyramidical horrifique monster Aldrovandus makes mention of, which a Potter's wife brought forth Anno Domini 1556. which from the Crown of the head to the Hyppochondries represented the humane figure, yet with a prominent mouth, a torn aspect, but from the Navel, leaving the figure of a man, it terminates in a pyramidal form, resembling in the point, the similitude of a sows inflected tail, besides, about the Spine of the back another Effigies of a Navel was seen, and it exhibited no Sex at all. A strange history of a Monster without feet dancing upon her hands. But the young Gaul is not to be passed by, about eighteen years of age, altogether wanting the inferior parts, whom all Bononia saw and admired. Anno Domini 1594. she was borne in the City Brison, in the Territories of Avenion, called by name, Catherine Mazzina, of a comely form, and 27 inches and a Palm over in height, but wanting Hips and Legs, and consequently Feet, her Arms were perfectly form, being longer than her breast and trunk, the lower part of her body did in a manner appear bifid, emulating the bottom of a Harp; She spoke to purpose, sung, played on a Lute, danced with her hands Spanish, Mauritanian, Italian, and French dances, in like manner to the sound of Music she so composed the Gestures of her imperfect body, that they who had seen her afar off, would doubtlessly have said, she had danced with her Feet. And as to the endowments of the mind, there was nothing wanting to her which is granted by Nature to other men. Moreover she was endowed with both Sexes, yet she drew nearer to a woman, and was more vigorous in that Sex, and therefore was rather called a woman than a man. Aldrovandus thinks verily that this was the same Monster which was showed at Rome 1585. for then this monstrifique Youth was eight years old, for he received Letters, that at that time there was carried about Rome, a Virgin of eight years old to be seen, who from her original wanted her Thighs, A monstrous Virgin dancing without feet. Legs, and Feet, her other members being rightly constituted. Hoffman Comment. de usu partium, li. 15. And this it may be was the same woman that Hoffman saw at Rome, for the description of their properties agree. SCENE XXIIII. Embroidered skins. Cruel and fantastical Inventions of Men practised upon their Bodies in a supposed way of Bravery, and wicked practices both of Men and Devils to alter and deform the Humane Fabric. THe Inhabitants of Mangi, Purch. Pilg. 3. lib. 1. in the East Indies, both men and women paint and embroider their skins with iron Pens, putting indeliable tincture thereinto. They of Sierra Leona in the East Indies, Idem Pilgr. 1. lib. 4. both men and women raze and pink overall their bodies, thinking themselves thereby as fine as five-pences in a shower of rain. depiction of artificially-altered human In Candou Island, Idem Pilgr 2. lib. 9 one of the Islands accounted to Asia, the chief men and women have skin-prints, as a brave kind of Gallantry, they bruise Sanders and Camphyr on very smooth and slick stones, which they bring from the firm Land, and sometimes other sorts of odoriferous wood, which after they compound with waters stilled with flowers, and overspread their bodies with this paste, from the Girdle upwards, adding many forms with their fingers, such as they imagine; it is somewhat like cut and pinked doublets, and of an excellent savour, it is a bravery much used to their Wives or Lemons, but they dare not bring them in these Paste-garments before the King, or into his Palace. The Cooks here, it seems, are their Tailors. Idem eodem, lib. eodem. The black people, or Caffares of the Land of Mosambique, and all the Land of Ethiopia, and within the Land to the Cape of Bona Speranza, some have all their bodies razed and seared with irons, and all figured like razed Satin, Carbonadoed Bodies. or Damask, wherein they take great pride, thinking there are no fairer people than they in all the world. The Great Gaga Calando King of Gagas, Purchas Pilgr. lib. 9 his body is carved and cut with sundry works, and every day anointed with the fat of man; his body is always painted red and white. So that you cannot say but that he is cruel brave; nay, devilish fine! for, whatsoever is done by abuse of Nature is diabolical; for, as the right use of the natural endowments of the body is from God, so the abuse of them is from the Devil. depiction of artificially-altered human The Boys of Siam paint themselves with a Herbert's Travels. Celestial colour from top to toe, Slashed bodies like cut leather Jerkins. and as an augmentation of beauty cut, gash and pink their naked skins, which in the Relators (contrarying their) opinion, rather breeds horror than affectation in any Traveller. Lindscot. lib. 1. cap. 22. The people of Cambaia and Sian, that dwell up-upon the hills called Gueos, mark all their bodies with hot irons, which they esteem a freedom. depiction of artificially-altered human I very easily see how many of these relations will seem horrible untruths, but let them think that such narrations which consist with the reason of depraved nature, are not too sceptically to be entertained; for, because you have seen no such thing done to withdraw your belief, Bodies painted with fair branches. is a sign of singular pride and impudence: and he who concludes that these actions were done or not done in these places, according to his own froward opinion and assent, is half mad, and fit to begin a voyage to Anticyra. I confess, writing of things that seem so strange, a man had need walk with his Guides, which you see I have orderly done. I have brought many witnesses that give evidence pointblank to my purpose; I allege Authorities, and have said nothing but what stands with some reason, and is made good by the Relators, the burden of the lie, if there be any, must rest upon other men's shoulders, and not on mine. depiction of artificially-altered human Purch. Pilgr. 4. lib. 7. The Brasil women, to make themselves gallant, paint their bodies with the juice of a certain fruit, wherewith they remain black, making in their bodies many white strokes, after the fashion of round hose, and other kind of garments; their children presently as soon as they are borne are painted with red and black colour. Lindscot. lib. 1. depiction of artificially-altered human Pet. Mart. Decad. 8. Idem Decad. 3. The Chiribichenses all die themselves with divers juices of herbs, and he that seemeth most filthy and ugly in our eyes, they judge him to be the most neat and trim. The people of the Regions Tuia and Maia in the West- Indies (who are of high and goodly stature, well limbed and proportioned) both men and women, that they may seem more comely and beautiful, (as they take it) they paint their bodies red and black with the juice of certain Apples, which they plant in their Gardens for the same purpose; some of them paint their whole bodies, some but part, and other some draw the portraiture of herbs, flowers, and knots, every one as it seems best unto his own fantasy. Grimston of their manners. The Inhabitants of St Croix of the Mount, some of them to seem more terrible, Azure, white, roan, and Tawny Gallants. paint their bodies. Thus we read of those kind of Cannibals that are called Pories, Purch. Pilg. 4. lib. 6. that they paint themselves with red and black. The Virginians (especially when they enter into Battle) are painted, some black, some red, Captain Smith's hist. of Virg. some white, and some party coloured. In the Land of the Labourer, vulgarly called, Tranlopez de Gomorrah descript. novi orbis. De Labrador, both men and women, for ornament, paint themselves with divers colours. In the Island of Dominica, in the West- Indieses, Sir Francis Drake. the Savage people go all naked, their skin coloured with a reddish Tawny, all very personable and handsome strong men. As for the Floridians', Ribaults discovery of Florida. the sore-part of their bodies and arms be painted with pretty devised works of Azure, Red, and Black, so well, and so properly, as the best Painter of Europe could not amend it; the women have their bodies painted with a certain herb like unto Moss, wherewith the Cedar trees, and all other Trees are covered. The people of Whitesands Island paint themselves with certain roan colours. In a narration of new France. The Margasates in Brasilea paint themselves with black streaks like the Tartarians. Lindscot. Travels, lib. 2. The Inhabitants of the Island La Trinidade paint their bodies red and black with colours made of the juice of herbs, and the filthier it showeth, the fairer they esteem it to be. Idem eodem. depiction of artificially-altered human And in the Gothick war, — ferroque notatas, Perlegit exanimes Picto moriente figuras. Some think that the Celtique Poiteveins, called by the Latines Pictones, though they be not descended of this race, yet had their name given them for the same occasion of that of the Picts. And as customs once brought in among a people are not lost but by the length of many Ages: So in Brunzwich they sometimes grease their faces with painting, and make their Visage all black; from whence perchance that word Bronzer may be derived, which signifies in Picardy, to black. And generally it is believed that all those Northerly people did use painting when they would make themselves brave; for the Gelons & Agathyrses, Nations of Scythia, like the Picts, johan. Bohem. de rit. gent. lib. 3. were of this Fraternity, & with Iron Instruments did colour their bodies. We English men likewise, then called Britons, by the saying of Tertullian, Tert. de veland. virg. Jornand. de bello Gotico. Isidor. lib. 16. cap. 23. affected the same cruel bravery. The Goths (besides the Iron Instruments) did use Vermilion to make their faces and bodies red. Briefly, it was a sport in old time, to see so many Antics men and women: for there are found yet old pictures which in the Virginia History you may find, Painting with fair incisions, an old humour of our Ancestors. cut in brass, where the Picts of both Sexes are painted out with their fair incisions, as Herodian describeth them. So that you see this humour of painting hath been general in these parts: There being no cause of mocking, if the Indians have done, and yet do the like. By which things above recited, we may know, that this hither world hath anciently been as much deformed and savage as any of the Indians, and may come about to the same point of cuticular bravery. depiction of artificially-altered human Why some men, and they a mighty and considerable part of mankind, should first acquire and still retain the gloss and tincture of blackness they who have strictly enquired into the cause, Enquity how so great a part of mankind became Black-will have found no less darkness in it, than blackness in the effect itself, there arising unto examination no such satisfactory and unquarrellable reasons as may confirm the causes generally received, which are but two in number, that is, the heat and the scorch of the Sun, or the curse of God on Cham and his Posterity. That the most common imputation to the heat of the Sun in those Climates is false, is approved by a most unanswerable argument; for, there are some Nations of this colour, although the Pole Antartique in that place be in the elevation of thirty and five degrees, which is a very strange thing; yea, the rude people that live among the most cold Mountains of the Moon are black also, as Pigafetta relates. That Neither of these is the cause, the learned Enquirer into vulgar Errors hath evinced, or at least made dubious; yet how and when this tincture began it was yet a riddle unto him, and positively to determine, it surpassed his presumption: seeing therefore, saith he, we cannot certainly discover what did effect it, it may afford some piece of satisfaction to know what might procure it. It may therefore be considered, whether the inward use of certain waters, or fountains of peculiar operations, might not at first produce the effect, Dr Brownes Pseudodoxia Epidemica, lib. 6. cap. 10. since of the like we have records in History. Secondly, it may be propounded, whether it might not fall out the same way that jacob's Cattle became speckled, spotted, and ringstreaked, that is, by the power and efficacy of imagination, which produceth effects in the conception, correspondent to the fancy of the Agents in generation, If the figure of man hath been changed, why not his colour? and sometimes assimilates the idea of the Generator, into a reality in the thing engendered, whereof there pass for current many undisputable examples. Thirdly, it is not undisputable whether it might not proceed from such a cause, and the like foundation of Tincture as doth the black-Jaundies, which meeting with congenerous causes, might settle durable inquinations, and advance their generations unto that hue which was naturally before, but a degree or two below it. And this transmission we shall the easier admit in colour, if we remember the like hath been effected in organical parts or figures, the Symmetry whereof being casually, or purposely perverted, hath vigorously descended to their Posterities, and that in durable deformities. This was the beginning of Macrocephali, or people with long heads. Thus have the Chineses little feet, most Negroes great Lips, and flat-Noses; and thus many Spaniards, and Mediterranean Inhabitants, which are of the Race of Barbary-Moores (although after frequent commixture) have not worn out the Camoyse Nose unto this day. To omit (therefore) the other conjectures of our ingenious Author, we shall take leave in the Tenor of his own words to say, that it may be the seed of Adam might first receive this tincture, and became black by an advenient and artificial way of denigration, which at first was a mere affectation arising from some conceit they might have of the beauty of blackness, and an Apish desire which might move them to change the complexion of their bodies into a new and more fashionable hue, Nations of a colour like Brass. which will appear somewhat more probable by divers affectations of painting in other Nations, mentioned in this Treatise; and that they take so much content therein, that they esteem deformity by other colours, describing the Devil, and terrible objects white, for they think and verily persuade themselves that they are the right colour of men, and that we have a false and counterfeit colour: And so from this Artifice the Moors might possibly become Negroes, receiving a tramentitious impression, by the power and efficacy of imagination. And this complexion, first by Art acquired, might be evidently maintained by generation, and by the tincture of the skin, as a spermaticall part traduced from Father to Son. For thus perhaps this which at the beginning of this Complexion was an artificial device, and thence induced by imagination, having once impregnated the seed, found afterwards concurrent productions, which were continued by Climes, whose constitution advantaged the artificial into a natural impression. I confess Pliny speaks of the Anderae, Plin. Nat. hist. lib. 6. Mathitae, Mesagebes, and Hipporeae, who being all over black, and it seems disliking that colour, do therefore colour and paint their bodies with a kind of red Chalk, or rudle called Rubrica. The Inhabitants of Florida are of a colour, Grimston of their manners. like Brass, the reason is, for that they anoint themselves with a certain ointment, which seconded by the heat of the Sun proves effectual to their design, notwithstanding that they are borne more white. Nations that affect the plumage of Birds. The great advancer of Learning well observes, that generally Barbarous people that go naked, do not only paint themselves, but they pounce and race their skin that the painting may not be taken off; Lord Bacon's nat. hist. Cent. 8. So that it seems men would have the colour of birds Feathers, if they could tell how, or at least they will have gay skins instead of gay . But their airy affectation hath mounted higher, Mand. Travels cap. 89. even to enjoy the very substantial plumage of Birds. For in an Isle near the Isle called Pitan, the people are feathered all but the face and palms of their hands. depiction of artificially-altered human In the Island called Ity, the Inhabitants, Munst. Cosm. Novar. Insul. descript. who go naked, not only paint their bodies with divers colours, but they adorn them with divers Feathers of Birds. The Brasileans have many hens like unto ours, Lindscot. lib. 2. from which they pull the small white Feathers, which with Irons they hack and make soft, which done they anoint their bodies with gum and strew the feathers therein. The Cumanans also dress themselves with feathers as the Brasileans do, which my Author saith is no ill sight. Laet says, Laet. descript. novi orb. occident. lib. 18. c. 4. that upon festival days they daub their skins over with a tenatious glue, and then befeather themselves with the small plumage of divers little birds, insomuch as they look by that emulation, like unto birds, whereby they look like new hatched birds, whereof this opinion hath risen of some men that have first gone into those Countries and seen them thus dressed after this manner, that they were so by Nature: Which puts me in mind what Aulus Gellius citys out of ancient Authors, to wit, that there are certain men whose bodies are not rough with hair, but plumed after the manner of birds. However the practice of these Nations have marred Plato's definition of man, that he was Animal bipes implume, and hath made good the unhappy Irony of the Peripatetics, who threw a live Cock stripped of his feathers into his school, saying, this is Plato's man, for in these Countries Plato's definition would be more adequate to cocks and hens than to men & women; yet if these Nations were stripped of their borrowed feathers, wherein they pride themselves, Hairy Nations. they would look somewhat like Aesop's Jay, of whom the Poet, — Moveat cornicula risum, Furtivis nudata coloribus— Harecourts' voyage to Guiana. In the Province of Moreshogoro, the Inhabitants have a ruff skin, like unto buffe-leather, of which kind there be many in those parts of Guiana, but is supposed to proceed from some infirmity of body. depiction of artificially-altered human Among other wild men the Cinnaminians are to be admired for their prolix beards, Aldrovandus. and the hairiness of their whole bodies, the women also being all over hairy. These Relations make me wonder at the opinion of Platerus, Platerus in Deformatione observ. lib. 3. who denies that there are any wild men to be found all over hairy, except the tip of their nose, their knees, and the palms of the hand and feet, as they are usually painted and conceived of by the Vulgar; which that it is false, we may hence, saith he, collect, that Cosmographers, who have described the whole world, make not where mention of them, when yet notwithstanding they have not omitted the wildest people, the Amazons, Cannibals, and Americans, and others which go naked, The cause of pilosity. and yet are not hairy, and those hairs that naturally break forth, they pluck forth and eradicate. It is observable (and makes to our purpose) that savage men are more hairy than those that are civil, degenerating by their Brutish kind of life into the nature and resemblance of beasts, who are more hairy than men: Besides the general examples of all barbarous Nations, we have a particular demonstration of this Brutish Metamorphosis in the transformation of Nebuchadnezzer, Dan. 4. and more lately in the story of john of Leiden, mentioned by Sir K. Digby in his Treatise of the soul. The cause of the natural smoothness in men, is not (as my L. Bacon noteth) any abundance of heat and moisture; Lord Bacon's nat. hist. cent. 7. exp. 680. though that indeed causeth pilosity; but there is requisite to pilosity, not so much heat and moisture, as excrementitious heat & moisture; for, whatsoever assimilateth, goeth not into the hair, and excrementitious moisture aboundeth most in Beasts, and Men that are more savage. The head indeed of man hath hair upon the first birth, which no other part of the body hath: The cause may be want of perspiration; for, much of the matter of hair in the other parts of the body, goeth forth by insensible perspiration. And besides, the Skull, being of a more solid substance, nourisheth, and assimilateth less and excerneth more, and so likewise doth the Chin; we see also that hair cometh not upon the Palms of the Hands, nor Soles of the Feet, which are parts more perspirable. And Children likewise are not hairy, for that their skins are more perspirable. Many have been born abounding with shagged hair, almost like unto water-Spaniels; Men borne with shagged hair like a water Spaniel. we read first of Esau, that he was the first of this Tribe; Gen. cap. 27. Majolus in Colloquiis. and Majolus recites a story, that in the Town of Pisa, named Petrosancta, there was borne, of a smooth woman, a Virgin covered all over with long hair, whose image Aldrovandus hath exhibited, the cause of which effect Authors refer to the Picture of St john Baptist, painted after the usual manner clothed in Camel's hair, whose image hanging in her Chamber the mother had wishtly beheld. All rugged with hair, having paws like a Bear, was that Infant which was borne 1282. Lycosthenes. of an illustrious Matron, Martin the fourth being then Pope of Rome, by whose command all the Pictures of Bears, which were found in that Lady's house, were blotted out and defaced, a manifest argument of the received imagination of the Effigies of the Bears, in Conception. Peucerus. Peucerus seems to confirm this production by another such like case, declaring, that Anno 1549. he saw a Child covered over with a Bear's skin; Moreover Columbus confesseth, Columbus. that he saw a certain Spaniard beset with long hairs in all parts of his body, except his hands and Face. Julius Caesar Scaliger. Scaliger remembers a certain little Spaniard covered with white hairs, which he reports to have been brought out of India, or to have been borne of Indian Parents in Spain. Also Henry the second, Boscius. King of France, at Paris, caused a young man, who was no less hairy than a Dog, to be instructed and bred up a Scholar. And of late in the Palace of the Duke of Parma there were hairy men kept, Nations that wind their bones like Sinews. who were brought from other parts, to wit, as I conceive, Platerus in D format. obser. lib. 3. from France; for Platerus, who denieth that there beany hairy Nations, yet alloweth that there are many of both Sexes more hairy than others, confesseth that he saw at Brasil, Anno 1583. (being then to be transported into Italy) the Children of this hairy man begotten of a smooth woman, to wit, a boy of nine years, and a girl of seven years old, who together with their mother had been sent into Flanders to the Duke of Parma. Purch. Pilgr. 1. lib. 1. Jo. Bohem. de rit. gent. lib. 3. Geor Draud. come. in Solin. Magin. in Geog. Indiae orient. Maffaeus hist. ind. lib. 1. In the Island of jamuli, the Inhabitants, who exceed us four Cubits in stature, and the holes of whose ears are much wider than ours, wind their bones this way and that way, as they please, like sinews; so do the Nairoes also. Maginus and Maffaeus both say, that after their seventh year they are prepared to an incredible agility and dexterity, by often anointing their whole body with the oil Sesamum, whereby their nerves and bones are so suppled and relaxed, that they can easily wind and turn their body, and at pleasure bow it to what part they please; afterwards they accustom themselves with all care and diligence in corporal exercises, and learn nimbly to handle their Arms. The Author of the descript. of Nova Francia lib. 2. cap. 10. And the Author of the description of Nova Francia says, that these Nobles and Warriors of the Malabars, the Nairoes, to make themselves such, they help Nature, and their sinews are stretched out even from seven years of Age, which afterwards are anointed and 〈◊〉 ●●th the oil of Sesamum, which make● 〈…〉 well their bodies at will, that they seem to have no bones; Art used to make maids fat. Schenckius thinks without doubt they have nervous bones: Schenck. obser. de cap. 355. Yet they who should see our Funambuli and Tumblers, who have been brought up from their youth to their feats of activity, would think as much of them, whom we have seen to twist and wind their bodies very strangely, as if they had no bones. The Mangones, Hier. Merc. the decoratione 14. Galen Method. cap. 16. that they might make their bodies more fat for sale, were wont to whip their buttocks and loins with rods, and so by degrees make them more fleshy, which is noted by Galen as no contemptible stratagem to attract the nourishment to the outward parts. And there be nations out of the Tropics, who by exercise and Art, come to such agility as the Nairo's have. depiction of artificially-altered human Turpis Romano Belgicus o'er colour. But the Venetian Dames have the harder task to please: For, all bodies may be made lean, but it is impossible to fatten where a vehement heat or dryness is by nature; for one may easily subtract from Nature, but to add to Nature is difficult, when virtue doth not cooperate: among the rest, they who have great Livers are very difficultly improved with flesh. All other Creatures, if they have sufficient and proper food, will grow fat and be franked, whereas men, although they have the best aliment exhibited to them, will not in like manner be fat, the chief cause whereof, as to man, is imputed to his temperament; but there are three causes found which impedes the fatting of man: Corpulency, where in great esteem. The first is, the great variety and dissimilitude of meat, to which appertains, that many men observe not a certain time of repast, whence there ariseth unequal concoctions; the other cause is immoderate venery, or venereous cogitations; but the third, and chiefest cause, is to be attributed to the solicitous cares of his mind, which dry his very bones. The Gordians, Bruson Facet. & Exempl. l. 7. when they appoint one to be their Chief, they choose one of the most corpulent amongst them; for corpulency with them, contrary to the opinion of Epaminondas the Theban, is held a corporal virtue, whereas he could not endure a corpulent Soldier, saying, that three or four shields would not suffice to cover his belly, who had not a long time seen the witnesses of his own Virility. The Goths would not elect any man to be their King except he were tall, gross, and very corpulent. On the contrary, the Saracens would have no King to command over them, except he were little, lean, and low of stature. Opinions, although opposite, yet well considered, neither side may be void of reason. The Author of the Treasury of Times. vol. 1. lib. 3. cap. 17. Jo. Bohem. de morib. gent. li. 3. Reason's pro and con you may find in the Treasury of Times, which are too long here to insert. The ancient Gauls, through their assiduous labour and exercise, were all lean and spare bodied, and their bellies very little set out, for they did so abhor a paunch, that young men whose bellies exceeded the measure of their Girdles were publicly punished. Marcus Aurelius was wont to say, that hogs and horses fatness did well become them, Monstrous fat men. but that it was more commendable in men to be lean and slender; for that your gross men are commonly gross witted, besides, they have a filthy wallowing gate; they are unfit to fight, either for themselves, or their friends; they are a kind of unwieldy lump, an unprofitable mass of flesh and bone, being not able to use any manly exercise, whereas we see it is quite otherwise in those that are lean and not laden with fat. depiction of artificially-altered human Among the Lacedæmonians fat folks were not only in disgrace, but they did punish them by most severe Laws made against them; For Lycurgus appointed a small Diet to the Lacedæmonians, on purpose that their bodies by that straight diet might grow up more in height; for, the vital spirits not being occupied to concoct and digest much meat, nor yet kept down, nor spread abroad by the quantity or over-burden thereof, do enlarge themselves into length, and shoot up for their lightsomeness, and for this cause they thought the body did grow in height and length, having nothing to let or hinder the rising of the same. It seemeth (saith Plutarch) that the self same cause made them fairer also. For, Over fed bodies encounter Nature Plut. in the Life of Lycurgus. the bodies that are lean and slender do better and more easily yield to Nature, which bringeth a better proportion and a form to every member, and contrariwise it seemeth, these gross, corpulent, and overfed bodies do encounter Nature, and be not so nimble and pliant to her, by reason of their heavy substance. As we see it by experience; the children which women bring before their time, and be somewhat cast before they should have been borne, be smaller and fairer also, and more pure, commonly, than other that go their time, because the matter whereof the body is form, being more supple and pliant, is the easier wielded by Nature, which giveth them their shape and form, the natural cause of which effect he gives place to them, dispute it who will, without farther deciding the same. And indeed, as Levinus Lemnius observes, it is confirmed by daily experience, that children who do much Gourmandise grow up less comely, neither shoot up to a just and decent longitude; for the Native heat is suffocated and overwhelmed with too much moisture, that it cannot shape the body to a comely taleness of stature, whereas they who are fed moderately and use a sparer diet, & feed only at certain set times, become not very gross, neither increase in flesh or grow fat, but their bones thereupon increase in length. So we see young men & children in long continued sicknesses to grow lean and slender, yet their bodies to shoot out in length, and to increase in stature, which Lemnius should think happens by reason of dryness; for, the bones, since they are dry, Men growing Giants by a disease. they are nourished with an aliment familiar & agreeable unto them, seeing that in sick men the humours and aliment received, through heat and the dryness of the body become dry, the bones are extended in length, and by reason of the somewhat dry nourishment, they gain some advantage in stature, especially when man is in such an age wherein his body (as soft and ductile Potter's clay) may be form and produced in length. Remarkable examples of this truth are to be found; for they have been seen whom a Quartan-Ague hath raised into a Giantlike bulk and stature. Spigelius hath a story of one Anthony of Antwerp, who lived in his time, who being borne a little and weak Infant, of a sudden, through a disease, became a great Giant. Such with the Greeks are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in whom there lies hid the Seminary of a disease, which calls forth a prodigious augmentation, with an untimely death. Salamine the son of Euthemen, in three years grew up to the height of three cubits, as Pliny reports. In like manner a son of Cornelius Tacitus, the Noble Historian, died young. Every man hath a certain and determinate time set to his growth, wherein by degrees and augmentations he attaineth either to a legitimate or Dwarfish stature; and that power of increasing whereby the body happens to be enlarged in longitude, is seldom produced beyond the five and twentieth year, but for the greatest part is terminated within one and twenty years; but to grow fat, and corpulent, happens not to be done in certain spaces of time, but by reason of nutriment when it is plentifully taken in, which may be either in the achma or declination of our age; for although one be crammed, The cause of all stature. his body is not erected in length, but is dilated in bulk and breadth; for, the faculty whereby the body is nourished is one, and that whereby it groweth up is another; for truly that is conversant about the plenty of aliment, this, about the solid parts of the body, to wit, the Bones, Nerves, Cartilages, etc. Which if they increase and are stretched out in length, the Creature also attains unto an increment, although it be wasted with leanness and consumed away. Therefore Nature in producing the bones, whence the height of man proceeds, useth the force of hear, whereby she not a little drieth the humours, and accommodates the aliment for the nourishment of the Bones. Therefore it is the Amplifying force or Faculty which formeth out in length the bones of Febricitants as wax; by virtue and heat of the seminal excrement, which in the vigour of age is very valid and efficacious for the performance thereof: For truly, if young men and boys are accustomed to milk from their very Cradles, and given to exercise, they will have taller bodies, and prove of a more decent and comely stature; because by the drinking and use of milk, the bones are nourished, which is a kin to seed, and an elaborate and exactly concocted blood. Moderate feeding, and at set times, with a discreet allowance of competent food, without pinching, Salmuthus cent. 3. obs. 70. may be the cause whence tallness of body may arise. Salmuthus in his observations, speaks of a certain mother (rather to be called a Stepdame) who chid her daughter, who was a married wife, for giving her Children too much meat, Means to accelerate growth or stature. that distended their stomaches and guts, whence in process of age, they would grow more greedy and not easy to be satisfied: Upon which occasion he calls to remembrance a contention which arose in his presence between some of the Court-women and a Physician, whether Children of Princes about the sixth or seventh year of their age were to be allowed their Bevers, or afternoons Nuncians? which he denied; they on the contrary were very earnest and importunate with him, arguing, that the native heat should not be permitted to lie idle; at length, after much disputation, one, and the chiefest among them, objected to the Physician the abject stature of his body, whereas if he had been brought up by his mother with a fuller Diet he had grown up into a just tallness of Stature. But let us hear what the Oracle of Humane Learning saith to this purpose: Lord Bacon's nat. hist. cent. 5. To accelerate growth or stature, it must proceed, either from the plenty of the nourishment, or from the quickening and exciting of the natural heat; for the first, excess of nourishment is hurtful, for it maketh the child corpulent, and growing in breadth rather than height. And you may make an experiment from plants, which if they spread much are seldom tall. As for the nature of nourishment, first, it may not be too dry: And therefore Children in Dary Countries do wax more tall than where they feed more upon bread and flesh. There is also a received Tale, that boiling of daisy roots in milk (which it is certain are great driers) will make dogs little. But so much is true, that an over-drie nourishment in Children putteth back stature. Secondly, Means of increase of stature. the nourishment must be of an opening nature; for, that attenuateth the juice, and furthereth the motion of the spirits upwards; neither is it without cause, that Xenophon in the nurture of the Persian Children doth so much commend their feeding upon Cardamomum, which (he saith) made them grow better, and be of a more active habit. Cardamomum in Latin is, Nasturtium, and with us water-cresses, which it is certain is an herb, that, whilst it is young, is friendly to life. As for the quickening of natural heat, it must be done chief by exercise. And therefore (not doubt) much going to school, where they sit so much, hindereth the growth of Children, whereas Country people, that go not to School, are commonly of better stature. And again, men must beware how they give Children any thing that is cold in operation, for even long sucking doth hinder both wit and stature; this hath been tried, that a whelp that hath been fed with Nitre in milk, hath become very little, but extreme lively; for, the spirit of Nitre is cold. And although it be an excellent medicine in strength of years for prolongation of life, yet it is in children and young creatures an enemy to growth, and all for the same reason; for, heat is requisite to growth, but after a man is come to his middle age, heat consumeth the spirits, which the coldness of the spirit of Nitre doth help to condense and correct. This Corpulency or obesitie is a deformity which hurts the beauty and actions of the body; that which is first affected by the immense grossness being the form; Fatness when it doth prejudice Nature. which is but a Symptom, when it only hurts the beauty and form, but it is a disease when it doth not only prejudice the beauty, but offends the actions of the body; for, this superfluous burden of flesh, which as Avicen speaks, is as a fetter and clog unto them, hinders motion, deambulation, operation, and respiration, and even the actions which appertain to the conservation both of the Species, and Individuum. Now since this immense fatness or store of flesh ariseth not from any preternatural matter, but out of a natural, yet so, that by reason of abundance, it proves offensive; this disease of Figure is coupled with a disease of Magnitude; and it seems worthy of a doubt, whether in obesity, which is a Disease according to Magnitude, be also a Disease in Figure; the truth is, Obesity doth not necessarily vitiate the figure, after that manner whereby diseases are made according to it; the form indeed and beauty is vitiated, but not the rectitude, nor the Cavity, neither any other things which constitute that which is called Figure by Physicians. I speak not of natural fatness, but of that which is ascititious and accidental to those who through gurmandizing voracity and ease become ventrose, and Tenter-bellied All-Panehes, which are allied to the Eat-alls and Drink-alls, who swim up the River Sauce to the famous Fleshpastinople, who look as if their hands (as the Proverb speaks) had put out their eyes; these Epicure Hellio's stand in need of Cosmetic Diet to reduce them to that just proportion, and true term of Latitude and profundity, which in a well proportioned body ought not to exceed the measure of a Cubit, The natural magnitude of the body. Joan. Gorop. Becan. in Gigantomachia. according to the standert of Goropius. As to the Magnitude of the Body it is threefold, according to the triple kind of Dimensions, to wit, Longitude, Latitude, and Profundity, and these consist in a due proportioned mediocrity, not declining from it in excess or defect, which again may be more or less. But that we may more perfectly comprehend it in our minds, in the first place we must explain what magnitude man is wont to have when he satisfies the Law of Nature in all perfections, and is not defrauded of her just Donatives by the deceitfulness of a conceited education; that we may have a body, which as to a certain statue of Polycletus, all others may be diligently examined: for so we shall easily understand, who is to be called Tall or Low, Grosse, or Slender, Broad or Narrow. Such a one in this our Europe shall that be esteemed, which in Longitude is six foot complete, and in Latitude or thickness one foot only and a third part; they who decline now from this proportion are called unproportioned, although this very excess or defect is not to be defined to so strict bounds, but they who only descede from this exact rule may yet be accounted among the number of proportioned men. By this account he will be a tall man who is seven foot (or somewhat less) in length, and in breadth and thickness is most conformable to a proportioned body; on the contrary, he is a little or low man whose length falls short of six foot, in the other Dimensions correspondent to a well proportioned body: An Art to make men by Art. In like manner they are gross, who when they are of a due height, which comprehends six feet, yet the Diameter of Latitude exceeds one foot, or the compass, or circumference of the breast and lower belly, contains above three feet, whereas in a well proportioned body it exactly equals three feet, and so equal to the half of the Longitude of the whole body: on the other side, if they attain not to these, they are to be called lean and slender men, Hippocrat. in Epidemicis. such as Hypocrates calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whom he declares to be very obnoxious to a Consumption. But this Magnitude, although it be thus defined by the observers of Nature, because for the most part it is wont to be such, yet it is so unequal, that according to Age, Sex, Region, and Diseases, it much differs. ¶ They say, that Rhases and Albertus had invented a way to get little men by Art. Julius Camillus rashly affirms, that a true man may be produced by a way not instituted by Nature, out of urine or other humour decocted by fire or the Sun, in glass vessels. Thomas Garzonus unadvisedly believed it to be feasible, and some attribute this invention to Arnoldus Villanovanus. Paracel. lib. 1. de rerum natura. Paracelsus boasts, that he had received this secret of secrets from God; affirming, that if the Sperm of a man do putrify in a sealed Gourd, to the highest putrefaction of horse-dung, forty days, or so long until it begin to live, and to move, and be stirred, which is easy to be seen, after that, it will be in some time like unto a man, yet pellucid and without a body: Now if afterwards it be daily, warily and prudently nourished, and fed with the secret of man's blood, The opinion of learned men touching this artifice. and conserved for forty weeks in a perpetual and equal heat of horse-dung, it will thence become a true Infant, having members as those that are begot on women, but it will be far less; Then it is diligently to be brought up until it grow a stripling, and begin to understand and be wise. And this secret is known to the Nymphs of the Wood, and the Giants which are sprung from thence; for, there are also great and miraculous men made, who are Conquerors, and skilful in secrets, because they are borne by Art, therefore Art prevails in them; for it is borne in them, but they are not taught of others, being called the sons of Woodmen and Nymphs, because in respect of their virtue they are not like men, but spirits. Campanella, Campanella de sensu rerum. though he confesseth experience had not as yet brought him to the understanding of this mystery, and therefore after some scanning of the matter doubts not of the effect, yet he dares not deny it: for where there is something like unto the womb, and Intelligence, if it become a humane body, God denies not to infuse a mind: but where God reveals not, he is silent; as for Paracelsus his conceit, that Giants and Nymphs were artificially borne, that he says is false; for the first ought to be borne without humane Art: and that they used Art to the Generation of men and not Nature seems irrational and false, unless the Intelligences, the Executrices of God's providence have used this Art in some Region; as God in the forming of Adam, which is uncertain; besides, says he, I think it false, that those that are gotten by Art are more prudent than those who are gotten the natural way, The Pigmies of Paracelsus. and their Teachers, for Nature is wiser than Art, since Art is but her Disciple. Thus have we heard of the Pigmies of Paracelsus, that is his non-Adamiticall men, or middle natures, betwixt Men and Spirits; wherein he hath gone some way to meet their wish who desire to propagate the world without conjunction with women. The ground of whose Vote is supposed to be, that they had sensibly observed an impotency or total privation of that which Eunuches by Nature have, prolongeth life, they living longest in every kind, that exercise it not at all, Castrated Animals in any kind, as well as Spadoes by Art, living longer than they that retain their Virilities; for, the Generation of bodies (as one, once of this Sect said) is not effected, as some conceive of Souls, that is, by Irradiation, or answerable to the propagation of Light, without its proper diminution, but therein a proper transmission is made materially from some parts, and Ideally from every one, and the propagation of one in a strict acception, is some minoration of the other. The Generation of one thing is the corruption of another, although it be substantially true concerning the form and matter, is also dispositively verified in the Efficient or Producer. Hereupon they are most unjustly afraid to lessen themselves, though to gain a kind of immortality. Surely, as the marquis of Malvezzi saith, They who believe that woman was not made against the intention of Nature, that she is not an Error or a Monster, The Commensuration of woman's body vindicated. must confess she is made for Generation, and if she be made for this end (as indeed she is) it is necessary she be endued with parts that move unto that end; for hence it comes to pass, that so soon as she is represented unto us, if there be not first a habit formed, or that at the very instant there be not some great resistance made, man doth by Nature hasten to contemplate her for the end to which she was made by Nature; which natural instinct (as the Philosopher calls it) of Generation, hath prevailed so far with some of the Ingenious, as to reduce them to a practical recantation: whereas some more malicious, in hatred to women, have mingled Copulation with beasts. Somewhat akin to these are they who have not slighted the natural use of the Sex, yet have looked asquint upon the body of women, (a building of a more excellent frame than the fabric of man, in the opinion of some Divines) as if it were unproportioned, and not according to the Laws of Symmetry, making always the collation unto the body of man: whereas in knowing and judging of commensuration or incommensuration of a body, the Comparation or Reduction ought not to be made either to the Masculine or Feminine, but they should propound a humane body best disposed according to nature, as to the use, habit, and constitution of those members, and so to confer with that, what is to be judged: For, that which is best organised and constituted according to Nature, is justly said to be the proper Measure, Rule, and Index of all others of that kind; for, although these two bodies exist in the same Species, The History of Pigmies maintained. they are yet divers one from another, and therefore aught to have different measures: if therefore the body of Woman seem unproportioned, compared to the body of man, so will the body of man appear defective in its Symmetry, if compared with the woman, which affords a sufficient conviction of this error in the Mathematics and Laws of Symmetry. The Story of a nation of Pigmies is not a mere Fable; and although some make a small account of them, yet they ought not so to be despised, as to be passed over invisibly; certainly, scarce in any narration of humane monsters, ancient Writers do more conspire, and seriously declare themselves; nay, even Philostratus, who out of Apollonius says, all other Monsters of men are fabulous; he excepts Pigmies, affirming that they live, and that the Relation is not vain. And when of old it was held somewhat doubtful, Homer added some repute and authority to the History, in making mention of them; Aristotle seriously, & datâ operâ, taking notice of them, concludes it is no Fable, whose ipse dixit is enough to gain belief, when so great an Interpreter of Nature, a man every way most prudent, and not only a sedulous, but a true searcher out of all things that exist in Nature, shall afford so weighty a testification. Sir Jo. Mand. in his Travels, cap. 64. Sir john Mandevile, whose Relations deserve more credit than formerly they have had, reports, that a little beyond the City Chibens there is the Land Pigmy, where are men of little stature, for they are but three spans long, and they are very fair both men and women, though they be little, Nations of little men. and they are married when they are half a year old, and they live but eight years, and he that liveth eight years is held very old; these small men are the best workmen of silk and cotton, and all manner of things that are in the world, and these men travel not, nor till Land, but they have among them great men, as we are, to travel for them, and have great scorn of those great men, as we would have of Giants, or of them, if they were among us; And we may draw out of many modern Writers sufficient Testimonies of such a Nation. jovius saith, Jovius in Muscovita Legatione: Olaus de gent. Septent. l. 2. Neiremb. in Hist. Nat. there are Pigmies beyond Lapland. Olaus also affirms, that in the Isle Gronland there are Pigmies. In a certain Epistle sent unto the Pope, there is report made of small men, no higher than little Children. The Portugals also have now discovered many Dwarves in Tartary. Pigafetta. Jonst. Thaumatograph. Artic. 2. admirand. Hom. Antonius Pigafetta found them in the Island Aruchetto, among the Moluccas, affirming withal, that there are such little men among the Moluccas in the Isle Caphicos; and Argensola appoints them the same place. Odoricus de rebus Indicis lib. 1. Odoricus says, he found among the Indians Pigmies of three palms high, who get Children at the fifth year of their age, and are short lived. And indeed there is for the most part a mutual connection between age and stature, (whence it may be in the Greek, the same word signifieth both) so as that race of men which is tallest and strongest, commonly holdeth out longest, which may be supposed to be the ground of the short duration of the lives of Pigmies. Petrus Simon writes, that they were found beyond Andes by johannes Alvarez Maldonatus, More proofs of Pigmies. when he discovered some new lands in India. Delrio says, that Anno 1600. in Peruvia there was found a Province of Dwarves, and that notice was given thereof in the Letters of Ruizius, which in the year 1601. he himself read. Gemma Frisius writes a Narration of a Boat of Pigmies which were seen, being driven by a tempest to the Kingdom of Norway. Photius out of Ctesias saith, there are Negroes in the midst of India, whom he calls Pigmies, who are at the most but two Cubits high, and most of them but one Cubit long, few exceeding the Altitude of one Cubit and an half, of which the King of that Country entertaineth three thousand Archers for his Guard. Paracelsus his Pigmies or Fairies are such a kind of Nation under ground, who are thought by some not to live idly there; for, in Lusatia, and the parts thereabout, where there are often found Urns, digged out of the ground, the Vulgar are of opinion that they are made by the subterranean Pigmies; and that in winter they lie twenty foot deep, but about the Feast of Penticost, not above a fathom from the superficies of the earth. Notwithstanding all this cloud of Witnesses, there are some Authors, which either deny this verity, or detract from the credit thereof; and others who by their incredulity endeavour to merit an opinion of Learning, and by a severe, and rather an unjust than true judgement, would seem to be veridiciall Relators or precise tell-troaths, which savours of little ingenuity; for, as in manners a moderate behaviour is better than a rough carriage, so in passing judgement, The History of Pigmies asserted. it advantageth not to be partial, but moderate, and aptly inclinable to all parts of the opinion, supported more by reason than resolution. We allow men to wonder at these Relations, but not to deny them, for every thing that is wonderful is not a lie; you may perchance wonder at the reports made of Giants, yet you will not deny that there ever was, or are any, although you never beheld any such Colossus of flesh with your Eyes. Why, pray you, than is this little Nation to be denied, since the Lapse of Nature, and the defect of things is less marvellous, and what should hinder that there should be a Race of Pigmies as there is sometimes of Giants? Examples enough in all ages there have been of such Dwarfishnesse of stature, in nothing but the exiguity monstrous and deformed. * Panaretus & Philipides were of so small a statura that they became a Proverb. Alex. Niceph● lib. 12. Eccles. Hist. cap. 37. Nicephorus delivers, that in the reign of Theodosius, there was a man borne in Egypt so little, that he was like a Partridge. Philetas the Heroic Poet was so little, that he was feign to fasten lead unto his feet lest the wind should blow him away; and there was another, whom Athenaeus speaks of, Athenaeus. who was so little ut ad obolum accederet; a story so strange, that the Printer (as one saith) might be accused, did not the account of Aelian accord unto it. Aelian de var. Hist. lib. 10. And it seems, Wit is a commodity that will lie in a little room; for, not only this Archestratus and Philetas, but Sannizion, Melitus, Cinesias, and Hipponactes (little wights that Aelian speaks of) were all Poets. In Spain, not long since, there was an example which would much facilitate the belief of Pigmies: There was a Dwarf of a very good constitution of members, More proofs of Pigmies. Neiremb. hist. Nat. l. 5. c. 16. who being borne with Teeth, never shed them; he came from his mother's womb with a hairy Pubes; at seven years of age he had a beard, and at ten years of age he arrived at his full strength, and begot a Son. Joan. Cassinon de Gigant. p. 76. johannes Cassinon saw at Lions two Dwarves of a Cubit high, one of them having a long beard appeared in form elegant enough. Jonst. Thaumatograph. de Pigmaeis, fol. 529. Bartholinus de Pigmaeis, c. 6 jonstonus saw at Falcoburge a she-Dwarfe about the same stature. Bartholinus speaks of the Sceleton of a Pigmy not a Cubit long, which is to be seen at Dresda in a Tower of the Elector of Saxony, so little in all its proportions, that one might suspect it for the bones of an Embryo; Leonhardus Turnheuserus lib. 7. cap. 84. Plater. in deformat. observe. and Leonhardus Turnheuserus makes mention of such another Sceleton found in Lusatia. Platerus can give you an account of three Dwarves of a straight and perfect form, between two and three foot high; and if we will not shut our eyes, we may see such an object now & there occur among us, such an Homuncio was Master jefferies' the late Queen's Dwarf, and my Lord of Pembroke's Page, and some others. You shall find in Aldrovandus many examples of Dwarves, Aldrovand. lib. de monstror. hist. fol. 39 or little men, which have been kept by divers persons of worth in all ages. For there are two kinds of Pigmies: one, those that are got by chance, as monsters, and brought up for sport in great men's Palaces: the other sort are a Nation, which either is, or hath been somewhere. Cardan therefore is forced to allow that there are such little men for a miracle, although not for a Nation; And the diversity of their habitation is alleged to argue the vanity of the History. For, Pigmies without all question. Pliny placeth them in Thrace near Gerania a Nation which the Barbarous there call Calizos Mela in the inner Arabia. Plin. lib. 4, 5, 6. Nat. Hist. Are Giants therefore a Fable because they are reported to be in divers parts of the world? Scaliger therefore denies Pigmies, because in these times now all the World is discovered, they are found in no Angle of it, whose error is sufficiently confuted by the testimonies of late discoveries; but if it were not, by this argument I will deny that there are Giants, and if it did not appear that there were any such Nation remaining, yet none but a Mercury could rashly deny that there never was any such Nation. Some Authors (indeed) that make mention of them write that they are now no where extant. Pomponius saith, that they now fail; Solinus saith, they have been driven out of their habitations, where therefore should Scaliger find the old Pigmies after so many ages? Strabo is diffident in this matter, enduced by this reason, for that in those places where Aristotle placeth them, there be small Creatures, whence the lapse was easy, that the same pusillity was transferred to men; yet this very reason makes the History of Pigmies more probable; for, if the great heat of those Regions did so lessen and contract other Animals, why not also men? To conclude, this discourse of Pigmies or Dwarfish Race of people, or lowest diminution of mankind, which make up an aggregated habitation; although the learned Enquirer into vulgar and common Errors is not fully satisfied, yet concludes not an impossibility; and Cardan will allow Pigmies to be perfect men, Dwarves made by Art. because their form and shape is perfect: For as God and Nature (or rather God by Nature) his instrument and handmaid, hath fashioned the body of man into those proportions, so hath he limited the dimensions (as likewise those of all others, both Vegetive, Sensitive, and Insensible Creatures) with certain bounds. Quos ultra citraque nequit consistere rectum. So that though the Dimensions of men's bodies be very different in regard of several Climates, and Races, and that it is not defined in what Dimensions the soul may exercise her faculty: Yet was there never any Race of men found to the bigness of Mountains, or Whales, or the littleness of Flies or Aunts, because in that quantity the Members cannot usefully and commodiously, either dispose of themselves, or exercise those functions which they were by their Maker assigned. It is to this purpose a good and proper axiom: Datur maximum & minimum in utroque genere, there is in every kind some such greatness as cannot be exceeded, and some such littleness as cannot be contracted. Cardan de subtle. lib. 11. Cardan writes, that one may make Dwarves, even as we make little Dogs for women to play with, for they will be engendered of a little Father and Mother, then let them be girt in with swath-bands very straightly, and bred up with a spare Diet; and would to God (saith he) this invention were as profitable as facile. depiction of artificially-altered human depiction of artificially-altered human Some have entertained a settled opinion that there was never any Giant, which is a conceit very absurd; for although many of the Ancients did suppose that no man could by growth exceed the longitude of seven feet, Giants. because this was the Altitude of Hercules his stature, as they affirm; and Gellius allegeth Varro's opinion, that the utmost point of man's growth in the course of Nature is seven foot. Joh Gassanion his Treatise of Giants, cap. 6. And Gassanion saith, there is no man rightly featured who exceeds six of his own feet. Yet there was one Gabbarus, Polyhist. c. 32. brought out of Arabia, who as Pliny reports, grew to the height of nine feet and so many inches; this is confirmed by Solinus, who writes, that the Syrbotae of Aethiopia grew to the height of twelve feet; and in another place, that there was certain people of India so great, that they easily ascended Elephants. Onosicrit. c. 5. Onosicritus reports, that in certain places of India, where there are no shadows, there are men of five Cubits and two Palms high; Olaus Mag. lib. 5. cap. 2. Olaus Magnus placeth such men also in the Northern parts, and especially in the Kingdom of Helsingori, which is under the command of the King of Swethland, he makes mension of a Giant that was nine Cubits high. Isidore confesseth that there are men to be found of twelve foot high; Isidorus Etymolog. l 11. c. 3. Isid. lib. de rerum nature. but in another Tract he delivers a strange report of an admirable procerity, in these words: In the Western parts (saith he) there was found a maid, whom the raging waves of the sea had cast up from the Ocean, unknown, and wounded in the head and dead, who was fifty Cubits long, and between the shoulders four Cubits broad, clothed in a purple garment, which thing seems incredible, Vincent. hist. Nat. l. 31. c. 125. Korn. ex Odoric. yet some Historians of credit subscribe unto it. Odoricus reports, that he saw with the Great Cham a Giant of twenty foot high. In former Ages, to wit, She-Giants. Zonara's in justino. under justin the Thracian, a certain woman of Cilicia appeared Giantlike, both in tallness of body, as also in proportion of the other members, for she exceeded the height of the tallest men a Cubit, with breasts and shoulders above the usual manner broad, all the rest, as the Voice, and Face, and firmness, and magnitude of her Arms and Cubits, and the thickness of her fingers, and other parts, answering to her Longitude and Latitude. Saint Austin hath left upon record the memorial of a Giantlike woman, St Aug. de Civitat. dei, c. 23. which to the great admiration of all men was seen at Rome, before the City was sacked by the Goths. The Author of the Book, entitled, De natura rerum, makes mention of a remarkable stature found in the Western Regions; such tall Viragoes were the Bradamantes Marfisa, and our long Meg of Westminster; but of many of these we may say, they are rather mountains of flesh than men. The Question is, why such men of such vast bodies and strength are not found in our days? many reasons are alleged for it, but the most rational is the luxury and lasciviousness of the times, which hardly suffers Nature to get any thing perfect; not that there is any decay in Nature, but it may well be, that in these parts of the world, where Luxury hath crept in with Civility, there may be some diminution of strength and stature, in regard of our Ancestors. And here I cannot but take occasion to condole the injury done to Nature; in the generative procacity to Rathe marriage used in England, and elsewhere, which is the cause why men be now of less stature than they have been before time; The cause of small stature. Arist. polit. lib. 7. cap. 16. for we observe not the rule of Aristotle in his Politics, who would have men so marry, that both the man and the woman might leave procreation at one time, the one to get Children, the other to bring forth; which would easily come to pass, if the man were about eight and thirty years of age when he married, and the woman about eighteen: for the ability of getting Children in the most part of men ceaseth at seventy years, and the possibility of conception in women commonly ceaseth about fifty; so the man and the woman should have like time for generation and conception: But this wholesome rule is not followed, but rather the liberty of the Civil Law put in practice, that the woman at twelve years of age, and the man at fourteen are marriageable. Which thing is the cause that men and women, in these days, are both weak of body, and small of stature: yea, in respect of those that lived but forty years ago in this Land: much more than in comparison of the ancient Inhabitants of Britain, who for their tallness of stature were called Giants; so dwarfed are we in our stature, and fall short of them, that that of the Poet is verified on us, Terra malos homines nunc educit atque pusillos. Which thing is also noted by Aristotle in the same place. Est adolescentium conjunctio, improba ad filiorum procreationem. In cunctis enim animalibus juveniles partus imperfecti sunt: Et feminae crebrius quam mares, & parva corporis forma gignuntur: The cause of tallness of stature. quocirca necesse est hoc idem in hominibus evenire. Hujus autem conjectura fuerit, quod in quibuscunque civitatibus consuetudo est, adolescentes mares puellasque Conjugari, in iisdem inutilia, & pusilla hominum corpora existunt. In Florida they are not joined in marriage until forty years old, Hier. Giran. Cosmogr. and they suckle their Children until twelve years, or until they can provide for their own sustentation. But if we cast our eyes abroad upon those Nations which still live according to Nature, though in fashions more rude and barbarous, we shall find, by the relation of those that have lived among them, that they much exceed us in stature, still retaining, as it seems, the vigorous constitution of their Predecessors, which should argue, that if any decay be, it is not universal, and consequently not natural, but rather adventitious and accidental: For proof hereof, to let pass other stories of Giants of late years, as that which Amatus Lusitanus speaks of, Amat Lusitan. Curate. 95. borne in Senogallia Parsons, Evans the late King's Porter, etc. We will content ourselves with the Indies, Melchior, Nunnez, in his Letters where he discourseth of the affairs of China, reports, that in the chief City, called Paguin, the Porters are fifteen foot high; and in other letters written the same year 1555, he doth aver, that the King entertains and feeds five hundred such men for Archers of his Guard. In the West- Indieses, in the Region of Chica, near the mouth of the straits, Ortelius describes a people, whom he terms Pentagones', from their huge stature, Nations of Giants. being ordinarily of five Cubits long, which make seven foot and an half, whence their Country is known by the name of the Land of Giants. Americus Vesputius, who searched into the unknown parts of the world, found out an Island, at this day called the Island of Giants, it may be them which Ortelius describes. Sir Francis Drake his voyage about the world. Magellane (as the great Encompasser of the World observes) was not altogether deceived in naming of them Giants, for they generally differ from the common sort of men, both in stature, bigness, and strength of body, as also in the hideousness of their voice: but yet they are nothing so monstrous, or Giantlike as they were reported, there being some English men as tall as the highest of any that we could see, but peradventure the Spaniards did not think that ever any English man would come thither to reprove them, and thereupon might presume the more bolder to lie: the name Pentagones', five cubits, viz. seven foot and a half, describing the full height, (if not somewhat more) in the highest of them; but this is certain, that the Spanish cruelties there used, have made them more monstrous in mind and manners, than they are in body. Master Pretty, Hackluit in his English voyage. a Gentleman of Suffolk, in his discourse of Candish, his voyage about the world, being himself employed in the same actions, tells us, that measuring the print of an Indians foot in the sand, not far from the Coast of Brafill, he found it to be eighteen inches long, by which computation the Indian himself in proportion could be no less than nine foot. Cassanion likewise acknowledgeth, that in the Land of Sammatra, and near the Antarctic Pole, Men of very tall stature. some are found of ten or twelve foot high. Lastly, Anthony Pigafetta a great Traveller in his time (as testifieth Goulart) affirms, Goularts memorable histories of our Time. that he had seen toward the same Pole, so tall a Giant, as other tall men did not reach with their heads above his Navel; and others beyond the straits of Magellane which had their necks a Cubit long, and the rest of their body answerable thereunto: Hereunto may be added the Collections of Master Purchas in his Pilgrimage; The Spaniards, saith he, which with Magellane first discovered the straits, saw Giants on this Coast, of which he carried away one with him to sea, where after for want of sufficient food he died. And besides, that some of our own at another time measured the print of men's feet eighteen inches in the sand. Oliver Noort, in his world-compassing voyage, had three of his men slain by men of admirable stature, with long hair, not far from Port-Desire, about forty seven degrees of southerly Latitude, and after in the Magellane straits discomfited a band of savages, which neither would yield, nor flee from their wives and children, which were in a Cave just by, till every man was slain. Four Boys the Hollanders carried away, one of which learning their Language told them of three Families, or Tribes, in those parts, of ordinary stature, and of a fourth which were Giants, ten or eleven foot high, which warred upon the former. Sebalt de Weert being detained five months in the straits by foul weather, sent his men to fish for their provision, (which exceedingly failed) who there were suddenly assailed by seven Canoes of Giants, Over-talnesse of stature a deformity. which they guessed to be so high as is mentioned, who being put to flight by their pieces, fled to land, and plucked up trees in their rude manner, barricadoing, and fortifying themselves against further pursuit of the Hollanders, who were no less glad, that they were rid of such company. And in another place he saith, that whole Families of those monstrous men are found at this day in America, both near to Virginia, as Captain Smith reports, and especially, about the straits of Magellane, near which he found Giants; and in the same straits were such seen of the Hollanders ten foot in height, whereas yet other Families were but of the ordinary greatness; one Thomas Turner told me (saith he) that near the River of Plate, he saw one twelve foot high: Joh. Laureate. Anania Tract. 4. Cosmogr. To which we may add those Giants, called Patagones', of nine or ten foot high, which inhabit within a certain Region of America, who paint their faces with the juices of certain herbs. Not to reckon the women of Selenitis, Lycost. Ravis. Textor, and Aldrovandus. who, contrary to the manner of other women, lay Eggs, which being hatched by them, and disclosed, there come forth men, which increase to a Giantlike stature. These bodies that so exceed and run out in longitude, lose the beauty of proportion; for that thereby they become Giants, a deformity not to be cured, unless we should do as that Robber in Galen, who cut off the feet of men that were too tall. Concerning the original of Giants, and the cause of their vast procerity of body, much might be collected out of sacred Writers, The original of Giants. As Just. Mart. in Apol. ad Senat. Rom. & in alia Apol. ad Antonium pium. Tert. lib. de habitu mulier. Lactant. li. 2. de orig. her. cap 15. Euseb. lib. 5. de prapar. Evang. cap. 3. Philo in lib. de Gigantibus. Ambrose l. 1. de Noë & Arca. cap. 4. Clem. Alex. Sulp. Severus. Isidor. Gyrald. Francisc. Mirandul. Gen. 6. v. 2, 3. and approved Historians; for some of the Fathers seem to think that the Giants which preceded the Deluge were borne of the Congresse of Angels with Women; they seem to favour that opinion that the Angels sinned with women, taking that of Genesis in this sense, Then the Sons of God saw that the Daughters of men were very fair, and they took them wives of all that they liked, and there were Giants in the earth in those days; yea, and after that the Sons of God came unto the Daughters of men, and they had borne them Children, these were mighty men, which in old time were men of renown. And however some take the Sons of God, here spoken of, to be the degenerated sons of Seth: Yet Kornmannus thinks that he is more in the right to think that these were Angels and spiritual substances, who being alured by the beauty of the Daughters of men, lay with them, Jo. Lauren. Ananias in lib. de Nat. daemonum, l. 2. from whence Giants were procreated. When then the sons of God fell foul upon the Daughters of men, the flames of lust always increasing, that almost all, or very few excepted, deviated from the right path, the fear of God quite exploded from the Earth and set at nought, at length by the nefarious arts of Devils, Giants were every where produced with a vast and incondit bulk of body, little becoming the humane Nature, these Giants, puffed up with pride and arrogance, assumed to themselves the names of the sons of God, contemned others in respect of themselves, whom they called the sons of men; at length they drew upon themselves, and the the whole world, divine vengeance, that they all perished in the Deluge except Noah. The supposed original of Heroe●. The Heathen likewise, for the most part, derive their Heroes and mighty men from the like original. Nay, there are yet many Nations which count it an honour to derive their Pedigree from Devils, Kornman. de mirac. vivorum Jo. Nyder in Formicar. lib. 5. cap. 10. Joan. de Barros. who had the company of women in the shape of men. The Pegusians, and Sianitae, people of India derived their original from women impregnated by Devils. The Neffesoglions, among the Turks, are thought to be borne of such Inculi or Succubuses. The history of the Occidental Kingdoms do evidently declare, that the Nation of the Hunns were generated from Incubi; and fame reports, that the Island of Cyprus was wholly depopulated, and inhabited by the sons of Incubi. Bonfinius. Bonfinius deduceth the original of the Huns from such Incubi spirits; for he saith, that Filimerus, the King of the Goths, expelled all the whores out of his Army, and drove them into solitary places lest they should enervate the mind and bodies of his Soldiers; to these afterwards the Incubant Spirits resorted, and by their Congresse with them, the most cruel Nation of the Huns were descended, whose manners not only, but their Tongues and speech, was so fierce and barbarous, Mart. Delrio disq. mag. Jordanus de eo quod divinum & supernaturate est in morbis Kornman. de vivor. mirac. Bauhinus lib. Hermaphrodit. that it degenerated from all humanity. Histories of such Congresses with Incubuses and Succubusses, you may find in Kornmannus, Bauhinus, and others, and of their nefarious Issue. Among others, Apollonius Tyanaeus, and Merlin, who were supposed of this extraction, participated most of the subtlety of their Ancestors; but the better to show that Devils, according to Delrio, may produce many strange monsters. Whether Devils may have to do with women. The strangeness of another History calls for admittance in this place; It is reported, that in Brasile, from the copulation of a barbarous woman with an Incubus, there was an horrid monster procreated, which grew to the height of sixteen Palms, Kornman. de mirac. vivor. his back covered with the skin of a Lizzard, with swollen Breasts, Lions Arms, staring and rigid Eyes, and sparkling like fire, with the other members very deformed, and of an ugly aspect. And the birth of such monstrous mixtures must needs be monstrous; Tostatus truly observeth, Tostatus in 6. Gen. Quaest. 6. Talibus conceptibus robustissimi homines & procerissimi nasci solent; of such conceptions are wont to be borne the strongest and talest of men. Vallesius de sacra Philosoph. cap. 8. And Vallesius having given the reason hereof at large, which (for fear of offending chaste Ears) I list not to produce. At last concludes, Robusti homines, ergo, & grandes ut nascerentur, poterant ita Demones procurare. Yet inquiries have been made among the Learned, first, whether Devils may have to do with women? Secondly, whether examples of this Congression can be produced? Thirdly, whether they may conceive by the Devil, and a Child be borne? Fourthly, How they are impregnated, and of the seed of the Devils? Fifthly, whether examples be granted of progeny of a demoniacal Succubus? Sixthly, whether men may also engender with demoniacal Succubusses, and Children be borne of them? Learned and subtle discourses of these subjects the Curious may find in Bauhinus. And verily, Bauhin. lib. 1. de Hermaphr. although these things are incredible, yet they are true, that evil spirits endowed with bodies, That Devils may exercise venereous acts with women. exercise venereous acts with women, D. Aug. de civitat. dei, l. 15. cap. 23. Et l 1. Quaest. super Gen. 43. and also generate. St Augustine seems to be fully persuaded of the truth hereof; it is commonly reported, (saith he) and many affirm, that either themselves have found it by experience, or heard it from those, of whose credit there was no doubt to be made, who had themselves experienced it, that Satyrs and Fairies, whom they call Incubi, have been often lewd with women, lusting after them, and satisfying their lusts with them; and that certain Devils, whom the Gauls call Drusii, daily do attempt and perform the same filthiness, See Aquin. pars 1, 9, 11. Art. 3. ad Sext. Et Zanch. de oper. dei, lib. 4. cap. 60 In Thes. & Francisc. Georg. Tom. 6. Prob. 32. c. 33. such, and so many affirm, as to deny this were a point of impudence. Many of the Ancients were also of this opinion, as Josephus, Tertullian, Lactantius, Eusebius, Thomas Scotus, and others. How they become the Artificers of such an effect, or their manner of operation, the inquisitive may find in Kornmannus and Vallesius; Kornman. de mirac. vivor, Vallesius de sacra Philosophia. for my part, I conceive, were these Queries justly held in the Affirmative, man's inventions whereby he hath endeavoured as much as in him lies to Diabolize himself, might have been spared; for as Paraeus out of Wierus speaks: If the faculty of generation had been allowed to Devils, the world had been long since full of Devils. How many monsters from the beginning of the world had the Devils brought forth to us? What prodigies had they produced by conveying every where their seed into the wombs of women? For, it is the saying of Philosophers; As often as a faculty and will concur to the same thing, the effect is necessarily produced, and is wont to appear. That Devils cannot generate upon women. But there was never wanting a will to Devils of disturbing mankind and the order of this world; for, the Devil is, as they say, our Enemy from the beginning; and as God is the Author of order and beauty, so the Devil, adverse to God, is of confusion and turpitude. Therefore if to this evil mind and disposition, if to the most full will of this wickedness and envy a like power had accrued, who can doubt but the utter confusion of all things and speciesses, & the greatest deformity had invaded the count and beautified neatness and honesty of Nature, with monsters every where arising. And you should long since have heard of men miserably transformed into Diabolical Changelings; blessed therefore be the Creator of man, who hath secured his beloved Creature from the malice and unappeasable rage of such an Enemy and Deformer. As chrysostom. Nazianzen, Hierom, Theodoret, Cyrill; and of the moderns, Philippus, Broideus, Cardanus, Baptista, Porta, and Remigius. For, what a repugnancy would it be, as one saith, both to Religion and nature, if the Devils could get men? when we are taught to believe, that not ever any was begotten without humane seed except the Son of God. The Devil then being a spirit, having no corporal substance but in appearance, and therefore no seed of Generation; to say that he can use the act of generation effectually, is to affirm that he can make something of nothing, and consequently the Devil to be God; for, Creation solely belongs to God alone. Again, if the Devil could assume to him a dead body, That Monsters may be made by the Art of Natural Magic. and enliven the faculties of it, and make it able to generate (as some affirm he can) yet this body must bear the image of the Devil; and it is against God's glory to give permission so far unto him, as out of the Image of God to raise up his own offspring. In the school of Nature we are taught the contrary, viz. that like begets like, wherefore of a Devil man cannot be borne. Yet it is not denied, but that Devils, transforming themselves into humane shapes, may abuse both men and women, and with wicked people use the works of nature. Yet that any such conjunction can bring forth a humane Creature, is contrary to Nature and Religion. But although by a natural way of generation, the Devil cannot propagate the wicked as well as he can spiritually promote and increase wickedness and monsters, yet monsters may be produced by Art magic, and Creatures made double membered, or dismembered; and the viler the Creature, the sooner brought to monstrous deformity, which in more noble Creatures is more hardly brought to pass, and consequently most difficult to be imposed on man the noblest Creature; yet I believe, the Devil hath attempted and furthered the production of such real monstrosities; as for the conclusions and wonderful experiments of natural Magic, which are done only in appearance, Vide Jo. Bapt. Neopolitan. Mag. Nat. Scot in his discovery of Witchcraft, l. 13 c. 18. they are very many. To set an Horses or Ass' head on a man's neck and shoulders, cut off the head of a horse or an Ass (before they be dead, otherwise the virtue or strength thereof will be less effectual) and make an earthen vessel of fit capacity to contain the same, Why the Amazons did lame their Male children. and let it be filled with the oil and fat thereof, cover it close, and daub it over with lome; let it boil over a soft fire three days continually, that the flesh boiled may run into oil, so as the bare bones may be seen; beat the hair into powder, and mingle the same with the oil, and anoint the heads of the standers by, and they shall seem to have horses or asses heads. If beasts heads be anointed with the like oil, made of a man's head, they shall seem to have men's faces, as divers Authors soberly affirm. If a Lamp be anointed therewith, every thing shall seem most monstrous. It is also written, that if that which is called Sperma in any beast, be burned, and any body's face therewithal anointed, he shall seem to have the like face as the beast had. But if you beat Arsenic very fine, and boil it with a little Sulphur in a covered pot, and kindle it with a new candle, the standers by, will seem to be headless. Aqua Composita and salt being fired in the night, and all other lights extinguished, make the standers by seem as dead. They therefore who upon this Question, whether Devils can generate? defend the Negative, are most to be credited. The Amazons were wont to lame their Children, and to abuse them to carnal copulation, supposing to have made them more fit for that employment by mutilation. It is true, that they had an intent withal in that feminine Commonwealth of theirs, to avoid the Domination of men, to lame them thus in their Infancy, both in their arms, legs, and other limbs, An Art pretending to new-make a man. that might any way advantage their strength over them, and made only that use of them, that we in our world make of women. Some have taken upon them an Art which pretends to new make a man decayed by age; their way is to cut a man in pieces, and then put him into a putrifactory vessel, which they report, the marquis of Villena resolved to practise upon himself. But Campanella dares not trust so great a work to an Artificial vessel, and to spirits gotten by putrefaction; and indeed, (saith he) in men thus slain, the order of things seem to stand against it, not enduring a regress from a privation to a habit, and the fable of the re-creation of old Father Jason in Ovid is as vain. Yet, although Art fails in performance, Nature, as saith the Refuter of vulgar Errors, works wonders in this kind, making old men to become young again, there being many examples of this Renovation. Delrio disq. mag. l. 2. Delrio showeth out of Torquenda that in the year 1511, an old man at Tarentum of an hundred years old, having lost his strength, hair, nails, and colour of his skin, recovered all again, and became so young and lusty, that he lived fifty years after. Another example he brings of a Castilian, who suffered the same change, and of an old Abbatesse in Valentia, who, being decrepit, suddenly became young, her rugged skin grew smooth, her grey hairs became black, and new teeth in her head. Maffaeus hist. Ind. lib. 1. Maffaeus speaks of a certain Indian Prince, who lived 340 years, in which space his youth was three times renewed. Ambrose Parry speaks of a woman, Man's Metamorphosis. Ambr. Parry lib. 24. 17. Lang. Epist. med. 79. Petr. Mart. Decad. 11. l. 10. Gaudent. Merrula lib. 1 memorab. who being eighty years old, lost her hair and teeth, which grew again. Besides Cardan, Langius speaks of a well in an Island, called Bonica, the waters of which, being drank, changes Age into Youth. Concerning the Metamorphosis of man transmigrating into the shape of Wolves, Asses, or other Creatures, many hold it not impossible, and that it may happen by a natural reason, infinite authorities and examples are brought to confirm these kinds of Transmutations. As for the Transformation of Apuleius, St Augustine dares neither deny it, nor affirm it; he thinks, and judgeth it (indeed) to be a fascination, which Lycanthopie is not against the Tenants of Divines, who, for the most part, teach that all things were created of God, insomuch that not the evil spirits indeed can change their form, since not the essential form of man, that is reason, but the figure only is changed; for if we will confess that men have a a faculty to make a Cherrytree bring forth Roses, and a Colewort Apples, if he can turn Iron into Steel, Silver into Gold, and can make a thousand artificial forms of stones that shall vie lustre and beauty with natural Gems; Shall it seem wonderful that Satan, to whom God hath granted a very great power in the elementary world, should commute or change the figure of one body with another? All which things are confirmed by Aquinas, where he says, Aquin. Sentent. l. 2. dist. 7. art. 5. All good and evil Angels, out of a natural virtue, have a power of Transmuting our bodies. As for those things that Magicians do for fascination, they are but momentany; Whether men can be transformed into beasts. but the Transformation of man into a bruit Animal doth sometimes last seven years, as Nebuchadnezars' did, to which Bodinus adds the actions and labour of an Ass, which three men cannot undergo, the magnitude, incesse, eating of grass and thistles, which cannot agree with the humane body; moreover, the swifnesse and other properties of Wolves, which agree not with the nature of man. Neither hath that any show of truth (saith Bodin) which some bring, that God hath not given this power to Satan; for, the Counsel of God cannot be comprehended by men, neither can the power given to the Devil be known, since in the book of job it is said, There is not any power in earth that can withstand him. But as concerning these Transmutations, Creations, recreations, transformations, and transubstantiations of men into beasts. One says, they might put us in doubt that every Ass, Wolf, or Cat that we see were a man, a woman, or child; and he marvels that no man useth this distinction in the definition of a man; whereas the truth is, none can create any thing but God; and the Canons and opinions of Divines who hold this position are to be embraced. The very words of the Canons are, Whosoever believeth that any Creature can be made or changed into better or worse, or transformed into any other shape, or into any other similitude, by any other than by God himself the Creator of all things, without all doubt is an Infidel, and worse than a Pagan; and therewithal this reason is rendered, to wit, because they attribute that to a Creature which only belongeth to God the Creator of all things. As for that distinction, Whether Witches have power to transubstantiate others. that the Devil cannot alter the form of man, Non essentialis forma (id est ratio) sed figura solum permutatur; The essential form, (to wit, reason is not changed) but the shape or figure: Thereby it is proved easy enough to create men or beasts with life, so as they remain without reason; howbeit he thinketh an easier matter to turn a man's reason into the reason of an Ass, than his body into the shape of a sheep; and if the Devil and Witches should have power to transform or transubstantiate others; yet what an easy matter it is to re-substantiate an Ass into a man? For, Bodin saith, upon the word of Apuleius, that if the Ass eat new roses, anise, or bay-leaves out of spring-water, it will presently return him into a man; which thing Sprenger saith may be done by washing the Ass in fair water: yea he showeth an instance, where, by drinking of water, an Ass was returned into a man. But others declare that no Creature can be made or transmuted into a better or worse, or transformed into another species or similitude, by man, or devil. And Saint Augustine believes, that the body of man cannot any way, by the Art or power of Devils, be truly and really converted into the members and lineaments of a beast, but only the fantastical appearance of a man; and Martinus Delrio the Jesuit accounts this degeneration of Man into a Beast to be an illusion, deceptive and repugnant to Nature; for, the soul of man cannot inform a beasts body, as a soul of a Lion cannot the body of a Horse, That the soul of a man cannot inform a beasts body. nor the soul of a Horse a humane body, because every substantial form, as it gives suum esse informando, requires peculiar properties and dispositions convenient unto it, and a proper organization of body; therefore the soul is defined to be an act of an organical body; whence it is that a Beasts soul can neither inform a humane body, nor a humane, a beasts. Therefore the soul of man cannot migrate into the body of a beast to inform it; As for that which is alleged, that such who are wounded in these bodies, when they are restored, they find themselves to be wounded in the humane body; Bodin grants that this is sometimes done, and may be done; and Satan may at the same time inflict a wound upon the humane body, and sometimes he compasseth about the humane body with a more aerial effigies of a beast, placing about members to members, as the similitude requires, accommodating head to head, mouth to mouth, belly to belly, foot to foot, arms to arms, etc. And here a fit opportunity offers itself, with Kornmannus, to put the Question, Whether Nebuchadnezar was substantially transformed into a beast? Nicol. Remig. in Damonol. Remigius thinks he was reduced to the lowest order of Animals, for his affecting divine honour, yet that he never was deprived of the habit of his Face and Countenance, but that only for some years using the same pasture and harbour with them; through the injury of heaven he contracted such hairs and nails as Nature is wont to cover and arm bruits withal. Martin Delrio is of opinion that even the humane figure did in some part degenerate into a ferine. Transubstantiation denied. And Bodin, a man of great judgement, thinks, Joan. Bodinus. that the humane form was in very deed taken from him; and he demonstrates, that he is able to prove it out of the Text itself, where his Transformation is threatened; out of the very words, whereof it is easily (as he saith) collected, Dan. 4.5. that he was changed into a beast. Spondanus, Peuceru●, Phil. Camerarius, and some others, think that it was a true and real Metamorphosis. And God could work this miracle upon that wicked King, that he should be metamorphosed into a beast, as well as he turned Lot's wife into a pillar of salt. Gen. 19 And lest any one should think this King was not truly changed into a beast, Dorotheus & Epiphanius in Synopsi in vita. Dan. some of the Ancients teach us, that in the forepart of his body he represented the shape of an Ox, but in his hinder part the form of a Lion, giving thereby to understand, that in the former part of his life he was much given to his belly and lust, and in the latter part thereof to immane cruelty, rapine, and manslaughter. Hence it is that an ancient Father said not without cause, B. Gre. l. 5. moral. cap. 8. Pet. Thyraeus de spirit. appar. l. 2. cap. 15. in sin. that Nebuchadnezar the King was changed into an irrational Animal. And Evilmeradach the Son of Nebuchadnezar, after his death gave him for food to the fowls of the air, lest he should rise again from the dead, who before had returned from a beast unto a man, so that it is very likely they did not doubt of his real metamorphosis. A notable smart writer against these acts of transubstantiation, Scot in his discovery of Witchcraft. wonders most how they can turn and toss a man's body so, and make it smaller and greater, Man's transformation into an Ass questioned. to wit, like a Mouse, or like an Ass, etc. and the man all this while to feel no pain; Danaeus in Dialog. cap. 3. neither is he alone in this maze: for Danaeus saith, that although Augustine and Apuleius do write very credibly of these matters, yet he will never believe that Witches can change men into other forms, as Asses, Apes, Wolves, Bears, Mice, Cardan de variet. rec. 15. c. 80 etc. And Cardan saith, that how much Augustine saith he hath seen with his eyes, so much he is content to believe. The Question will be, where a mans own shape is all the time wherein he was made an Ass? For it is a certain and general rule, that two substantial forms cannot be in one subject simul & semel, both at once. The form of the beast occupieth some place in the air, and so I think should the form of a man do also; for, to bring the body of a man, without feeling, into such a thin airy Nature, as that it can neither be seen nor felt, it may well be unlikely; for it is very impossible, for the air is unconstant, and continueth not in one place, so as this airy Creature would soon be carried into another Region. But indeed, our bodies are visible, sensitive, and passive, and are endued with many excellent properties, which all the Devils in Hell are not able to alter; neither can one hair of our head perish, or fall away, or be transformed without the special providence of God Almighty. Another Question is put, whether that man was an Ass all the while, or that Ass a man? Bodin saith (his reason only reserved) he is truly transubstantiated into an Ass, so as there is no part of a man but reason, remaining in that Ass. And yet Hermes Trismegistus thinketh he hath good authority and reason to say, The Apulcian Metamorphosis questioned. Herm. Trism. in suo Periand. Aliud corpus quam humanum non capere animam humanam, nec fas est in corpus animae ratione carentis, animam rationalem corruere; that is, a humane soul cannot receive any other than a humane body, nor yet can light into a body that wanteth reason of mind. Another Question is put, whether if a man should die (as his hour might be come) what should become of the Ass, or how he should be restored by the Witch to his shape, or whether he should rise at the day of judgement in an Ass' body and shape? For Paul saith, that that very body which is sown and buried a natural body is raised a spiritual body. The life of Jesus is made manifest in our mortal flesh, and not in the flesh of an Ass. God hath endued every man, and every thing with its proper nature, substance, form, qualities, and gifts, and directeth their ways. As for the ways of an Ass, he taketh no such care; howbeit, they have their properties and substance several to themselves; For, 1 Cor. 6.19. vers. 15, etc. ver. 2. v. 13. there is one flesh (saith Paul) of men, another flesh of beasts, another of fishes, another of birds, and therefore it is absolutely against the ordinance of God (who hath made me a man) that I should become an Ass in shape: insomuch as if God would give me leave I cannot do it; for it were contrary to his own order and decree, and to the constitution of any body which he hath made. What a beastly assertion is it, that a man, whom God hath made according to his own similitude and likeness, should be by a Witch turned into a Beast? The impiety of Transubstantiation. What an impiety is it to affirm that an Ass' body is the Temple of the Holy Ghost? Or an Ass to be the Child of God, and God to be his Father, as it is said of man? Which Paul to the Corinthians so divinely confuteth, who saith, that our bodies are the members of Christ. In the which we are to glorify God; for the body is for the Lord, and the Lord for the body. Surely he meaneth not for an Ass' body; since even into these our bodies, which God hath framed after his own likeness, he hath also breathed that Spirit, which, Bodin saith, is now remaining within an Ass' body, which God hath so subjected in such servility under the foot of man; of whom God is so mindful, that he hath made him little lower than Angels, Psal. 8.5, 6, 7, 8 yea than himself, and crowned him with glory and worship, and made him to have dominion over the works of his hands, as having put all things under his feet, all Sheep, and Oxen, yea, Wolves, Asses, and all other beasts of the field, the fowls of the air, and the fishes of the sea, etc. Ovid, whose Metamorphosis makes so much for Transfigurations, saith to this fantastical imagination, Os homini sublime dedit coelumque videre jussit, & erectos ad sidera tollere vultus. The effect of which verses is this, The Lord did set man's face so high That he the heavens might behold, And look up to the starry sky To see his wonders manifold. Now if a Witch or Devil can so alter the shape of a man, Changelings. as contrarily to make him to look down to hell, like a beast, God's works should not only be defaced and disgraced, but his ordinance should be wonderfully altered, and thereby confounded. A great Sceptic in this Doctrine of Transubstantiation, Scot in his discovery of Witchcraft, lib. 5. cap. 1. marvels (if the Devil can transform and transubstantiate himself into divers shapes of man and beasts, etc.) whether the Devil createth himself when he appeareth in the likeness of a man? or, whether God createth him when the Devil wisheth it? And he unhappily notes, that a man of such a constitution of body as they imagine of these Spirits, which make themselves, are of far more excellent substance than the bodies of them that God made in Paradise, and so the Devil's workmanship does exceed the handiwork of God the Father and Creator of all things. The Devil's essence and form, in the opinion of some, is proper and peculiar unto himself, as he himself cannot alter it, but he must needs be content therewith, as that which God hath ordained him and assigned unto him, as peculiarly as he hath given to us our substance without power to alter the same at our pleasures; for, we find not that a Spirit can make a body, more than a body can make a Spirit, the Spirit of God excepted, which is omnipotent. There is an old Tradition concerning liberi suppositi, or Changelings, and many stories are confidently told, of some Children that have been surreptitiously taken away, and others put in their room, The Legerdemain of Changelings. which have been deformed Innocents', which we commonly call Changelings; the Author of Religio Medici confesseth, that of all delusions wherewith the Devil abuseth man, he is most puzzled with the Legerdemain of Changelings. This power the Devil hath to put Changelings in the place of other Children, one brings as an argument to prove that he or his instruments can transfer and transform themselves and others: Yet a learned Divine of ours thinks a Changeling is not one Child changed for another, but one Child on a sudden much changed from itself. Howbeit, I find that Thomas Aquinas allows Conjurations against the Changelings. Whether the Devil may have a power of stealing, transferring, subborning, or putting one in the place of another, and of Changeling Infants, needs not much be questioned, for that sometimes some such thing is done, is not by his power, but by the permission of God for the sins of men, as the Learned hold; especially, when wicked Parents, neglecting all religious care of their Children, do not arm them with godly Benedictions, but overwhelm them with demoniacal execrations; All men therefore may learn hence, to order their Children religiously, and to consecrate them to God, and not to cast them away by demoniacal maledictions. FINIS. AN APPENDIX, Exhibiting the Pedigree of the English Gallant. Upon the Relation of this intended Practical Metamorphosis, I perceived that all men thought me to be necessarily engaged to touch upon the transformation and deformity of Apparel; the thing offering itself lo naturally, every Scene almost affording some emergent occasion or other for such a Discourse. Which conceit, I confess, I had admitted, but that I desired to keep close to my proper Argument. A little therefore to answer expectation, I thought good to annex this Appendix, wherein I shall a little explain this Proverb, God makes and the Tailor shapes. Freely to deliver my opinion of this vanity of Apparel, I conceive it to be the same itch, and the same spirit of Contradiction and phantasticalness working in the Children of vanity, and the same abuse put upon Nature; only à tergo, being a kind of backbiting mockery, proceeding from man's petulant wit and invention. Neither do I think it difficult, out of the preceding Treatise to produce a pedigree of our English Gallants; The design being the same in both, to wit, to labour to ground a persuasion in others that they are so shaped by Nature, as they would appear; although their affected shapes makes them seem far from that they really are. And I think it were not impossible to prove, that there was never any conceit so extravagant, that ever forced the Rules of Nature; or Fashion so mad, which fell into the imaginations of any of these indicted Nations, that may not meet with some public Fashion of Apparel among us, and seem to be grounded upon the same pretended reason. Hence spring those Fashions that are in Credit among us; and what is out of Fashion is out of the compass of reason, as we (God knows how for the most part unreasonable) judge. And verily one might wonder that at such distance of time and place there should be a sympathy, similitude, correspondency and jumpings of so many wild and popular opinions in this matter of Extravagancy which no way seem to hold with our natural discourse; and therefore the worse vices, because they shock our natural knowledge, and give such a blow to the ordinary fortishnesse of our judgement. I pray, what were our Sugar-loaf Hats so mightily affected of late both by men and women, so incommodious for use, that every puff of wind deprived us of them, requiring the employment of one hand to keep them on? Was it not the same conceit that the Macrones of Pontus, and the Macrocephali once had, among whom they were esteemed the best Gentlemen who had the highest head? So our Gallants (then) to be different from the Vulgar head, chose, for a token of their Nobility, to have sugar-loafe-like Hats; insomuch as he was no Gentleman then who had not such a Hat, it being the same affectation; and surely some of the most affected of them could have been content to have altered the very mould or block of their Head, had they had patience or time to do it, or could they have thought the Fashion would have lasted so long, that it had been worth the corrupting of Midwives and Nurses to contribute their assistance unto the work. depiction of artificially-altered human What were the Square-Caps, which Montaigne gives us among the most fantastical inventions, but the same fancy with those square-headed Gallants of India, in the Province of Old-Port and Caraqui, and as much affected by them who desired to be accounted solid men, and Capitis Quadrati? depiction of artificially-altered human And the City flatcaps imitate the Brasilean Flat-head, and is no other than a Grecian or Gallogrecian Round-headnisme. depiction of artificially-altered human Our women's French-hoods (that vain Model of an unruly member the Tongue) an abusive invention might be derived from some unicorne-like dress of hair among the Barbarous Indians. depiction of artificially-altered human Those Rackets or Periwigs which Ladies use in these parts, the invention thereof they seem to have borrowed of the Brasileans, who make Frontlet's of Feathers, which they tie and fit in order of all colours. Masks perchance were derived first from the Numidians, who cover their Faces with a black Cloth with holes, made Maske-like to see thorough. depiction of artificially-altered human Painting and black-Patches are notoriously known to have been the primitive Invention of the barbarous Painter-stainers of India. depiction of artificially-altered human depiction of artificially-altered human And our Pendents and Auricular bravery came first from the Hell-hound-like long eared Gentlemen of the same remote Provinces. depiction of artificially-altered human Indeed it is hard to derive the abominable Pedigree of Cob-web-Lawn-yellow-starched Ruffs, which so much disfigured our Nation, and rendered them so ridiculous and fantastical: but it is well that Fashion died at the Gallows with her who was the supposed inventrix of it. The bombasting of long Pease-cod-bellied Doublets, so cumbersome to arm, and which made men seem so far from what they were, was sure invented in emulation of the Grobian, or All-paunch Family; and the same affectation with that of the Gordians and Muscovites, and other Gorbellied Nations. depiction of artificially-altered human The slashing, pinking, and cutting of our Doublets, is but the same fancy and affectation with those barbarous Gallants who slash and carbonado their bodies, and who pink and raze their Satin, Damask, and Duretto skins. I saw in Pater-noster-row, the day this sheet came as a proof unto me, the Picture of Francis the first King of France, drawn in full length, who was painted in a Jerkin-like doublet, slashed in the Breast downwards towards the Belly, which for the curiosity of the workmanship, and the singularity of the habit, was valued at two hundred pounds. depiction of artificially-altered human depiction of artificially-altered human These Gallants might be put to school to the Cynocephalus, who as Rhumelius saith, Rhumel. Philos. Animal. Ipse Cynocephalus se velat pelle ferarum Tristis, si nudum se sine veste videt. Quanta sed humanos vexat dementia mores, Dum nudo cerni corpore membra volunt? Segment is variis lacerant & tegmina vestis, vix rimosâ veste pudenda tegant. When we wore short-wasted Doublets, and but a little lower than our Breasts, we would maintain by militant reasons that the waste was in its right place as Nature intended it: but when after (as lately) we came to wear them so long wasted, yea, almost so low as our Privities, than began we to condemn the former fashion as fond, intolerable, and deformed, and to commend the later as comely, handsome, and commendable. A kind of madness or selfe-fond humour that giddieth (as one saith) our understandings, so new fangled and sudden, that all the Tailors in the world cannot invent Novelties sufficient; lemma itself judgement, in the space of fifteen or twenty years, admitting not only two or three different, but also clean contrary opinions, with so light and incredible constancy, that any man would wonder at it. The waste (as one notes) is now come to the knee; for, the Points that were used to be about the middle, are now dangling there, and now more lately the waste is descended down towards the Ankles. depiction of artificially-altered human What would Turks say to an English man thus strictly clothed, who detest our little and straight breeches as dishonest, because they too much express our shameful parts. depiction of artificially-altered human depiction of artificially-altered human Jo. Bohem. de ritibus gent. lib. 3. The women of Germany, as Bohemus observed in his time, although then their Garments were honest and comely enough, as having nothing that could be justly reprehended, if by some of them they had not been hallowed too much above. The common Censure that these Pap and shoulder point-baring Semi-Evites usually incur, is, that they seem to have some design to provoke lustful appetite, and to invite the cheapening eye of Carnal Chapmen, otherwise they would not so openly expose their flesh, as it were, to sale. Which prostitution differs more in the Scene than the obsceneness from that insolent Custom of the Taxilanian Virgins, who when they are in the flower of their age, and their Parents want means to prefer them in marriage, are brought by sound of Trumpet into open market, and there discover their nakedness first à parte post humero tenus, afterwards presenting their foreparts, and by this stratagem, pleasing some, procure themselves husbands. I hope my zeal to reformation will excuse the breadth of this or any other Historical plainness. Nor is this custom among us only a sin against modesty, but it proves many times prejudicial to health; for I have observed some Ladies who by this inconvenient Garb of nakedness have lost the use of their hands, which have been resolved and hung Changeling-like, through a refrigeration of the original of the Nerves, which from the Neck send those Nerves to the Hands which enable them with motion, to which mischief some Mercurial Dealbation (which this fashion usually requires) might perhaps contribute. Yet this fashion may change, and Ladies may cease to be so open breasted, for it is not an age since these parts began to be so enclosed, that amorous Gallants were excluded from such an alluring object, which made one of them in those times complain to a Lady, against the Custom of so injurious a concealment, who was wantonly answered by a question, why men, to the prejudice of their contemplation, had left off their great Codpieces? Bohemus' reports, Jo. Bohem. de rit. gent. l●b. 3. that the Venetian Matrons, who a while ago bared their arms, breasts, and shoulders, in his time grew more modest, and covered all those parts. depiction of artificially-altered human depiction of artificially-altered human depiction of artificially-altered human The Germans also affect this pedestrall vanity, as much rejoicing in adventitious and new forms of Vestments, especially, the Italian and French Garb. The men, who a few years ago wore obtuse shoes, in the memory of Bohemus, Jo. Bohem. de ritibus g●n●. lib. 3. wore them snouted as we now do. And indeed we both had this from the French; for when Sabellicus was a boy, all the Courtiers than wore their shoes protended in the forepart in the fashion of a little horn or crescent of half a foot long, which fashion is now seen in your French and English Gentry, but afterwards the moon changed, and the French Gallants wore their boots & shoes exceedingly expansed in the Toe in manner of Bears, but drawn into a narrower form behind, that is scarce capable of containing the heel, like the overpared, uneasy, and Gig-like heels of our ill-set up Gallants, which puts them into so tottering a condition, that when they have spun a while in the streets, usually come hobbling down, and in this fashion are emblematically presented to be unstable in all their ways. This false and lying appearance is a fault very ordinary in Spain, where women, for the most part, (if not all) thus dissemble; which made a Traveller say, that in Spain (almost) all the women were tall either by Nature or Art, who commonly prove no more but half wives, for at the wedding night it may be perceived that half the Bride was made of guilded Cork. What a prodigious affectation is that of Chopines, wherein our ladies imitate the Venetian and Persian Ladies. depiction of artificially-altered human This ridiculous Folly of affecting new shapes, or rather disguises of apparel, hath been taken notice of, and condemned by many; The Author of the Navis stultifera cries out against them. Omores hominum, corrupta ô tempora & atra! Nemo nefas censet vestes gestare plicatas; Atque habitus curtos nimium tinctosque colore, Vnde palam apparent genitalia membra, pudore Deposito; & nullo conduntur tegmine clunes, Quid tunicas memorem Varias? quid pallia narrem? Fimbria quae croceo vestit circundata Limbo? Quidve pedum referam vestitu usque probrosos? Moribus Assirios sequimur, Turcosque Prophanos Et Recutitorum pejores ritibus: Eheu, Talia cur pateris pugnax Germania? pelle, Pelle inquam ritus media de gente pudendos, Neve tuam perdas famam, Deus ultor acerbus Hos preme● è quorum nascuntur Crimina vita. Quisquis amat ritus proffer & fingere inanes Instituens populos sic novitate rudes, Is mala dat cupidae Ludibria multa juventae, Et stultum manibus stultior ipse trahit. These, we see, are the heaviest lading in the ship, of all those that freighted the ship of Fools, by the Master whereof (of old) they were invited a shipboard by this Poetical summons. Draw near ye Courtiers and Gallants disguised, Ye sergeant Caitiffs that are not content As God hath you made, his work is despised, Ye think you more wise than God omnipotent; Unstable is your mind, that shows by your Garment. A fool is known by his toys, and his Coat, But by their clothing now we may many note. Apparel is apaired, all sadness is decayed, The Garments are gone that belonged to honesty, And in new sorts new fools are arrayed, Despising the Custom of good Antiquity; Man's form is disfigured with every degree, As Knight, Squire, Yeoman, Gentleman, and Knave; For all, in their going, ungodly them behave. The time hath been, not long before our days, When men with honest ray could hold themselves content, Without these disguised and counterfeit ways, Whereby their goods are wasted, lost and spent. Few keep measure, but excess and great outrage, In their apparel; and so therein they proceed That their goods is spent, their Land laid to mortgage, Or sold outright; of thrift they take no heed. Having no penny to secure them at their need. So when their Goods, by such ill wastefulness, is lost, They sell again their for half they cost. Young men descended of worthy Auncestry, Which go full wantonly in dissolute array, Sergeant, disguised, and much unmannerly Blazing and guarded, too low, or else too high, And wide without measure, their stuff to waste thus goeth, But other some they suffer to die for lack of cloth. Some their necks charged with colours and Chains, As golden withes their fingers full of Rings, Their necks naked almost unto the Rains, Their sleeves blazing like a Crane's wings: Thus by this delusing such counterfeit things, They disforme that figure that God himself hath made, On pride and abusion thus are their minds laid. For this counterfeit abusion and misshapen fashions of Fools thus abusing their raiment he calls— To ship Gallants, come near, I say, again, With your set bushes courting as men of Ind; You counterfeited Courtiers, come with your flying brain, Expressed by these variable Garments that ye find To attempt chaste Damsels, and turn them to your mind; Your breast you discover and neck, thus your abusion, Is the fiends bate, and your soul's confusion. Come near disguised fools, receive your fool's hood; And ye that in sundry colours are arrayed, Ye guarded Gallants wasting thus your Good; Come near with your shirts bordered and displayed In form of Surplois: forsooth it may be said That of your sort right few shall thrive this year, Or that your Fathers wear such habit in the Queer. And ye Gentlewomen whom this lewd vice doth blind, Laced on the back, your peakes set aloft, Come to my ship, forget ye not behind Your saddle on the Tail, if you list to sit soft; Do on your Deck-Slut, if you purpose to come oft, I mean your Copin-Tanke, and if it will do no good To keep you from the rain, ye shall have a fool's hood. By the Ale-stake know we the Alehouse, And every Inn is known by the sign, So a lewd woman and a lecherous Is known by her , be they neat or fine, Following new fashions not granted by doctrine. The Butcher showeth his flesh is to sell, So do those women, damning their souls to hell. And then showing they are not content with the shape that God hath made. Alas thus all Estates of Christian men declines, And of women also disforming their figure Worse than the jews, Turks, or Saracens. Ah England, England, amend, or be you sure Thy noble name and fame cannot endure; Amend, lest God do grievously chastise Both the beginners and followers of this vice. The Lenvoy of Alexander Barclay the Translator. Reduce Courtiers clearly unto your remembrance From whence this disguising was brought wherein ye go, As I remember it was brought out of France. This is to your pleasure: but pain ye had also, As French pox, hot ills with other pains moe; Take ye in good worth the sweetness with the sour, For often pleasure endeth with sorrow and dolour. What difference there is betwixt the complexion of these and that lazy Lubber in the Comedy, who so strangely detesteth the troublesome vanity of apparel. Lupa. I would the Tailor had been hanged for me That first invented . O Nature, Nature! More cruel unto man than all thy Creatures! Calves came into the world with doublets on; And Oxen have no breeches to put off. The Lamb is borne with her freeze-coat about her: Hogs go to bed in rest, and are not troubled With pulling off their hose and shoes, i'th' morning With gartering, girdling, trussing, buttonning, And a thousand Torments that afflict humanity. Rise, and make one ready! Two works of that, your happy birds make one; They when they rise are ready; blessed birds! They, fortunate creatures, sleep in their own And rise with all their featherbeds about them; Would nakedness were come again in fashion; I had some hope then when the breasts went bare Their bodies too would have come to't in time. Montaigne would willingly excuse man for having no other pattern or rule of perfection but his own Customs, and his own Fashions; for it is a common vice, not only in the Vulgar, but, as it were, in all, to bend their aim, and frame their thoughts unto the fashions wherein they were borne. Yet he bewails the particular indiscretion, that men suffer themselves to be blinded, as to be deceived by the Authority of present Custom, and that if Custom pleaseth, he is ready to change opinion, and vary advice, every month, nay, every day, and judgeth so diversely of himself. And so remarkably uncertain and giddyheaded herein are we, that whereas all grave Nations are constant to their habits, and may be described by them, they use to paint an English man naked, with a pair of Shears in his hand, to fit his own uncertain humour, and undeterminate shape. The Germane better than we and the French, have kept the Quality that Tacitus gives them, and that which Ammianus reciteth; In so great a number of men, saith Tacitus, there is but one fashion of Garments. And although these are but superficial faults, yet they are of evil presages, and we are warned that the main summers of our houses fail and shrink, when we see the Quarters bend, or walls to break. Plato in his Laws, thinks there is no worse plague, or more pernicious in his City, than to suffer youth to have the reins of Liberty in their own hand, to change in their attires from one form unto another, and removing the judgement, now to this, now to that place, following new fangled devices, and regarding their Inventours. Aristippus (indeed) being of a contrary complexion to Plato, thought, that no Garment could corrupt a chaste mind. But all Civil Nations have justly thought this spreading mischief, when it grew high, worth the restraining: the prodigious and ridiculous vanity of these times (if ever) calling for sumptuary Laws to repress the Apish Fantasticalness of apparel, in the luxurious use whereof men seem neither to understand the times, themselves, nor others. The Mode being now held the only thing of consequence our Gallants fix their judgements upon; for, they note the Garb and Demeanour of men; they view his Boots, and his Hat, and according as it complies, or fails in conformity to theirs, so they mark and pronounce what manner of man he is; as if man consisted merely of an outside. This very phantasticality being a reproach even unto Christianity. Sir. Jo. Mand. Travels, c. 45. The Sultan of Cairo told Sir John Mandevill upon a day in his Chamber, ask him how Christians governed themselves in our country, and he answering, right well thanks be to God; He said secretly nay, for among other things he objected, he said they were so proud that they witted not how to them; now short, now long, now straight, now wide, and of all fashions, whereas they should be humble and meek. The simplicity of the Bragmannian women condemns the luxury of ours, who are not adorned to please, neither know by increasing their beauty to affect more than they have got, their members are clothed with modesty, without the precious vanity of apparel. To conclude, touching these indifferent things, as and garments, whosoever will reduce them to their true end, must fit them to the service and commodity of the body, whence dependeth their original grace and comeliness, which can no way better be done then by cutting them according to the natural shape and proportion of the body, as we may probably imagine the skin-garments were, wherewith the Lord God, who best knew their shape, first clothed the nakedness of our first Parents. What use is there of any then Arming sleeves, which answer the proportion of the arm? Or to what end are our breeches as wide at the knee as the whole circumference of the waste? Or, why so long, do they make men Duck-leged? Or, why so strained outwith an intolerable weight and waste of Points and Fancies? To what end do Boots and Boot-hose Tops appear in that circumference between our Legs, that we are feign to use a wheeling stride, and to go as it were in orb, to the no little hindrance of progressive motion, which the straddling French basely imitates, to the disguises of the foul disease. It is a wonderful testimony of the imbecility of our judgements, that when we have hit of a convenient fashion we cannot keep to it, but we must commend and allow of Fashions for the rareness or novelty, though neither goodness nor profit be joined to them. FINIS. A Table of the chief matters contained in these Scenes. Locally disposed according to an Alphabet. of the parts of the Body. A Arms. BLack marks or lists upon the Arms esteemed a great Gallantry. 286 Arms oakered and died with red, black, white black and yellow, Striped like unto panes ibid. Proud women where they paint their Arms. 287 Arms branded for love of each other ibid. Many borne without Arms 300 Many borne with 4 Arms, ibid. 301, 304 Nations with 2 Arms on their right side 301 Many endowed with 6 Arms ibid. A Nation that hath but one Arm 301, 302 A child born without Arms 302 A relation of one seen lately in London, who was born without Arms and Hands ibid. B Beard. BEard-haters 193, 202, 203, 204. What art they use to eradicate and destroy their Beards ibid. Beardless Nations. 204, 205 Nations with very thin Beards 204, 205. Men with Beards like Cats ibid. The plantation of Hair about the mouth, and the dignity of the Beard maintained, and all the Cavils against it answered. 193, 194, 195, 206 Where they shave the upper lip only 195 The honour of the Mustachoes, or hair on the upper lip, vindicated against those, who offer this indignity & despite to Nature 195, 196, 197 Uses of Mustachoes 197 Nations that shave the chin and other barbal parts and nourish the Mustachoes ibid. or 198 That custom condemned, not only as an act of indecency, but of injustice and ingratitude against God and Nature ibid. etc. 199, 200 Cutting off Beards where a punishment 200, 201 Where the men wear half their Beards shaved, the other half long ibid. The use of the Beard and the ends to which it naturally serves 206, 207 The Beard the sign of a man 208 Lovers of a Beard 209. Nations that affect very long Beards 210 Formal Beards affected 211 Where Bachelors dare not wear a Beard 211, 212 Beard dyer's ibid. The vanity of died Beards 213 214 Bearded women 215, 216 B Breasts. Breasts loathsome, lovely-long reaching down to the waist; where esteemed for a goodly thing 310, 311 Where they have them under their Waste, and unto their knees 310 What force they use to draw out their Breasts to this length 311 Where they cast their Dugs over their shoulders, and so the child sucketh as it hangs ibid. That this is a device contrary to the intention of Nature. The inconveniences attending these goodly sagging Breasts or Pap-fashions ibid. or 313 The proportion of the Breasts in women 312 Natures provision against the flagging of the Breasts, so low ibid. That they sin against Nature, who never tie them up, or forcibly draw them out ibid. Great Breasts no way commendable 314 A remarkable History of one that had great breasts 313 Very little Breasts affected 316 Cosmeticks allowed, contrived by Art, to restrain the extuberancy of overgrown Breasts, and to reduce them to their natural proportion ibid. That it is a crime in women not to afford their Breasts to their own Children. 317 Histories of many men having great Breasts bearing out like unto women, and that give suck unto their own Children ibid. Male Nurses 318 The business of men's having milk in their Breasts, and giving suck, enquired after and stated 318, 319, 320 How men come to have milk in their Breasts 320 Whether the Breasts of men were to have any milk in them 320 Whether the Breasts of Men generate milk according unto Natures ibid. The reputation of Nature in this business vindicated 321 Right hand Amazon's, who of old, scared off their right Breasts 322 Left handed Amazon's who now scare off their left Paps ibid. Their reasons of these Customs 321, 322, 323 The History of the Amazons no fable 323 These Viragoes taxed for losing the complete proportion and representation of the Chests Ornament, for this unnatural convenience 324 What penalty they are like to incur by this mutilation or numerical offence ibid. The Breasts, why two, and their use 323 The temper of those men who have great Breasts, bearing out like women that give suck 324 Where, as a singular piece of gallantry, the men have their Breasts piersed from one side to another, and where they have them both pierced, and what they carry therein 325 The absurd Cavil of Momus, against Nature, for not making a window in the Breast of Man, exploded 325, 326 The walls of the Breasts depraved by Nurses 327 The inconveniences of strait swathing the Breasts of Children ibid. The Judgement of Physicians against this Custom ibid. The perverse Custom in England of swaithing Children, and swathing their Breasts, noted 330 The miserable inconveniences occasioned thereby ibid., and 331 That Consumptions and the Rickets, wherewith we only are molested, proceed from this fond Custom 332, 333, 334 Cautions in ordering Infants 329 The natural proportion of the Breasts 331 Those Nations commended who desiring rather a broad, than a narrow Breast, a full then a slender, involve rather than swath their Infants, in a light swathband 336 The opinion of our modern Physicians, touching the too soon leaving off of swa●th-bands to be the cause of the Rickets. 337 The too early coating of Children conceived to be another ibid. The mature time of coating Children 338 The Judgement of our Physicians, in reference to the Rickets, touching the constant and foolish Fasciation, used to Children 332, 333, 334 Nationall Examples, proving, that it is a better way to bring up Children without swaddling, or binding them up in swaithbands 335, 336 That where there is no swaithing, there is no news of the Rickets 335 What kind of swaithing our Climate calls for 336 The pernicious Custom of strait lacing used by our Virgins 338 The mischief that ensues by this deadly artifice of reducing the Breasts to such straits 339, 340 That this was a fashion of old ibid. The errors of Nurses in ordering Infants; tending to this mischief 340 The commendation of those Nations, who never lace themselves: but affect a round and full waste 342, 343 The art they use to this purpose. 344 Where the Breasts are accounted shameful parts. 315 The reason in Nature, why women should have a modest regard of their Breasts. ibid. Breech-Gallantry. 409 WHY Man naturally hath no tail. ibid. Divers tailed Nations. 410, 411, 412 Tailed Monsters. 412 How a tale comes to be monstrously added to a humane offspring 413 Sodomitical abusers of this part noted and condemned. 413, 414, 415 Body. Nation's that embroder their skins with Iron pens, and sear, race, pink, cut, and pounce their Bodies. 455, 457, 458, 469, 466 Where they have skin prints and past Garments for their Bodies 456 Where they paint their Bodies red, white, black, blue, tawny, and other colours in works, such as they devise. 457, 458, 459, 460, 461, 462, 463, 464, 465, 469 Inquire about Negroes, and how so great a part of mankind became black. 466, 467, 468, 469 Nations that affect the plumage of Birds, and dress their Bodies all over with their feathers. 470, 471 Hairy Nations. 472 The cause of Pilosity. 474 Men borne with shagged Hair, like a water Spanell 475 Nations that wind their bones like sinews. 476 Art used to make maids fat. 477 Why all men cannot be franked or made fat. 478 Corpulency, where in great esteem. 479 Monstrous fat men. 480, 481 Fat folks, where in disgrace. 482 Overfed-bodies, encounter Nature. 483 Men growing Giants by a disease 484 The cause of tall stature. 485 Means to accelerate growth or stature. 486, 487 Fatness when it doth prejudice Nature. 488 The natural magnitude of the Body. 489 A way to make men by Art. 490 The opinion of learned men, touching this Artifice. 491 The Pigmies of Paracelsus. 492 The Commensuration of Woman's Body, vindicated. 493 The Histories of Pigmies maintained. 494, 496, 497, 488 Nations of little men. 495 Pigmies without all question. 499 Dwarves made by art. 500 The reason of dwarfish stature 501 That the Devil may make Pigmies. 502, 503 Histories of Giants. 503, 504 She Giants. 505 The cause of small stature. 506 The cause of tallness of stature. Nations of Giants. 508 Men of very tall stature. 509 Over-tallnesse of stature a deformity. 510 Whether Devils may have to do That Devils may exercise venereous acts with women. 514 That Devils cannot generate upon Women. 515 The Original of Giants. 515 The supposed Original of Nero's. 516 Why the Amazons did lame their Male Children. 517 An Art pretending to new make a Man. 518 That Nature sometimes works wonders in this kind. ibid. 519 That Monsters may be made by the Art of natural Magic. 520, alias 516 Man's Metamorphosis. 519, alias 521 Whether Men can be transformed into Beasts. 502, alias 522 Whether Witches have power to transubstantiate others. 521, alias 523 That the soul of Man cannot inform a Beasts body. 522, alias 524 Transubstantiation denied. 523 alias 525 Man's transformation into an Ass, questioned. 524, alias 526, 525, alias 527 The inpiety of transubstantiation. 526, alias 528, 527, alias 529. Changelings and the Legerdemain thereof. 527, 528, alias 529, 530. In the Introduction. THE unimitable curiosity and exact perfection of the structure of man's Body, maintained against the error of Epicurus. That it doth appear, that the humane form hath been altered ●●a● wa●●s, both by art and diurnal succession. The audacious art of new moulding the body, reprehended, and the inconveniences thereof noted. Midwives and Nurses, by their unskilfulness or neglect, the causers of the ill figure of the Body. That every part of the newborn Infant's Body, is to be form according to the most advantage of Nature. That this is the end of Cosmeticall Physic. Mercurialis his complaint, that this most noble art of Cosmetiques' is grown out of use. C Cheek. Nation's, who bore holes in their Cheeks for a Gallantry. 163, 164 Where they make lines above their lips, upon their Cheeks, with certain Iron Instruments. 164 Cheek-markers condemned. 165 Inscisions upon the Cheek, of old forbidden E Ears. Nation's, whose Ears do reach the ground, and who use their Ears, for a couch to sleep on. 141, 142, 143 Nations with Ears so large, that they cover the rest of their Body with them. ibid. An infant borne with such large and great Ears. 143 Nations with their Ears hanging down to their shoulders, and lower. 144, 145, 146 By what art and industry they attain unto so great Ears. 145, 146, 147 Nations that bore, pierce or slit the lappet of their Ears, and load them with ponderous Jewels. 145, 146, 147, 148, 149 Where the greatest Ears are esteemed the fairest, and they accounted more honourable that have them. 146, 147 The deformity introduced by the artificial great Ears. 157 The use of the lobe or lower lappet of the Eare. 156 Where the wider the holes are, the more noble they esteem themselves to be. 146 The prodigious wideness of their Eare-holes measured. ibid. Nations with their Ears bored full of holes. 149 Where long Ears are held such a note of Gallantry, that they call them Apes, that have not their Ears long. 145 Where their Gallantry is to wear pegs of wood, slender like knitting needles, a finger long, and make them look like hedge-hoggs. 149 Large Eared she-gallants. 148 Prodigious kind of Earring, and Pendants, worn by most Nations. 148, 150, 151, 152, 153 What beauty it was, that Nature invented in the outward Ear. 155 Men with Ass' Ears. 159 Where People have the nether part of their Ears cut into a round circle, hanging down very low upon their Cheeks. 151, 152 Why man had less Ears assigned him then other Animals. 157 The natural proportion, symmetry, and beauty of the Eare. ibid. and 155 The prodigious vanity of Earrings noted, and exploded. 154, 155 The use of the outward Eare. 156 That this horrid affectation of great Ears, in this pack of large Eared hellhounds, savours of more than the ordinary vanity incident to mankind. 157 Where they affect to have a small Ear standing close to their Head. 158 What artifice and industry Nurse's use to form Infants Ears unto their mind. ibid. The inconveniences of little Ears, and the vanity of man in this supposed beauty, and the damage proceeds hence to the action of the Eare. 158, 159 Monsters with very large, double and round Ears. 160 Nations, the holes of whose Ears are much wider than ours. ibid. Nations who have no Ears at all, and yet hear most exactly. ibid. Infants borne without Ears. ibid. The sad condition of those, who are deprived of the outward Eare. 160, 161 Eyes. Nation's, with one Eye planted in their forehead. 101, 102, 103, 104 A Monocular child born. 104. Why man hath naturally two Eyes. 101 Children borne without Eyes. 104 Nations without Eyes. ibid. 240 Men with four Eyes. 105 Men that have Eyes in their Shoulders. ibid. 240 A man with two Eyes in the hinder part of his head. ibid. An Infant born with Eyes seated in the shoulders. ibid. An Infant borne which had his Eyes in his breast. ibid. Sundry kinds of Eyes, peculiar to many Nations. 105, 106, 108, 109, 110, 111 Red circles painted about the Eyes, among other notes of fearful bravery. 106 Where they make one Eye white, and the other red and yellow. ibid. Three streeks under the Eye, where, a note of distinction of People. ibid. Where the women have blue strokes about their Eyes. ibid. Where they have certain marks between their Eyes, made only for a bravery, with a cold Iron. 107 Where they put between their Eyelids and their Eye, a certain black powder, the better to set out the whiteness of the Eye. 107 Where they judge those most beautiful, that have great rolling Eyes. 109 Where the greatest Eyes like saucers, of hue black, are accounted the most beautiful and excellent. ibid. Narrow Eyes, where, so esteemed a national beauty, that when they would portrait out a deformed man, they paint him with broad Eyes. 108 The natural magnitude of an Eye, proportionable to that Face, wherein it is lodged, what it ought to be. 109 That Eyes which exceed the natural mediecrity, being less or greater than this measure, cannot be really beautiful, in a natural acceptation. 110 Man only hath his Eyes enamelled round with divers colours. 111 Whence this diversity proceeds. ibid. That since Nations are much mingled, we know not what rareness to choose, for the beauty of the Eyes, for many love one colour and some another. ibid. Eyebrows. Where the Women tie up their Foreheads so strict with fillets, that they cannot move their Eyebrows. 86 How the Eyebrows are hindered hereby in their most significant operations. ibid. Beetle Brows in fashion. 87 Where they pull out and eradicate, all the hairs of their Kickshaws. ibid. What inconveniences this despiteful prevarication, brings upon them, who thus wilfully deprive themselves of these Ornaments of the Face. 88 The natural use of the Eyebrows asserted. ibid. Divers ways of correcting and painting the Eyebrows practised by divers Nations. 89, 90, 91 That this Geometry exercised in the Eyebrows, is not allowable. 92 That blacking them, when Nature hath produced them of another colour, is destructive to the knowledge of complexions, and prejudicial to the cautionary art of Physiognomy. ibid. Triangular and high arched Eyebrows. 91 Eyelids. Where they turn their Eyelids backward, toward the forehead. 93 What damage is inferred to the important operations of the Eye, and what intended benefits of Nature are frustrated by this device. 94, 95 The use of the Eyelids. 95 Nations whose Eyes are very much covered with their Eyelids. 96 Eyelid painters. 99 Where they eradicate the hair growing on their Eyelids. 96 The inconveniences following upon this unnatural depilation. 96, 97, 98 The uses of the hair on the Eyelids, vindicated. 97 Where they colour the hair of their Eyelids, and whether if they did it to a natural end, it were more excusable. 99, 100 An example of one, who having grey eyes, and somewhat white hairs on his Eyelids, as often as he blacked them with Ink, he saw better. 100 That all endeavour to advance the Eye above its natural perfection and beauty, is vain. 99, 100 F Face. A Smooth, plain, broad or platter Face, where in request. 239 What artificial violence they use to their Infants, to procure this figure. ibid. Other Nations, with broad flat Faces. 240 Men having plain flat Faces, without Nose, Eyes or lips. ibid. That these artificial Faces cannot be commensurate. 240 Platter Faces condemned. 241 The true Symmetry of the Face, vindicated against this artificial perverseness of these Face-moulders. 240 That the eminency, and extant Majesty of the Face is hereby perverted and destroyed. 240 A long thin face where affected. 13, 242 What Artifice they use to extend their Faces, to that long oval figure. ibid. Square Faces, where affected. 14, 242, 243 That the formal appearance of the Face, is generically reposed in the chin alone, as that which makes the final judgement of the face of man. 244 The absolute perfection of a woman's Face. 132 The natural and comely Face of man agreeable to proportion, and according to humane nature. 243, 244 Men with Dogs Faces. 17 244 245, 246 The artifice these Cynoprosopis use, to mould their Faces to this concave figure. 246 This invention condemned. 246, 247 Where they cut streaks and make holes in their Faces, in way of gallantry. 247, 248, 249, 250. 251 The cruel gallantry of the Turks. 248 Stigmatizers of the Face. 250 251 Where a torn and bloody Face is the Woman's beauty. 250 Where they pounce and race their Faces, putting indelcable colours therein. 250, 252 Nation Painters. 254, 255, 256; 257, 258, 259, 260, 261 Spotted Faces affected. 261 Black patches noted and exploded. 261, 262, 263 Painting an old trade. 264 The vanity of painting. 265 Painting in a man, odious. 263 Painters admonished. 268 Painting, a base invention, and condemned. 267, 269. The use of the cuticle of the Face. 266 The providence of Nature imitated by the industry of these Artisans (or rather Courtesans) who smooth and polish it. ibid. Musicians accounted among them, that corrupt and deform the face 273 That that motion which offends the Face, produceth no harmonious sound, or doth not a company it proportionably. 274 The figure of the Face, into what differences generally distinguished 129 The figure of the Face, and that which Critics in beauty call the form set out. 130 That beauty resides in the form. ibid. That it is not the graphical constitution of parts, but the concord and Agreement of parts, that makes a beautiful or comely face. ibid. The absolute form of a man's Face. 131 The absolute form of a woman's Face. ibid. 132 Forehead. Where they are adjudged most beautiful who have little low and short Foreheads. 74 By what artificial means they labour to have such Foreheads. ibid. Somewhat the like affectation in men and women, observed in a fashion, lately used by us. ibid. The gross indignity they offer unto Nature, who endeavour to have such Cat-like Foreheads. 75, 76 The inconveniences of little Foreheads. 76 What artificial violence, was probably used to the conformation of such a little Forehead, by a perversion of the natural form. 76, 77 How Nature hath circumscribed the Forehead. 74, 75 Very high foreheads affected. 77, 78 What they do to obtain such Foreheads. ibid. Where they love a broad Forehead. 78 What art is used to have it so. ibid. What is properly a broad Forehead. 79 Whom it may become. ibid. That it is not a figure much differing from the natural. ibid. Where they use great care to have exporrected Foreheads. 79 Where a prominent Forehead is affected, as a sign of a valiant man. 80 How they endeavour to represent this gibbosity of the Front. 80 That frontal affectation exploded as fallacious and not conferring to their ends. ibid. Wherein Nature is damnifyed by this affectation. ibid. 81 The regular beauty of the Forehead vindicated, and the natural magnitude and proportion thereof set out. 81 That the Forehead ought to draw nigher to a plainness then a convexity or concavity. 82 That a front disposed according to Nature, comes into a natural mediocrity. ibid. The reasons of both these. ibid. That the front alone may be varied 765 ways. 130 Where they have cloudy Foreheads made so by art 82 Wherein this affectation crosseth the intention of Nature. ibid. 83 Where they have generally smooth foreheads. 82 Stigmatised Foreheads, where accounted a grace, and a note of generosity. 83 frontal Characters, where familiar and esteemed great ensigns of honour and nobility. ibid. This fantastical prevarication exploded. 84 Nations, that spot and paint their Foreheads. ibid. Wherein they affront Nature by this devise. 85 Fingers. SEdigiti, or men with six fingers upon a hand. 304 Monsters borne with six fingers on each hand. ibid. 305 A sixth finger unprofitable for the most part, but not always. 305, 306 Foot. Where they are accounted the finest and properest women, who have small feet, which are held a great grace. 416, 417 What artifice their mother's use from their Infancy to have them remain small. 417 Another supposed original of this custom. ibid. The force of this custom. ibid. How the action of the foot is prejudiced by this custom. 416, 417, 420 What women in Europe have the least feet. 418 Where women have their feet so small that they are called Sparrow-footed. 421 What feet are properly called small 420 Little feet more pleasant to look upon than serviceable unto the body, and although they may be accounted delicate, yet not beautiful. ibid. Where the women are well proportioned in their feet. 431 The natural use of the Foot. 418 That it is truly admirable, that man supported upon two narrow soles of his Feet should be kept upright and not fall. 419 Whence it is that he stands so firmly upon so narrow a Basis. 419, 420 That shoees, or any induments of the Feet are besides Nature, and very prejudicial to the action of the Toes of the Feet. 419 Nations with feet of a Cubit long. 421 Nations that have but one monstrous broad foot, conjecturally, enlarged by Art. 421, 422 Nations that have but one leg and foot, and one arm. 422, 423 Wild men who have their feet turned backward behind their legs. 422 Such another Nation with eight Toes. ibid. Where they have long legs, broad feet and long toes. 423 Nations with crooked feet. ibid. Monsters borne with four feet 300, 301 Monsters borne with three feet. 301 Nations with one foot. 422 Men with feet fashioned like a half moon, with two toes on each foot. ibid. Where they have generally two nails upon their little toes. ibid. Whether any such Monsters shall appear with their deformities in the Resurrection. 423, 424 Where the beauty of the Country is to colour their feet red. 424 Where they colour the nails of their feet red. ibid. H Head. THat the natural mould or figure of the Head hath been tampered with, and altered by Art. 1 That Midwives and Nurses in all Regions have a great hand in forming of children's Heads after their births. 2 The first head-moulders we read of where found, and how named. ibid. Where they were esteemed the best Gentlemen who had the longest sugarloaf like Heads. ibid. The Artifice discovered whereby they did constrain their Heads to grow into this figure. ibid. 3 That this artificialness in process of time was converted into Nature, insomuch as thenceforth the Art and diligence of the Midwives therein became superfluous. 3 That when Nature was left to her liberty, without oppressing her any longer by Art, she turned by little and little to recover the figure which she had before. ibid. What Nations besides the Phoxi of Hypocrates, were noted of old to have high turbinated heads. 3, 4, 6 Where this figure of the Head is in fashion at this day, and held a note of great gentility, and a gallant spirit. 4 The Artifice used by them to introduce this form of the Head. ibid. From whence they received this custom. 5 That this compulsive force of Art is many times very injurious to Nature and her operations, but not always. ibid. When this figure proves a disease, when not. ibid. This by Bauhinus accounted a fifth figure of the Head, contrived by Art. 38 The property that these sugar-loafe-like Headed Gallants have in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maintained against those Physicians and Anatomists that have questioned it. 36, 37, 38 That Nature hath many times mocked Art in producing this figure of the Head in some Monsters. 5 Nations affecting a long Head. 7 By what Artifice they are brought unto it. ibid. What inconveniences attend this affectation, practised upon supposition of conferring beauty on children. 8 Short-heads, and Flat-heads by what Nations affected. ibid. The Art whereby they attain unto that figure of the Head. ibid. The inconveniences that many times ensue this affected fashion of the Head, with the reasons and examples thereof. 9 Roundheads by what Nations affected of old, and at this day. 10 The art by which they acquire and nourish this figure of the head, in their Children. ibid. 11, 12 The damage they sustain by thus forcing their heads, to a spherical form or thorough roundness. 11, 12 A round head why commended by Albertus Magnus. 12 Broad Heads by what Nations affected. ibid. 13 What art they use to cause this affected deformity. ibid. ibid. A very long, thin oval Head where affected. ibid. By what art they attain to this deformity. ibid. Square Heads, where in fashion. 14 What Art is used to bring their children's Heads to this fashion. ibid. The violation of this Artifice not practised, nor this fashion of the Head known in the time of Galen. ibid. That Galen reckoning up the four non-natural figures of the Head, and amongst the rest this, though that this could not possibly be found. ibid. Vesalius his authorities and experience opposing Galen in this matter. 15 Hofman's opinion concerning this being accounted among the non-natural, or invaletudinary figures of the Head. ibid. The damage that these Gallants suffer in their intellectuals by this affectation. ibid. 16 An example of a child borne with a kind of angular head, by the physical Corrector reduced to the natural shape. 16, 17 Cynocephali, or Nations affecting the form or figure of a Dogshead, holding it a singular beauty in them. 17, 18, 245 That they have this resemblance not naturally, but artificially, and how they bring their newborn Children to this fashionable deformity. 20, 246 A kind of Physiognomy to discern all Nations by the figure of their Heads. 6 The regular beauty and honesty of Nature vindicated from these depravations of Art. 34, 35 The natural figure of the head stated. 36 It's legitimate magnitude. 35 The four equal reciprocal lines required, that the parts of the head should agree among themselves. ibid. & 36 What inequality of these lines in their just and natural constitution make a Head long, short, broad, accuminate, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 36 That all figures of the Head are not equally natural, as Columbus supposeth. 38 That that figure of the Head is natural, which is for the most part, which also is commodious to the actions of Nature, such being that which constitutes the natural figure. ibid. What natural benefits they enjoy, who have this figure with a decent magnitude. ibid. Why this laterally compressed sphere should be the most proper and natural figure of the head, and the final causes thereof enquired. 39, 40 41 The Nurses in those nations commended, who have been tender in this point of offering violence to nature; leaving her free to her own course, not using any thing to hinder the natural growth of the Head. 41 A private example of the benefit received by a renunciation of all artificial contrivance, formerly practised on the Head, upon imaginary conceits of beauty and generosity. 42 A strange History of an artificial Hydrocephalos. 30, 31 Horned Nations. 28, 29 By what art some of them come to have horns on their Heads. 30 Children born with horns on their Head, and men and women cornuted by a disease. 28. 29 Bicipites or men with two Heads. 31, 32, 33 The birth of such monsters ever held prodigious. 34 The reason of such strange productions. ibid. Acephali, or headless Nations. 20, 21, 22, 23 The doubt of their original resolved, and that they are of Adam's progeny. 24 25 The final cause of these prodigious apparitions. 25 Why such monsters concur not to the perfection of the universe. ibid. A reason given of this monstrous alienation from the humane form. 26 Infants born without Heads. ibid. That reason may persuade us, that it is not impossible, that the instruments of Nature may perform their office, although the head be not advanced above the shoulders. 26, 27 The artifice which is supposed they use to reduce their Heads below their shoulders. 27 That the donation of Nature in the use of the Neck, is lost by this artifice. 27, 28 Nations who use art to alter the substance and temper of their Heads 42 Block Heads and Logger Heads where in request. ibid. By what several artifices they purchase this property of a hard head. 43 That by the concurrent temper of the Climate, and this artifice, their sutures do grow together, and are obliterated, their skulls growing solid. ibid. Softheads, where a term of reproach. 42 That it is inconvenient to keep the Head to warm. 44 Where the women have the suture Coronalis lose, and how they defend it from the injury of the air. The mistake of Celsus, affirming these hard-Headed Gallants heads to become hereby more firm, and safe from pain; moderately expounded by Fallopius. 44, 45, 46 That although they gain a defence against outward injuries, more than the ordinary provision of Nature doth afford; yet that they thereby become more obnoxions to internal, to wit, disease's arising from the retention of fuliginous vapours. 44 That their thick skulls may render them more indocile and oblivions. ib. The justice and wisdom of Nature about Sutures, suffering in the opinion of Celsus, experimentally vindicated by Columbus. 45, 46 Hair. Nation's esteeming the Hair upon the Head a very great reproach, therefore affecting baldness. 47, 48 Where women shave their Heads, and not men, and are accounted fairest when their heads are shaved. 48, 49 The Hair maintained an ornament of the Head, against those who would have it an abject excrement, which Nature never intended for an ornament. 49, 50 The Hair no extrement, and why ibid. The natural uses of the hair set out. 50, 51 That they who cut them wholly, away, do not only bring a deformity upon Nature but afford an occasion of defluxions. 50 All the ways of decalvation practised by the ancients to the prejudice of Nature condemned. 51 Cosmetiques' commended as laudable, which preserve Hair for the use and intention of Nature. ibid. That shaving the Head is a disgrace put upon Nature. ibid. That an indeleable character of infamy, cleaves to his name, who first suffered the Hair of his Head to be shaved. ibid. That his wit was misemployed who took upon him to commend baldness. ibid. Nations who shave the foreparts of their Head. 53, 54 Nations that shave the hinder part of their Head only. ibid. Long dangling Earelocks worn before, where a renewed fashion, and a pestilent custom. 54 Nations who wear their hair long on the right side of their Head, and shave the left side. ibid. That these men deprive themselves, in a manner, of half the benefit intended them by Nature. 55 The vindication of Nature from this affront. 57, 58 Where the women use to cut their hair, and the men wear it long. 56 That the Hair was given women for a covering. 57 That Hair hanging down by the Cheeks of women, of it's own Nature, is not contrary to the Law of Nature, or unlawful. 58 For a woman to be shorn is against the intention of Nature. ibid. For men to nourish long hair, is quite contrary to the intention of Nature. 58, 59, 60 That such long hair would hinder the actions of common life. 60 Tonsure necessary. 59 The regulation of the hair of man, according to the rules of decorum. ibid. 60 What long Hair, it is, that is repugnant to Nature, against her law, and above and besides the natural use. 60 The decency of hair stated. 62, 63 Nations extremely affecting black Hair. 63, 64 By what art they make it come so. ibid. The practice of blacking grey Hairs ridiculous. 63 Nations which of old did, and at this day do affect yellow Hair. 65, 68 By what means they introduced this colour. ibid. How they were, and are punished for this their lasciviousness. 65, 66 67 Tincture of Hair, both in men and women, a shameful thing, and dishonourable to Nature. 66, 67, 68, 69 How the indulgence and licence granted unto women in matters of ornamental dresses of Hair, is to be moderated. 69 Painting of Hair an ancient custom with the Indians. 68 Inconveniences supposed to happen to women, by the affected beauty of the Hair. 69 Nations that anoint their Hair 70 The like vanity observed in our gallants. ibid. The effeminate powdering of Hair exploded. 70, 71 Frizling, and curling, and plating the Hair with hot Irons, an old vanity 71, 72 Periwigs an ancient vanity. 72, 73 Hands. LIttle Hands where in fashion, and accounted a great beauty in women. 287 What art they use to have them so, ibid. What women are noted to have the least Hands of any women in the World. ibid. Nations that paint their Hands red. 288 Where they make their Hands of a golden tincture. ibid. Hands painted with a tawny colour. ibid. Hands painted with flowers and Birds. ibid. Monsters borne with 4 Hands. 301 Monsters born with three Hands. ibid. Nations with two Hands on the right side. ibid. Nations with six Hands. ibid. Monsters borne with one Hand. ibid. Nations that have but one Hand. 301, 302 Monsters borne without Hands. 302, 303 The strange recompense such Monsters find. 303 Nations that want Hands. 306 A strange story of one born with a stones in one Hand, and one in the other. L Leg. Nation's, that have but one Leg. 422 Long-legged Nations. 423, 433 Certain People, where the women affect to have their thighs hips and Legs very thick. 425 What art they use to accommodate their fancies in this business. ib. The folly of this custom derided. ibid. Other people, where the men and women affect great Calves and full Legs. 425, 426 The absurd Cavil of Momus against the frame of the Leg of man, exploded. 426, 427 A Calfe-swelling punishment inflicted upon some Nations. 427 A Crane Legged man. 428 Little Legs in women, what sign. 4●7 Where the women are well proportioned in their Legs. ibid. A way to bring Legs to a convenient magnitude. 429 Low-pitched Calves, where in request. 430 What industry they use to have it so. ibid. High pitched Calves where in request. 429 430 What means they use to advance the Calf. ibid. The impertinency in tampering with children's weak Legs. 431, 432 Their opinion confuted by experience, who think Children would have distorted Legs, unless they were diligently involved and constringed in swaithbands. 336 That this indiscreet swaithing of Children, is many times a cause of the crookedness of the Legs. 334 The crookedness of the Knee and Leg bones in the Rickets how sometimes occasioned. 328, 229 A Tailors and Baker's Legs how caused. 432 Nations that make lists or marks on their Legs, which are esteemed with them a great gallantry. 433 Where the women's Legs are crooked. ibid. Where the women almost all of them halt. ibid. Short-legged Nations. ibid. Centaurs and Onocentaures. 437 Men with the Legs of other animals. 433 434, 435, 436 Monsters with the Head and privities of men, but with the hand and feet of Apes. 437, 438 Their original. 437 Satyrs and their original. 439 Gynny Drills of what Tribe. 440 Monsters with four Legs. 300 Which kind of Ape is most like man. 441 When Apes began to grow like men. 443 Seamen, or men fishes. 444 The opinion of the learned, concerning semi-men, and semi-Beasts. 445 Lips. Where they brand their Lips, with red hot Irons, especially their upper Lips, & so make streaks and lines in them. 176 Nations that bore holes in their Lips to set precious stones, rings, and other things therein. 176, 177, 178, 179, 180, 181 The use of the Lips set out. 181, 182 What uses are hindered or frustrated, to the prejudice of Nature, by the boring and lading the Lips with Jewels and other things. 182 Nations that seem not to understand the natural uses of Lips. 183, 184, 185, 186, 187, 188, 189, 190, 191, 192 Nations that have flat mouths without lips. 170 Nations that have copped fastigiated Lips. ibid. Where there are men who have Lips of a monstrous bigness. 174 Imputed to a prevarication of art. ibid. Where they love those that have thick lips. ibid. That great Lips redound to the prejudice of Nature in her operations. 174, 175 Where they have Lips propendent a cubit low, which they nourish instead of a beard. 171, 172 That they are hereby dumb. ibid. Nations that have their lips about their mouth so great, that when they steep in the sun, they cover all their faces with their Lips. 173 Some that can bind their Heads with their Lips, as well as women do with their hair. ibid. Prodigiously prominent and thick lips. ibid. 174 Nations that have concrete lips, with a hole only in the middle. 170 Haire-lips their cause and cure. 175 M Mouth. WIde mouths where affected by women, they being accounted most beautiful who have the widest mouths. 167, 168 A conjecture of their using Art to have them so. ibid. The natural proportion of the mouth. 169 For women to affect the commendation of beauty in a wide mouth, much derogates from the honesty of Nature, and her ordinary justice. 169 What they may probably suffer by a mouth so wide. 170 A little Mouth most commendable in women. 169 Why the mouth was given to man. 168 Misplaced mouths. 175 Men with monstrous mouths. 170 Nations that have but one hole in their face. ibid. Dwarves that have no mouths. ibid. N Nails. LOng Nails where extremely affected as a sign of idle Gentility. 289, 290, 291, 292 The hindrance that this affected fashion causeth to the operations of the tops of fingers. 291, 295 Where it is one of the points of bravery with the principal women to wear long nails. 293 This noted as a great Solicisme in Nature. 298 Where, to wear long nails on the Thumb is a prerogative royal. 293 Where they never pair their Nails. 192, 193 Long unpared nails condemned as against the intention of Nature. 296 The end of the growth of the nails not to repair their decay by wearing. 298 Nails never intended as weapons of offensive scratching in man or woman. 298, 299 That the care of conforming extravagant Nails to the Law of Nature appertains to reason and the practic intellect. 264, 295, 296, 297 Long Nails thought by some to be a sin. 297 The use of the Nails. 298 Where the women cut their nails and jog them round. 289 The dignity and majesty of Nature in the increase of nails defended. 294 Where it is the fashion and beauty of the Country to make the nails of their hands red, yellow, and party coloured, and where they gilled them. 288, 289 How they do it. ibid. Their offence against Nature noted, and the natural beauty of the Nail vindicated. 290 Necks. MEn with Necks of a Cubit long 275 Nations with their Necks so long that they resemble the neck of a Crane. ibid. 276 Long gangrell Necks inconvenient. ibid. Philoxenes, his wish for a long Neck, exploded. ibid. Nations that have no Neck. 277 That it is not impossible for a man to live without a Neck. 278 An Infant borne without a neck. 277 Where men and women have guttural bottles hanging down at their throat, even to their navels. 278 The cause of that swelling in their throats. 279 Nose. Where the women cut and pair their Noses, between their Eyes, that they may seem more flat and saddle Nosed. 112 This trespass against beauty and the majesty of Nature exploded. 113 What benefits and real beauties these people deprive themselves of, by this affected deformity. 114 Where they use to cut off their Nostrils from their Noses. 115 Nations that have no Nose nor nostrils. 116 The ornament and natural beauty of the Nose maintained. 116, 117 The utility of the Nose, and the beauty of office, or official elegancy thereof declared. 118 The reasons why the Nose was placed in the middle of the Face between the Eyes. 114 Men, whose Noses are flat like broken wound Horses. 119 An Infant born with such Nostrils. ibid. Where they are held for the finest women, who have little Noses. 120 What art they use to prohibit the increase of the Noses of their female children. ibid. Where when they would make the portaicture of a deformed man, they paint him with a long Nose. ibid. That this fashion abates somewhat of their sagacity. 120 Long Noses where affected, 120, 121 What art the Midwives there use to make the Nose more fair and longer. ibid. The natural proportion and symmetry of the Nose. 121 Their trespass against Nature noted, who upon pretence of beauty enlarge or prohibit the natural extendure of the Nose. ibid. Thick and great N●ses where in request. 121, 122 Caused by an affectation of art. ibid. The inconveniences and prejudice to Nature, that may follow hereupon. 122, 123 Where the Inhabitants have all Camoyse or saddle Noses. 123, 124, 125 That all Children are a little Camoise Nosed, and why. 133 That nature not always needs the officious hands of Midwives in this case, as if she were not able to perfect her own work. 134 Where the Midwives are too forward to help Nature in this case. 133 Their pragmatical artifice herein taxed. ibid. The inconveniences of saddle Noses. 127 An Apelike Nose condemned. 182 Flat, plain, and broad Noses, where esteemed a great Ornament, and the principal part of beauty to consist therein. 123 By what artifice their children's Noses are brought to this form. ibid. Whether a flat Nose can confer any beauty to the face. 129 A shooing horne-like-Nose, where not affected. 133 The reasons of the prominency of the Nose, asserted. 126 What inconveniences would have ensued upon a Nose bread in the spin or back. 126 That those Nose Levellers may incur some inconveniences, and prejudice Nature, not only in those actions wherein it is profitable for the bettering of life, but in those wherein it is necessary to life itself. ibid. Whether these Nose-Levellers obtain their end of advancing the beauty of their Faces. 129, 130 That a flat Apelike Nose, can never become a man's face. 128 Wherein the beauty of the Nose consists. 130 The natural perfection of the Nose in men and women. 131 What figure of the Nose agrees with such a face. ibid. Where a high, aquiline or hawks Nose was and is in request, as a note of honour and magnanimity. 134, 135 That it was an honourable office to look to the conforming of the Prince's Nose, to make it as beautiful as might be, and crooked like a hawks bill. ibid. Mercurialis his conjecture, what artifice and instruments they used to conform the Nose to their desire. ibid. A Hawkes-Nose, where gentililitious and native. ibid. 136 That when there is an ill conformation of the Nostrils, it belongs to the corrective part of medicine to reform it. 135 A high prominent Nose where affected. 1●6 Nations who in a bravery and as an ensign of nobility and greatness, bore holes in their Noses, wearing Nose-Jewels therein. 137, 13● That foolish fashion of Nose Jewels exploded. 139, 140 Where they have marks on their Noses made for a bravery. 138 How they make them. ibid. That their invention was much put to it, who first bored the Nose to introduce a fashion. 139 That such an invention is to the prejudice of nature's nasal operations. 140 Where they stick pins on their Noses. 138 Wherein the beauty of the Nose consists. 139 P Privy-parts. Where they were in their yards betwixt the skin and the flesh Bells of Gold, silver or brass as big as nuts. 347, 348 A description of these yard balls. 349 How, and when they put them in. 347, 348 Why they were invented. 348 This invention where it might be useful against Sodomy. 350 Absurd projects of women to gain regard. 351 Where it was a custom to fasten a Ring or Buckle on the foreskin of their Yard, and for what ends. 352 The art of infibulation or button up the Prepuce, with a brass or silver button and whence it came. 353 Where they we are rings in their Yards. ibid. Where they truss up their Genitals within their body. ibid. Their ends of this Custom. 354 Semi-eunuches, or men with one stone, one being always taken from them by their Nurses. 354 Men with three stones. ibid. Whether the testicles be required to the forming of the voice. 355 Who was the first that caused young male children to be made Eunuches. 354 The reasons and ends of introducing Eunuchisme. ibid. and 356 How many ways there are of this unnatural dilapidation of the body. 3●9 The time of making Eunuches. 360 That the name Eunuch, is but a cloak wherewith they cover the injury done to nature. 357 The first rise of the reputation of such Semi-virs or half men. ibid. The story of Gombalus. ibid. Where they sell their children to be made Eunuches 359 Religious Eunuches. 358 The reason of their castration ibid. Where Eunuches who have religious women in keeping, because they shall not be loved, have also their noses and lips cut off. 357 Eunuches, by a total deprivation of their Genitals, why first made. 359 Where such Eunuches are in great request. 360 Stories of many that have castrated themselves. 356, 357, 358 359 This kind of operation, very improper for Physicians, and why. 359 That Castration is high treason against Nature. ibid. What deformity Castration introduces upon the body of man. 363 In what cases a dispensation may be granted for Eunuches. 362 Who was the first that made women Eunuches. 363 Whether women may be castrated. 364 The manner of operation, and danger thereof. ibid. A History of a maid spaded in Lincolnshire. 364 365 Another History of one spaded a new way. ibid. Riolanus his opinion of the ancient way of operation. ibid. What Nations Circumcise the Prepuce of their Yard. 366 The natural ends they propounded therein. ibid. Where women have the office of excising men. 372 The reasons alleged for the Judaical Circumcision. 368, 379 That they who were Circumcised, might make themselves uncircumcised. ibid. Who was first thought to have practised this. 369 The cure of a prepuce made short by Circumcision. ibid. The manner of Circumcision with the modern Jews. ibid. Mahometan Circumcision. 370 The difference of the Mahometans and Jews Circumcision. 371 The manner of Circumcision at Guinea and Binney. 372 A History of Circumcision at Guinea. 373 Privileges affected in Circumcision. 374 The inconveniences of Circumcision. 377 The injury of Circumcision. ib. 378 That one may be born circumcised by nature. 368, 369 The natural uses of the prepuce, according to Anatomists. 376 The pretences of those, who use circumcision for a natural end, exploded. 377 The danger of judaical circumcision. 379, 380 That circumcision is directly against the honesty of Nature. 379 That if there had not been some figurative meaning in Circumcision, it would have been a most absurd and unreasonable thing: For if God would have had only the foreskin cut off, he had from the beginning made man without a prepuce. 379 Circumcised Christians. 367 In what cases for a natural end, circumcision is only permitted. 362 A new way of Circumcising men, by way of strangulation. 376 Where women are Circumcised. 380 The original and reason of this invention. 381 Where women excise themselves, not from a notion of religion, but as an ornament. ibid. The error & sin of this custom. 380 How this Circumcision of a woman is done. ibid. 381 Men with Members like Asses, and where they have a great privy member in great esteem. 389, 399 Supposed to be nourished by art. ibid. The just length and magnitude of the virile member, when it is conformed according to the law of Nature. 400 Midwives supposed to be the cause either of the length or shortness of the virile member according as they knit the navel string. 400, 401 The anatomical reason given thereof, with the opinion of Spigelius 400 That whatsoever augmentation of parts, is gained by Art, besides the will and ordinary allowance of Nature, it is commonly attended by some inconveniences. 401 The reason of the inconvenience: which follow the magnitude, and the foul immoderate longitude of the Organ of generation. 402, 403 Where they use to bind up the Foreskin of their Privities with a little cord, and untie it not, but to make water, or when they use the act of Generation. 381 An expostulation of this unnatural restraint. 382 Men whose Members hang down to their shanks. 403 Pygmaei magno veretro. 404 Where they adorn their Genitals with precious stones. 383 Where they deprive their secret parts, of that which nature intended to make them more secret. 383 How this is done, and upon what pretence. 383, 384 Where women never have their flowers. 390 By what means they prevent their monthly Flux. ibid. Their ingratitude to Nature, taxed, for endeavouring to divert the ordinary course of Nature. 391 Nations commended as more respective to nature in this particular. 391 Where the women have a most straight and narrow neck of their womb, that they very hardly admit a Man. 392 That this happens to them by art, & not by any benefit of Nature. ibid. Where this art is familiarly and commonly practised. 392, 393 The miserable and dangerous effects of this artifice. 393 Where the virgins use art to distend their Maliebria most capaciously. 393 Where they to use sew up the private passage of Nature in their Female child, leaving a small passage for their urine. 394, ●9 Where the Midwives are wont to break that membrane as unprofitable, which Anatomists call Hymen. 384 How they do it. ibid. The prodigious conceit of Nero, who must needs have a boy cut, and made (forsooth) a woman, 407 The natural change of women into men, confuted by demonstration of Anatomy, and Nature vindicated from being guilty of any such practical Metamorphosis. 405 That men to be changed into women, is very rare. 407 Nations of Hermaphrodites, who have the generative parts of both sexes. 386, 390 Heretics, that thought the first man was an Hermaphrodite. 386 Their opinion confuted by Scripture. ibid. and 387 The kinds of Hermaphrodites. ibid. That those, who in old time were called by the name of Androgyni, were reputed for prodigious Monsters. 389 Ancient Records of such Hermaphrodites. ibid. The causes of Hermaphrodites. 390 S Shoulders. HIgh-huff Shoulders, where in fashion and natural, 280 Where their shoulders are higher than their Heads. ibid. Some concurrent affectation suspected in these Nations. ibid. Broad shoulders where in request, and endeavoured or imitated by art. 281 The inconveniences of broad shoulders, and why Platonic Men are not affected by women. ibid. Narrow and contracted shoulders, where affected. 282 With what art they of old, affected this composure of the Shoulders. ibid. This affectation of drawing the shoulder-points too near, noted and condemned. ibid. Where the Noble Virgins Right Shoulders, are higher and bigger than the left. 283 The cause thereof enquired. ibid. Crook-backed Nations. 284 T Teeth. WHere red Teeth, are accounted a great beauty, 217 By what industry they attain unto this dental bravery. ibid. Where the principal women take a pride in black Teeth. 217, 218 Black Teeth where a singular beauty. 218, 219 Where so greatly affected, that the blacker they are, the more beautiful they are esteemed, and worthy of greater honour. ibid. How they make them black. ibid. Where they polish their black teeth, which makes them show like polished Ebony. 219 Where they colour their Teeth red and black. 217 How they colour them so. ibid. Where the men and women in a foolish pride, black their Teeth because Dogs Teeth (forsooth) 〈◊〉 white. 219 Where the women gild their Teeth. 221 White Teeth, the true natural beauty. ibid. They condemned that alter the native candour of the Teeth. ibid. Nations commended that are careful to preserve the natural beauty of the Teeth. ibid. Their artifice whereby they make them look like polished Ivory. ibid. Dentifrices commended which preserve the native whiteness and integrity of the Teeth. 222 Where they file their Teeth as sharp as needles. ibid. Where they file their Teeth above and below, as sharp as needles. ibid. This custom condemned as contrary to the law of Nature. 222, 223 Pretended ends for filing of Teeth. 213 An example thereof. ibid. Where the women pull out four of their Teeth, two above and two below, for a bravery: And they that have not these Teeth out, are loathsome to them. 224 Where they pull out five or six Teeth for a fashionable Elegancy. ibid. Where they have a custom to pull out all their Teeth. 224 Where there are few to be found that have their native Teeth; but they are pulled out and filled down, and artificial ones set in their place. 239 Their ingratitude to Nature noted. ibid. The Teeth intended by nature to serve for an ornament and beauty to the mouth. 225 The blemish and damage these Nations sustain by this foolish fashion. ibid. What benefits of Nature they renounce, for the mischief of so ridiculous a fashion. ibid. That wantonly to pull out the Teeth is a transgression against the law of Nature. 226 That what these have for a fashion, some have decreed for a punishment. 228 Where the men and women cover their Teeth with thin plates of gold. 231 Who first invented the drawing out of aching Teeth. 229 Where the Parents make a feast when their children's Teeth begin to grow. 230 A story of a sound tooth drawn out of another's mouth, inserted in the room of a rotten tooth drawn out, and taking root. ibid. An example of one, who having a tooth longer than the rest cut, to cure the deformity, fell into convulsion fits, with the reasons of it. ibid. Tongue. Where they have cloven Tongues double from the root, thought to be done by art, as we slit the tongues of those birds we would teach to speak. 232 Hofman's appprobation of the story and linguall advantages they have, who have really a double tongue. 233 The strange advantages of this peculiar Art. 234 That this art granted, it is an audacious improvement of the tongue. 234 An Infant born with a double Tongue. 233 One with 11 tongues, 11 mouths, and 22 incompleate lips. 234 The tongue of man naturally double, Anatomically approved by Galen. 233 The erroneous persuasion of Midwives, that the bridle of the tongue needs cutting in all Infants, condemned. 235 The ill consequences of this pernicious custom, as they are noted by many learned Physicians. 235, 236, 237 Camerarius his opinion, how this never enough condemned custom, might be introduced into the Midwives practise. 236 The exact Symmetry of the tongue, and the providence of Nature in this particular, cleared. 237 What this ligament of the tongue is, and its use. 236 When is the true time of dissection, of we suspect some defect. 238 A cave at in that operation. ibid. FINIS. Works of the Author already published. CHIROLOGIA: Or, The Natural Language of the Hand. CHIRONOMIA: Or, The Art of Manual Rhetoric. PHILOCOPHUS: Or, The Deaf and Dumb man's Friend. PATHOMYOTOMIA: Or, A Dissection of the Muscles of the Affections of the Mind. ANTHROPOMETAMORPHOSIS: Man transformed, or the Artificial Changeling. [this now published.] Works accomplished by the Author, which he may be induced hereafter to communicate. CHIRETHNICALOGIA: Or, The Nationall expressions of the Hand. CEPHALELOGIA: Or, The Natural Language of the Head, being an Extract of the most noble and Practical Notions of Physiognomy. CEPHALENOMIA: Or, The Art of cephalical Rhetoric. VOX CORPORIS: Or, The Moral Anatomy of the Body. The Academy of the Deaf and Dumb: Being the manner of Operation to bring those who are so borne, to hear the sound of Words with their Eyes, and thence to learn to speak with their Tongues. VULTISPEX CRITICUS: Seu, Phisiognomia Medici. GLOSSIATRUS: Tractatus de removendis Loquelae impedimentis. OTIATRUS: Tractatus de removendis Auditionis impedimentis. Hactenus Sacro Genii impulsui in intellectualem nostram complexionem operantis, obsecundans, dum in nova ferebat Animus. Opera exegi non supererrogationis, sed Augmentis scientiarum supplementalia. In quibus de Republica literaria aliquid meruisse videor: Faciendi librorum nullus multorum est finis, eorundemque lectio defatigationi est carni; Deinceps de propria & aliena salute consultanda totus incumbam. Caetera cateri Humanae Naturae Amasii. FINIS.