The Works of Sir Thomas Browne Volume II Part 18

Lastly, Some indeed there are, who have kept Records of time, and a considerable duration, yet do the exactest thereof afford no satisfaction concerning the beginning of the world, or any way point out the time of its creation. The most authentick Records and best approved antiquity are those of the _Chaldeans_; yet in the time of _Alexander_ the Great, they attained not so high as the flood. For as _Simplicius_ relateth, _Aristotle_ required of _Calisthenes_, who accompanied that Worthy in his Expedition, that at his arrive at _Babylon_, he would enquire of the antiquity of their Records; and those upon compute he found to amount unto 1903 years; which account notwithstanding ariseth no higher than 95 years after the flood. The _Arcadians_ I confess, were esteemed of great antiquity, and it was usually said they were before the Moon, according unto that of _Seneca_, _Sydus post veteres Arcades editum_; and that of _Ovid_, _Luna gens prior illa fuit._ But this as _Censorinus_ observeth, must not be taken grosly, as though they were existent before that Luminary; but were so esteemed, because they observed a set course of year, before the _Greeks_ conformed their year unto the course and motion of the Moon.

Thus the Heathens affording no satisfaction herein, they are most likely to manifest this truth, who have been acquainted with Holy Scripture, and the sacred Chronology delivered by _Moses_, who distinctly sets down this account, computing by certain intervails, by memorable _aeras_, _Epoches_, or terms of time. As from the Creation unto the flood, from thence unto _Abraham_, from _Abraham_ unto the departure from _Egypt_, etc. Now in this number have only been _Samaritans_, _Jews_ and _Christians_. [SN: _Different accounts upon Scripture concerning the Age of the World._] For the _Jews_ they agree not in their accounts, as _Bodine_ in his method of History hath observed out of _Baal Seder_, _Rabbi Na.s.som_, _Gersom_, and others; in whose compute the age of the World is not yet 5400 years. The same is more evidently observable from the two most learned _Jews_, _Philo_ and _Josephus_; who very much differ in the accounts of time, and variously sum up these Intervails a.s.sented unto by all. Thus _Philo_ from the departure out of _Egypt_ unto the building of the Temple, accounts but 920 years, but _Josephus_ sets down 1062. _Philo_ from the building of the Temple to its destruction 440. _Josephus_ 470. _Philo_ from the Creation to the Destruction of the Temple 3373, but _Josephus_ 3513. _Philo_ from the Deluge to the Destruction of the Temple 1718, but _Josephus_ 1913. In which Computes there are manifest disparities, and such as much divide the concordance and harmony of times.

For the _Samaritans_; their account is different from these or any others; for they account from the Creation to the Deluge, but 1302 years; which cometh to pa.s.s upon the different account of the ages of the Patriarks set down when they begat children. For whereas the _Hebrew_, _Greek_ and _Latin_ texts account _Jared_ 162 when he begat _Enoch_, they account but 62, and so in others. Now the _Samaritans_ were no incompetent Judges of times and the Chronology thereof; for they embraced the five books of _Moses_, and as it seemeth, preserved the Text with far more integrity then the _Jews_; who as _Tertullian_, _Chrysostom_, and others observe, did several wayes corrupt the same, especially in pa.s.sages concerning the prophesies of Christ; So that as _Jerom_ professeth, in his translation he was fain sometime to relieve himself by the _Samaritan_ Pentateuch; as amongst others in that Text, _Deuteronomy_ 27. _Maledictus omnis qui non permanserit in omnibus quae scripta sunt in libro Legis._ From hence Saint _Paul_ [SN: Gal. 3.]

inferreth there is no justification by the Law, and urgeth the Text according to the Septuagint. Now the Jews to afford a lat.i.tude unto themselves, in their copies expunged the word ?? or Syncategorematical term _omnis_: wherein lieth the strength of the Law, and of the Apostles argument; but the _Samaritan_ Bible retained it right, and answerable unto what the Apostle had urged.

As for Christians from whom we should expect the exactest and most concurring account, there is also in them a manifest disagreement, and such as is not easily reconciled. For first, the Latins accord not in their account: to omit the calculation of the Ancients, of _Austin_, _Bede_, and others, the Chronology of the Moderns doth manifestly dissent. _Josephus Scaliger_, whom _Helvicus_ seems to follow, accounts the Creation in 765 of the _Julian_ period; and from thence unto the Nativity of our Saviour alloweth 3947 years; but _Dionysius Petavius_ a learned Chronologer dissenteth from this compute almost 40 years; placing the Creation in the 730 of the _Julian_ period, and from thence unto the Incarnation accounteth 3983 years.

For the Greeks; their accounts are more anomalous: for if we recur unto ancient computes, we shall find that _Clemens Alexandrinus_, an ancient Father and _Praeceptor_ unto _Origen_, accounted from the Creation unto our Saviour, 5664 years; for in the first of his Stromaticks, he collecteth the time from _Adam_ unto the death of _Commodus_ to be 5858 years; now the death of _Commodus_ he placeth in the year after Christ 194, which number deducted from the former, there remaineth 5664.

_Theophilus_ Bishop of _Antioch_ accounteth unto the Nativity of Christ 5515, deduceable from the like way of compute, for in his first book _ad Autolychum_, he accounteth from _Adam_ unto _Aurelius Verus_ 5695 years; now that Emperour died in the year of our Lord 180, which deducted from the former sum, there remaineth 5515. _Julius Africa.n.u.s_, an ancient Chronologer, accounteth somewhat less, that is, 5500. _Eusebius_, _Orosius_ and others dissent not much from this, but all exceed five thousand.

The latter compute of the Greeks, as _Petavius_ observeth, hath been reduced unto two or three accounts. The first accounts unto our Saviour 5501, and this hath been observed by _Nicephorus_, _Theophanes_, and _Maximus_. [SN: _By what account the world hath lasted 7154 years._] The other accounts 5509; and this of all at present is generally received by the Church of _Constantinople_, observed also by the _Moscovite_, as I have seen in the date of the Emperors letters; wherein this year of ours 1645 is from the year of the world 7154, which doth exactly agree unto this last account 5509, for if unto that sum be added 1645, the product will be 7154, by this Chronology are many Greek Authors to be understood; and thus is _Martinus Crusius_ to be made out, when in his Turcogrecian history he delivers, the City of _Constantinople_ was taken by the Turks in the year ???a; that is, 6961. Now according unto these Chronologists, the Prophecy of _Elias_ the Rabbin, so much in request with the Jews, and in some credit also with Christians, that the world should last but six thousand years; unto these I say, it hath been long and out of memory disproved, for the Sabbatical and 7000 year wherein the world should end (as did the Creation on the seventh day) unto them is long ago expired; they are proceeding in the eight thousand year, and numbers exceeding those days which men have made the types and shadows of these. But certainly what _Marcus Leo_ the Jew conceiveth of the end of the heavens, exceedeth the account of all that ever shall be; for though he conceiveth the Elemental frame shall end in the Seventh or Sabbatical Millenary, yet cannot he opinion the heavens and more durable part of the Creation shall perish before seven times seven, or 49, that is, the Quadrant of the other seven, and perfect Jubilee of thousands.

Thus may we observe the difference and wide dissent of mens opinions, and thereby the great incertainty in this establishment. The Hebrews not only dissenting from the Samaritans, the Latins from the Greeks, but every one from another. Insomuch that all can be in the right it is impossible; that any one is so, not with a.s.surance determinable. And therefore as _Petavius_ confesseth, to effect the same exactly without inspiration it is impossible, and beyond the Arithmetick of any but G.o.d himself. And therefore also what satisfaction may be obtained from those violent disputes, and eager enquirers in what day of the month the world began either of March or October; likewise in what face or position of the Moon, whether at the prime or full, or soon after, let our second and serious considerations determine.

[Sidenote: _The cause of so different accounts about the age of the world._]

Now the reason and ground of this dissent, is the unhappy difference between the Greek and Hebrew Editions of the Bible, for unto these two Languages have all translations conformed; the holy Scripture being first delivered in Hebrew, and first translated into Greek. For the Hebrew; it seems the primitive and surest text to rely on, and to preserve the same entire and uncorrupt there hath been used the highest caution humanity could invent. For as _R. Ben. Maimon_ hath declared, if in the copying thereof one letter were written twice, or if one letter but touched another, that copy was not admitted into their Synagogues, but only allowable to be read in Schools and private families. Neither were they careful only in the exact number of their Sections of the Law, but had also the curiosity to number every word, and affixed the account unto their several books. [SN: _Corruption even in the Hebrew Text of the Bible._] Notwithstanding all which, divers corruptions ensued, and several depravations slipt in, arising from many and manifest grounds, as hath been exactly noted by _Morinus_ in his preface unto the Septuagint.

As for the Septuagint, it is the first and most ancient Translation; and of greater antiquity than the Chaldee version; occasioned by the request of _Ptolomeus Philadelphus_, King of _Egypt_, for the ornament of his memorable Library; unto whom the high Priest addressed six Jews out of every Tribe, which amounteth unto 72; and by these was effected that Translation we usually term the Septuagint, or Translation of seventy.

[SN: _The Credit of the Septuagint translation._] Which name, however it obtain from the number of their persons, yet in respect of one common Spirit, it was the Translation but as it were of one man; if as the story relateth, although they were set apart and severed from each other, yet were their Translations found to agree in every point, according as is related by _Philo_ and _Josephus_; although we find not the same in _Aristaeas_ [Sidenote: Aristeas ad Philocratorem de 72 interpretibus.], who hath expresly treated thereof. But of the Greek compute there have pa.s.sed some learned dissertations not many years ago, wherein the learned _Isacius Vossius_ makes the nativity of the world to antic.i.p.ate the common account one thousand four hundred and forty years.

This Translation in ancient times was of great authority, by this many of the Heathens received some notions of the Creation and the mighty works of G.o.d; This in express terms is often followed by the Evangelists, by the Apostles, and by our Saviour himself in the quotations of the Old Testament. This for many years was used by the Jews themselves, that is, such as did h.e.l.lenize and dispersedly dwelt out of Palestine with the Greeks; and this also the succeeding Christians and ancient Fathers observed; although there succeeded other Greek versions, that is, of _Aquila_, _Theodosius_ and _Symmachus_; for the Latin translation of _Jerom_, called now the Vulgar, was about 800 years after the Septuagint; although there was also a Latin translation before, called the Italick version. Which was after lost upon the general reception of the translation of Saint _Jerom_ [SN: Praefat. in Paralipom.]. Which notwithstanding (as he himself acknowledgeth) had been needless, if the Septuagint copys had remained pure, and as they were first translated. But, (beside that different copys were used, that _Alexandria_ and _Egypt_ followed the copy of _Hesychius_, _Antioch_ and _Constantinople_ that of _Lucian_ the Martyr, and others that of _Origen_) the Septuagint was much depraved, not only from the errors of Scribes, and the emergent corruptions of time, but malicious contrivance of the Jews; as _Justin Martyr_ hath declared, in his learned dialogue _Tryphon_, and _Morinus_ hath learnedly shewn from many confirmations.

[Sidenote: De Hebraei et Graeci textus sinceritate.]

Whatsoever Interpretations there have been since, have been especially effected with reference unto these, that is, the Greek and Hebrew text, the Translators sometimes following the one, sometimes adhering unto the other, according as they found them consonant unto truth, or most correspondent unto the rules of faith. Now however it cometh to pa.s.s, these two are very different in the enumeration of Genealogies, and particular accounts of time; for in the second intervail, that is, between the Flood and _Abraham_, there is by the Septuagint introduced one _Cainan_ to be the son of _Arphaxad_ and father of _Salah_; whereas in the Hebrew there is no mention of such a person, but _Arphaxad_ is set down to be the father of _Salah_. But in the first intervail, that is, from the Creation unto the Flood, their disagreement is more considerable; for therein the Greek exceedeth the Hebrew, and common account almost 600 years. And 'tis indeed a thing not very strange, to be at the difference of a third part, in so large and collective an account, if we consider how differently they are set forth in minor and less mistakable numbers. So in the Prophesie of _Jonah_, both in the Hebrew and Latin text, it is said, Yet forty dayes and _Ninevy_ shall be overthrown: But the Septuagint saith plainly, and that in letters at length, t?e?? ???a? that is, yet three dayes and _Ninevy_ shall be destroyed. Which is a difference not newly crept in, but an observation very ancient, discussed by _Austin_ and _Theodoret_, and was conceived an error committed by the Scribe. Men therefore have raised different computes of time, according as they have followed their different texts; and so have left the history of times far more perplexed than Chronology hath reduced.

Again, However the texts were plain, and might in their numerations agree, yet were there no small difficulty to set down a determinable Chronology, or establish from whence any fixed point of time. For the doubts concerning the time of the Judges are inexplicable; that of the Reigns and succession of Kings is as perplexed; it being uncertain whether the years both of their lives and reigns ought to be taken as compleat, or in their beginning and but currant accounts. Nor is it unreasonable to make some doubt whether in the first ages and long lives of our fathers, _Moses_ doth not sometime account by full and round numbers, whereas strictly taken they might be some few years above or under; as in the age of _Noah_, it is delivered to be just five hundred when he begat _Sem_; whereas perhaps he might be somewhat above or below that round and compleat number. For the same way of speech is usual in divers other expressions: Thus do we say the Septuagint, and using the full and articulate number, do write the Translation of Seventy; whereas we have shewn before, the precise number was Seventy two. So is it said that Christ was three days in the grave; according to that of _Mathew_, as _Jonas_ was three days and three nights in the Whales belly, so shall the Son of man be three days and three nights in the heart of the earth: which notwithstanding must be taken Synecdochically; or by understanding a part for an whole day; for he remained but two nights in the grave; for he was buried in the afternoon of the first day, and arose very early in the morning on the third; that is, he was interred in the eve of the Sabbath, and arose in the morning after it.

Moreover although the number of years be determined and rightly understood, and there be without doubt a certain truth herein; yet the text speaking obscurely or dubiously, there is oft-times no slender difficulty at what point to begin or terminate the account. So when it is said _Exod._ 12. the sojourning of the children of _Israel_ who dwelt in _Egypt_ was 430 years, it cannot be taken strictly, and from their first arrival into Egypt, for their habitation in that land was far less; but the account must begin from the Covenant of G.o.d with _Abraham_, and must also comprehend their sojourn in the land of _Canaan_, according as is expressed, _Gal._ 3. The Covenant that was confirmed before of G.o.d in Christ, the Law which was 430 years after cannot disanul. Thus hath it also happened in the account of the 70 years of their captivity, according to that of _Jeremy_ [SN: _Chap._ 20.], This whole land shall be a desolation, and these nations shall serve the King of _Babylon_ 70 years. Now where to begin or end this compute, ariseth no small difficulties; for there were three remarkable captivities and deportations of the Jews. The first was in the third or fourth year of _Joachim_, and first of _Nabuchodonozor_, when _Daniel_ was carried away; the second in the reign of _Ieconiah_, and the eighth year of the same King; the third and most deplorable to the reign of _Zedechias_ and in the nineteenth year of _Nabuchodonozor_, whereat both the Temple and City were burned. Now such is the different conceit of these times, that men have computed from all; but the probablest account and most concordant unto the intention of _Ieremy_, is from the first of _Nabuchodonozor_ unto the first of King _Cyrus_ over _Babylon_; although the Prophet _Zachary_ [SN: _Chap._ 1. 12.] accounteth from the last. O Lord of hosts, How Long! Wilt thou not have mercy on _Ierusalem_, against which thou hast had indignation these threescore and ten years?

for he maketh this expostulation in the second year of _Darius Histaspes_, wherein he prophesied, which is about eighteen years in account after the other.

[Sidenote: _The difficulties of_ Daniels _70 Weeks_.]

Thus also although there be a certain truth therein, yet is there no easie doubt concerning the seventy weeks, or seventy times seven years of _Daniel_; whether they have reference unto the nativity or pa.s.sion of our Saviour, and especially from whence, or what point of time they are to be computed. For thus is it delivered by the Angel _Gabriel_: Seventy weeks are determined upon the people; and again in the following verse: Know therefore and understand, that from the going forth of the Commandment to restore and to build _Ierusalem_ unto the Messias the Prince, shall be seven weeks, and threescore and two weeks, the street shall be built again, and the wall even in troublesome times; and after threescore and two weeks shall Messiah be cut off. Now the going out of the Commandment to build the City, being the point from whence to compute, there is no slender controversie when to begin. For there are no less than four several Edicts to this effect, the one in the first year of _Cyrus_, the other in the second of _Darius_, the third and fourth in the seventh, and in the twentieth of _Artaxerxes Longima.n.u.s_; although as _Petavius_ accounteth, it best accordeth unto the twenty year of _Artaxerxes_, from whence _Nehemiah_ deriveth his Commission.

[SN: _Of our Bless. Saviours age at his Pa.s.sion._] Now that computes are made uncertainly with reference unto Christ, it is no wonder, since I perceive the time of his Nativity is in controversie, and no less his age at his Pa.s.sion. For _Clemens_ and _Tertullian_ conceive he suffered at thirty; but _Irenaeus_ a Father neerer his time, is further off in his account, that is, between forty and fifty.

_Longomonta.n.u.s_ a late Astronomer, endeavours to discover this secret from Astronomical grounds, that is, the Apogeum of the Sun; conceiving the Excentricity invariable, and the Apogeum yearly to move one scruple, two seconds, fifty thirds, etc. Wherefore if in the time of _Hipparchus_, that is, in the year of the _Iulian_ period 4557 it was in the fifth degree of _Gemini_, and in the daies of _Tycho Brahe_, that is in the year of our Lord 1588, or of the world 5554, the same was removed unto the fift degree of _Cancer_; by the proportion of its motion, it was at the Creation first in the beginning of _Aries_, and the Perigeum or nearest point in _Libra_. But this conceit how ingenious or subtile soever, is not of satisfaction; it being not determinable, or yet agreed in what time precisely the Apogeum absolveth one degree, as _Petavius_ [SN: De Doctrina temporum 1.4.] hath also delivered.

Lastly, However these or other difficulties intervene, and that we cannot satisfie our selves in the exact compute of time, yet may we sit down with the common and usual account; nor are these differences derogatory unto the Advent or Pa.s.sion of Christ, unto which indeed they all do seem to point, for the Prophecies concerning our Saviour were indefinitely delivered before that of _Daniel_; so was that p.r.o.nounced unto _Eve_ in paradise, that after of _Balaam_, those of _Isaiah_ and the Prophets, and that memorable one of _Iacob_, the Scepter shall not depart from _Israel_ untill _s.h.i.+lo_ come; which time notwithstanding it did not define at all. In what year therefore soever, either from the destruction of the Temple, from the re-edifying thereof, from the flood, or from the Creation he appeared, certain it is, that in the fulness of time he came. When he therefore came is not so considerable, as that he is come: in the one there is consolation, in the other no satisfaction.

The greater Quere is, when he will come again; and yet indeed it is no Quere at all: for that is never to be known, and therefore vainly enquired: 'tis a professed and authentick obscurity, unknown to all but to the omniscience of the Almighty. Certainly the ends of things are wrapt up in the hands of G.o.d, he that undertakes the knowledge thereof, forgets his own beginning, and disclaims his principles of earth. No man knows the end of the world, nor a.s.suredly of any thing in it: G.o.d sees it, because unto his Eternity it is present; he knoweth the ends of us, but not of himself: and because he knows not this, he knoweth all things, and his knowledge is endless, even in the object of himself.

CHAPTER II

Of mens Enquiries in what season or Point of the Zodiack it began, that as they are generally made, they are in vain, and as particularly, uncertain.

[Sidenote: _The world began in all the four quarters of the year._]

Concerning the Seasons, that is, the quarters of the year, some are ready to enquire, others to determine, in what season, whether in the Autumn, Spring, Winter or Summer the World had its beginning. Wherein we affirm, that as the question is generally, and in respect of the whole earth proposed, it is with manifest injury unto reason in any particular determined; because when ever the world had its beginning it was created in all these four. For, as we have elsewhere delivered, whatsoever sign the Sun possesseth (whose recess or vicinity defineth the quarters of the year) those four seasons were actually existent; it being the nature of that Luminary to distinguish the several seasons of the year; all which it maketh at one time in the whole earth, and successively in any part thereof. Thus if we suppose the Sun created in Libra, in which sign unto some it maketh Autumn; at the same time it had been Winter unto the Northern-pole, for unto them at that time the Sun beginneth to be invisible, and to shew it self again unto the Pole of the South. Unto the position of a right Sphere or directly under the aequator, it had been Summer; for unto that situation the Sun is at that time vertical.

Unto the lat.i.tude of Capricorn, or the Winter Solstice it had been Spring; for unto that position it had been in a middle point, and that of ascent, or approximation, but unto the lat.i.tude of Cancer or the Summer Solstice it had been Autumn; for then had it been placed in a middle point, and that of descent, or elongation.

And if we shall take it literally what _Moses_ described popularly, this was also the const.i.tution of the first day. For when it was evening unto one longitude, it was morning unto another; when night unto one, day unto another. And therefore that question, whether our Saviour shall come again in the twilight (as is conceived he arose) or whether he shall come upon us in the night, according to the comparison of a thief, or the _Jewish_ tradition, that he will come about the time of their departure out of _aegypt_, when they eat the Pa.s.sover, and the Angel pa.s.sed by the doors of their houses; this Quere I say needeth not further dispute. For if the earth be almost every where inhabited, and his coming (as Divinity affirmed) must needs be unto all; then must the time of his appearance be both in the day and night. For if unto _Jerusalem_, or what part of the world soever he shall appear in the night, at the same time unto the _Antipodes_, it must be day; if twilight unto them, broad day unto the _Indians_; if noon unto them, yet night unto the _Americans_: and so with variety according unto various habitations, or different positions of the Sphere, as will be easily conceived by those who understand the affections of different habitations, and the conditions of _Antaeci_, _Periaeci_, and _Antipodes_.

And so although he appear in the night, yet may the day of Judgement or Dooms-day well retain that name; for that implieth one revolution of the Sun, which maketh the day and night, and that one natural day. [SN: ?????e???] And yet to speak strictly, if (as the Apostle affirmeth) we shall be changed in the twinckling of an eye (and as the Schools determine) the destruction of the world shall not be successive but in an instant; we cannot properly apply thereto the usual distinctions of time; called that twelve hours, which admits not the parts thereof, or use at all the name of time, when the nature thereof shall perish.

But if the enquiry be made unto a particular place, and the question determined unto some certain Meridian; as namely, unto _Mesopotamia_ wherein the seat of paradice is presumed, the Query becomes more reasonable, and is indeed in nature also determinable. Yet positively to define that season, there is no slender difficulty; for some contend that it began in the Spring; as (beside _Eusebius_, _Ambrose_, _Bede_, and _Theodoret_) some few years past _Henrico Philippi_ in his Chronology of the Scripture. Others are altogether for Autumn; and from hence do our Chronologers commence their compute; as may be observed in _Helvicus_, _Jo. Scaliger_, _Calvisius_, and _Petavius_.

CHAPTER III

Of the Divisions of the seasons and four Quarters of the year, according unto Astronomers and Physitians; that the common compute of the Ancients, and which is still retained by some is very questionable.

As for the divisions of the year, and the quartering out this remarkable standard of time, there have pa.s.sed especially two distinctions; the first in frequent use with Astronomers, according to the cardinal intersections of the Zodiack, that is, the two aequinoctials and both the Solst.i.tial points; defining that time to be the Spring of the year, wherein the Sun doth pa.s.s from the aequinox of Aries unto the Solstice of Cancer; the time between the Solstice and the aequinox of Libra, Summer; from thence unto the Solstice of Capricornus, Autumn; and from thence unto the aequinox of Aries again, Winter. Now this division although it be regular and equal, is not universal; for it includeth not those lat.i.tudes which have the seasons of the year double; as have the inhabitants under the Equator, or else between the Tropicks. [SN: _Between the Tropicks two Summers in a year._] For unto them the Sun is vertical twice a year, making two distinct Summers in the different points of verticality. So unto those which live under the aequator, when the sun is in the aequinox it is Summer, in which points it maketh Spring or Autumn unto us; and unto them it is also Winter when the Sun is in either Tropick; whereas unto us it maketh always Summer in the one. And the like will happen unto those habitations, which are between the Tropicks and the aequator.

A second and more sensible division there is observed by _Hippocrates_, and most of the ancient _Greeks_, according to the rising and setting of divers stars; dividing the year, and establis.h.i.+ng the account of seasons from usual alterations, and sensible mutations in the air, discovered upon the rising and setting of those stars, accounting the Spring from the aequinoxial point of Aries; from the rising of the Pleiades, or the several stars on the back of Taurus, Summer; from the rising of Arcturus, a star between the thighs of Bootes, Autumn; and from the setting of the Pleiades, Winter. Of these divisions because they were unequal, they were fain to subdivide the two larger portions, that is of the Summer and Winter quarters; the first part of the Summer they named ?????, the second unto the rising of the Dog-star, ??a, from thence unto the setting of Arcturus, ?p??a. The Winter they divided also into three parts; the first part, or that of seed time they named sp??et??, the middle or proper Winter, ?e???, the last, which was their planting or grafting time f?ta??a?. This way of division was in former ages received, is very often mentioned in Poets, translated from one Nation to another; from the _Greeks_ unto the _Latines_ as is received by good Authors; and delivered by Physitians, even unto our times.

Now of these two, although the first in some lat.i.tude may be retained, yet is not the other in any to be admitted. For in regard of time (as we elsewhere declare) the stars do vary their longitudes, and consequently the times of their ascension and descension. That star which is the term of numeration, or point from whence we commence the account, altering his site and longitude in process of time, and removing from West to East, almost one degree in the s.p.a.ce of 72 years, so that the same star, since the age of _Hippocrates_ who used this account, is removed in _consequentia_ about 27 degrees. Which difference of their longitudes, doth much diversifie the times of their ascents, and rendereth the account unstable which shall proceed thereby.

Again, In regard of different lat.i.tudes, this cannot be a setled rule, or reasonably applied unto many Nations. For whereas the setting of the Pleiades or seven stars, is designed the term of Autumn, and the beginning of Winter; unto some lat.i.tudes these stars do never set, as unto all beyond 67 degrees. And if in several and far distant lat.i.tudes we observe the same star as a common term of account unto both, we shall fall upon an unexpected, but an unsufferable absurdity; and by the same account it will be Summer unto us in the North, before it be so unto those, which unto us are Southward, and many degrees approaching nearer the Sun. For if we consult the Doctrine of the sphere, and observe the ascension of the Pleiades, which maketh the beginning of Summer, we shall discover that in the lat.i.tude of 40, these stars arise in the 16 degree of Taurus; but in the lat.i.tude of 50, they ascend in the eleventh degree of the same sign, that is, 5 dayes sooner; so shall it be Summer unto _London_, before it be unto _Toledo_, and begin to scorch in _England_, before it grow hot in _Spain_.

This is therefore no general way of compute, nor reasonable to be derived from one Nation unto another; the defect of which consideration hath caused divers errors in Latine poets, translating these expressions from the _Greeks_; and many difficulties even in the _Greeks_ themselves; which living in divers lat.i.tudes, yet observed the same compute. So that to make them out, we are fain to use distinctions; sometime computing cosmically what they intended heliacally: and sometime in the same expression accounting the rising heliacally, the setting cosmically. Otherwise it will be hardly made out, what is delivered by approved Authors; and is an observation very considerable unto those which meet with such expressions, as they are very frequent in the poets of elder times, especially _Hesiod_, _Aratus_, _Virgil_, _Ovid_, _Manilius_; and Authors Geoponical, or which have treated _de re rustica_, as _Constantine_, _Marcus Cato_, _Columella_, _Palladius_ and _Varro_.

Lastly, The absurdity in making common unto many Nations those considerations whose verity is but particular unto some, will more evidently appear, if we examine the Rules and Precepts of some one climate, and fall upon consideration with what incongruity they are transferrible unto others. Thus is it advised by _Hesiod_.

_Pleiadibus Atlante natis orientibus Incipe messem, Arationem vero occidentibus._

Implying hereby the Heliacal ascent and Cosmical descent of those stars.

Now herein he setteth down a rule to begin harvest at the arise of the Pleiades; which in his time was in the beginning of _May_. This indeed was consonant unto the clime wherein he lived, and their harvest began about that season: but is not appliable unto our own, for therein we are so far from expecting an harvest, that our Barley-seed is not ended.

Again, correspondent unto the rule of _Hesiod_, _Virgil_ affordeth another,

_Ante tibi Eoae Atlantides abscondantur, Debita quam sulcis committas semina._

Understanding hereby their Cosmical descent, or their setting when the Sun ariseth, and not their Heliacal obscuration, or their inclusion in the l.u.s.tre of the Sun, as _Servius_ upon this place would have it; for at that time these stars are many signs removed from that luminary. Now herein he strictly adviseth, not to begin to sow before the setting of these stars; which notwithstanding without injury to agriculture, cannot be observed in _England_; for they set unto us about the 12 of November, when our Seed-time is almost ended.

And this diversity of clime and clestial observations, precisely observed unto certain stars and moneths, hath not only overthrown the deductions of one Nation to another, but hath perturbed the observation of festivities and statary Solemnities, even with the _Jews_ themselves.

For unto them it was commanded that at their entrance into the land of _Canaan_, in the fourteenth of the first moneth (that is _Abib_ or _Nisan_ which is Spring with us) they should observe the celebration of the Pa.s.sover; and on the morrow after, which is the fifteenth day, the feast of unleavened bread; and in the sixteenth of the same moneth, that they should offer the first sheaf of the harvest. Now all this was feasible and of an easie possibility in the land of _Canaan_, or lat.i.tude of _Jerusalem_; for so it is observed by several Authors in later times; and is also testified by holy Scripture in times very far before. For when the children of _Israel_ pa.s.sed the river _Jordan_ [SN: Josh. 3.], it is delivered by way of parenthesis, that the river overfloweth its banks in the time of harvest; which is conceived the time wherein they pa.s.sed; and it is after delivered [SN: Josh. 5.], that in the fourteenth day they celebrated the Pa.s.sover: which according to the Law of _Moses_ was to be observed in the first moneth, or moneth of _Abib_.

And therefore it is no wonder, what is related by _Luke_, that the Disciples upon the _Deuteroproton_, as they pa.s.sed by, plucked the ears of corn. [SN: _What the Sabbaton Deuteroproton_, Luk. 6. _was_.] For the _Deuteroproton_ or second first Sabbath, was the first Sabbath after the Deutera or second of the Pa.s.sover, which was the sixteenth of _Nisan_ or _Abib_. And this is also evidenced from the received construction of the first and latter rain. I will give you the rain of your land in his due season, the first rain and the latter rain. [SN: _Deut._ 11.] For the first rain fell upon the seed-time about October, and was to make the seed to root, the latter was to fill the ear, and fell in Abib or March, the first moneth: according as is expressed. [SN: _Joel_ 2.] And he will cause to come down for you the rain, the former rain and the latter rain in the first moneth; that is the moneth of _Abib_ wherein the Pa.s.sover was observed. This was the Law of _Moses_, and this in the land of _Canaan_ was well observed, according to the first inst.i.tution: but since their dispersion and habitation in Countries, whose const.i.tutions admit not such tempestivity of harvests; and many not before the latter end of Summer; notwithstanding the advantage of their Lunary account, and intercalary moneth Veader, affixed unto the beginning of the year, there will be found a great disparity in their observations; nor can they strictly and at the same season with their forefathers observe the commands of G.o.d.

To add yet further, those Geoponical rules and precepts of Agriculture which are delivered by divers Authors, are not to be generally received; but respectively understood unto climes whereto they are determined. For whereas one adviseth to sow this or that grain at one season, a second to set this or that at another, it must be conceived relatively, and every Nation must have its Country Farm; for herein we may observe a manifest and visible difference, not only in the seasons of harvest, but in the grains themselves. For with us Barley-harvest is made after wheat-harvest, but with the _Israelites_ and _aegyptians_ it was otherwise; so is it expressed by way of priority, _Ruth_ the 2. So _Ruth_ kept fast by the maidens of _Boaz_ to glean unto the end of Barley-harvest and of Wheat-harvest, which in the plague of hayl in _aegypt_ is more plainly delivered, _Exod._ 9. And the Flax and the Barley were smitten, for the Barley was in the ear and the Flax was bolled, but the Wheat and the Rye were not smitten, for they were not grown up.