Of sundry Tenets concerning Vegetables or Plants, which examined, prove either false or dubious. 1. Many Mola's and false conceptions there are of Mandrakes, the first from great Antiquity, conceiveth the Root thereof resembleth the shape of Man; which is a conceit not to be made out by ordinary inspection, or any other eyes, Now whatever encouraged the first invention, there have not been wanting many ways of its promotion. The first a Catachrestical and far derived similitude it holds with Man; that is, in a bifurcation or division of the Root into two parts, which some are content to call Thighs; whereas notwithstanding they are oft-times three, and when but two, commonly so complicated and crossed, that men for this deceit are fain to effect their design in other plants; And as fair a resemblance is often found in Carrots, Parsnips, Briony, and many others. There are, I confess, divers Plants which carry about them not only the shape of parts, but also of whole Animals, but surely not all thereof, unto whom this conformity is imputed. Whoever shall peruse the signatures of Crollius, or rather the Phytognomy of Porta, and strictly observe how vegetable Realities are commonly forced into Animal Representations, may easily perceive in very many, the semblance is but postulatory, and must have a more assimilating phansie then mine to make good many thereof. Illiterate heads have been led on by the name ???d?a, Spelunca., which in the first syllable expresseth its Representation; but others have better observed the Laws of Etymology, and deduced it from a word of the same language, because it delighteth to grow in obscure and shady places; which derivation, although we shall not stand to maintain, yet the other seemeth answerable unto the Etymologies of many Authors, who often confound such nominal Notations. Not to enquire beyond our own profession, the Latine Physitians which most adhered unto the Arabick way, have often failed herein; particularly Valescus de Tarranta, In the old Edition. a received Physitian, The received distinction and common Notation by Sexes, hath also promoted the conceit; for true it is, that Herbalists from ancient times have thus distinguished them, naming that the Male, whose leaves are lighter, and Fruit and Apples rounder; but this is properly no generative division, but rather some note of distinction in colour, figure or operation. For though Empedocles affirm, there is a mixt, and undivided Sex in Vegetables; and Scaliger upon Aristotle De Plantis., doth favourably explain that opinion; yet will it not consist with the common and ordinary acception, nor yet with Aristotles definition. For if that be Male which generates in another, that Female which procreates in it self; if it be understood of Sexes conjoined, all Plants are Female; and if of disjoined and congressive generation, there is no Male or Female in them at all. The impostures touching the Root of Mandrake. But the Atlas or main Axis which supported this opinion, was dayly experience, and the visible testimony of sense. For many there are in several parts of Europe, who carry about Roots and sell them unto What is therefore delivered in favour thereof, by Authors ancient or modern, must have its root in tradition, imposture, far derived similitude, or casual and rare contingency. So may we admit of the Epithet of Pythagoras, who calls it AnthropomorphusOrchis Anthropomorphus cujus Icon in Kircheri Magia parastatica.; and that of Columella, who terms it Semihomo; more appliable unto the Man-Orchis, whose flower represents a Man. Thus is Albertus to be received when he affirmeth, that Mandrakes represent man-kind with the distinction of either Sex. De mandragora. Under these restrictions may those Authors be admitted, which for this opinion are introduced by Drusius; nor shall we need to Generations equivocal, are yet commonly regular and of a determinate form or species. The second assertion concerneth its production. That it naturally groweth under Gallowses and places of execution, arising from fat or urine that drops from the body of the dead; a story somewhat agreeable unto the fable of the Serpents teeth sowed in the earth by Cadmus; or rather the birth of Orion from the urine of Jupiter, Mercury, and Neptune. Now this opinion seems grounded on the former, that is, a conceived similitude it hath with man; and therefore from him in some way they would make out its production: Which conceit is not only erroneous in the foundation, but injurious unto Philosophy in the superstruction. Making putrifactive generations, correspondent unto seminal productions, and conceiving in equivocal effects and univocal conformity unto the efficient. Which is so far from being verified of animals in their corruptive mutations into Plants, that they maintain not this similitude in their nearer translation into animals. So when the Oxe corrupteth into Bees, or the Horse into Hornets, they come not forth in the image of their originals. So the corrupt and excrementous humours in man are animated into Lice; and we may observe, that Hogs, Sheep, Goats, Hawks, Hens, and others, have one peculiar and proper kind of vermine; not resembling themselves according to seminal conditions, yet carrying a setled and confined habitude unto their corruptive originals. And therefore come not forth in generations erratical, or different from each other; but seem specifically and in regular shapes to attend the corruption of their bodies, as do more perfect conceptions, the rule of seminal productions. The third affirmeth the roots of Mandrakes do make The last concerneth the danger ensuing, That there follows an hazard of life to them that pull it up, that some evil fate pursues them, and they live not very long after. Therefore the attempt hereof among the Ancients, was not in ordinary way; but as Pliny informeth, when they intended to take up the root of this Plant, they took the wind thereof, and with a sword describing three circles about it, they digged it up, looking toward the West. A conceit not only injurious unto truth, and confutable by daily experience, but somewhat derogatory unto the providence of God; that is, not only to impose so destructive a quality on any Plant, but to conceive a Vegetable, whose parts are useful unto many, should in the only taking up prove mortal unto any. To think he suffereth the poison of Nubia Granum NubiÆ. to be gathered, Napellus, Aconite, and Thora, to be eradicated, yet this not to be moved. That he permitteth Arsenick and mineral poisons to be forced from the bowels of the Earth, yet not this from the surface thereof. This were to introduce a second forbidden fruit, and inhance the first malediction, making it not only mortal for Adam to taste the one, but capital unto his posterity to eradicate or dig up the other. Now what begot, at least promoted so strange conceptions, might be the magical opinion hereof; this being conceived the Plant so much in use with Circe, Analogous relations concerning other plants, and such as are of near affinity unto this, have made its currant smooth, and pass more easily among us. For the same effect is also delivered by Josephus, concerning the root Baaras; by Ælian of Cynospastus; and we read in Homer the very same opinion concerning Moly, ???? d? ?? ?a????s? ?e??· ?a?ep?? d? t' ???sse?? ??d??s? ?e ???t??s?· ?e?? d? te p??ta d??a?ta?. The Gods it Moly call, whose Root to dig away, Is dangerous unto Man; but Gods, they all things may. Now parallels or like relations alternately relieve each other, when neither will pass asunder, yet are they plausible together; their mutual concurrences supporting their solitary instabilities. Signaturists have somewhat advanced it; who seldom omitting what Ancients delivered; drawing into inference received distinction of sex, not willing to examine its humane resemblance; and placing it in the form of strange and magical simples, have made men suspect there was more therein, then ordinary practice allowed; and so became apt to embrace whatever they heard or read conformable unto such conceptions. Lastly, The conceit promoteth it self: for concerning an effect whose trial must cost so dear, it fortifies it self in that invention; and few there are whose experiment it need to fear. For (what is most contemptible) although not only the reason of any head, That Cinamon, Ginger, Clove, etc., are not of the same tree. 2. That Cinamon, Ginger, Clove, Mace, and Nutmeg, are but the several parts and fruits of the same tree, is the common belief of those which daily use them. Whereof to speak distinctly, Ginger is the root of neither Tree nor Shrub, but of an herbaceous Plant, resembling the Water Flower-De-luce, as Garcias first described; or rather the common Reed, as Lobelius since affirmed. Very common in many parts of India, growing either from Root or Seed, which in December and January they take up, and gently dried, roll it up in earth, whereby occluding the pores, they conserve the natural humidity, and so prevent corruption. Cinamon is the inward bark of a Cinamon Tree, whereof the best is brought from Zeilan; this freed from the outward bark, and exposed unto the Sun, contracts into those folds wherein we commonly receive it. If it have not a sufficient isolation it looketh pale, and attains not its laudable colour; if it be sunned too long, it suffereth a torrefaction, and descendeth somewhat below it. Clove seems to be either the rudiment of a fruit, or the fruit it self growing upon the Clove tree, to be found but in few Countries. The most commendable is that of the Isles of Molucca; it is first white, afterward green, which beaten down, and dried in the Sun, becometh black, and in the complexion we receive it. Nutmeg is the fruit of a Tree differing from all these, Now if because Mace and Nutmegs proceed from one Tree, the rest must bear them company; or because they are all from the East Indies, they are all from one Plant: the Inference is precipitous, nor will there such a Plant be found in the Herbal of Nature. What the Misseltoe in some Trees is. 3. That Viscus Arboreus or Misseltoe is bred upon Trees, from seeds which Birds, especially Thrushes and Ring-doves let fall thereon, was the Creed of the Ancients, and is still believed among us, is the account of its production, set down by Pliny, delivered by Virgil, and subscribed by many more. If so, some reason must be assigned, why it groweth onely upon certain Trees, and not upon many whereon these Birds do light. For as Exotick observers deliver, it groweth upon Almond-trees, Chesnut, Apples, Oaks, and Pine-trees. As we observe in England very commonly upon Apple, Crabs, and White-thorn; sometimes upon Sallow, Hazel, and Oak: rarely upon Ash, Lime-tree, and Maple; never, that I could observe, upon Holly, Elm, and many more. Why it groweth not in all Countries and places where these Birds are found; for so Brassavolus affirmeth, it is not to be found in the Territory of Ferrara, and was fain to supply himself Now what begot this conceit, might be the enlargement of some part of truth contained in its story. For certain it is, that some Birds do feed upon the berries of this Vegetable, and we meet in Aristotle with one kind of Trush called the Missel Trush ???????., or feeder upon Misseltoe. But that which hath most promoted it, is a received proverb, Turdus sibi malum cacat; appliable unto such men as are authors of their own misfortunes. For according unto ancient tradition and Plinies rela Paganish superstition about the Misseltoe of the Oak. As for the Magical vertues in this Plant, and conceived efficacy unto veneficial intentions, it seemeth a Pagan relique derived from the ancient Druides, the great admirers of the Oak, especially the Misseltoe that grew thereon; which according unto the particular of Pliny, they gathered with great solemnity. For after sacrifice the Priest in a white garment ascended the tree, cut down the Misseltoe with a golden hook, and received it in a white coat; the vertue whereof was to resist all poisons, and make fruitful any that used it. Vertues not expected from Classical practice; and did they fully answer their promise which are so commended, in Epileptical intentions, we would abate these qualities. Country practice hath added another, to provoke the after-birth, and in that case the decoction is given unto Cows. That the Berries are poison as some conceive, we are so far from averring, that we have safely given them inwardly; and can confirm the experiment of Brassavolus, that they have some purgative quality. 4. The Rose of Jericho, that flourishes every year just about Christmas Eve, is famous in Christian reports; which notwithstanding we have some reason to doubt, and are plainly informed by Bellonius, it is but a Monastical imposture, as he hath delivered in his There wanted not a specious confirmation from a text in Ecclesiasticus Cap. 24., Quasi palma exultata sum in Cades, & quasi plantatio RosÆ in Jericho: I was exalted like a Palm-tree in Engaddi, and as a Rose in Jericho. The sound whereof in common ears, begat an extraordinary opinion of the Rose of that denomination. But herein there seemeth a mistake: for by the Rose in the Text, is implied the true and proper Rose, as first the Greek f?ta t?? ??d??., and ours accordingly rendreth it. But that which passeth under this name, and by us is commonly called the Rose of Jericho, is properly no Rose, but a small thorny shrub or kind of Heath, bearing little white flowers, far differing from the Rose; whereof Bellonius a very inquisitive Herbalist, could not find any in his travels thorow Jericho. A Plant so unlike a Rose, it hath been mistaken by some good Simplist for Amomum; which truly understood is so unlike a Rose, that as Dioscorides delivers, the flowers thereof are like the white Violet, and its leaves resemble Briony. Suitable unto this relation almost in all points is 5. That ferrum Equinum, or Sferra Cavallo hath a vertue attractive of Iron, a power to break locks, and draw off the shoes of a Horse that passeth over it; whether you take it for one kind of Securidaca, or will also take in Lunaria, we know it to be false: and cannot but wonder at Mathiolus, who upon a parallel in Pliny was staggered into suspension. Who notwithstanding in the imputed vertue to open things, close and shut up, could laugh himself at that promise from the herb Æthiopis or Æthiopian mullen; and condemn the judgment of Scipio, who having such a picklock, would spend so many years in battering the Gates of Carthage. Which strange and Magical conceit, seems to have no deeper root in reason, then the figure of its seed; for therein indeed it somewhat resembles a How Beer and Wine come to be spoiled by Lightning. 6. That Bayes will protect from the mischief of Lightning and Thunder, is a quality ascribed thereto, common with the Fig-tree, Eagle, and skin of a Seal. Against so famous a quality, Vicomercatus produceth experiment of a Bay-tree blasted in Italy. And therefore although Tiberius for this intent, did wear a Lawrel upon his Temples, yet did Augustus take a more probable course, who fled under arches and hollow vaults for protection. And though Porta conceive, because in a streperous eruption, it riseth against fire, it doth therefore resist lightning, yet is that no emboldning Illation. And if we consider the threefold effect of Jupiters Trisulk, to burn, discuss, and terebrate; and if that be true which is commonly delivered, that it will melt the blade, yet pass the scabbard; kill the child, yet spare the mother; dry up the wine, yet leave the hogshead entire: though it favour the amulet, it may not spare us; it will be unsure to rely on any preservative, 'tis no security to be dipped in Styx, or clad in the armour of Ceneus. Now that Beer, Wine, and other liquors, are spoiled with lightning and thunder, we conceive it proceeds not onely from noise and concussion of the air, but also noxious spirits, which mingle therewith, and draw them to corruption; whereby they become not only dead themselves, but sometime deadly unto others, as that which Seneca mentioneth; whereof whosoever drank, either lost his life, or else his wits upon it. How drinks intoxicate or overcome men. 7. It hath much deceived the hope of good fellows, what is commonly expected of bitter Almonds, and though in Plutarch confirmed from the practice of |