Now having thus lived in several Countries, and alwaies in subjection, they must needs have suffered many commixtures; and we are sure they are not exempted from the common contagion of Venery contracted first from Christians. Nor as fornications unfrequent between them both; there commonly pa.s.sing opinions of invitement, that their Women desire copulation with them rather then their own Nation, and affect Christian carnality above circ.u.mcised venery. It being therefore acknowledged, that some are lost, evident that others are mixed, and not a.s.sured that any are distinct, it will be hard to establish this quality upon the _Jews_, unless we also transfer the same unto those whose generations are mixed, whose genealogies are _Jewish_, and naturally derived from them.
Again, if we concede a National unsavouriness in any people, yet shall we find the _Jews_ less subject hereto then any, and that in those regards which most powerfully concur to such effects, that is, their diet and generation. [SN: _The Jews generally very temperate._] As for their diet whether in obedience unto the precepts of reason, or the injunctions of parsimony, therein they are very temperate; seldom offending in ebriety or excess of drink, nor erring in gulosity or superfluity of meats; whereby they prevent indigestion and crudities, and consequently putrescence of humors. They have in abomination all flesh maimed, or the inwards any way vitiated; and therefore eat no meat but of their own killing. They observe not only fasts at certain times, but are restrained unto very few dishes at all times; so few, that whereas St. _Peters_ sheet will hardly cover our Tables, their Law doth scarce permit them to set forth a Lordly feast; nor any way to answer the luxury of our times, or those of our fore-fathers. For of flesh their Law restrains them many sorts, and such as compleat our feasts: That Animal, _Propter convivia natum_ [SN: Quanta est gula, quae sibi totos ponit Apros! Animal propter convivia natum.], they touch not, nor any of its preparations, or parts so much in respect at _Roman_ Tables, nor admit they unto their board, _Hares_, _Conies_, _Herons_, _Plovers_ or _Swans_. Of _Fishes_ they only taste of such as have both fins and scales; which are comparatively but few in number, such only, saith _Aristotle_, whose Egg or sp.a.w.n is arenaceous; whereby are excluded all cetaceous and cartilagious _Fishes_; many pectinal, whose ribs are rectilineal; many costal, which have their ribs embowed; all spinal, or such as have no ribs, but only a back bone, or somewhat a.n.a.logous thereto, as _Eels_, _Congers_, _Lampries_; all that are testaceous, as _Oysters_, _Cocles_, _Wilks_, _Scollops_, _Muscles_; and likewise all crustaceous, as _Crabs_, _Shrimps_ and _Lobsters_. So that observing a spare and simple diet, whereby they prevent the generation of crudities; and fasting often whereby they might also digest them; they must be less inclinable unto this infirmity then any other Nation, whose proceedings are not so reasonable to avoid it.
As for their generations and conceptions (which are the purer from good diet,) they become more pure and perfect by the strict observation of their Law; upon the injunctions whereof, they severely observe the times of Purification, and avoid all copulation, either in the uncleanness of themselves, or impurity of their Women. A Rule, I fear, not so well observed by Christians; whereby not only conceptions are prevented, but if they proceed, so vitiated and defiled, that durable inquinations remain upon the birth. [SN: _The original or material causes of the Pox and Meazels._] Which, when the conception meets with these impurities, must needs be very potent; since in the purest and most fair conceptions, learned Men derive the cause of _Pox_ and _Meazels_, from principles of that nature; that is, the menstrous impurities in the Mothers blood, and virulent tinctures contracted by the Infant, in the nutriment of the womb.
Lastly, Experience will convict it; for this offensive odor is no way discoverable in their Synagogues where many are, and by reason of their number could not be concealed: nor is the same discernable in commerce or conversation with such as are cleanly in Apparel, and decent in their Houses. Surely the Viziars and _Turkish_ Basha"s are not of this opinion; who as Sir _Henry Blunt_ informeth, do generally keep a _Jew_ of their private Counsel. And were this true, the _Jews_ themselves do not strictly make out the intention of their Law, for in vain do they scruple to approach the dead, who livingly are cadaverous, or fear any outward pollution, whose temper pollutes themselves. And lastly, were this true, yet our opinion is not impartial; for unto converted _Jews_ who are of the same seed, no Man imputeth this unsavoury odor; as though Aromatized by their conversion, they lost their scent with their Religion, and smelt no longer then they savoured of the _Jew_.
Now the ground that begat or propagated this a.s.sertion, might be the distasteful aversness of the Christian from the _Jew_, upon the villany of that fact, which made them abominable and stink in the nostrils of all Men. Which real practise, and metaphorical expression, did after proceed into a literal construction; but was a fraudulent illation; for such an evil savour their father _Jacob_ acknowledged in himself, [SN: Gen. 34.] when he said, his sons had made him stink in the land, that is, to be abominable unto the inhabitants thereof. Now how dangerous it is in sensible things to use metaphorical expressions unto the people, and what absurd conceits they will swallow in their literals; an impatient example we have in our profession; who having called an eaten _ulcer_ by the name of a _Wolf_, common apprehension conceives a reality therein; and against our selves, ocular affirmations are pretended to confirm it.
The nastiness of that Nation, and s.l.u.ttish course of life hath much promoted the opinion, occasioned by their servile condition at first, and inferiour ways of parsimony ever since; as is delivered by Mr.
_Sandys_. They are generally fat, saith he, and rank of the savours which attend upon s.l.u.ttish corpulency. The _Epithetes_ a.s.signed them by ancient times, have also advanced the same; for _Ammia.n.u.s Marcellinus_ describeth them in such language; and _Martial_ more ancient, in such a relative expression sets forth unsavoury _Ba.s.sa_.
_Quod jejunia Sabbatoriorum.
Mallem, quam quod oles, olere Ba.s.sa._
From whence notwithstanding we cannot infer an inward imperfection in the temper of that Nation; it being but an effect in the breath from outward observation, in their strict and tedious fasting; and was a common effect in the breaths of other Nations, became a Proverb [SN: ??ste?a? ??e??. Iejunia olere.] among the _Greeks_, and the reason thereof begot a Problem in _Aristotle_.
Lastly, If all were true, and were this savour conceded, yet are the reasons alleadged for it no way satisfactory. _Hucherius_[SN: De sterilitate], and after him _Alsarius Crucius_[SN: Cruc. Med. Epist.], imputes this effect unto their abstinence from salt or salt meats; which how to make good in the present diet of the _Jews_, we know not; nor shall we conceive it was observed of old, if we consider they seasoned every Sacrifice, and all oblations whatsoever; whereof we cannot deny a great part was eaten by the Priests. And if the offering were of flesh, it was salted no less than thrice, that is, once in the common chamber of salt, at the foot-step of the Altar, and upon the top thereof, as is at large delivered by _Maimonides_. Nor if they refrained all salt, is the illation very urgent; for many there are, not noted for ill odours, which eat no salt at all; as all carnivorous Animals, most Children, many whole Nations, and probably our Fathers after the Creation; there being indeed in every thing we eat, a natural and concealed salt, which is separated by digestions, as doth appear in our tears, sweat and urines, although we refrain all salt, or what doth seem to contain it.
Another cause is urged by _Campegius_, and much received by Christians; that this ill savour is a curse derived upon them by Christ, and stands, as a badge or brand of a generation that crucified their _Salvator_. But this is a conceit without all warrant; and an easie way to take off dispute in what point of obscurity soever. A method of many Writers, which much depreciates the esteem and value of miracles; that is, therewith to salve not only real verities, but also nonexistencies. Thus have elder times not only ascribed the immunity of _Ireland_ from any venemous beast, unto the staff or rod of _Patrick_; but the long tails of _Kent_, unto the malediction of _Austin_. Thus therefore, although we concede that many opinions are true which hold some conformity unto this, yet in a.s.senting hereto, many difficulties must arise: it being a dangerous point to annex a constant property unto any Nation, and much more this unto the _Jew_; since this quality is not verifiable by observation; since the grounds are feeble that should establish it; and lastly, since if all were true, yet are the reasons alleadged for it, of no sufficiency to maintain it.
CHAPTER XI
Of Pigmies.
By _Pigmies_ we understand a dwarfish race of people, or lowest diminution of mankind, comprehended in one cubit, or as some will have it, in two foot or three spans; not taking them single, but nationally considering them, and as they make up an aggregated habitation. Whereof although affirmations be many, and testimonies more frequent then in any other point which wise men have cast into the list of fables, yet that there is, or ever was such a race or Nation, upon exact and confirmed testimonies, our strictest enquiry receives no satisfaction.
I say, exact testimonies, first, In regard of the Authors, from whom we derive the account, for though we meet herewith in _Herodotus_, _Philostratus_, _Mela_, _Pliny_, _Solinus_, and many more; yet were they derivative Relators, and the primitive Author was _Homer_; who, using often similies, as well to delight the ear, as to ill.u.s.trate his matter, in the third of his Iliads, compareth the _Trojans_ unto _Cranes_, when they descend against the _Pigmies_; which was more largely set out by _Oppian_, _Juvenal_, _Mantuan_, and many Poets since, and being only a pleasant figment in the fountain, became a solemn story in the stream, and current still among us.
Again, Many professed enquirers have rejected it; _Strabo_ an exact and judicious Geographer, hath largely condemned it as a fabulous story, _Julius Scaliger_ a diligent enquirer, accounts thereof, but as a Poetical fiction; _Ulysses Aldrovandus_ a most exact Zoographer in an express discourse hereon, concludes the story fabulous, and a Poetical account of _Homer_; and the same was formerly conceived by _Eustathius_, his excellent Commentator. _Albertus Magnus_ a man ofttimes too credulous, herein was more then dubious; for he affirmeth, if any such dwarfs were ever extant, they were surely some kind of _Apes_: which is a conceit allowed by _Cardan_, and not esteemed improbable by many others.
There are I confess two testimonies, which from their authority admit of consideration. The first of _Aristotle_[SN: _Hist. animal. lib. 3._], whose words are these, ?st? d? ? t?p??, etc. That is, _Hic locus est quem incolunt Pygmaei, non enim id fabula est, sed pusillum genus ut aiunt._ Wherein indeed _Aristotle_ plaies the _Aristotle_, that is, the wary and evading a.s.sertor; For though with _non est fabula_, he seems at first to confirm it, yet at the last he claps in _Sciunt aiunt_, and shakes the belief he put before upon it. And therefore I observe _Scaliger_ hath not translated the first; perhaps supposing it surrept.i.tious or unworthy so great an a.s.sertor. And truly for those books of animals, or work of eight hundred talents, as _Athenaeus_ terms it, although ever to be admired, as containing most excellent truths; yet are many things therein delivered upon relation, and some repugnant unto the history of our senses; as we are able to make out in some, and _Scaliger_ hath observed in many more, as he hath freely declared in his Comment upon that piece.
The second testimony is deduced from holy Scripture; [SN: Ezek. 27. 12.]
thus rendered in the vulgar translation, _Sed et Pygmaei qui erant in turribus tuis, pharetras suas suspenderunt in muris tuis per gyrum_: from whence notwithstanding we cannot infer this a.s.sertion, for first the Translators accord not, and the Hebrew word _Gammadim_ is very variously rendered. Though _Aquila_, _Vetablus_ and _Lyra_ will have it _Pygmaei_, yet in the Septuagint, it is no more then Watchmen; and so in the _Arabick_ and high _Dutch_. In the _Chalde_, _Cappadocians_, in _Symmachus_, _Medes_, and in the _French_, those of _Gamad_.
_Theodotian_ of old, and _Tremellius_ of late, have retained the Textuary word; and so have the _Italian_, Low _Dutch_ and _English_ Translators, that is, the Men of _Arvad_ were upon thy walls round about, and the _Gammadims_ were in thy Towers.
Nor do men only dissent in the Translation of the word, but in the Exposition of the sense and meaning thereof; for some by _Gammadims_ understand a people of _Syria_, so called from the City _Gamala_; some hereby understand the _Cappadocians_, many the _Medes_ [SN: _See Mr._ Fullers _excellent description of_ Palestine.]: and hereof _Forerius_ hath a singular Exposition, conceiving the Watchmen of _Tyre_ might well be called _Pigmies_, the Towers of that City being so high, that unto Men below, they appeared in a cubital stature. Others expounded it quite contrary to common acception, that is not Men of the least, but of the largest size; so doth _Cornelius_ construe _Pygmaei_, or _viri cubitales_, that is, not Men of a cubit high, but of the largest stature, whose height like that of Giants, is rather to be taken by the cubit then the foot; in which phrase we read the measure of _Goliah_, whose height is said to be six cubits and a span. Of affinity hereto is also the Exposition of _Jerom_; not taking _Pigmies_ for dwarfs, but stout and valiant Champions; not taking the sense of p???, which signifies the cubit measure, but that which expresseth Pugils; that is, Men fit for combat and the exercise of the fist. Thus can there be no satisfying illation from this Text, the diversity or rather contrariety of Expositions and interpretations, distracting more then confirming the truth of the story.
Again, I say, exact testimonies; in reference unto circ.u.mstantial relations so diversly or contrarily delivered. Thus the Relation of _Aristotle_ placeth them above _Egypt_ towards the head of _Nyle_ in _Africa_; _Philostratus_ affirms they are about _Ganges_ in _Asia_, and _Pliny_ in a third place, that is, _Gerania_ in _Scythia_: some write they fight with Cranes, but _Menecles_ in _Athenaeus_ affirms they fight with _Partridges_, some say they ride on _Partridges_, and some on the backs of _Rams_.
Lastly, I say, confirmed testimonies; for though _Paulus Jovius_ delivers there are _Pigmies_ beyond _j.a.pan_; _Pigafeta_, about the _Molucca"s_; and _Olaus Magnus_ placeth them in _Greenland_; yet wanting frequent confirmation in a matter so confirmable, their affirmation carrieth but slow perswasion;[2] and wise men may think there is as much reality in the [3]_Pigmies_ of _Paracelsus_; that is, his non-Adamical men, or middle natures betwixt men and spirits.
There being thus no sufficient confirmation of their verity, some doubt may arise concerning their possibility, wherein, since it is not defined in what dimensions the soul may exercise her faculties, we shall not conclude impossibility; or that there might not be a race of _Pigmies_, as there is sometimes of Giants. So may we take in the opinion of _Austin_, and his Comment _Ludovicus_, but to believe they should be in the stature of a foot or span, requires the preaspection of such a one as _Philetas_ the Poet in _Athenaeus_: who was fain to fasten lead unto his feet lest the wind should blow him away. Or that other in the same Author, who was so little _ut ad obolum accederet_; a story so strange, that we might herein excuse the PRINTER, did not the account of _aelian_ accord unto it, as _Causabone_ hath observed in his learned Animadversions.
Lastly, If any such Nation there were, yet is it ridiculous what Men have delivered of them; that they fight with _Cranes_ upon the backs of _Rams_ or _Partridges_: or what is delivered by _Ctesias_, that they are _Negroes_ in the middest of _India_; whereof the King of that Country entertaineth three thousand Archers for his guard. Which is a relation below the tale of _Oberon_; nor could they better defend him, then the Emblem saith, they offended _Hercules_ whilest he slept; that is, to wound him no deeper, then to awake him.
[2] _The story of Pigmies rejected._
[3] _By Pigmies intending Fairies and other spirits about the earth as by Nymphs and Salamanders, spirits of fire and water._ Lib. De Pigmaeis, Nymphis, _etc._
CHAPTER XII
Of the great Climacterical year, that is, Sixty three.
Certainly the Eyes of the understanding, and those of the sense are differently deceived in their greatest objects; the sense apprehending them in lesser magnitudes then their dimensions require; so it beholdeth the Sun, the Stars, and the Earth it self. But the understanding quite otherwise: for that ascribeth unto many things far larger horizons then their due circ.u.mscriptions require: and receiveth them with amplifications which their reality will not admit. Thus hath it fared with many Heroes and most worthy persons, who being sufficiently commendable from true and unquestionable merits, have received advancement from falshood and the fruitful stock of Fables. Thus hath it happened unto the Stars, and Luminaries of heaven: who being sufficiently admirable in themselves, have been set out by effects, no way dependent on their efficiencies, and advanced by amplifications to the questioning of their true endowments. Thus is it not improbable it hath also fared with number, which though wonderful in it self, and sufficiently magnifiable from its demonstrable affections, hath yet received adjections from the multiplying conceits of men, and stands laden with additions, which its equity will not admit.
And so perhaps hath it happened unto the number, 7 and 9, which multiplied into themselves do make up Sixty three, commonly esteemed the great Climacterical of our lives. For the daies of men are usually cast up by Septenaries, and every seventh year conceived to carry some altering character with it, either in the temper of body, mind, or both.
But among all other, three are most remarkable, that is, 7 times 7 or fourty nine, 9 times 9 or eighty one, and 7 times 9 or the year of Sixty three; which is conceived to carry with it the most considerable fatality; and consisting of both the other numbers was apprehended to comprise the vertue of either: is therefore expected and entertained with fear, and esteemed a favour of fate to pa.s.s it over. [SN: _The great Climacterical, Sixty-three, no such dangerous year._] Which notwithstanding many suspect to be but a Panick terrour, and men to fear they justly know not what: and to speak indifferently, I find no satisfaction: nor any sufficiency in the received grounds to establish a rational fear.
Now herein to omit Astrological considerations (which are but rarely introduced) the popular foundation whereby it hath continued, is first, the extraordinary power and secret virtue conceived to attend these numbers: whereof we must confess there have not wanted not only especial commendations, but very singular conceptions. Among Philosophers, _Pythagoras_ seems to have played the leading part; which was long after continued by his disciples, and the _Italick_ School. The Philosophy of _Plato_, and most of the _Platonists_ abounds in numeral considerations: above all, _Philo_ the learned _Jew_, hath acted this part even to superst.i.tion; bestowing divers pages in summing up every thing, which might advantage this number. Which notwithstanding, when a serious Reader shall perpend, he will hardly find any thing that may convince his judgment, or any further perswade, then the lenity of his belief, or prejudgment of reason inclineth.
For first, Not only the number of 7 and 9 from considerations abstruse, have been extolled by most, but all or most of the other digits have been as mystically applauded. For the number of One and Three have not been only admired by the Heathens, but from adorable grounds, the unity of G.o.d, and mystery of the Trinity admired by many Christians. The number of four stands much admired, not only in the quaternity of the Elements, which are the principles of bodies, but in the letters of the Name of G.o.d, which in the _Greek_, _Arabian_, _Persian_, _Hebrew_, and _Egyptian_, consisteth of that number; and was so venerable among the _Pythagoreans_, that they swore by the number four. That of six hath found many leaves in its favour; not only for the daies of the Creation, but its natural consideration, as being a perfect number, and the first that is compleated by its parts; that is, the sixt, the half, and the third, 1. 2. 3. Which drawn into a sum, make six. The number of Ten hath been as highly extolled, as containing even, odd, long, plain, quadrate and cubical numbers; and _Aristotle_ observed with admiration, that _Barbarians_ as well as _Greeks_, did use numeration unto Ten, which being so general, was not to be judged casual, but to have a foundation in nature. So that not only 7 and 9, but all the rest have had their Elogies, as may be observed at large in _Rhodiginus_, and in several Writers since: every one extolling number, according to his subject, and as it advantaged the present discourse in hand.
Again, They have been commended not only from pretended grounds in nature, but from artificial, casual or fabulous foundations: so have some endeavoured to advance their admiration, from the 9 Muses, from the 7 Wonders of the World, from the 7 Gates of _Thebes_: in that 7 Cities contended for _Homer_, in that there are 7 Stars in _Ursa minor_, and 7 in Charles wayn, or Plaustrum of _Ursa major_. Wherein indeed although the ground be natural, yet either from constellations or their remarkable parts, there is the like occasion to commend any other number, the number 5 from the stars in _Sagitta_, 3 from the girdle of _Orion_, and 4 from _Equiculus_, _Crusero_, or the feet of the Centaur: yet are such as these clapt in by very good Authors, and some not omitted by _Philo_.
Nor are they only extolled from Arbitrary and Poetical grounds, but from foundations and principles, false or dubious. That Women are menstruant, and Men p.u.b.escent at the year of twice seven is accounted a punctual truth; which period nevertheless we dare not precisely determine, as having observed a variation and lat.i.tude in most, agreeable unto the heat of clime or temper; Men arising variously unto virility, according to the activity of causes that promote it. _Sanguis menstruosus ad diem, ut plurimum, septimum durat_, saith _Philo_. Which notwithstanding is repugnant unto experience, and the doctrine of _Hippocrates_, who in his book, _de diaeta_, plainly affirmeth, it is thus but with few women, and only such as abound with pituitous and watery humours.
It is further conceived to receive addition, in that there are 7 heads of _Nyle_, but we have made manifest elsewhere, that by the description of Geographers, they have been sometime more, and are at present fewer.
In that there were 7 Wise men of _Greece_, which though generally received, yet having enquired into the verity thereof we cannot so readily determine it, for in the life of _Thales_, who was accounted in that number, _Diogenes Laertius_ plainly saith, _Magna de eorum numero discordia est_; some holding but four, some ten, others twelve, and none agreeth in their names, though according in their number.
In that there are just 7 Planets or errant Stars in the lower orbs of Heaven, but it is now demonstrable unto sense, that there are many more; as _Galileo_[SN: Nuncius Sydereus.] hath declared, that is, two more in the orb of Saturn, and no less then four more in the sphere of Jupiter.
And the like may be said of the _Pleiades_ or 7 Stars, which are also introduced to magnifie this number, for whereas scarce discerning six, we account them 7, by his relation, there are no less then fourty.
That the Heavens are encompa.s.sed with 7 Circles, is also the allegation of _Philo_; which are in his account, the Arctick, Antarctick, the Summer and Winter Tropicks, the aequator, Zodiack, and the Milky circle; whereas by Astronomers they are received in greater number. For though we leave out the Lacteous circle (which _Aratus_, _Geminus_, and _Proclus_, out of him hath numbred among the rest) yet are there more by four then _Philo_ mentions; that is, the Horizon, Meridian and both the Colures; circles very considerable, and generally delivered, not only by _Ptolomie_, and the Astronomers since his time, but such as flourished long before, as _Hipparchus_ and _Eudoxus_. So that for ought I know, if it make for our purpose, or advance the theme in hand, with equal liberty, we may affirm there were 7 Sybils, or but 7 signs in the Zodiack circle of Heaven.
That verse in _Virgil_ translated out of _Homer_ [SN: ????
??a?e? ?a?a?? ?a? tet?????.], _O terque quaterque beati_; that is as men will have it, 7 times happy, hath much advanced this number in critical apprehensions; yet is not this construction so indubitably to be received, as not at all to be questioned: for though _Rhodiginus_, _Beroaldus_, and others from the authority of _Macrobius_ so interpret it, yet _Servius_ his ancient commentator conceives no more thereby then a finite number for indefinite, and that no more is implied then often happy. _Strabo_[SN: Lib. 10.] the ancientest of them all, conceives no more by this in _Homer_, then a full and excessive expression; whereas in common phrase and received language, he should have termed them thrice happy; herein exceeding that number, he called them four times happy, that is, more then thrice. And this he ill.u.s.trates by the like expression of _Homer_, in the speech of _Circe_; who to express the dread and terrour of the Ocean, sticks not unto the common form of speech in the strict account of its reciprocations, but largely speaking, saith, it ebbs and flows no less then thrice a day, _terque die revomit fluctus iterumque resorbet_. And so when it is said by _Horace_, _faelices ter et amplius_, the exposition is sufficient, if we conceive no more then the letter fairly beareth, that is, four times, or indefinitely more then thrice.
But the main considerations which most set of this number, are observations drawn from the motions of the Moon, supposed to be measured by sevens; and the critical or decretory daies dependent on that number.
As for the motion of the Moon, though we grant it to be measured by sevens, yet will not this advance the same before its fellow numbers; for hereby the motion of other Stars are not measured, the fixed Stars by many thousand years, the Sun by 365 daies, the superiour Planets by more, the inferiour by somewhat less. And if we consider the revolution of the first Movable, and the daily motion from East to West, common unto all the Orbs, we shall find it measured by another number, for being performed in four and twenty hours, it is made up of 4 times 6: and this is the measure and standard of other parts of time, of months, of years, Olympiades, l.u.s.tres, Indictions of Cycles, Jubilies, etc.
[Sidenote: _What a Solary month is._]
Again, Months are not only Lunary, and measured by the Moon, but also Solary, and determined by the motion of the Sun; that is, the s.p.a.ce wherein the Sun doth pa.s.s 30 degrees of the Ecliptick. By this month _Hippocrates_[SN: De octomestri partu.] computed the time of the Infants gestation in the womb; for 9 times 30, that is, 270 daies, or compleat 9 months, make up forty weeks, the common compute of women. And this is to be understood, when he saith, 2 daies makes the fifteenth, and 3 the tenth part of a mouth. This was the month of the ancient _Hebrews_ before their departure out of _Egypt_: and hereby the compute will fall out right, and the account concur, when in one place it is said, the waters of the flood prevailed an hundred and fifty daies, and in another it is delivered, that they prevailed from the seventeenth day of the second month, unto the seventeenth day of the seventh. As for hebdomadal periods or weeks, although in regard of their Sabbaths, they were observed by the _Hebrews_, yet it is not apparent the ancient _Greeks_ or _Romans_ used any: but had another division of their months into Ides, Nones and Calends.
Moreover, Moneths howsoever taken, are not exactly divisible into septenaries or weeks, which fully contain seven daies: whereof four times do make compleatly twenty eight. For, beside the usual or Calendary month, there are but four considerable: the month of Peragration, of Apparition, of Consecution, and the medical or Decretorial month; whereof some come short, others exceed this account.
A month of Peragration, is the time of the Moons revolution from any part of the Zodiack, unto the same again; and this containeth but 27 daies, and about 8 hours: which cometh short to compleat the septenary account. The month of Consecution, or as some will term it, of progression, is the s.p.a.ce between one conjunction of the Moon with the Sun, unto another: and this containeth 29 daies and an half: for the Moon returning unto the same point wherein it was kindled by the Sun, and not finding it there again (for in the mean time, by its proper motion it hath pa.s.sed through 2 signs) it followeth after, and attains the Sun in the s.p.a.ce of 2 daies and 4 hours more, which added unto the account of Peragration, makes 29 daies and an half: so that this month exceedeth the lat.i.tude of Septenaries, and the fourth part comprehendeth more then 7 daies. A month of Apparition, is the s.p.a.ce wherein the Moon appeareth (deducting three daies wherein it commonly disappeareth; and being in combustion with the Sun, is presumed of less activity,) and this containeth but 26 daies and 12 hours. The medical month, not much exceedeth this, consisting of 26 daies and 22 hours, and is made up out of all the other months. For if out of 29 and an half, the month of Consecution, we deduct 3 daies of disappearance, there will remain the month of Apparition 26 daies and 12 hours: whereto if we add 27 daies and 8 hours, the month of Peragration, there will arise 53 daies and 10 hours, which divided by 2, makes 26 daies and 22 hours: called by Physitians the medical month: introduced by _Galen_ against _Archigenes_, for the better compute of Decretory or Critical daies.