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ficiously mischief their persons, they broke the shell, as Dalecampius hath observed.

5. The true lovers' knot! is very much magnified, and still retained in presents of love among us; which though in all points it doth not make out, had perhaps its original from the nodus Herculanus, or that which was called Hercules his knot, resembling the snaky complication in the caduceus or rod of Hermes; and in which form the zone or woollen girdle of the bride was fastened, as Turnebus observeth in his Adversaria.

6. When our cheek burneth or ear tingleth,' we usually say that some body is talking of us, which is an ancient conceit, and ranked among superstitious opinions by Pliny ; Absentes tinnitu aurium præsentire sermones de se, receptum est ; according to that distich noted by Dalecampius ;

Garrula quid totis resonas mihi noctibus auris ? Si
Nescio quem dicis nunc meminisse mei.

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Which is a conceit hardly to be made out without the concession of a signifying genius, or universal Mercury, conducting sounds unto their distant subjects, and teaching us to hear by touch.

7. When we desire to confine our words, we commonly say they are spoken under the rose ;? which expression is commendable, if the rose from any natural property may be the symbol of silence, as Nazianzen seems to imply in these translated verses;


I lovers' knot] The true lovers' knot, thoughe (as of manye other such like) is magnified, for the moral signification they know not the originall.—Wr. not esily untyed; and for the naturall, Warburton, (says Brand) commenting bycause itt is a knot both wayes, that is, on that passage of Shakspeare in Hen. two knots in one.-Wr,

VI. 1 tingleth,] The singing of the eare “From off this briar pluck a white rose with is frequent upon the least cold seizing supposes the present saying to bave orion the braine: but to make construction ginated in the struggle between the two hereof, as yf itt were the silent humme houses of York and Lancaster ; in which of some absent friendly soule (especially secrecy must very often have been enfalling most to bee observed in the night, joined, on various occasions, and probably when few friends are awake) is one of "under the rose." the dotages of the heathen.-Wr.

In Pegge's Anonymiana, the symbol 2 rose,] of those that commonlye of silence is referred to the rose on a use this proverb few, besides the learned, cleryman's hat, and derived from the can give a reason why they use itt: itt is silence which popish priests kept as to sufficient that all men knowe what wee the confessions of their people.—Jeff. meane by that old forme of speeche,

was so

Utque latet Rosa verna suo putamine clausa,
Sic os vincla ferat, validisque arctetur habenis,

Indicatque suis prolixa silentia labris: And is also tolerable, if by desiring a secrecy to words spoken under the rose, we only mean in society and compotation, from the ancient custom in symposiack meetings, to wear chaplets of roses about their heads : and so we condemn not the German custom, which over the table describeth a rose in the cieling. But more considerable it is, if the original were such as Lemnius and others have recorded, that the rose was the flower of Venus, which Cupid consecrated unto Harpocrates the God of silence, and was therefore an emblem thereof, to conceal the pranks of venery, as is declared in this tetrastich :

Est rosa flos Veneris, cujus quò facta laterent,

Harpocrati matris, dona dicavit amor;
Inde rosam mensis hospes suspendit amicis,

Convivæ ut sub eâ dicta tacenda sciant.3

8. That smoke doth follow the fairest,* is an usual saying with us, and in many parts of Europe; whereof although there seem no natural ground, yet is it the continuation of a very ancient opinion, as Petrus, Victorius, and Casaubon have observed from a passage in Athenæus; wherein a parasite thus describeth himself:

To every table first I come,
Whence porridge I am callid by some :
A Capaneus at stairs I am,
To enter any room a ram;
Like whips and thongs to all I ply,

Like smoke unto the fair I fly. 9. To sit cross-legged, or with our fingers pectinated or shut together, is accounted bad, and friends will persuade us

the case.

3 sciant.] The discourses of the table seems to imply that he considered the among true loving friendes require as saying to have become extinct since the stricte silence, as those of the bed be- days of Browne. This is by no means tween the married. --Wr.

It is still very common in * fairest,] The fairest and tenderest Norfolk. complexions are soonest offended with 6 To sil cross-legged,] There is more itt: and therefore when they complain, incivilitye in this forme of sitting, then men use this suppling proverb.-Wr. malice or superstition; and may sooner

5 an usual saying with us,] An ob move our spleen to a smile then a chafe. servation of Brand ( Popular Antiquitics) -Wr.

from it. The same conceit religiously possessed the ancients as is observable from Pliny; poplites alternis genibus imponere nefas olim : and also from Athenæus, that it was an old veneficious practice, and Juno is made in this posture to hinder the delivery of Alcmæna. And therefore, as Pierius observeth, in the medal of Julia Pia, the right-hand of Venus was made extended with the inscription of Venus Genitrix; for the complication or pectination of the fingers was an hieroglyphick of impediment, as in that place he declareth.

10. The set and statary times of pairing of nails, and cutting of hair, is thought by many a point of consideration; which is perhaps but the continuation of an ancient superstition. For piaculous 8 it was unto the Romans to pare their nails upon the Nundinæ, observed every ninth day; and was also feared by others in certain days of the week; according to that of Ausonius, Ungues Mercurio, Barbam Jove, Cypride Crines; and was one part of the wickedness that filled up the measure of Manasses, when 't is delivered that he obseryed times.*

11. A common fashion is to nourish hair upon the moles of the face; which is the perpetuation of a very ancient custom ; and, though innocently practised among us, may have a superstitious original, according to that of Pliny: Nævos in facie tondere religiosum habent nunc multi. From the like might proceed the fears of polling elvelocks or complicated hairs off the heads, and also of locks longer than the other hair; they being votary at first, and dedicated upon occasion; preserved with great care, and accordingly esteemed by others, as appears by that of Apuleius, adjuro per dulcem capilli tui nodulum.

• 1 Chron. xxxv.

? haire,] They that would encrease the applied to the nayles.-Wr. Oh! Mr. haire maye doe well to observe the in- Dean! creasing moone at all times, but especially 8 piaculous] Requiring expiation. in Taurus or Cancer: they that would hin 9 elvelocks] Such is the danger of cutder the growthe, in the decrease of the ting a haire in the Hungarian knot that moone, especially in Capricornus or Scor- the blood will flow out of itt, as by a pio: and this is soe far from superstitious quill, and will not bee stanched. And folly that it savours of one guided by the thence perhaps the custome first sprange, rules of the wise in physic. And what though since abused.---Wr. is sayd of the haire may bee as fitly

12. A custom there is in some parts of Europe to adorn aqueducts, spouts and cisterns with lions' beads; which though no illaudable ornament, is of an Egyptian genealogy, who practised the same under a symbolical illation. For because, the sun being in Leo, the flood of Nilus was at the full, and water became conveyed into every part, they made the spouts of their aqueducts through the head of a lion. And upon some celestial respects it is not improbable the great Mogul or Indian king both bear for his arms a lion and the sun..

13. Many conceive there is somewhat amiss, and that as we usually say, they are unblest, until they put on their girdle. Wherein (although most know not what they say) there are involved unknown considerations. For by a girdle or cincture are symbolically implied truth, resolution, and readiness unto action, which are parts and virtues required in the service of God. According whereto we find that the Israelites did eat the paschal lamb with their loins girded ;3 and the Almighty challenging Job, bids him gird up his loins like a man. So runneth the expression of Peter, “Gird up the loins of your minds, be sober and hope to the end ;" so the high priest was girt with the girdle of fine linen; so is it part of the holy habit to have our loins girt about with truth; and so is it also said concerning our Saviour, “Righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins.”

Moreover by the girdle, the heart and parts which God requires are divided from the inferior and concupiscential organs; implying thereby a memento, unto purification and cleanness of heart, which is commonly defiled from the concupiscence and affection of those parts; and therefore unto this day the Jews do bless themselves when they put on their

Isa. xi.

1 lion.] Architects practise this forme tian, partly in observation of the old still, for noe other reason then the beau- precept of St. Paule, (Ephes. vi, 14, tye of itt — Wr.

and partly in imitation of him in the sun.] These two are the emblems first of the revelation, who is described of majestye: the sonne signifying singu- doubly girt, about the paps, and about larity of incommunicable glory: the the loyns. See the Icon of St. Paul lyon sole soveraintye, or monarchall before his Epistles, in the Italian Testapower; and therefore most sutable to ment, at Lions, 1556.-Wr. their grandour.-Wr.

The Israelites ate the paschal lamb girded] I suppose this innocent with their loins girt, as being in readiness custome is most comely and most Chris to take their journey (from Egypt).


of man.

zone or cincture. And thus may we make out the doctrine of Pythagoras, to offer sacrifice with our feet naked, that is, that our inferior parts, and farthest removed from reason, might be free, and of no impediment unto us. Thus Achilles, though dipped in Styx, yet, having his heel untouched by that water, although he were fortified elsewhere, he was slain in that part, as only vulnerable in the inferior and brutal part

This is that part of Eve and her posterity the devil still doth bruise, that is, that part of the soul which adhereth unto earth, and walks in the path thereof. And in this secondary and symbolical sense it may be also understood, when the priests in the law washed their feet before the sacrifice; when our Saviour washed the feet of his disciples, and said unto Peter, “If I wash not thy feet, thou hast no part in me.” And thus is it symbolically explainable, and implieth purification and cleanness, when in the burnt-offerings the priest is commanded to wash the inwards and legs thereof in water; and in the peace and sin-offerings, to burn the two kidneys, the fat which is about the flanks, and as we translate it, the caul above the liver. But whether the Jews, when they blessed themselves, had any eye unto the words of Jeremy, wherein God makes them his girdle; or had therein any reference unto the girdle, which the prophet was commanded to hide in the hole of the rock of Euphrates, and which was the type of their captivity, we leave unto higher conjecture.

14. We shall not, I hope, disparage the resurrection of our Redeemer, if we say the sun doth not dance on Easterday. And though we would willingly assent unto any sympathetical exultation, yet cannot conceive therein any more » than a tropical expression. Whether any such motion there were in that day wherein Christ arose, Scripture hath not revealed, which hath been punctual in other records concerning solary miracles; and the Areopagite, that was amazed at the eclipse, took no notice of this. And if metaphorical expressions go so far, we may be bold to affirm, not only that one sun danced, but two arose that day :—that light appeared at his nativity, and darkness at his death, and yet a light at both; for even that darkness was a light unto the Gentiles,

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