Upon several
PLANTS mention’d in SCRIPTURE.
TRACT I
The Introduction.
Sir,
Though many ordinary Heads run smoothly over the Scripture, yet I must
acknowledge, it is one of the hardest Books I ever met with: and
therefore well deserveth those numerous Comments, Expositions and
Annotations which make up a good part of our Libraries.
However so affected I am therewith, that I wish there had been more of
it: and a larger Volume of that Divine Piece which leaveth such welcome
impressions, and somewhat more, in the Readers, than the words and sense
after it. At least, who would not be glad that many things barely hinted
were at large delivered in it? The particulars of the Dispute between
the Doctours and our Saviour could not but be welcome to them, who have
every word in honour which proceeded from his mouth, or was otherwise
delivered by him: and so would be glad to be assured what he wrote with
his Finger on the ground: But especially to have a particular of that
instructing Narration or Discourse which he made unto the Disciples
after his resurrection, where ’tis said: Luke 24. 27. And
beginning at Moses, and all the Prophets, he expounded unto them in all
the Scriptures the things concerning himself.
But to omit Theological obscurities, you must needs observe that most
Sciences do seem to have something more nearly to consider in the
expressions of the Scripture.
Astronomers find therein the Names but of few Stars, scarce so many as
in Achilles his Buckler in Homer, and almost the very same. But in
some passages of the Old Testament they think they discover the Zodiacal
course of the Sun: and they, also, conceive an Astronomical sense in
that elegant expression of S. JamesJam. 1. 17. concerning the
father of lights, with whom there is no variableness, neither shadow of
turning: and therein an allowable allusion unto the tropical conversion
of the Sun, whereby ensueth a variation of heat, light, and also of
shadows from it. But whether the Stellæ erraticæ, or wandring Stars in
S. Jude, may be referr’d to the celestial Planets, or some
meteorological wandring Stars, Ignes fatui, Stellæ cadentes et
erraticæ, or had any allusion unto the Impostour Barchochebas, or
Stellæ Filius, who afterward appeared, and wandred about in the time
of Adrianus, they leave unto conjecture.
Chirurgions may find their whole Art in that one passage, concerning the
Rib which God took out of Adam, that is their διαίρεσις in opening the
Flesh, ἐξαίρεσις in taking out the Rib, and σύνθεσις in closing and
healing the part again.
Rhetoricians and Oratours take singular notice of very many excellent
passages, stately metaphors, noble tropes and elegant expressions, not
to be found or parallel’d in any other Authour.
Mineralists look earnestly into the twenty eighth of Job, take special
notice of the early artifice in Brass and Iron under Tubal-Cain: And
find also mention of Gold, Silver, Brass, Tin, Lead, Iron; beside
Refining, Sodering, Dross, Nitre, Saltpits, and in some manner also of
Antimony.[188]
Gemmarie Naturalists reade diligently the pretious Stones in the holy
City of the Apocalypse: examine the Breast-plate of Aaron, and
various Gemms upon it, and think the second Row the nobler of the four:
they wonder to find the Art of Ingravery so ancient upon pretious Stones
and Signets; together with the ancient use of Ear-rings and Bracelets.
And are pleased to find Pearl, Coral, Amber and Crystal in those sacred
Leaves, according to our Translation. And when they often meet with
Flints and Marbles, cannot but take notice that there is no mention of
the Magnet or Loadstone, which in so many similitudes, comparisons, and
allusions, could hardly have been omitted in the Works of Solomon: if
it were true that he knew either the attractive or directive power
thereof, as some have believed.
Navigatours consider the Ark, which was pitched without and within, and
could endure the Ocean without Mast or Sails: They take special notice
of the twenty seventh of Ezekiel; the mighty Traffick and great
Navigation of Tyre, with particular mention of their Sails, their
Masts of Cedar, Oars of Oak, their skilfull Pilots, Mariners and
Calkers; as also of the long Voyages of the Fleets of Solomon; of
Jehosaphat’s Ships broken at Ezion-Geber; of the notable Voyage and
Shipwreck of S. Paul, so accurately delivered in the Acts.
Oneirocritical Diviners apprehend some hints of their knowledge, even
from Divine Dreams; while they take notice of the Dreams of Joseph,
Pharaoh, Nebuchadnezzar, and the Angels on Jacob’s Ladder; and
find, in Artemidorus and Achmetes, that Ladders signifie Travels,
and the Scales thereof Preferment; and that Oxen Lean and Fat naturally
denote Scarcity or Plenty, and the successes of Agriculture.
Physiognomists will largely put in from very many passages of Scripture.
And when they find in Aristotle, quibus frons quadrangula,
commensurata, fortes, referuntur ad leones, cannot but take special
notice of that expression concerning the Gadites; mighty men of war,
fit for battel, whose faces were as the faces of lyons.
Geometrical and Architectonical Artists look narrowly upon the
description of the Ark, the fabrick of the Temple, and the holy City in
the Apocalypse.
But the Botanical Artist meets every where with Vegetables, and from the
Figg Leaf in Genesis to the Star Wormwood in the Apocalypse, are
variously interspersed expressions from Plants, elegantly advantaging
the significancy of the Text: Whereof many being delivered in a
Language proper unto Judæa and neighbour Countries are imperfectly
apprehended by the common Reader, and now doubtfully made out, even by
the Jewish Expositour.
And even in those which are confessedly known, the elegancy is often
lost in the apprehension of the Reader, unacquainted with such
Vegetables, or but nakedly knowing their natures: whereof holding a
pertinent apprehension, you cannot pass over such expressions without
some doubt or want of satisfaction in your judgment. Hereof we shall
onely hint or discourse some few which I could not but take notice of in
the reading of holy Scripture.
Many Plants are mention’d in Scripture which are not distinctly known in
our Countries, or under such Names in the Original, as they are fain to
be rendred by analogy, or by the name of Vegetables of good affinity
unto them, and so maintain the textual sense, though in some variation
from identity.
The Observations. Kikaion.
1. The Plant which afforded a shade unto Jonah,[189] mention’d by the
name of Kikaion, and still retained at least marginally in some
Translations, to avoid obscurity Jerome rendred Hedera or Ivy; which
notwithstanding (except in its scandent nature) agreed not fully with
the other, that is, to grow up in a night, or be consumed with a Worm;
Ivy being of no swift growth, little subject unto Worms, and a scarce
Plant about Babylon.
Hyssope.
2. That Hyssope is taken for that Plant which cleansed the Leper, being
a well scented, and very abstersive Simple, may well be admitted; so we
be not too confident, that it is strictly the same with our common
Hyssope: The Hyssope of those parts differing from that of ours; as
Bellonius hath observed in the Hyssope which grows in Judæa, and the
Hyssope of the Wall mention’d in the Works of Solomon, no kind of our
Hyssope; and may tolerably be taken for some kind of minor Capillary,
which best makes out the Antithesis with the Cedar. Nor when we meet
with Libanotis, is it to be conceived our common Rosemary, which is
rather the first kind thereof among several others, used by the
Ancients.
Hemlock. Hosea 10. 4. Amos 6. 2.
3. That it must be taken for Hemlock, which is twice so rendred in our
Translation, will hardly be made out, otherwise than in the intended
sense, and implying some Plant, wherein bitterness or a poisonous
quality is considerable.
Paliurus.
4. What Tremelius rendreth Spina, and the Vulgar Translation
Paliurus, and others make some kind of Rhamnus, is allowable in the
sense; and we contend not about the species, since they are known Thorns
in those Countries, and in our Fields or Gardens among us: and so common
in Judæa, that men conclude the thorny Crown of our Saviour was made
either of Paliurus or Rhamnus.
Rubus.
5. Whether the Bush which burnt and consumed not, were properly a
Rubus or Bramble, was somewhat doubtfull from the Original and some
Translations, had not the Evangelist, and S. Paul express’d the same
by the Greek word Bάtos, which from the description of
Dioscorides, Herbarists accept for Rubus; although the same word
Bάtos expresseth not onely the Rubus or kinds of Bramble, but
other Thorn-bushes, and the Hipp-briar is also named Κυνοσβάτος, or the
Dog-briar or Bramble.
Myrica. Cant. 1. 14.
6. That Myrica is rendred, Heath, sounds instructively enough to our
ears, who behold that Plant so common in barren Plains among us: But you
cannot but take notice that Erica, or our Heath is not the same Plant
with Myrica or Tammarice, described by Theophrastus and
Dioscorides, and which Bellonius declareth to grow so plentifully
in the Desarts of Judæa and Arabia.
Cypress. Cant. 1. 14.
7. That the βότρυς τῆς Κύπρου, botrus Cypri, or Clusters of Cypress,
should have any reference to the Cypress Tree, according to the original
Copher, or Clusters of the noble Vine of Cyprus, which might be
planted into Judæa, may seem to others allowable in some latitude. But
there seeming some noble Odour to be implied in this place, you may
probably conceive that the expression drives at the Κύπρος of
Dioscorides, some oriental kind of Ligustrum or Alcharma, which
Dioscorides and Pliny mention under the name of Κύπρος and Cyprus,
and to grow about Ægypt and Ascalon, producing a sweet and odorate
bush of Flowers, and out of which was made the famous Oleum Cyprinum.
But why it should be rendred Camphyre your judgment cannot but doubt,
who know that our Camphyre was unknown unto the Ancients, and no
ingredient into any composition of great Antiquity: that learned men
long conceived it a bituminous and fossile Body, and our latest
experience discovereth it to be the resinous substance of a Tree, in
Borneo and China; and that the Camphyre that we use is a neat
preparation of the same.
Shittah Tree, etc. Isa. 41. 19.
8. When ’tis said in Isaiah 41. I will plant in the wilderness the
Cedar, the Shittah Tree, and the Myrtle and the Oil Tree, I will set in
the Desart, the Firre Tree, and the Pine, and the Box Tree: Though some
doubt may be made of the Shittah Tree, yet all these Trees here
mentioned being such as are ever green, you will more emphatically
apprehend the mercifull meaning of God in this mention of no fading, but
always verdant Trees in dry and desart places.
Grapes of Eshcol. Num. 13. 23.
9. And they cut down a Branch with one cluster of Grapes, and they bare
it between two upon a Staff, and they brought Pomegranates and Figgs.
This cluster of Grapes brought upon a Staff by the Spies, was an
incredible sight, in Philo Judæus,[190] seem’d notable in the eyes of
the Israelites, but more wonderfull in our own, who look onely upon
Northern Vines. But herein you are like to consider, that the Cluster
was thus carefully carried to represent it entire, without bruising or
breaking; that this was not one Bunch but an extraordinary Cluster, made
up of many depending upon one gross stalk. And however, might be
parallel’d with the Eastern Clusters of Margiana and Caramania, if
we allow but half the expressions of Pliny and Strabo, whereof one
would lade a Curry or small Cart; and may be made out by the clusters of
the Grapes of Rhodes presented unto Duke Radzivil,[191] each
containing three parts of an Ell in compass, and the Grapes as big as
Prunes.
Ingred. of holy Perfume. Stacte, etc. Exod. 30.34, 35.
10. Some things may be doubted in the species of the holy Ointment and
Perfume. With Amber, Musk and Civet we meet not in the Scripture, nor
any Odours from Animals; except we take the Onycha of that Perfume for
the Covercle of a Shell-fish called Unguis Odoratus, or Blatta
Byzantina, which Dioscorides affirmeth to be taken from a Shell-fish
of the Indian Lakes, which feeding upon the Aromatical Plants is
gathered when the Lakes are drie. But whether that which we now call
Blatta Byzantina, or Unguis Odoratus, be the same with that odorate
one of Antiquity, great doubt may be made; since Dioscorides saith it
smelled like Castoreum, and that which we now have is of an
ungratefull odour.
No little doubt may be also made of Galbanum prescribed in the same
Perfume, if we take it for Galbanum which is of common use among us,
approaching the evil scent of Assa Fœtida; and not rather for
Galbanum of good odour, as the adjoining words declare, and the original
Chelbena will bear; which implies a fat or resinous substance, that
which is commonly known among us being properly a gummous body and
dissoluble also in Water.
The holy Ointment of Stacte or pure Myrrh, distilling from the Plant
without expression or firing, of Cinnamon, Cassia and Calamus,
containeth less questionable species, if the Cinnamon of the Ancients
were the same with ours, or managed after the same manner. For thereof
Dioscorides made his noble Unguent. And Cinnamon was so highly valued
by Princes, that Cleopatra carried it unto her Sepulchre with her
Jewels; which was also kept in wooden Boxes among the rarities of Kings:
and was of such a lasting nature, that at his composing of Treacle for
the Emperor Severus, Galen made use of some which had been laid up
by Adrianus.
Husks eaten by the Prodigal. Luke 15. 16.
11. That the Prodigal Son desired to eat of Husks given unto Swine,
will hardly pass in your apprehension for the Husks of Pease, Beans, or
such edulious Pulses; as well understanding that the textual word
Κεράτιον or Ceration, properly intendeth the Fruit of the Siliqua
Tree so common in Syria, and fed upon by Men and Beasts; called also
by some the Fruit of the Locust Tree, and Panis Sancti Johannis, as
conceiving it to have been part of the Diet of the Baptist in the
Desart. The Tree and Fruit is not onely common in Syria and the
Eastern parts, but also well known in Apuglia, and the Kingdom of
Naples, growing along the Via Appia, from Fundi unto Mola; the
hard Cods or Husks making a rattling noise in windy weather, by beating
against one another: called by the Italians Carobe or Carobole, and
by the French Carouges. With the sweet Pulp hereof some conceive that
the Indians preserve Ginger, Mirabolans and Nutmegs. Of the same (as
Pliny delivers) the Ancients made one kind of Wine, strongly
expressing the Juice thereof; and so they might after give the expressed
and less usefull part of the Cods, and remaining Pulp unto their Swine:
which being no gustless or unsatisfying Offal, might be well desired by
the Prodigal in his hunger.
Cucumbers etc. of Ægypt.
12. No marvel it is that the Israelites having lived long in a well
watred Country, and been acquainted with the noble Water of Nilus,
should complain for Water in the dry and barren Wilderness. More
remarkable it seems that they should extoll and linger after the
Cucumbers and Leeks, Onions and Garlick in Ægypt: wherein
notwithstanding lies a pertinent expression of the Diet of that Country
in ancient times, even as high as the building of the Pyramids, when
Herodotus delivereth, that so many Talents were spent in Onions and
Garlick, for the Food of Labourers and Artificers; and is also
answerable unto their present plentifull Diet in Cucumbers, and the
great varieties thereof, as testified by Prosper Alpinus, who spent
many years in Ægypt.
Forbidden Fruit. Gen. 2. 17. etc.
13. What Fruit that was which our first Parents tasted in Paradise, from
the disputes of learned men seems yet indeterminable. More clear it is
that they cover’d their nakedness or secret parts with Figg Leaves;
which when I reade, I cannot but call to mind the several considerations
which Antiquity had of the Figg Tree, in reference unto those parts,
particularly how Figg Leaves by sundry Authours are described to have
some resemblance unto the Genitals, and so were aptly formed for such
contection of those parts; how also in that famous Statua of
Praxiteles, concerning Alexander and Bucephalus, the Secret Parts
are veil’d with Figg Leaves; how this Tree was sacred unto Priapus,
and how the Diseases of the Secret Parts have derived their Name from
Figgs.
Balsam. Oil. Luke 10. 34.
14. That the good Samaritan coming from Jericho used any of the Judean
Balsam upon the wounded Traveller, is not to be made out, and we are
unwilling to disparage his charitable Surgery in pouring Oil into a
green Wound; and therefore when ’tis said he used Oil and Wine, may
rather conceive that he made an Oinelæum or medicine of Oil and Wine
beaten up and mixed together, which was no improper Medicine, and is an
Art now lately studied by some so to incorporate Wine and Oil that they
may lastingly hold together, which some pretend to have, and call it
Oleum Samaritanum, or Samaritans Oil.
Pulse of Daniel. Dan. 1. 12.
15. When Daniel would not pollute himself with the Diet of the
Babylonians, he probably declined Pagan commensation, or to eat of Meats
forbidden to the Jews, though common at their Tables, or so much as to
taste of their Gentile Immolations, and Sacrifices abominable unto his
Palate.
But when ’tis said that he made choice of the Diet of Pulse and Water,
whether he strictly confined unto a leguminous Food, according to the
Vulgar Translation, some doubt may be raised, from the original word
Zeragnim, which signifies Seminalia, and is so set down in the
Margin of Arias Montanus; and the Greek word Spermata, generally
expressing Seeds, may signifie any edulious or cerealious Grains besides
ὄσπρια or leguminous Seeds.
Yet if he strictly made choice of a leguminous Food, and Water instead
of his portion from the King’s Table, he handsomely declined the Diet
which might have been put upon him, and particularly that which was
called the Potibasis of the King, which as Athenæus informeth
implied the Bread of the King, made of Barley, and Wheat, and the Wine
of Cyprus, which he drank in an oval Cup. And therefore distinctly
from that he chose plain Fare of Water, and the gross Diet of Pulse, and
that perhaps not made into Bread, but parched, and tempered with Water.
Now that herein (beside the special benediction of God) he made choice
of no improper Diet to keep himself fair and plump and so to excuse the
Eunuch his Keeper, Physicians will not deny, who acknowledge a very
nutritive and impinguating faculty in Pulses, in leguminous Food, and in
several sorts of Grains and Corns, is not like to be doubted by such who
consider that this was probably a great part of the Food of our
Forefathers before the Floud, the Diet also of Jacob: and that the
Romans (called therefore Pultifagi) fed much on Pulse for six hundred
years; that they had no Bakers for that time: and their Pistours were
such as, before the use of Mills, beat out and cleansed their Corn. As
also that the Athletick Diet was of Pulse, Alphiton, Maza, Barley
and Water; whereby they were advantaged sometimes to an exquisite state
of health, and such as was not without danger. And therefore though
Daniel were no Eunuch, and of a more fatning and thriving temper, as
some have phancied, yet was he by this kind of Diet, sufficiently
maintained in a fair and carnous state of Body, and accordingly his
Picture not improperly drawn, that is, not meagre and lean, like
Jeremy’s, but plump and fair, answerable to the most authentick
draught of the Vatican, and the late German Luther’s Bible.
The Cynicks in Athenæus make iterated Courses of Lentils, and prefer
that Diet before the Luxury of Seleucus. The present Ægyptians, who
are observed by Alpinus to be the fattest Nation, and Men to have
breasts like Women, owe much, as he conceiveth, unto the Water of
Nile, and their Diet of Rice, Pease, Lentils and white Cicers. The
Pulse-eating Cynicks and Stoicks, are all very long livers in
Laertius. And Daniel must not be accounted of few years, who, being
carried away Captive in the Reign of Joachim, by King
Nebuchadnezzar, lived, by Scripture account, unto the first year of
Cyrus.
Jacob’s Rods. Gen. 30. 31.
16. And Jacob took Rods of green Poplar, and of the Hazel and the
Chesnut Tree, and pilled white streaks in them, and made the white
appear which was in the Rods, etc. Men multiply the Philosophy of
Jacob, who, beside the benediction of God, and the powerfull effects
of imagination, raised in the Goats and Sheep from pilled and
party-coloured objects, conceive that he chose out these particular
Plants above any other, because he understood they had a particular
virtue unto the intended effects, according unto the conception of
Georgius Venetus.[192]
Whereto you will hardly assent, at least till you be better satisfied
and assured concerning the true species of the Plants intended in the
Text, or find a clearer consent and uniformity in the Translation: For
what we render Poplar, Hazel and Chesnut, the Greek translateth Virgam
styracinam, nucinam, plataninam, which some also render a Pomegranate:
and so observing this variety of interpretations concerning common and
known Plants among us, you may more reasonably doubt, with what
propriety or assurance others less known be sometimes rendred unto us.
Lilies of the Field. Matt. 6. 28.
17. Whether in the Sermon of the Mount, the Lilies of the Field did
point at the proper Lilies, or whether those Flowers grew wild in the
place where our Saviour preached, some doubt may be made: because Κρίνον
the word in that place is accounted of the same signification with
Λείριον, and that in Homer is taken for all manner of specious
Flowers: so received by Eustachius, Hesychius, and the Scholiast
upon Apollonius Rhodius, Καθόλου τὰ ἄνθη Λείρια λέγεται. And Κρίνον is
also received in the same latitude, not signifying onely Lilies, but
applied unto Daffodils, Hyacinths, Iris’s, and the Flowers of
Colocynthis.
Under the like latitude of acception, are many expressions in the
Canticles to be received. And when it is said he feedeth among the
Lilies, therein may be also implied other specious Flowers, not
excluding the proper Lilies. But in that expression, the Lilies drop
forth Myrrhe, neither proper Lilies nor proper Myrrhe can be
apprehended, the one not proceeding from the other, but may be received
in a Metaphorical sense: and in some latitude may be also made out from
the roscid and honey drops observable in the Flowers of Martagon, and
inverted flowred Lilies, and, ’tis like, is the standing sweet Dew on
the white eyes of the Crown Imperial, now common among us.
And the proper Lily may be intended in that expression of 1 Kings 7.
that the brazen Sea was of the thickness of a hand breadth, and the brim
like a Lily. For the figure of that Flower being round at the bottom,
and somewhat repandous, or inverted at the top, doth handsomely
illustrate the comparison.
But that the Lily of the Valley, mention’d in the Canticles,
Cant. 2. I am the Rose of Sharon, and the Lily of the Valleys, is that
Vegetable which passeth under the same name with us, that is Lilium
convallium, or the May Lily, you will more hardly believe, who know
with what insatisfaction the most learned Botanists reduce that Plant
unto any described by the Ancients; that Anguillara will have it to be
the Oenanthe of Athenæus, Cordus the Pothos of Theophrastus;
and Lobelius that the Greeks had not described it; who find not six
Leaves in the Flower agreeably to all Lilies, but onely six small
divisions in the Flower, who find it also to have a single, and no
bulbous Root, nor Leaves shooting about the bottom, nor the Stalk round,
but angular. And that the learned Bauhinus hath not placed it in the
Classis of Lilies, but nervifolious Plants.
Fitches, Cummin, &c. in Isa. 28. 25
18. Doth he not cast abroad the Fitches, and scatter the Cummin Seed,
and cast in the principal Wheat, and the appointed Barley, and the Rye
in their place: Herein though the sense may hold under the names
assigned, yet is it not so easie to determine the particular Seeds and
Grains, where the obscure original causeth such differing Translations.
For in the Vulgar we meet with Milium and Gith, which our Translation
declineth, placing Fitches for Gith, and Rye for Milium or Millet,
which notwithstanding is retained by the Dutch.
That it might be Melanthium, Nigella, or Gith, may be allowably
apprehended, from the frequent use of the Seed thereof among the Jews
and other Nations, as also from the Translation of Tremellius; and the
Original implying a black Seed, which is less than Cummin, as, out of
Aben Ezra, Buxtorfius hath expounded it.
But whereas Milium or Κέγχρος of the Septuagint is by ours rendred
Rye, there is little similitude or affinity between those Grains; For
Milium is more agreeable unto Spelta or Espaut, as the Dutch and
others still render it.
That we meet so often with Cummin Seed in many parts of Scripture in
reference unto Judæa, a Seed so abominable at present unto our Palates
and Nostrils, will not seem strange unto any who consider the frequent
use thereof among the Ancients, not onely in medical but dietetical use
and practice: For their Dishes were filled therewith, and the noblest
festival preparations in Apicius were not without it: And even in the
Polenta, and parched Corn, the old Diet of the Romans, (as Pliny
recordeth) unto every Measure they mixed a small proportion of Lin-seed
and Cummin-seed.
And so Cummin is justly set down among things of vulgar and common use,
when it is said in Matthew 23. v. 23. You pay Tithe of Mint, Annise
and Cummin: but how to make out the translation of Annise we are still
to seek, there being no word in that Text which properly signifieth
Annise: the Original being Ἄνηθον, which the Latins call Anethum, and
is properly englished Dill.
That among many expressions, allusions and illustrations made in
Scripture from Corns, there is no mention made of Oats, so usefull a
Grain among us, will not seem very strange unto you, till you can
clearly discover that it was a Grain of ordinary use in those parts; who
may also find that Theophrastus, who is large about other Grains,
delivers very little of it. That Dioscorides is also very short
therein. And Galen delivers that it was of some use in Asia minor,
especially in Mysia, and that rather for Beasts than Men: And Pliny
affirmeth that the Pulticula thereof was most in use among the
Germans. Yet that the Jews were not without all use of this Grain seems
confirmable from the Rabbinical account, who reckon five Grains liable
unto their Offerings, whereof the Cake presented might be made; that is,
Wheat, Oats, Rye, and two sorts of Barley.
Ears of Corn. Matt. 12. 1.
19. Why the Disciples being hungry pluck’d the Ears of Corn, it seems
strange to us, who observe that men half starved betake not themselves
to such supply; except we consider the ancient Diet of Alphiton and
Polenta, the Meal of dried and parched Corn, or that which was
Ὠμήλυσις, or Meal of crude and unparched Corn, wherewith they being well
acquainted, might hope for some satisfaction from the Corn yet in the
Husk; that is, from the nourishing pulp or mealy part within it.
Stubble of Ægypt Exod. 5.7, etc.
20. The inhumane oppression of the Ægyptian Task-masters, who, not
content with the common tale of Brick, took also from the Children of
Israel their allowance of Straw, and forced them to gather Stubble
where they could find it, will be more nearly apprehended, if we
consider how hard it was to acquire any quantity of Stubble in Ægypt,
where the Stalk of Corn was so short, that to acquire an ordinary
measure, it required more than ordinary labour; as is discoverable from
that account, which Pliny[193] hath happily left unto us. In the Corn
gather’d in Ægypt the Straw is never a Cubit long: because the Seed
lieth very shallow, and hath no other nourishment than from the Mudd and
Slime left by the River; For under it is nothing but Sand and Gravel.
So that the expression of Scripture is more Emphatical than is commonly
apprehended, when ’tis said, The people were scattered abroad through
all the Land of Ægypt to gather Stubble instead of Straw. For the
Stubble being very short, the acquist was difficult; a few Fields
afforded it not, and they were fain to wander far to obtain a sufficient
quantity of it.
Flowers of the Vine. Cant. 2. 13.
21. It is said in the Song of Solomon, that the Vines with the tender
Grape give a good smell. That the Flowers of the Vine should be
Emphatically noted to give a pleasant smell, seems hard unto our
Northern Nostrils, which discover not such Odours, and smell them not in
full Vineyards; whereas in hot Regions, and more spread and digested
Flowers, a sweet savour may be allowed, denotable from several humane
expressions, and the practice of the Ancients, in putting the dried
Flowers of the Vine into new Wine to give it a pure and flosculous race
or spirit, which Wine was therefore called Οἰνάθινον, allowing unto
every Cadus two pounds of dried Flowers.
And, therefore, the Vine flowering but in the Spring, it cannot but seem
an impertinent objection of the Jews, that the Apostles were full of
new Wine at Pentecost when it was not to be found. Wherefore we may
rather conceive that the word Γλεύκυ[194] in that place implied
not new Wine or Must, but some generous strong and sweet Wine,
wherein more especially lay the power of inebriation.
But if it be to be taken for some kind of Must, it might be some kind
of Ἀεγίλευκος, or long-lasting Must, which might be had at any time of
the year, and which, as Pliny delivereth, they made by hindring, and
keeping the Must from fermentation or working, and so it kept soft and
sweet for no small time after.
The Olive Leaf in Gen. 8. 11.
22. When the Dove, sent out of the Ark, return’d with a green Olive
Leaf, according to the Original: how the Leaf, after ten Months, and
under water, should still maintain a verdure or greenness, need not much
amuse the Reader, if we consider that the Olive Tree is Ἀείφυλλον, or
continually green; that the Leaves are of a bitter taste, and of a fast
and lasting substance. Since we also find fresh and green Leaves among
the Olives which we receive from remote Countries; and since the Plants
at the bottom of the Sea, and on the sides of Rocks, maintain a deep and
fresh verdure.
How the Tree should stand so long in the Deluge under Water, may partly
be allowed from the uncertain determination of the Flows and Currents of
that time, and the qualification of the saltness of the Sea, by the
admixture of fresh Water, when the whole watery Element was together.
And it may be signally illustrated from the like examples in
Theophrastus[195] and Pliny[196] in words to this effect: Even the Sea
affordeth Shrubs and Trees; In the red Sea whole Woods do live, namely
of Bays and Olives bearing Fruit. The Souldiers of Alexander, who
sailed into India, made report, that the Tides were so high in some
Islands, that they overflowed, and covered the Woods, as high as Plane
and Poplar Trees. The lower sort wholly, the greater all but the tops,
whereto the Mariners fastned their Vessels at high Waters, and at the
root in the Ebb; That the Leaves of these Sea Trees while under water
looked green, but taken out presently dried with the heat of the Sun.
The like is delivered by Theophrastus, that some Oaks do grow and bear
Acrons under the Sea.
Grain of Mustard-seed in S. Matt 13. 31, 32.
23. The Kingdom of Heaven is like to a grain of Mustard-seed, which a
Man took and sowed in his Field, which indeed is the least of all Seeds;
but when ’tis grown is the greatest among Herbs, and becometh a Tree, so
that the Birds of the Air come and lodge in the Branches thereof.
Luke 13. 19. It is like a grain of Mustard-seed, which a Man took and
cast it into his Garden, and it waxed a great Tree, and the Fowls of the
Air lodged in the Branches thereof.
This expression by a grain of Mustard-seed, will not seem so strange
unto you, who well consider it. That it is simply the least of Seeds,
you cannot apprehend, if you have beheld the Seeds of Rapunculus,
Marjorane, Tobacco, and the smallest Seed of Lunaria.
But you may well understand it to be the smallest Seed among Herbs which
produce so big a Plant, or the least of herbal Plants, which arise unto
such a proportion, implied in the expression; the smallest of Seeds,
and becometh the greatest of Herbs.
And you may also grant that it is the smallest of Seeds of Plants apt to
δενδρίζειν, arborescere, fruticescere, or to grow unto a ligneous
substance, and from an herby and oleraceous Vegetable, to become a kind
of Tree, and to be accounted among the Dendrolachana, or
Arboroleracea; as upon strong Seed, Culture and good Ground, is
observable in some Cabbages, Mallows, and many more, and therefore
expressed by γίνεται τὸ δένδρον, and γίνεται εἰς τὸν δένδρον, it
becometh a Tree, or arborescit, as Beza rendreth it.
Nor if warily considered doth the expression contain such difficulty.
For the Parable may not ground it self upon generals, or imply any or
every grain of Mustard, but point at such a grain as from its fertile
spirit, and other concurrent advantages, hath the success to become
arboreous, shoot into such a magnitude, and acquire the like tallness.
And unto such a Grain the Kingdom of Heaven is likened which from such
slender beginnings shall find such increase and grandeur.
The expression also that it might grow into such dimensions that Birds
might lodge in the Branches thereof, may be literally conceived; if we
allow the luxuriancy of plants in Judæa, above our Northern Regions;
If we accept of but half the Story taken notice of by Tremellius, from
the Jerusalem Talmud, of a Mustard Tree that was to be climbed like a
Figg Tree; and of another, under whose shade a Potter daily wrought: and
it may somewhat abate our doubts, if we take in the advertisement of
Herodotus concerning lesser Plants of Milium and Sesamum in the
Babylonian Soil: Milium ac Sesamum in proceritatem instar arborum
crescere, etsi mihi compertum, tamen memorare supersedeo, probè sciens
cis qui nunquam Babyloniam regionem adierunt perquam incredibile visum
iri. We may likewise consider that the word κατασκηνῶσαι doth not
necessarily signifie making a Nest, but rather sitting, roosting,
covering and resting in the Boughs, according as the same word is used
by the Septuagint in other places[197] as the Vulgar rendreth it in
this, inhabitant, as our Translation, lodgeth, and the Rhemish,
resteth in the Branches.
The Rod of Aaron. Numb. 17. 8.
24. And it came to pass that on the morrow Moses went into the
Tabernacle of witness, and behold the Rod of Aaron for the House of Levi
was budded, and brought forth Buds, and bloomed Blossomes, and yielded
Almonds. In the contention of the Tribes and decision of priority and
primogeniture of Aaron, declared by the Rod, which in a night budded,
flowred and brought forth Almonds, you cannot but apprehend a propriety
in the Miracle from that species of Tree which leadeth in the Vernal
germination of the year, unto all the Classes of Trees; and so apprehend
how properly in a night and short space of time the Miracle arose, and
somewhat answerable unto its nature the Flowers and Fruit appeared in
this precocious Tree, and whose original Name[198] implies such speedy
efflorescence, as in its proper nature flowering in February, and
shewing its Fruit in March.
This consideration of that Tree maketh the expression in Jeremy
Jer. 1. 11. more Emphatical, when ’tis said, What seest thou? and he
said, A Rod of an Almond Tree. Then said the Lord unto me, Thou hast
well seen, for I will hasten the Word to perform it. I will be quick
and forward like the Almond Tree, to produce the effects of my word, and
hasten to display my judgments upon them.
And we may hereby more easily apprehend the expression in
Ecclesiastes;Eccles. 12. 5. When the Almond Tree shall
flourish. That is when the Head, which is the prime part, and first
sheweth it self in the world, shall grow white, like the Flowers of the
Almond Tree, whose Fruit, as Athenæus delivereth, was first called
Κάρηνον, or the Head, from some resemblance and covering parts of it.
How properly the priority was confirmed by a Rod or Staff, and why the
Rods and Staffs of the Princes were chosen for this decision,
Philologists will consider. For these were the badges, signs and
cognisances of their places, and were a kind of Sceptre in their hands,
denoting their supereminencies. The Staff of Divinity is ordinarily
described in the hands of Gods and Goddesses in old draughts. Trojan and
Grecian Princes were not without the like, whereof the Shoulders of
Thersites felt from the hands of Ulysses. Achilles in Homer, as
by a desperate Oath, swears by his wooden Sceptre, which should never
bud nor bear Leaves again; which seeming the greatest impossibility to
him, advanceth the Miracle of Aaron’s Rod. And if it could be well
made out that Homer had seen the Books of Moses, in that expression
of Achilles, he might allude unto this Miracle.
That power which proposed the experiment by Blossomes in the Rod, added
also the Fruit of Almonds; the Text not strictly making out the Leaves,
and so omitting the middle germination: the Leaves properly coming after
the Flowers, and before the Almonds. And therefore if you have well
perused Medals, you cannot but observe how in the impress of many
Shekels, which pass among us by the name of the Jerusalem Shekels, the
Rod of Aaron is improperly laden with many Leaves, whereas that which
is shewn under the name of the Samaritan Shekel seems most conformable
unto the Text, which describeth the Fruit without Leaves.
The Vine in Gen. 49. 11.
25. Binding his Foal unto the Vine, and his Asses Colt unto the choice
Vine.
That Vines, which are commonly supported, should grow so large and
bulky, as to be fit to fasten their Juments, and Beasts of labour unto
them, may seem a hard expression unto many: which notwithstanding may
easily be admitted, if we consider the account of Pliny, that in many
places out of Italy Vines do grow without any stay or support: nor
will it be otherwise conceived of lusty Vines, if we call to mind how
the same Authour[199] delivereth, that the Statua of Jupiter was made
out of a Vine; and that out of one single Cyprian Vine a Scale or Ladder
was made that reached unto the Roof of the Temple of Diana at
Ephesus.
Rose of Jericho. Ecclus. 24. 14.
26. I was exalted as a Palm Tree in Engaddi, and as a Rose Plant in
Jericho. That the Rose of Jericho, or that Plant which passeth among
us under that denomination, was signified in this Text, you are not like
to apprehend with some, who also name it the Rose of S. Mary, and
deliver, that it openeth the Branches, and Flowers upon the Eve of our
Saviour’s Nativity: But rather conceive it some proper kind of Rose,
which thrived and prospered in Jericho more than in the neighbour
Countries. For our Rose of Jericho is a very low and hard Plant, a few
inches above the ground; one whereof brought from Judæa I have kept by
me many years, nothing resembling a Rose Tree, either in Flowers,
Branches, Leaves or Growth; and so, improper to answer the Emphatical
word of exaltation in the Text: growing not only about Jericho, but
other parts of Judæa and Arabia, as Bellonius hath observed: which
being a drie and ligneous Plant, is preserved many years, and though
crumpled and furdled up, yet, if infused in Water, will swell and
display its parts.
Turpentine Tree in Ecclus. 24. 16.
27. Quasi Terebinthus extendi ramos, when it is said in the same
Chapter, as a Turpentine Tree have I stretched out my Branches: it
will not seem strange unto such as have either seen that Tree, or
examined its description: For it is a Plant that widely displayeth its
Branches: and though in some European Countries it be but of a low and
fruticeous growth, yet Pliny[200] observeth that it is great in Syria,
and so allowably, or at least not improperly mentioned in the expression
of Hosea[201] according to the Vulgar Translation. Super capita montium
sacrificant, etc. sub quercu, populo et terebintho, quoniam bona est
umbra ejus. And this diffusion and spreading of its Branches, hath
afforded the Proverb of Terebintho stultior, applicable unto arrogant
or boasting persons, who spread and display their own acts, as Erasmus
hath observed.
Pomegranate in 1 Sam. 14. 2.
28. It is said in our Translation. Saul tarried in the uppermost parts
of Gibeah, under a Pomegranate Tree which is in Migron: and the people
which were with him were about six hundred men. And when it is said in
some Latin Translations, Saul morabatur fixo tentorio sub Malogranato,
you will not be ready to take in the common literal sense, who know that
a Pomegranate Tree is but low of growth, and very unfit to pitch a Tent
under it; and may rather apprehend it as the name of a place, or the
Rock of Rimmon, or Pomegranate; so named from Pomegranates which grew
there, and which many think to have been the same place mentioned in
Judges.[202]
A Green Field in Wisd. 19. 7.
29. It is said in the Book of Wisedom, Where water stood before, drie
land appeared, and out of the red Sea a way appeared without impediment,
and out of the violent streams a green Field; or as the Latin renders
it, Campus germinans de profundo: whereby it seems implied that the
Israelites passed over a green Field at the bottom of the Sea: and
though most would have this but a Metaphorical expression, yet may it be
literally tolerable; and so may be safely apprehended by those that
sensibly know what great number of Vegetables (as the several varieties
of Alga’s, Sea Lettuce, Phasganium, Conferua, Caulis Marina,
Abies, Erica, Tamarice, divers sorts of Muscus, Fucus,
Quercus Marina and Corallins) are found at the bottom of the Sea.
Since it is also now well known, that the Western Ocean, for many
degrees, is covered with Sargasso or Lenticula Marina, and found to
arise from the bottom of that Sea; since, upon the coast of Provence
by the Isles of Eres, there is a part of the Mediterranean Sea,
called la Prairie, or the Meadowy Sea, from the bottom thereof so
plentifully covered with Plants: since vast heaps of Weeds are found in
the Bellies of some Whales taken in the Northern Ocean, and at a great
distance from the Shore: And since the providence of Nature hath
provided this shelter for minor Fishes; both for their spawn, and safety
of their young ones. And this might be more peculiarly allowed to be
spoken of the Red Sea, since the Hebrews named it Suph, or the Weedy
Sea: and, also, seeing Theophrastus and Pliny, observing the growth
of Vegetables under water, have made their chief illustrations from
those in the Red Sea.
Sycamore.
30. You will readily discover how widely they are mistaken, who accept
the Sycamore mention’d in several parts of Scripture for the Sycamore,
or Tree of that denomination, with us: which is properly but one kind or
difference of Acer, and bears no Fruit with any resemblance unto a
Figg.
But you will rather, thereby, apprehend the true and genuine Sycamore,
or Sycaminus, which is a stranger in our parts. A Tree (according to
the description of Theophrastus, Dioscorides and Galen) resembling
a Mulberry Tree in the Leaf, but in the Fruit a Figg; which it produceth
not in the Twiggs but in the Trunck or greater Branches, answerable to
the Sycamore of Ægypt, the Ægyptian Figg or Giamez of the Arabians,
described by Prosper Alpinus, with a Leaf somewhat broader than a
Mulberry, and in its Fruit like a Figg. Insomuch that some have fancied
it to have had its first production from a Figg Tree grafted on a
Mulberry.
It is a Tree common in Judæa, whereof they made frequent use in
Buildings; and so understood, it explaineth that expression in
Isaiah:[203] Sycamori excisi sunt, Cedros substituemus. The Bricks are
fallen down, we will build with hewen Stones: The Sycamores are cut
down, but we will change them into Cedars.
It is a broad spreading Tree, not onely fit for Walks, Groves and Shade,
but also affording profit. And therefore it is said that King David[204]
appointed Baalhanan to be over his Olive Trees and Sycamores, which
were in great plenty; and it is accordingly delivered,[205] that Solomon
made Cedars to be as the Sycamore Trees that are in the Vale for
abundance. That is, he planted many, though they did not come to
perfection in his days.
And as it grew plentifully about the Plains, so was the Fruit good for
Food; and, as Bellonius and late accounts deliver, very refreshing
unto Travellers in those hot and drie Countries: whereby the expression
of Amos[206] becomes more intelligible, when he said he was an
Herdsman, and a gatherer of Sycamore Fruit. And the expression of
David[207] also becomes more Emphatical; He destroyed their Vines with
Hail, and their Sycamore Trees with Frost. That is, their Sicmoth in
the Original, a word in the sound not far from the Sycamore.
Thus when it is said,[208] If ye had Faith as a grain of Mustard-seed,
ye might say unto this Sycamine Tree, Be thou plucked up by the roots,
and be thou placed in the Sea, and it should obey you: it might be more
significantly spoken of this Sycamore; this being described to be Arbor
vasta, a large and well rooted Tree, whose removal was more difficult
than many others. And so the instance in that Text, is very properly
made in the Sycamore Tree, one of the largest and less removable Trees
among them. A Tree so lasting and well rooted, that the Sycamore which
Zacheus ascended, is still shewn in Judæa unto Travellers; as also
the hollow Sycamore at Maturæa in Ægypt, where the blessed Virgin is
said to have remained: which though it relisheth of the Legend, yet it
plainly declareth what opinion they had of the lasting condition of that
Tree, to countenance the Tradition; for which they might not be without
some experience, since the learned describer of the Pyramides[209]
observeth, that the old Ægyptians made Coffins of this Wood, which he
found yet fresh and undecayed among divers of their Mummies.
And thus, also, when Zacheus climbed up into a Sycamore above any
other Tree, this being a large and fair one, it cannot be denied that he
made choice of a proper and advantageous Tree to look down upon our
Saviour.
Increase of Seed 100. fold in Matt. 13. 23.
31. Whether the expression of our Saviour in the Parable of the Sower,
and the increase of the Seed unto thirty, sixty and a hundred fold,
had any reference unto the ages of Believers, and measures of their
Faith, as Children, Young and Old Persons, as to beginners, well
advanced and strongly confirmed Christians, as learned men have hinted;
or whether in this progressional assent there were any latent Mysteries,
as the mystical Interpreters of Numbers may apprehend, I pretend not to
determine.
But, how this multiplication may well be conceived, and in what way
apprehended, and that this centesimal increase is not naturally strange,
you that are no stranger in Agriculture, old and new, are not like to
make great doubt.
That every Grain should produce an Ear affording an hundred Grains, is
not like to be their conjecture who behold the growth of Corn in our
Fields, wherein a common Grain doth produce far less in number. For
barley consisting but of two Versus or Rows, seldom exceedeth twenty
Grains, that is, ten upon each Στοῖχος, or Row; Rye, of a square figure,
is very fruitfull at forty: Wheat, besides the Frit and Uruncus, or
imperfect Grains of the small Husks at the top and bottom of the Ear, is
fruitfull at ten treble Glumæ or Husks in a Row, each containing but
three Grains in breadth, if the middle Grain arriveth at all to
perfection; and so maketh up threescore Grains in both sides.
Yet even this centesimal fructification may be admitted in some sorts of
Cerealia, and Grains from one Ear: if we take in the Triticum
centigranum, or fertilissimum Plinii, Indian Wheat, and Panicum;
which, in every Ear, containeth hundreds of Grains.
But this increase may easily be conceived of Grains in their total
multiplication, in good and fertile ground, since, if every Grain of
Wheat produceth but three Ears, the increase will arise above that
number. Nor are we without examples of some grounds which have produced
many more Ears, and above this centesimal increase: As Pliny hath left
recorded of the Byzacian Field in Africa. Misit ex eo loco
Procurator ex uno quadraginta minus germina. Misit et Neroni pariter
tercentum quadraginta stipulos, ex uno grano. Cum centessimos quidem
Leontini Siciliæ campi fundunt, aliique, et tota Bœtica, et imprimis
Ægyptus. And even in our own Country, from one Grain of Wheat sowed in
a Garden, I have numbred many more than an hundred.
And though many Grains are commonly lost which come not to sprouting or
earing, yet the same is also verified in measure; as that one Bushel
should produce a hundred, as is exemplified by the Corn in Gerar;[210]
Then Isaac sowed in that Land, and received in that year an hundred
fold. That is, as the Chaldee explaineth it, a hundred for one, when
he measured it. And this Pliny seems to intend, when he saith of the
fertile Byzacian Territory before mentioned, Ex uno centeni
quinquaginta modii redduntur. And may be favourably apprehended of the
fertility of some grounds in Poland; wherein, after the account of
Gaguinus, from Rye sowed in August, come thirty or forty Ears, and a
Man on Horseback can scarce look over it. In the Sabbatical Crop of
Judæa, there must be admitted a large increase, and probably not short
of this centesimal multiplication: For it supplied part of the sixth
year, the whole seventh, and eighth untill the Harvest of that year.
The seven years of plenty in Ægypt must be of high increase; when, by
storing up but the fifth part, they supplied the whole Land, and many of
their neighbours after: for it is said,[211] the Famine was in all the
Land about them. And therefore though the causes of the Dearth in
Ægypt be made out from the defect of the overflow of Nilus,
according to the Dream of Pharaoh; yet was that no cause of the
scarcity of the Land of Canaan, which may rather be ascribed to the
want of the former and latter rains, for some succeeding years, if their
Famine held time and duration with that of Ægypt; as may be probably
gather’d from that expression of Joseph,[212] Come down unto me [into
Ægypt] and tarry not, and there will I nourish you: (for yet there are
five years of Famine) lest thou and thy Household, and all that thou
hast come to poverty.
How they preserved their Corn so long in Ægypt may seem hard unto
Northern and moist Climates, except we consider the many ways of
preservation practised by antiquity, and also take in that handsome
account of Pliny; What Corn soever is laid up in the Ear, it taketh no
harm keep it as long as you will; although the best and most assured way
to keep Corn is in Caves and Vaults under ground, according to the
practice of Cappadocia and Thracia.
In Ægypt and Mauritania above all things they look to this, that
their Granaries stand on high ground; and how drie so ever their Floor
be, they lay a course of Chaff betwixt it and the ground. Besides, they
put up their Corn in Granaries and Binns together with the Ear. And
Varro delivereth that Wheat laid up in that manner will last fifty
years; Millet an hundred; and Beans so conserved in a Cave of
Ambracia, were known to last an hundred and twenty years; that is,
from the time of King Pyrrhus, unto the Pyratick War under the conduct
of Pompey.
More strange it may seem how, after seven years, the Grains conserved
should be fruitfull for a new production. For it is said that Joseph
delivered Seed unto the Ægyptians, to sow their Land for the eighth
year: and Corn after seven years is like to afford little or no
production, according to Theophrastus;[213] Ad Sementem semen anniculum
optimum putatur, binum deterius et trinum; ultra sterile fermè est,
quanquam ad usum cibarium idoneum.
Yet since, from former exemplifications, Corn may be made to last so
long, the fructifying power may well be conceived to last in some good
proportion, according to the region and place of its conservation, as
the same Theophrastus hath observed, and left a notable example from
Cappadocia, where Corn might be kept sixty years, and remain fertile
at forty; according to his expression thus translated; In Cappadociæ
loco quodam petra dicto, triticum ad quadraginta annos fœcundum est, at
ad sementem percommodum durare proditum est, sexagenos aut septuagenos
ad usum cibarium servari posse idoneum. The situation of that
Conservatory, was, as he delivereth, ἱψηλὸν, εὔπνουν, εὔαυρον, high,
airy and exposed to several favourable winds. And upon such
consideration of winds and ventilation, some conceive the Ægyptian
Granaries were made open, the Country being free from rain. Howsoever it
was, that contrivance could not be without some hazard:[214] for the
great Mists and Dews of that Country might dispose the Corn unto
corruption.
More plainly may they mistake, who from some analogy of name (as if
Pyramid were derived from Πύρον, Triticum), conceive the
Ægyptian Pyramids to have been built for Granaries; or look for any
settled Monuments about the Desarts erected for that intention; since
their Store-houses were made in the great Towns, according to Scripture
expression,[215] He gathered up all the Food of seven years, which was in
the Land of Ægypt, and laid up the Food in the Cities: the Food of the
Field which was round about every City, laid he up in the same.
Olive Tree in Rom. 11. 24.
32. For if thou wert cut out of the Olive Tree, which is wild by
nature, and wert grafted, contrary to nature, into a good Olive Tree,
how much more shall these, which be the natural Branches, be grafted
into their own Olive Tree? In which place, how answerable to the
Doctrine of Husbandry this expression of S. Paul is, you will readily
apprehend who understand the rules of insition or grafting, and that way
of vegetable propagation; wherein that is contrary to nature, or natural
rules which Art observeth: viz. to make use of a Cyons more ignoble
than the Stock, or to graft wild upon domestick and good Plants,
according as Theophrastus[216] hath anciently observed, and, making
instance in the Olive, hath left this Doctrine unto us; Urbanum
Sylvestribus ut satis Oleastris inserere. Nam si è contrario Sylvestrem
in Urbanos severis, etsi differentia quædam erit, tamen[217] bonæ frugis
Arbor nunquam profecto reddetur: which is also agreeable unto our
present practice, who graft Pears on Thorns, and Apples upon Crabb
Stocks, not using the contrary insition. And when it is said, How much
more shall these, which are the natural Branches, be grafted into their
own natural Olive Tree? this is also agreeable unto the rule of the
same Author; Ἔστι δὲ βελτίων ἐγκεντρισμὸς, ὁμοίων εἰς ὅμοια, Insitio
melior est similium in similibus: For the nearer consanguinity there is
between the Cyons and the Stock, the readier comprehension is made, and
the nobler fructification. According also unto the later caution of
Laurenbergius;[218] Arbores domesticæ insitioni destinatæ, semper
anteponendæ Sylvestribus. And though the success be good, and may
suffice upon Stocks of the same denomination; yet, to be grafted upon
their own and Mother Stock, is the nearest insition: which way, though
less practised of old, is now much imbraced, and found a notable way for
melioration of the Fruit; and much the rather, if the Tree to be grafted
on be a good and generous Plant, a good and fair Olive, as the Apostle
seems to imply by a peculiar word[219] scarce to be found elsewhere.
It must be also considered, that the Oleaster, or wild Olive, by
cutting, transplanting and the best managery of Art, can be made but to
produce such Olives as (Theophrastus saith) were particularly named
Phaulia, that is, but bad Olives; and that it was reckon’d among
Prodigies, for the Oleaster to become an Olive Tree.
And when insition and grafting, in the Text, is applied unto the Olive
Tree, it hath an Emphatical sense, very agreeable unto that Tree which
is best propagated this way; not at all by surculation, as
Theophrastus observeth, nor well by Seed, as hath been observed. Omne
semen simile genus perficit, præter oleam, Oleastrum enim generat, hoc
est sylvestrem oleam, et non oleam veram.
"If, therefore, thou Roman and Gentile Branch, which wert cut from the
wild Olive, art now, by the signal mercy of God, beyond the ordinary and
commonly expected way, grafted into the true Olive, the Church of God;
if thou, which neither naturally nor by humane art canst be made to
produce any good Fruit, and, next to a Miracle, to be made a true Olive,
art now by the benignity of God grafted into the proper Olive; how much
more shall the Jew, and natural Branch, be grafted into its genuine and
mother Tree, wherein propinquity of nature is like, so readily and
prosperously, to effect a coalition? And this more especially by the
expressed way of insition or implantation, the Olive being not
successfully propagable by Seed, nor at all by surculation."
Stork nesting on Firre Trees in Psal. 104. 17.
33. As for the Stork, the Firre Trees are her House. This expression,
in our Translation, which keeps close to the Original Chasidah, is
somewhat different from the Greek and Latin Translation; nor agreeable
unto common observation, whereby they are known commonly to build upon
Chimneys, or the tops of Houses, and high Buildings, which
notwithstanding, the common Translation may clearly consist with
observation, if we consider that this is commonly affirmed of the black
Stork, and take notice of the description of Ornithologus in
Aldrovandus, that such Storks are often found in divers parts, and
that they do in Arboribus nidulari, præsertim in abietibus; Make their
Nests on Trees, especially upon Firre Trees. Nor wholly disagreeing unto
the practice of the common white Stork, according unto Varro,
nidulantur in agris: and the concession of Aldrovandus that
sometimes they build on Trees: and the assertion of Bellonius,[220] that
men dress them Nests, and place Cradles upon high Trees, in Marish
regions, that Storks may breed upon them: which course some observe for
Herns and Cormorants with us. And this building of Storks upon Trees,
may be also answerable unto the original and natural way of building of
Storks before the political habitations of men, and the raising of
Houses and high Buildings; before they were invited by such conveniences
and prepared Nests, to relinquish their natural places of nidulation. I
say, before or where such advantages are not ready; when Swallows found
other places than Chimneys, and Daws found other places than holes in
high Fabricks to build in.
Balm, in Gen. 43. 11.
34. And, therefore, Israel said carry down the man a present, a little
Balm, a little Honey, and Myrrhe, Nuts and Almonds. Now whether this,
which Jacob sent, were the proper Balsam extolled by humane Writers,
you cannot but make some doubt, who find the Greek Translation to be
Ῥητίνη, that is, Resina, and so may have some suspicion that it might
be some pure distillation from the Turpentine Tree, which grows
prosperously and plentifully in Judæa, and seems so understood by the
Arabick; and was indeed esteemed by Theophrastus and Dioscorides,
the chiefest of resinous Bodies, and the word Resina Emphatically used
for it.
That the Balsam Plant hath grown and prospered in Judæa we believe
without dispute. For the same is attested by Theophrastus, Pliny,
Justinus, and many more; from the commendation that Galen affordeth
of the Balsam of Syria, and the story of Cleopatra, that she
obtain’d some Plants of Balsam from Herod the Great to transplant into
Ægypt. But whether it was so anciently in Judæa as the time of
Jacob; nay, whether this Plant was here before the time of Solomon,
that great collectour of Vegetable rarities, some doubt may be made from
the account of Josephus, that the Queen of Sheba, a part of
Arabia, among presents unto Solomon, brought some Plants of the
Balsam Tree, as one of the peculiar estimables of her Country.
Whether this ever had its natural growth, or were an original native
Plant of Judæa, much more that it was peculiar unto that Country, a
greater doubt may arise: while we reade in Pausanias, Strabo and
Diodorus, that it grows also in Arabia, and find in
Theophrastus,[221] that it grew in two Gardens about Jericho in
Judæa. And more especially whiles we seriously consider that notable
discourse between Abdella, Abdachim and Alpinus, concluding the
natural and original place of this singular Plant to be in Arabia,
about Mecha and Medina, where it still plentifully groweth, and
Mountains abound therein. From whence it hath been carefully
transplanted by the Basha’s of Grand Cairo, into the Garden of
Matarea; where, when it dies, it is repaired again from those parts of
Arabia, from whence the Grand Signior yearly receiveth a present of
Balsam from the Xeriff of Mecha, still called by the Arabians
Balessan; whence they believe arose the Greek appellation Balsam.
And since these Balsam-plants are not now to be found in Judæa, and
though purposely cultivated, are often lost in Judæa, but
everlastingly live, and naturally renew in Arabia; They probably
concluded, that those of Judæa were foreign and transplanted from
these parts.
All which notwithstanding, since the same Plant may grow naturally and
spontaneously in several Countries, and either from inward or outward
causes be lost in one Region, while it continueth and subsisteth in
another, the Balsam Tree might possibly be a native of Judæa as well
as of Arabia; which because de facto it cannot be clearly made out,
the ancient expressions of Scripture become doubtfull in this point. But
since this Plant hath not, for a long time, grown in Judæa, and still
plentifully prospers in Arabia, that which now comes in pretious
parcels to us, and still is called the Balsam of Judæa, may now
surrender its name, and more properly be called the Balsam of Arabia.
Barley Flax, &c. in Exod. 9. 31.
35. And the Flax and the Barley was smitten; for the Barley was in the
Ear, and the Flax was bolled, but the Wheat and the Rye was not smitten,
for they were not grown up.[222] How the Barley and the Flax should be
smitten in the plague of Hail in Ægypt, and the Wheat and Rye escape,
because they were not yet grown up, may seem strange unto English
observers, who call Barley Summer Corn sown so many months after Wheat,
and, beside hordeum Polystichon, or big Barley, sowe not Barley in the
Winter, to anticipate the growth of Wheat.
And the same may also seem a preposterous expression unto all who do not
consider the various Agriculture, and different Husbandry of Nations,
and such as was practised in Ægypt, and fairly proved to have been
also used in Judæa, wherein their Barley Harvest was before that of
Wheat; as is confirmable from that expression in Ruth, that she came
into Bethlehem at the beginning of Barley Harvest, and staid unto the
end of Wheat Harvest; from the death of Manasses the Father of
Judith, Emphatically expressed to have happened in the Wheat Harvest,
and more advanced heat of the Sun; and from the custom of the Jews, to
offer the Barley Sheaf of the first fruits in March, and a Cake of
Wheat Flower but at the end of Pentecost. Consonant unto the practice
of the Ægyptians, who (as Theophrastus delivereth) sowed their Barley
early in reference to their first Fruits; and also the common rural
practice, recorded by the same Authour, Maturè seritur Triticum,
Hordeum, quod etiam maturius seritur; Wheat and Barley are sowed early,
but Barley earlier of the two.
Flax was also an early Plant, as may be illustrated from the neighbour
Country of Canaan. For the Israelites kept the Passover in Gilgal in
the fourteenth day of the first Month, answering unto part of our
March, having newly passed Jordan: And the Spies which were sent
from Shittim unto Jericho, not many days before, were hid by Rahab
under the stalks of Flax, which lay drying on the top of her House;
which sheweth that the Flax was already and newly gathered. For this was
the first preparation of Flax, and before fluviation or rotting, which,
after Pliny’s account, was after Wheat Harvest.
But the Wheat and the Rye were not smitten, for they were not grown
up. The Original signifies that it was hidden, or dark, the Vulgar
and Septuagint that it was serotinous or late, and our old
Translation that it was late sown. And so the expression and
interposition of Moses, who well understood the Husbandry of Ægypt,
might Emphatically declare the state of Wheat and Rye in that particular
year; and if so, the same is solvable from the time of the floud of
Nilus, and the measure of its inundation. For if it were very high,
and over-drenching the ground, they were forced to later Seed-time; and
so the Wheat and the Rye escaped; for they were more slowly growing
Grains, and, by reason of the greater inundation of the River, were sown
later than ordinary that year, especially in the Plains near the River,
where the ground drieth latest.
Some think the plagues of Ægypt were acted in one Month, others but in
the compass of twelve. In the delivery of Scripture there is no account,
of what time of the year or particular Month they fell out; but the
account of these grains, which were either smitten or escaped, make the
plague of Hail to have probably hapned in February: This may be
collected from the new and old account of the Seed time and Harvest in
Ægypt. For, according to the account of Radzevil,[223] the river
rising in June, and the Banks being cut in September, they sow about
S. Andrews, when the Floud is retired, and the moderate driness of the
ground permitteth. So that the Barley anticipating the Wheat, either in
time of sowing or growing, might be in Ear in February.
The account of Pliny[224] is little different. They cast the Seed upon
the Slime and Mudd when the River is down, which commonly happeneth in
the beginning of November. They begin to reap and cut down a little
before the Calends of April, about the middle of March, and in the
Month of May their Harvest is in. So that Barley anticipating Wheat,
it might be in Ear in February, and Wheat not yet grown up, at least
to the Spindle or Ear, to be destroyed by the Hail. For they cut down
about the middle of March, at least their forward Corns, and in the
Month of May all sorts of Corns were in.
The turning of the River into Bloud shews in what Month this happened
not. That is, not when the River had overflown; for it is said, the
Ægyptians digged round about the River for Water to drink, which they
could not have done, if the River had been out, and the Fields under
Water.
In the same Text you cannot, without some hesitation, pass over the
translation of Rye, which the Original nameth Cassumeth, the Greek
rendreth Olyra, the French and Dutch Spelta, the Latin Zea, and
not Secale the known word for Rye. But this common Rye so well
understood at present, was not distinctly described, or not well known
from early Antiquity. And therefore, in this uncertainty, some have
thought it to have been the Typha of the Ancients. Cordus will have
it to be Olyra, and Ruellius some kind of Oryza. But having no
vulgar and well known name for those Grains, we warily embrace an
appellation of near affinity, and tolerably render it Rye.
While Flax, Barley, Wheat and Rye are named, some may wonder why no
mention is made of Ryce, wherewith, at present, Ægypt so much
aboundeth. But whether that Plant grew so early in that Country, some
doubt may be made: for Ryce is originally a Grain of India, and might
not then be transplanted into Ægypt.
Sheaves of Grass, in Psal. 12. 6, 7.
36. Let them become as the Grass growing upon the House top, which
withereth before it be plucked up, whereof the mower filleth not his
hand, nor he that bindeth Sheaves his bosome. Though the filling of
the hand, and mention of Sheaves of Hay, may seem strange unto us,
who use neither handfulls nor Sheaves in that kind of Husbandry, yet may
it be properly taken, and you are not like to doubt thereof, who may
find the like expressions in the Authours de Re rustica, concerning
the old way of this Husbandry.
Columella,[225] delivering what Works were not to be permitted upon the
Roman Feriæ, or Festivals, among others sets down, that upon such
days, it was not lawfull to carry or bind up Hay, nec fœnum vincire
nec vehere, per religiones Ponteficum licet.
Marcus Varro[226] is more particular; Primum de pratis herbarum cum
crescere desiit, subsecari falcibus debet, et quoad peracescat furcillis
versari, cum peracuit, de his manipulos fieri et vehi in villam.
And their course of mowing seems somewhat different from ours. For they
cut not down clear at once, but used an after section, which they
peculiarly called Sicilitium, according as the word is expounded by
Georgius Alexandrinus, and Beroaldus after Pliny; Sicilire est
falcibus consectari quæ fœnisecæ præterierunt, aut ea secare quæ
fœnisecæ præterierunt.
Juniper Tree, in 1 King. 19. 5, etc.
37. When ’tis said that Elias lay and slept under a Juniper Tree,
some may wonder how that Tree, which in our parts groweth but low and
shrubby, should afford him shade and covering. But others know that
there is a lesser and a larger kind of that Vegetable; that it makes a
Tree in its proper soil and region. And may find in Pliny that in the
Temple of Diana Saguntina in Spain, the Rafters were made of
Juniper.
In that expression of David,[227] Sharp Arrows of the mighty, with
Coals of Juniper; Though Juniper be left out in the last Translation,
yet may there be an Emphatical sense from that word; since Juniper
abounds with a piercing Oil, and makes a smart Fire. And the rather, if
that quality be half true, which Pliny affirmeth, that the Coals of
Juniper raked up will keep a glowing Fire for the space of a year. For
so the expression will Emphatically imply, not onely the smart burning,
but the lasting fire of their malice.
That passage of Job,[228] wherein he complains that poor and half
famished fellows despised him, is of greater difficulty; For want and
famine they were solitary, they cut up Mallows by the Bushes, and
Juniper roots for meat. Wherein we might at first doubt the
Translation, not onely from the Greek Text but the assertion of
Dioscorides, who affirmeth that the roots of Juniper are of a venomous
quality. But Scaliger hath disproved the same from the practice of the
African Physicians, who use the decoction of Juniper roots against the
Venereal Disease. The Chaldee reads it Genista, or some kind of Broom,
which will be also unusual and hard Diet, except thereby we understand
the Orobanche, or Broom Rape, which groweth from the roots of Broom;
and which, according to Dioscorides, men used to eat raw or boiled in
the manner of Asparagus.
And, therefore, this expression doth highly declare the misery, poverty
and extremity of the persons who were now mockers of him; they being so
contemptible and necessitous, that they were fain to be content, not
with a mean Diet, but such as was no Diet at all, the roots of Trees,
the roots of Juniper, which none would make use of for Food, but in the
lowest necessity, and some degree of famishing.
Scarlet Tincture, in Gen. 38. 28. Exod. 25. 4, etc.
38. While some have disputed whether Theophrastus knew the Scarlet
Berry, others may doubt whether that noble tincture were known unto the
Hebrews, which notwithstanding seems clear from the early and iterated
expressions of Scripture concerning the Scarlet Tincture, and is the
less to be doubted because the Scarlet Berry grew plentifully in the
Land of Canaan, and so they were furnished with the Materials of that
Colour. For though Dioscorides saith it groweth in Armenia and
Cappadocia, yet that it also grew in Judæa, seems more than probable
from the account of Bellonius, who observed it to be so plentifull in
that Country, that it afforded a profitable Commodity, and great
quantity thereof was transported by the Venetian Merchants.
How this should be fitly expressed by the word Tolagnoth, Vermis, or
Worm, may be made out from Pliny, who calls it Coccus Scolecius,
or the Wormy Berry; as also from the name of that Colour called
Vermilion, or the Worm Colour; and which is also answerable unto the
true nature of it. For this is no proper Berry containing the
fructifying part, but a kind of Vessicular excrescence, adhering
commonly to the Leaf of the Ilex Coccigera, or dwarf and small kind of
Oak, whose Leaves are always green, and its proper seminal parts
Acrons. This little Bagg containeth a red Pulp, which, if not timely
gathered, or left to it self, produceth small red Flies, and partly a
red powder, both serviceable unto the tincture. And therefore, to
prevent the generation of Flies, when it is first gathered, they
sprinkle it over with Vinegar, especially such as make use of the fresh
Pulp for the confection of Alkermes; which still retaineth the Arabick
name, from the Kermesberry; which is agreeable unto the description of
Bellonius and Quinqueranus. And the same we have beheld in
Provence and Languedock, where it is plentifully gathered, and
called Manna Rusticorum, from the considerable profit which the
Peasants make by gathering of it.
Oaks, in Gen. 35. 4, 8. Josh. 24. 26. Isa. 1. 29. Ezek. 27.
6. Hosea. 4. 13, etc.
39. Mention is made of Oaks in divers parts of Scripture, which though
the Latin sometimes renders a Turpentine Tree, yet surely some kind of
Oak may be understood thereby; but whether our common Oak as is commonly
apprehended, you may well doubt; for the common Oak, which prospereth so
well with us, delighteth not in hot regions. And that diligent Botanist
Bellonius, who took such particular notice of the Plants of Syria
and Judæa, observed not the vulgar Oak in those parts. But he found
the Ilex, Chesne Vert, or Ever-green Oak, in many places; as also
that kind of Oak which is properly named Esculus: and he makes mention
thereof in places about Jerusalem, and in his Journey from thence unto
Damascus, where he found Montes Ilice, et Esculo virentes; which, in
his Discourse of Lemnos, he saith are always green. And therefore when
it is said[229] of Absalom, that his Mule went under the thick Boughs
of a great Oak, and his Head caught hold of the Oak, and he was taken up
between the Heaven and the Earth, that Oak might be some Ilex, or
rather Esculus. For that is a thick and bushy kind, in Orbem comosa,
as Dale-champius; ramis in orbem dispositis comans, as Renealmus
describeth it. And when it is said[230] that Ezechias broke down the
Images, and cut down the Groves, they might much consist of Oaks, which
were sacred unto Pagan Deities, as this more particularly, according to
that of Virgil,
Nemorúmque Jovi quæ maxima frondet Esculus.
And, in Judæa, where no hogs were eaten by the Jews, and few kept by
others, ’tis not unlikely that they most cherished the Esculus, which
might serve for Food of men. For the Acrons thereof are the sweetest of
any Oak, and taste like Chesnuts; and so producing an edulious or
esculent Fruit, is properly named Esculus.
They which know the Ilex, or Ever-green Oak, with somewhat prickled
leaves, named Πρίνος, will better understand the irreconcileable answer
of the two Elders, when the one accused Susanna of incontinency under
a Πρίνος, or Ever-green Oak, the other under a Σχῖνος, Lentiscus, or
Mastick Tree, which are so different in Bigness, Boughs, Leaves and
Fruit, the one bearing Acrons, the other Berries: And, without the
knowledge hereof, will not Emphatically or distinctly understand that of
the Poet,
Flaváque de viridi stillabant Ilice mella.
Cedars of Libanus.
40. When we often meet with the Cedars of Libanus, that expression may
be used not onely because they grew in a known and neighbour Country,
but also because they were of the noblest and largest kind of that
Vegetable, and we find the Phœnician Cedar magnified by the Ancients.
The Cedar of Libanus is a coniferous Tree, bearing Cones or
Cloggs; (not Berries) of such a vastness, that Melchior Lussy, a great
Traveller, found one upon Libanus as big as seven men could compass.
Some are now so curious as to keep the Branches and Cones thereof
among their rare Collections. And, though much Cedar Wood be now brought
from America, yet ’tis time to take notice of the true Cedar of
Libanus, imployed in the Temple of Solomon; for they have been much
destroyed and neglected, and become at last but thin. Bellonius could
reckon but twenty eight, Rowolfius and Radzevil but twenty four, and
Bidulphus the same number. And a later account[231] of some English
Travellers saith, that they are now but in one place, and in a small
compass, in Libanus.
Uncircumcised Fruit, in Levit. 19. 23.
Quando ingressi fueritis terram, et Plantaveritis in illa ligna
Pomifera, auferetis præputia eorum. Poma quæ germinant immunda erunt
vobis, nec edetis ex eis. Quarto autem anno, omnis fructus eorum
sanctificabitur, laudabilis Domino. Quinto autem anno comedetis
fructus. By this Law they were injoyned not to eat of the Fruits of the
Trees which they planted for the first three years: and, as the Vulgar
expresseth it, to take away the Prepuces, from such Trees, during that
time; the Fruits of the fourth year being holy unto the Lord, and
those of the fifth allowable unto others. Now if auferre præputia be
taken, as many learned men have thought, to pluck away the bearing Buds,
before they proceed unto Flowers or Fruit, you will readily apprehend
the Metaphor, from the analogy and similitude of those Sprouts and Buds,
which, shutting up the fruitfull particle, resembleth the preputial
part.
And you may also find herein a piece of Husbandry not mentioned in
Theophrastus, or Columella. For by taking away of the Buds, and
hindering fructification, the Trees become more vigorous, both in growth
and future production. By such a way King Pyrrhus got into a lusty
race of Beeves, and such as were desired over all Greece, by keeping
them from Generation untill the ninth year.
And you may also discover a physical advantage of the goodness of the
Fruit, which becometh less crude and more wholsome, upon the fourth or
fifth years production.
Partition of Plants into Herb and Tree, in Gen. 1. 11.
41. While you reade in Theophrastus, or modern Herbalists, a strict
division of Plants, into Arbor, Frutex, Suffrutex et Herba, you
cannot but take notice of the Scriptural division at the Creation, into
Tree and Herb: and this may seem too narrow to comprehend the
Classis of Vegetables; which, notwithstanding, may be sufficient, and a
plain and intelligible division thereof. And therefore in this
difficulty concerning the division of Plants, the learned Botanist,
Cæsalpinus, thus concludeth. Clarius agemus si alterâ divisione
neglectâ, duo tantùm Plantarum genera substituamus, Arborem scilicet, et
Herbam, conjungentes cum Arboribus Frutices, et cum Herba Suffrutices;
Frutices being the lesser Trees, and Suffrutices the larger, harder
and more solid Herbs.
And this division into Herb and Tree, may also suffice, if we take in
that natural ground of the division of perfect Plants, and such as grow
from Seeds. For Plants, in their first production, do send forth two
Leaves adjoining to the Seed; and then afterwards, do either produce two
other Leaves, and so successively before any Stalk; and such go under
the name of Πόα, Βοτάνη, or Herb; or else, after the first Leaves
succeeding to the Seed Leaves, they send forth a Stalk, or rudiment of a
Stalk before any other Leaves, and such fall under the Classis of
Δένδρον, or Tree. So that, in this natural division, there are but two
grand differences, that is, Tree and Herb. The Frutex and
Suffrutex have the way of production from the Seed, and in other
respects the Suffrutices, or Cremia, have a middle and participating
nature, and referable unto Herbs.
The Bay Tree, in Psal. 37. 35
42. I have seen the ungodly in great power, and flourishing like a
green Bay Tree. Both Scripture and humane Writers draw frequent
illustrations from Plants. Scribonius Largus illustrates the old
Cymbals from the Cotyledon Palustris, or Umbelicus Veneris. Who
would expect to find Aaron’s Mitre in any Plant? yet Josephus hath
taken some pains to make out the same in the seminal knop of
Hyoscyamus, or Henbane. The Scripture compares the Figure of Manna
unto the Seed of Coriander. In Jeremy[232] we find the expression,
Streight as a Palm Tree: And here the wicked in their flourishing
state are likened unto a Bay Tree. Which, sufficiently answering the
sense of the Text, we are unwilling to exclude that noble Plant from the
honour of having its name in Scripture. Yet we cannot but observe, that
the Septuagint renders it Cedars, and the Vulgar accordingly, Vidi
impium superexaltatum, et elevatum sicut Cedros Libani; and the
Translation of Tremelius mentions neither Bay nor Cedar; Sese
explicantem tanquam Arbor indigena virens; which seems to have been
followed by the last Low Dutch Translation. A private Translation
renders it like a green self-growing[233] Laurel, The High Dutch of
Luther’s Bible, retains the word Laurel; and so doth the old Saxon
and Island Translation; so also the French, Spanish; and Italian of
Diodati: yet his Notes acknowledge that some think it rather a Cedar,
and others any large Tree in a prospering and natural Soil.
But however these Translations differ, the sense is allowable and
obvious unto apprehension: when no particular Plant is named, any proper
to the sense may be supposed; where either Cedar or Laurel is
mentioned, if the preceding words [exalted and elevated] be used, they
are more appliable unto the Cedar; where the word [flourishing] is
used, it is more agreeable unto the Laurel, which, in its prosperity,
abounds with pleasant flowers, whereas those of the Cedar are very
little, and scarce perceptible, answerable to the Firre, Pine and other
coniferous Trees.
The Figg Tree, in S. Mark. 11. 13, etc.
43. And in the morning, when they were come from Bethany, he was
hungry; and seeing a Figg Tree afar off having Leaves, he came, if haply
he might find any thing thereon; and when he came to it, he found
nothing but leaves: for the time of Figgs was not yet. Singular
conceptions have passed from learned men to make out this passage of S.
Mark, which S. Matthew[234] so plainly delivereth; most men doubting
why our Saviour should curse the Tree for bearing no Fruit, when the
time of Fruit was not yet come; or why it is said that the time of
Figgs was not yet, when, notwithstanding, Figgs might be found at that
season.
Heinsius,[235] who thinks that Elias must salve the doubt, according
to the received Reading of the Text, undertaketh to vary the same,
reading οὕ γὰρ ἦν, καιρὸς σύκων, that is, for where he was, it was the
season or time of Figgs.
A learned Interpreter[236] of our own, without alteration of accents or
words, endeavours to salve all, by another interpretation of the same,
Οὐ γὰρ καιρὸς σύκων, For it was not a good or seasonable year
for Figgs.
But, because men part not easily with old beliefs, or the received
construction of words, we shall briefly set down what may be alledged
for it.
And, first, for the better comprehension of all deductions hereupon, we
may consider the several differences and distinctions both of Figg Trees
and their Fruits. Suidas upon the word Ἰschὰs makes four divisions of
Figgs, Ὄλυνθος, Φήληξ, Σῦκον and Ἰschὰs and Ἰschὰs. But because Φήληξ
makes no considerable distinction, learned men do chiefly insist upon
the three others; that is, Ὄλυνθος, or Grossus, which are the Buttons,
or small sort of Figgs, either not ripe, or not ordinarily proceeding to
ripeness, but fall away at least in the greatest part, and especially in
sharp Winters; which are also named Συκάδες, and distinguished from the
Fruit of the wild Figg, or Caprificus, which is named Ἐρινεὸς, and
never cometh unto ripeness. The second is called Σῦκον, or Ficus,
which commonly proceedeth unto ripeness in its due season. A third the
ripe Figg dried, which maketh the Ἰσχάδες, or Carrier.
Of Figg Trees there are also many divisions; For some are prodromi, or
precocious, which bear Fruit very early, whether they bear once, or
oftner in the year; some are protericæ, which are the most early of
the precocious Trees, and bear soonest of any; some are æstivæ, which
bear in the common season of the Summer, and some serotinæ which bear
very late.
Some are biferous and triferous, which bear twice or thrice in the
year, and some are of the ordinary standing course, which make up the
expected season of Figgs.
Again some Figg Trees, either in their proper kind, or fertility in some
single ones, do bear Fruit or rudiments of Fruit all the year long; as
is annually observable in some kind of Figg Trees in hot and proper
regions; and may also be observed in some Figg Trees of more temperate
Countries, in years of no great disadvantage, wherein, when the
Summer-ripe Figg is past, others begin to appear, and so, standing in
Buttons all the Winter, do either fall away before the Spring, or else
proceed to ripeness.
Now, according to these distinctions, we may measure the intent of the
Text, and endeavour to make out the expression. For, considering the
diversity of these Trees, and their several fructifications, probable or
possible it is, that some thereof were implied, and may literally afford
a solution.
And first, though it was not the season for Figgs, yet some Fruit might
have been expected, even in ordinary bearing Trees. For the Grossi or
Buttons appear before the Leaves, especially before the Leaves are well
grown. Some might have stood during the Winter, and by this time been of
some growth: Though many fall off, yet some might remain on, and proceed
towards maturity. And we find that good Husbands had an art to make them
hold on, as is delivered by Theophrastus.
The Σῦκον or common Summer Figg was not expected; for that is placed by
Galen among the Fructus Horarii, or Horæi, which ripen in that
part of Summer, called Ὤρα, and stands commended by him above other
Fruits of that season. And of this kind might be the Figgs which were
brought unto Cleopatra in a Basket together with an Asp, according to
the time of her death on the nineteenth of August. And that our
Saviour expected not such Figgs, but some other kind, seems to be
implied in the indefinite expression, if haply he might find any thing
thereon; which in that Country, and the variety of such Trees, might
not be despaired of, at this season, and very probably hoped for in the
first precocious and early bearing Trees. And that there were precocious
and early bearing Trees in Judæa, may be illustrated from some
expressions in Scripture concerning precocious Figgs;[237] Calathus
unus habebat Ficus bonas nimis, sicut solent esse Ficus primi temporis;
One Basket had very good Figgs, even like the Figgs that are first
ripe. And the like might be more especially expected in this place, if
this remarkable Tree be rightly placed in some Mapps of Jerusalem; for
it is placed, by Adrichomius, in or near Bethphage, which some
conjectures will have to be the House of Figgs: and at this place Figg
Trees are still to be found, if we consult the Travels of Bidulphus.
Again, in this great variety of Figg Trees, as precocious, proterical,
biferous, triferous, and always bearing Trees, something might have been
expected, though the time of common Figgs was not yet. For some Trees
bear in a manner all the year; as may be illustrated from the Epistle of
the Emperour Julian, concerning his Present of Damascus Figgs, which
he commendeth from their successive and continued growing and bearing,
after the manner of the Fruits which Homer describeth in the Garden of
Alcinous. And though it were then but about the eleventh of March,
yet, in the Latitude of Jerusalem, the Sun at that time hath a good
power in the day, and might advance the maturity of precocious
often-bearing or ever-bearing Figgs. And therefore when it is said that
S. Peter[238] stood and warmed himself by the Fire in the Judgment Hall,
and the reason is added [for it was cold[239]] that expression might be
interposed either to denote the coolness in the Morning, according to
hot Countries, or some extraordinary and unusual coldness, which
happened at that time. For the same Bidulphus, who was at that time of
the year at Jerusalem, saith, that it was then as hot as at
Midsummer in England: and we find in Scripture, that the first Sheaf
of Barley was offer’d in March.
Our Saviour therefore, seeing a Figg Tree with Leaves well spread, and
so as to be distinguished a far off, went unto it, and when he came,
found nothing but Leaves; he found it to be no precocious, or
always-bearing Tree: And though it were not the time for Summer Figgs,
yet he found no rudiments thereof: and though he expected not common
Figgs, yet something might happily have been expected of some other
kind, according to different fertility, and variety of production; but,
discovering nothing, he found a Tree answering the State of the Jewish
Rulers, barren unto all expectation.
And this is consonant unto the mystery of the Story, wherein the Figg
Tree denoteth the Synagogue and Rulers of the Jews, whom God having
peculiarly cultivated, singularly blessed and cherished, he expected
from them no ordinary, slow, or customary fructification, but an
earliness in good Works, a precocious or continued fructification, and
was not content with common after-bearing; and might justly have
expostulated with the Jews, as God by the Prophet Micah[240] did with
their Forefathers; Præcoquas Ficus desideravit Anima mea, My Soul
longed for, (or desired) early ripe Fruits, but ye are become as a
Vine already gathered, and there is no cluster upon you.
Lastly, In this account of the Figg Tree, the mystery and symbolical
sense is chiefly to be looked upon. Our Saviour, therefore, taking a
hint from his hunger to go unto this specious Tree, and intending, by
this Tree, to declare a Judgment upon the Synagogue and people of the
Jews, he came unto the Tree, and, after the usual manner, inquired, and
looked about for some kind of Fruit, as he had done before in the Jews,
but found nothing but Leaves and specious outsides, as he had also found
in them; and when it bore no Fruit like them, when he expected it, and
came to look for it, though it were not the time of ordinary Fruit, yet
failing when he required it, in the mysterious sense, ’twas fruitless
longer to expect it. For he had come unto them, and they were nothing
fructified by it, his departure approached, and his time of preaching
was now at an end.
Now, in this account, besides the Miracle, some things are naturally
considerable. For it may be question’d how the Figg Tree, naturally a
fruitfull Plant, became barren, for it had no shew or so much as
rudiment of Fruit: And it was in old time, a signal Judgment of God,
that the Figg Tree should bear no Fruit: and therefore this Tree may
naturally be conceived to have been under some Disease indisposing it to
such fructification. And this, in the Pathology of Plants, may be the
Disease of φυλλομανία ἐμφυλλισμὸς; or superfolliation mention’d by
Theophrastus; whereby the fructifying Juice is starved by the excess
of Leaves; which in this Tree were already so full spread, that it might
be known and distinguished a far off. And this was, also, a sharp
resemblance of the hypocrisie of the Rulers, made up of specious
outsides, and fruitless ostentation, contrary to the Fruit of the Figg
Tree, which, filled with a sweet and pleasant pulp, makes no shew
without, not so much as of any Flower.
Some naturals are also considerable from the propriety of this
punishment settled upon a Figg Tree: For infertility and barrenness
seems more intolerable in this Tree than in any, as being a Vegetable
singularly constituted for production; so far from bearing no Fruit that
it may be made to bear almost any. And therefore the Ancients singled
out this as the fittest Tree whereon to graft and propagate other
Fruits, as containing a plentifull and lively Sap, whereby other Cyons
would prosper: And, therefore, this Tree was also sacred unto the Deity
of Fertility: and the Statua of Priapus was made of the Figg Tree.
Olim Truncus eram Ficulnus inutile Lignum.
It hath also a peculiar advantage to produce and maintain its Fruit
above all other Plants, as not subject to miscarry in Flowers and
Blossomes, from accidents of Wind and Weather. For it beareth no Flowers
outwardly, and such as it hath, are within the Coat, as the later
examination of Naturalists hath discovered.
Lastly, It was a Tree wholly constituted for Fruit, wherein if it
faileth, it is in a manner useless, the Wood thereof being of so little
use, that it affordeth proverbial expressions,
Homo Ficulneus, argumentum Ficulneum,
for things of no validity.
The Palm Tree, in Cant. 7. 8.
44. I said I will go up into the Palm Tree, and take hold of the Boughs
thereof. This expression is more agreeable unto the Palm than is
commonly apprehended, for that it is a tall bare Tree bearing its Boughs
but at the top and upper part; so that it must be ascended before its
Boughs or Fruit can be attained: And the going, getting or climbing up,
may be Emphatical in this Tree; for the Trunk or Body thereof is
naturally contrived for ascension, and made with advantage for getting
up, as having many welts and eminencies, and so as it were a natural
Ladder, and Staves, by which it may be climbed, as Pliny[241] observeth,
Palmæ teretes atque proceres, densis quadratisque pollicibus faciles se
ad scandendum præbent, by this way men are able to get up into it. And
the Figures of Indians thus climbing the same are graphically described
in the Travels of Linschoten. This Tree is often mentioned in
Scripture, and was so remarkable in Judæa, that in after-times it
became the Emblem of that Country, as may be seen in that Medal of the
Emperour Titus, with a Captive Woman sitting under a Palm, and the
Inscription of Judæa Capta. And Pliny confirmeth the same when he
saith, Judæa Palmis inclyta.
Lilies, in Cant. 2. 1, 2, 16.
45. Many things are mention’d in Scripture, which have an Emphasis from
this or the neighbour Countries: For besides the Cedars, the Syrian
Lilies are taken notice of by Writers. That expression in the
Canticles,[242] Thou art fair, thou art fair, thou hast Doves eyes,
receives a particular character, if we look not upon our common Pigeons,
but the beauteous and fine ey’d Doves of Syria.
When the Rump is so strictly taken notice of in the Sacrifice of the
Peace Offering, in these words,[243] The whole Rump, it shall be taken
off hard by the Back-bone, it becomes the more considerable in
reference to this Country, where Sheep had so large Tails; which,
according to Aristotle,[244] were a Cubit broad; and so they are still,
as Bellonius hath delivered.
When ’tis said in the Canticles,[245] Thy Teeth are as a Flock of
Sheep, which go up from the washing, whereof every one beareth Twins,
and there is not one barren among them; it may seem hard unto us of
these parts to find whole Flocks bearing Twins, and not one barren among
them; yet may this be better conceived in the fertile Flocks of those
Countries, where Sheep have so often two, sometimes three, and sometimes
four, and which is so frequently observed by Writers of the neighbour
Country of Ægypt. And this fecundity, and fruitfulness of their
Flocks, is answerable unto the expression of the Psalmist,[246] That our
Sheep may bring forth thousands and ten thousands in our Streets. And
hereby, besides what was spent at their Tables, a good supply was made
for the great consumption of Sheep in their several kinds of Sacrifices;
and of so many thousand Male unblemished yearling Lambs, which were
required at their Passeovers.
Nor need we wonder to find so frequent mention both of Garden and Field
Plants; since Syria was notable of old for this curiosity and variety,
according to Pliny, Syria hortis operosissima; and since Bellonius
hath so lately observed of Jerusalem, that its hilly parts did so
abound with Plants, that they might be compared unto Mount Ida in
Crete or Candia: which is the most noted place for noble Simples yet
known.
Trees and Herbs not expresly nam’d in Scripture.
46. Though so many Plants have their express Names in Scripture, yet
others are implied in some Texts which are not explicitly mention’d. In
the Feast of Tabernacles or Booths, the Law was this,[247] Thou shalt
take unto thee Boughs of goodly Trees, Branches of the Palm, and the
Boughs of thick Trees, and Willows of the Brook. Now though the Text
descendeth not unto particulars of the goodly Trees, and thick
Trees; yet Maimonides will tell us that for a goodly Tree they made
use of the Citron Tree, which is fair and goodly to the eye, and well
prospering in that Country: And that for the thick Trees they used the
Myrtle, which was no rare or infrequent Plant among them. And though it
groweth but low in our Gardens, was not a little Tree in those parts; in
which Plant also the Leaves grew thick, and almost covered the Stalk.
And Curtius[248] Symphorianus in his description of the Exotick
Myrtle, makes it, Folio densissimo senis in ordinem versibus. The
Paschal Lamb was to be eaten with bitterness or bitter Herbs, not
particularly set down in Scripture: but the Jewish Writers declare, that
they made use of Succory, and wild Lettuce, which Herbs while some
conceive they could not get down, as being very bitter, rough and
prickly, they may consider that the time of the Passeover was in the
Spring, when these Herbs are young and tender, and consequently less
unpleasant: besides, according to the Jewish custom, these Herbs were
dipped in the Charoseth or Sawce made of Raisins stamped with Vinegar,
and were also eaten with Bread; and they had four Cups of Wine allowed
unto them; and it was sufficient to take but a pittance of Herbs, or the
quantity of an Olive.
Reeds in Scripture.
47. Though the famous paper Reed of Ægypt, be onely particularly named
in Scripture; yet when Reeds are so often mention’d, without special
name or distinction, we may conceive their differences may be
comprehended, and that they were not all of one kind, or that the common
Reed was onely implied. For mention is made in Ezekiel[249] of a
measuring Reed of six Cubits: we find that they smote our Saviour on
the Head with a Reed,[250] and put a Sponge with Vinegar on a Reed, which
was long enough to reach to his mouth, while he was upon the Cross; And
with such differences of Reeds, Vallatory, Sagittary, Scriptory,
and others, they might be furnished in Judæa: For we find in the
portion of Ephraim,[251] Vallis arundineti; and so set down in the
Mapps of Adricomius, and in our Translation the River Kana, or Brook
of Canes. And Bellonius tells us that the River Jordan affordeth
plenty and variety of Reeds; out of some whereof the Arabs make Darts,
and light Lances, and out of others, Arrows; and withall that there
plentifully groweth the fine Calamus, arundo Scriptoria, or writing
Reed, which they gather with the greatest care, as being of singular use
and commodity at home and abroad; a hard Reed about the compass of a
Goose or Swans Quill, whereof I have seen some polished and cut with a
Webb; which is in common use for writing throughout the Turkish
Dominions, they using not the Quills of Birds.
And whereas the same Authour with other describers of these parts
affirmeth, that the River Jordan not far from Jerico, is but such a
Stream as a youth may throw a Stone over it, or about eight fathoms
broad, it doth not diminish the account and solemnity of the miraculous
passage of the Israelites under Joshua; For it must be considered,
that they passed it in the time of Harvest, when the River was high, and
the Grounds about it under Water, according to that pertinent
parenthesis, As the Feet of the Priests, which carried the Ark, were
dipped in the brim of the Water, (for Jordan[252] overfloweth all its
Banks at the time of Harvest.) In this consideration it was well joined
with the great River Euphrates, in that expression in
Ecclesiasticus,[253] God maketh the understanding to abound like
Euphrates, and as Jordan in the time of Harvest.
Zizania, in S. Matt. 13. 24, 25, etc.
48. The Kingdom of Heaven is likened unto a man which sowed good Seed
in his Field, but while men slept, his Enemy came and sowed Tares (or,
as the Greek, Zizania) among the Wheat.
Now, how to render Zizania, and to what species of Plants to confine
it, there is no slender doubt; for the word is not mention’d in other
parts of Scripture, nor in any ancient Greek Writer: it is not to be
found in Aristotle, Theophrastus, or Dioscorides. Some Greek and
Latin Fathers have made use of the same, as also Suidas and
Phavorinus; but probably they have all derived it from this Text.
And therefore this obscurity might easily occasion such variety in
Translations and Expositions. For some retain the word Zizania, as the
Vulgar, that of Beza, of Junius, and also the Italian and Spanish.
The Low Dutch renders it Oncruidt, the German Oncraut, or Herba
Mala, the French Turoye or Lolium, and the English Tares.
Besides, this being conceived to be a Syriack word, it may still add
unto the uncertainty of the sense. For though this Gospel were first
written in Hebrew, or Syriack, yet it is not unquestionable whether the
true Original be any where extant: And that Syriack Copy which we now
have, is conceived to be of far later time than S. Matthew.
Expositours and Annotatours are also various. Hugo Grotius hath passed
the word Zizania without a Note. Diodati, retaining the word
Zizania, conceives that it was some peculiar Herb growing among the
Corn of those Countries, and not known in our Fields. But Emanuel de
Sa interprets it, Plantas semini noxias, and so accordingly some
others.
Buxtorfius, in his Rabbinical Lexicon, gives divers interpretations,
sometimes for degenerated Corn, sometimes for the black Seeds in Wheat,
but withall concludes, an hæc sit eadem vox aut species, cum Zizaniâ
apud Evangelistam, quærant alii. But Lexicons and Dictionaries by
Zizania do almost generally understand Lolium, which we call
Darnel, and commonly confine the signification to that Plant:
Notwithstanding, since Lolium had a known and received Name in Greek,
some may be apt to doubt, why, if that Plant were particularly intended,
the proper Greek word was not used in the Text. For Theophrastus[254]
named Lolium Αἰρα, and hath often mentioned that Plant; and
in one place saith that Corn doth sometimes Loliescere degenerate into
Darnel. Dioscorides, who travelled over Judæa, gives it the same
name, which is also to be found in Galen, Ætius and Ægineta; and
Pliny hath sometimes latinized that word into Æra.
Besides, Lolium or Darnel shews it self in the Winter, growing up with
the Wheat; and Theophrastus observed that it was no Vernal Plant, but
came up in the Winter; which will not well answer the expression of the
Text, And when the Blade came up, and brought forth Fruit, or gave
evidence of its Fruit, the Zizania appeared. And if the Husbandry of
the Ancients were agreeable unto ours, they would not have been so
earnest to weed away the Darnel; for our Husbandmen do not commonly weed
it in the Field, but separate the Seeds after Thrashing. And therefore
Galen delivereth, that in an unseasonable year, and great scarcity of
Corn, when they neglected to separate the Darnel, the Bread proved
generally unwholsome, and had evil effects on the Head.
Our old and later Translation render Zizania, Tares, which name our
English Botanists give unto Aracus, Cracca, Vicia sylvestris,
calling them Tares, and strangling Tares. And our Husbandmen by Tares
understand some sorts of wild Fitches, which grow amongst Corn, and
clasp upon it, according to the Latin Etymology, Vicia à Vinciendo.
Now in this uncertainty of the Original, Tares as well as some others,
may make out the sense, and be also more agreeable unto the
circumstances of the Parable. For they come up and appear what they are,
when the Blade of the Corn is come up, and also the Stalk and Fruit
discoverable. They have likewise little spreading Roots, which may
intangle or rob the good Roots, and they have also tendrils and
claspers, which lay hold of what grows near them, and so can hardly be
weeded without endangering the neighbour Corn.
However, if by Zizania we understand Herbas segeti noxias, or vitia
segetum, as some Expositours have done, and take the word in a more
general sense, comprehending several Weeds and Vegetables offensive unto
Corn, according as the Greek word in the plural Number may imply, and as
the learned Laurenbergius[255] hath expressed, Runcare quod apud
nostrates Weden dicitur, Zizanias inutiles est evellere. If, I say, it
be thus taken, we shall not need to be definitive, or confine unto one
particular Plant, from a word which may comprehend divers: And this may
also prove a safer sense, in such obscurity of the Original.
And therefore since in this Parable the sower of the Zizania is the
Devil, and the Zizania wicked persons; if any from this larger
acception, will take in Thistles, Darnel, Cockle, wild strangling
Fitches, Bindweed, Tribulus, Restharrow and other Vitia Segetum; he
may, both from the natural and symbolical qualities of those Vegetables,
have plenty of matter to illustrate the variety of his mischiefs, and of
the wicked of this world.
Cockle, in Job 31. 40.
49. When ’tis said in Job, Let Thistles grow up instead of Wheat, and
Cockle instead of Barley, the words are intelligible, the sense
allowable and significant to this purpose: but whether the word Cockle
doth strictly conform unto the Original, some doubt may be made from the
different Translations of it; For the Vulgar renders it Spina,
Tremelius Vitia Frugum, and the Geneva Turoye or Darnel. Besides,
whether Cockle were common in the ancient Agriculture of those parts, or
what word they used for it, is of great uncertainty. For the Elder
Botanical Writers have made no mention thereof, and the Moderns have
given it the Name of Pseudomelanthium, Nigellastrum, Lychnoeides
Segetum, names not known unto Antiquity: And therefore our Translation
hath warily set down [noisome Weeds] in the Margin.
