CHAPTER X
Of the Jews
That Jews stink naturally, that is, that in their race and nation there is an evil savour, is a received opinion we know not how to admit; although concede many questionable points, and dispute not the verity of sundry opinions which are of affinity hereto. We will acknowledg that certain odours attend on animals, no less then certain colours; that pleasant smels are not confined unto vegetables, but found in divers animals, and some more richly then in plants. And though the Problem of Aristotle enquire why no animal smels sweet beside the Parde? yet later discoveries add divers sorts of Monkeys, the Civet Cat and Gazela, from which our Musk proceedeth. We confess that beside the smell of the species, there may be individual odours, and every Man may have a proper and peculiar savour; which although not perceptible unto Man, who hath this sense, but weak, yet sensible unto Dogs, who hereby can single out their masters in the dark. We will not deny that particular Men have sent forth a pleasant savour, as Theophrastus and Plutarch report of Alexander the great, and Tzetzes and Cardan do testifie of themselves. That some may also emit an unsavory odour, we have no reason to deny; for this may happen from the quality of what they have taken; the Fætor whereof may discover it self by sweat and urine, as being unmasterable by the natural heat of Man, not to be dulcified by concoction beyond an unsavory condition: the like may come to pass from putrid humours, as is often discoverable in putrid and malignant feavers. And sometime also in gross and humid bodies even in the latitude of sanity; the natural heat of the parts being insufficient for a perfect and through digestion, and the errors of one concoction not rectifiable by another. But that an unsavory odour is gentilitious or national unto the Jews, if rightly understood, we cannot well concede; nor will the information of reason or sence induce it.
For first, Upon consult of reason, there will be found no easie assurance to fasten a material or temperamental propriety upon any nation; there being scarce any condition (but what depends upon clime) which is not exhausted or obscured from the commixture of introvenient nations either by commerce or conquest; much more will it be difficult to make out this affection in the Jews; whose race however pretended to be pure, must needs have suffered inseparable commixtures with nations of all sorts; not only in regard of their proselytes, but their universal dispersion; some being posted from several parts of the earth, others quite lost, and swallowed up in those nations where they planted. For the tribes of Reuben, Gad, part of Manasses and Naphthali, which were taken by Assur, and the rest at the Sacking of Samaria, which were led away by Salmanasser into Assyria, and after a year and half arrived at Arsereth, as is delivered in Esdras; these I say never returned, and are by the Jews as vainly expected as their Messias. Of those of the tribe of Judah and Benjamin, which were led captive into Babylon by Nebuchadnezzar, many returned under Zorobabel; the rest remained, and from thence long after upon invasion of the Saracens, fled as far as India; where yet they are said to remain, but with little difference from the Gentiles.
The Tribes that returned to Judea, were afterward widely dispersed; for beside sixteen thousand which Titus sent to Rome unto the triumph of his father Vespasian, he sold no less then an hundred thousand for slaves. Not many years after, Adrian the Emperour, who ruined the whole Countrey, transplanted many thousands into Spain, from whence they dispersed into divers Countreys, as into France and England, but were banished after from both. From Spain they dispersed into Africa, Italy, Constantinople, and the Dominions of the Turk, where they remain as yet in very great numbers. And if (according to good relations) where they may freely speak it, they forbear not to boast that there are at present many thousand Jews in Spane, France and England, and some dispensed withall even to the degree of Priesthood; it is a matter very considerable, and could they be smelled out, would much advantage, not only the Church of Christ, but also the coffers of Princes.
Now having thus lived in several Countries, and alwaies in subjection, they must needs have suffered many commixtures; and we are sure they are not exempted from the common contagion of Venery contracted first from Christians. Nor as fornications unfrequent between them both; there commonly passing opinions of invitement, that their Women desire copulation with them rather then their own Nation, and affect Christian carnality above circumcised venery. It being therefore acknowledged, that some are lost, evident that others are mixed, and not assured that any are distinct, it will be hard to establish this quality upon the Jews, unless we also transfer the same unto those whose generations are mixed, whose genealogies are Jewish, and naturally derived from them.
Again, if we concede a National unsavouriness in any people, yet shall we find the Jews less subject hereto then any, and that in those regards which most powerfully concur to such effects, that is, their diet and generation. The Jews generally very temperate. As for their diet whether in obedience unto the precepts of reason, or the injunctions of parsimony, therein they are very temperate; seldom offending in ebriety or excess of drink, nor erring in gulosity or superfluity of meats; whereby they prevent indigestion and crudities, and consequently putrescence of humors. They have in abomination all flesh maimed, or the inwards any way vitiated; and therefore eat no meat but of their own killing. They observe not only fasts at certain times, but are restrained unto very few dishes at all times; so few, that whereas St. Peters sheet will hardly cover our Tables, their Law doth scarce permit them to set forth a Lordly feast; nor any way to answer the luxury of our times, or those of our fore-fathers. For of flesh their Law restrains them many sorts, and such as compleat our feasts: That Animal, Propter convivia natum Quanta est gula, quæ sibi totos ponit Apros! Animal propter convivia natum., they touch not, nor any of its preparations, or parts so much in respect at Roman Tables, nor admit they unto their board, Hares, Conies, Herons, Plovers or Swans. Of Fishes they only taste of such as have both fins and scales; which are comparatively but few in number, such only, saith Aristotle, whose Egg or spawn is arenaceous; whereby are excluded all cetaceous and cartilagious Fishes; many pectinal, whose ribs are rectilineal; many costal, which have their ribs embowed; all spinal, or such as have no ribs, but only a back bone, or somewhat analogous thereto, as Eels, Congers, Lampries; all that are testaceous, as Oysters, Cocles, Wilks, Scollops, Muscles; and likewise all crustaceous, as Crabs, Shrimps and Lobsters. So that observing a spare and simple diet, whereby they prevent the generation of crudities; and fasting often whereby they might also digest them; they must be less inclinable unto this infirmity then any other Nation, whose proceedings are not so reasonable to avoid it.
As for their generations and conceptions (which are the purer from good diet,) they become more pure and perfect by the strict observation of their Law; upon the injunctions whereof, they severely observe the times of Purification, and avoid all copulation, either in the uncleanness of themselves, or impurity of their Women. A Rule, I fear, not so well observed by Christians; whereby not only conceptions are prevented, but if they proceed, so vitiated and defiled, that durable inquinations remain upon the birth. The original or material causes of the Pox and Meazels. Which, when the conception meets with these impurities, must needs be very potent; since in the purest and most fair conceptions, learned Men derive the cause of Pox and Meazels, from principles of that nature; that is, the menstrous impurities in the Mothers blood, and virulent tinctures contracted by the Infant, in the nutriment of the womb.
Lastly, Experience will convict it; for this offensive odor is no way discoverable in their Synagogues where many are, and by reason of their number could not be concealed: nor is the same discernable in commerce or conversation with such as are cleanly in Apparel, and decent in their Houses. Surely the Viziars and Turkish Basha’s are not of this opinion; who as Sir Henry Blunt informeth, do generally keep a Jew of their private Counsel. And were this true, the Jews themselves do not strictly make out the intention of their Law, for in vain do they scruple to approach the dead, who livingly are cadaverous, or fear any outward pollution, whose temper pollutes themselves. And lastly, were this true, yet our opinion is not impartial; for unto converted Jews who are of the same seed, no Man imputeth this unsavoury odor; as though Aromatized by their conversion, they lost their scent with their Religion, and smelt no longer then they savoured of the Jew.
Now the ground that begat or propagated this assertion, might be the distasteful aversness of the Christian from the Jew, upon the villany of that fact, which made them abominable and stink in the nostrils of all Men. Which real practise, and metaphorical expression, did after proceed into a literal construction; but was a fraudulent illation; for such an evil savour their father Jacob acknowledged in himself Gen. 34., when he said, his sons had made him stink in the land, that is, to be abominable unto the inhabitants thereof. Now how dangerous it is in sensible things to use metaphorical expressions unto the people, and what absurd conceits they will swallow in their literals; an impatient example we have in our profession; who having called an eaten ulcer by the name of a Wolf, common apprehension conceives a reality therein; and against our selves, ocular affirmations are pretended to confirm it.
The nastiness of that Nation, and sluttish course of life hath much promoted the opinion, occasioned by their servile condition at first, and inferiour ways of parsimony ever since; as is delivered by Mr. Sandys. They are generally fat, saith he, and rank of the savours which attend upon sluttish corpulency. The Epithetes assigned them by ancient times, have also advanced the same; for Ammianus Marcellinus describeth them in such language; and Martial more ancient, in such a relative expression sets forth unsavoury Bassa.
Quod jejunia Sabbatoriorum.
Mallem, quam quod oles, olere Bassa.
From whence notwithstanding we cannot infer an inward imperfection in the temper of that Nation; it being but an effect in the breath from outward observation, in their strict and tedious fasting; and was a common effect in the breaths of other Nations, became a Proverb Νηστείας ὄζειν. Iejunia olere. among the Greeks, and the reason thereof begot a Problem in Aristotle.
Lastly, If all were true, and were this savour conceded, yet are the reasons alleadged for it no way satisfactory. Hucherius, De sterilitate and after him Alsarius Crucius,Cruc. Med. Epist. imputes this effect unto their abstinence from salt or salt meats; which how to make good in the present diet of the Jews, we know not; nor shall we conceive it was observed of old, if we consider they seasoned every Sacrifice, and all oblations whatsoever; whereof we cannot deny a great part was eaten by the Priests. And if the offering were of flesh, it was salted no less than thrice, that is, once in the common chamber of salt, at the foot-step of the Altar, and upon the top thereof, as is at large delivered by Maimonides. Nor if they refrained all salt, is the illation very urgent; for many there are, not noted for ill odours, which eat no salt at all; as all carnivorous Animals, most Children, many whole Nations, and probably our Fathers after the Creation; there being indeed in every thing we eat, a natural and concealed salt, which is separated by digestions, as doth appear in our tears, sweat and urines, although we refrain all salt, or what doth seem to contain it.
Another cause is urged by Campegius, and much received by Christians; that this ill savour is a curse derived upon them by Christ, and stands, as a badge or brand of a generation that crucified their Salvator. But this is a conceit without all warrant; and an easie way to take off dispute in what point of obscurity soever. A method of many Writers, which much depreciates the esteem and value of miracles; that is, therewith to salve not only real verities, but also nonexistencies. Thus have elder times not only ascribed the immunity of Ireland from any venemous beast, unto the staff or rod of Patrick; but the long tails of Kent, unto the malediction of Austin. Thus therefore, although we concede that many opinions are true which hold some conformity unto this, yet in assenting hereto, many difficulties must arise: it being a dangerous point to annex a constant property unto any Nation, and much more this unto the Jew; since this quality is not verifiable by observation; since the grounds are feeble that should establish it; and lastly, since if all were true, yet are the reasons alleadged for it, of no sufficiency to maintain it.
CHAPTER XI
Of Pigmies
By Pigmies we understand a dwarfish race of people, or lowest diminution of mankind, comprehended in one cubit, or as some will have it, in two foot or three spans; not taking them single, but nationally considering them, and as they make up an aggregated habitation. Whereof although affirmations be many, and testimonies more frequent then in any other point which wise men have cast into the list of fables, yet that there is, or ever was such a race or Nation, upon exact and confirmed testimonies, our strictest enquiry receives no satisfaction.
I say, exact testimonies, first, In regard of the Authors, from whom we derive the account, for though we meet herewith in Herodotus, Philostratus, Mela, Pliny, Solinus, and many more; yet were they derivative Relators, and the primitive Author was Homer; who, using often similies, as well to delight the ear, as to illustrate his matter, in the third of his Iliads, compareth the Trojans unto Cranes, when they descend against the Pigmies; which was more largely set out by Oppian, Juvenal, Mantuan, and many Poets since, and being only a pleasant figment in the fountain, became a solemn story in the stream, and current still among us.
Again, Many professed enquirers have rejected it; Strabo an exact and judicious Geographer, hath largely condemned it as a fabulous story, Julius Scaliger a diligent enquirer, accounts thereof, but as a Poetical fiction; Ulysses Aldrovandus a most exact Zoographer in an express discourse hereon, concludes the story fabulous, and a Poetical account of Homer; and the same was formerly conceived by Eustathius, his excellent Commentator. Albertus Magnus a man ofttimes too credulous, herein was more then dubious; for he affirmeth, if any such dwarfs were ever extant, they were surely some kind of Apes: which is a conceit allowed by Cardan, and not esteemed improbable by many others.
There are I confess two testimonies, which from their authority admit of consideration. The first of Aristotle,Hist. animal. lib. 3. whose words are these, ἐστὶ dὲ ὁ τόπος, etc. That is, Hic locus est quem incolunt Pygmæi, non enim id fabula est, sed pusillum genus ut aiunt. Wherein indeed Aristotle plaies the Aristotle, that is, the wary and evading assertor; For though with non est fabula, he seems at first to confirm it, yet at the last he claps in Sciunt aiunt, and shakes the belief he put before upon it. And therefore I observe Scaliger hath not translated the first; perhaps supposing it surreptitious or unworthy so great an assertor. And truly for those books of animals, or work of eight hundred talents, as Athenæus terms it, although ever to be admired, as containing most excellent truths; yet are many things therein delivered upon relation, and some repugnant unto the history of our senses; as we are able to make out in some, and Scaliger hath observed in many more, as he hath freely declared in his Comment upon that piece.
The second testimony is deduced from holy Scripture; Ezek. 27. 12. thus rendered in the vulgar translation, Sed et Pygmæi qui erant in turribus tuis, pharetras suas suspenderunt in muris tuis per gyrum: from whence notwithstanding we cannot infer this assertion, for first the Translators accord not, and the Hebrew word Gammadim is very variously rendered. Though Aquila, Vetablus and Lyra will have it Pygmæi, yet in the Septuagint, it is no more then Watchmen; and so in the Arabick and high Dutch. In the Chalde, Cappadocians, in Symmachus, Medes, and in the French, those of Gamad. Theodotian of old, and Tremellius of late, have retained the Textuary word; and so have the Italian, Low Dutch and English Translators, that is, the Men of Arvad were upon thy walls round about, and the Gammadims were in thy Towers.
Nor do men only dissent in the Translation of the word, but in the Exposition of the sense and meaning thereof; for some by Gammadims understand a people of Syria, so called from the City Gamala; some hereby understand the Cappadocians, many the Medes See Mr. Fullers excellent description of Palestine.: and hereof Forerius hath a singular Exposition, conceiving the Watchmen of Tyre might well be called Pigmies, the Towers of that City being so high, that unto Men below, they appeared in a cubital stature. Others expounded it quite contrary to common acception, that is not Men of the least, but of the largest size; so doth Cornelius construe Pygmæi, or viri cubitales, that is, not Men of a cubit high, but of the largest stature, whose height like that of Giants, is rather to be taken by the cubit then the foot; in which phrase we read the measure of Goliah, whose height is said to be six cubits and a span. Of affinity hereto is also the Exposition of Jerom; not taking Pigmies for dwarfs, but stout and valiant Champions; not taking the sense of πυγμὴ, which signifies the cubit measure, but that which expresseth Pugils; that is, Men fit for combat and the exercise of the fist. Thus can there be no satisfying illation from this Text, the diversity or rather contrariety of Expositions and interpretations, distracting more then confirming the truth of the story.
Again, I say, exact testimonies; in reference unto circumstantial relations so diversly or contrarily delivered. Thus the Relation of Aristotle placeth them above Egypt towards the head of Nyle in Africa; Philostratus affirms they are about Ganges in Asia, and Pliny in a third place, that is, Gerania in Scythia: some write they fight with Cranes, but Menecles in Athenæus affirms they fight with Partridges, some say they ride on Partridges, and some on the backs of Rams.
Lastly, I say, confirmed testimonies; for though Paulus Jovius delivers there are Pigmies beyond Japan; Pigafeta, about the Molucca’s; and Olaus Magnus placeth them in Greenland; yet wanting frequent confirmation in a matter so confirmable, their affirmation carrieth but slow perswasion;2 and wise men may think there is as much reality in the 3Pigmies of Paracelsus; that is, his non-Adamical men, or middle natures betwixt men and spirits.
There being thus no sufficient confirmation of their verity, some doubt may arise concerning their possibility, wherein, since it is not defined in what dimensions the soul may exercise her faculties, we shall not conclude impossibility; or that there might not be a race of Pigmies, as there is sometimes of Giants. So may we take in the opinion of Austin, and his Comment Ludovicus, but to believe they should be in the stature of a foot or span, requires the preaspection of such a one as Philetas the Poet in Athenæus: who was fain to fasten lead unto his feet lest the wind should blow him away. Or that other in the same Author, who was so little ut ad obolum accederet; a story so strange, that we might herein excuse the PRINTER, did not the account of Ælian accord unto it, as Causabone hath observed in his learned Animadversions.
Lastly, If any such Nation there were, yet is it ridiculous what Men have delivered of them; that they fight with Cranes upon the backs of Rams or Partridges: or what is delivered by Ctesias, that they are Negroes in the middest of India; whereof the King of that Country entertaineth three thousand Archers for his guard. Which is a relation below the tale of Oberon; nor could they better defend him, then the Emblem saith, they offended Hercules whilest he slept; that is, to wound him no deeper, then to awake him.