CHAP. XXIII.]

OF CUTTING THE HAIR.

85

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

12. A custom there is in some parts of Europe to adorn aqueducts, spouts and cisterns with lions' heads; which though no illaudable ornament, is of an Egyptian genealogy, who practised the same under a symbolical illation. For because, the sun being in Leo, the flood of Nilus was at the full, and water became conveyed into every part, they made the spouts of their aqueducts through the head of a lion.7 And upon some celestial respects it is not improbable the great Mogul or Indian king both bear for his arms the lion and the sun.8

13. Many conceive there is somewhat amiss, and that as we usually say, they are unblest, until they put on their girdle. Wherein (although most know not what they say) there are involved unknown considerations. For by a girdle or cincture are symbolically implied truth, resolution, and readiness unto action, which are parts and virtues required in the service of God. According whereto we find that the Israelites did eat the paschal lamb with their loins girded;"

* Isa. xi.

elvelocks.] Such is the danger of cutting a haire in the Hungarian knot that the blood will flow out of itt, as by a quill, and will not bee stanched. And thence perhaps the custome first sprange, though since abused.-Wr.

7 lion.] Architects practise this forme still, for noe other reason then the beautye of itt.—Wr.

8 sun.] These two are the emblems of majestye: the sonne signifying singularity of incommunicable glory: the lyon sole soveraintye, or monarchall power; and therefore most sutable to their grandour.-Wr. 9 girded.] I suppose this innocent custome is most comely and most Christian, partly in observation of the old precept of St. Paule [Ephes. vi. 14], and partly in imitation of him in the first of the revelation, who is described doubly girt, about the paps, and about the loyns. See the Icon of St. Paul before his Epistles, in the Italian Testament, at Lions, 1556.- Wr.

and the Almighty challenging Job, bids him gird up his loins like a man. So runneth the expression of Peter, "Gird up the loins of your minds, be sober and hope to the end;" so the high priest was girt with the girdle of fine linen; so is it part of the holy habit to have our loins girt about with truth; and so is it also said concerning our Saviour, "Righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins."

Moreover by the girdle, the heart and parts which God requires are divided from the inferior and concupiscential organs; implying thereby a memento, unto purification and cleanness of heart, which is commonly defiled from the concupiscence and affection of those parts; and therefore unto this day the Jews do bless themselves when they put on their zone or cincture. And thus may we make out the doctrine of Pythagoras, to offer sacrifice with our feet naked, that is, that our inferior parts, and farthest removed from reason, might be free, and of no impediment unto us. Thus Achilles, though dipped in Styx, yet, having his heel untouched by that water, although he were fortified elsewhere, he was slain in that part, as only vulnerable in the inferior and brutal part of man. This is that part of Eve and her posterity the devil still doth bruise, that is, that part of the soul which adhereth unto earth, and walks in the path thereof. And in this secondary and symbolical sense it may be also understood, when the priests in the law washed their feet before the sacrifice; when our Saviour washed the feet of his disciples, and said unto Peter, "If I wash not thy feet, thou hast no part in me." And thus is it symbolically explainable, and implieth purification and cleanness, when in the burnt-offerings the priest is commanded to wash the inwards and legs thereof in water; and in the peace and sinofferings, to burn the two kidneys, the fat which is about the flanks, and as we translate it, the caul above the liver. But whether the Jews, when they blessed themselves, had any eye unto the words of Jeremy, wherein God makes them his girdle; or had therein any reference unto the girdle, which the prophet was commanded to hide in the hole of the

The Israelites ate the paschal lamb with their loins girt, as being in readiness to take their journey (from Egypt).

rock of Euphrates, and which was the type of their captivity, we leave unto higher conjecture.

14. We shall not, I hope, disparage the resurrection of our Redeemer, if we say the sun doth not dance on Easterday. And though we would willingly assent unto any sympathetical exultation, yet cannot conceive therein any more than a tropical expression. Whether any such motion there were in that day wherein Christ arose, Scripture hath not revealed, which hath been punctual in other records concerning solary miracles; and the Areopagite, that was amazed at the eclipse, took no notice of this. And if metaphorical expressions go so far, we may be bold to affirm, not only that one sun danced, but two arose that day :-that light appeared at his nativity, and darkness at his death, and yet a light at both; for even that darkness was a light unto the Gentiles, illuminated by that obscurity:-that it was the first time the sun set above the horizon:-that although there were darkness above the earth there was light beneath it; nor dare we say that hell was dark if he were in it.

15. Great conceits are raised of the involution or membranous covering, commonly called the silly-how, that sometimes is found about the heads of children upon their birth, and is therefore preserved with great care, not only as medical in diseases, but effectual in success, concerning the infant and others, which is surely no more than a continued superstition. For hereof we read in the Life of Antoninus, delivered by Spartianus, that children are born sometimes with this natural cap; which midwives were wont to sell unto credulous lawyers, who had an opinion it advantaged their promotion.1

1

promotion.] By making them gracious in pleadinge: to whom I thinke itt was sufficient punishment, that they bought not wit, but folly so deare.-Wr.

Even till recently the opinion has been held, that a child's caul (sillyhow) would preserve a person from drowning! In the Times of May 6, 1814, were three advertisements of fine cauls to be sold at considerable prices specified. The following appear at subsequent dates :-" To voyagers. A child's caul to be sold for 15 guineas. Apply, &c." Times, Dec. 8th, 1819.

Another for 16 guineas: Times, Dec. 16, 1829.

"A child's caul to be disposed of. The efficacy of this wonderful production of nature, in preserving the possessor from all accidents by sea and land, has long been experienced, and is universally acknow

But to speak strictly, the effect is natural, and thus may be conceived: animal conceptions have (largely taken) three teguments, or membranous films, which cover them in the womb: that is, the chorion, amnios and allantois. The chorion is the outward membrane, wherein are implanted the veins, arteries, and umbilical vessels, whereby its nourishment is conveyed. The allantois is a thin coat seated under the chorion, wherein are received the watery separations conveyed by the urachus, that the acrimony thereof should not offend the skin. The amnios is a general investment, containing the sudorous or thin serocity perspirable through the skin. Now about the time when the infant breaketh these coverings, it sometimes carrieth with it, about the head, a part of the amnois or nearest coat; which, saith Spigelius, either proceedeth from the toughness of the membrane, or weakness of the infant that cannot get clear thereof. And therefore, herein significations are natural and concluding upon the infant, but not to be extended unto magical signalities, or any other person.

16. That it is good to be drunk once a month, is a common flattery of sensuality, supporting itself upon physick, and the healthful effects of inebriation.2 This indeed seems

*De Formato Fætu.

ledged the present phenomenon was produced on the 4th of March inst. and covered not only the head, but the whole body and limbs of a fine female infant, the daughter of a respectable master tradesman. Apply at No. 49, Gee-street. Goswell-street, where a reference will be given to the eminent physician who officiated at the birth of the child." Times, March 9th, 1820. Another advertised, £6, Times, Sept. 5th, 1820. Another for 12 guineas, ditto, Jan. 23rd, 1824. See New Monthly Mag., May, July, Aug. 1814.

Intellect, surely, was not yet in full march at this period.

2 inebriation.] Noe man could more properlye inveighe against this beastly sinn, then a grave and learned physitian, were itt for noe more but the acquitting his noble faculty from the guilt of countenancinge a medicine soe lothsome and soe odious. Certainlye itt cannot but magnifie his sober spirit, that does make his own facultye (as Hagar to Sarah) vayle to divinity, the handmayd to her lady and mistresse : especially seeinge the naturall man cannot but confesse that itt is base, unworthye the divine offspring of the human soule, which is immortall, to put of itself for a moment, or to assume the shape, or much less the guise of (the uglyest beast) a swine, for any supposable benefit accruing thereby to this outward carcasse, especially when itt may bee far

plainly affirmed by Avicenna, a physician of great authority, and whose religion, prohibiting wine, could less extenuate ebriety. But Averroes, a man of his own faith, was of another belief; restraining his ebriety unto hilarity, and in effect making no more thereof than Seneca commendeth, and was allowable in Cato; that is, a sober incalescence and regulated æstuation from wine; or, what may be conceived between Joseph and his brethren, when the text expresseth they were merry, or drank largely; and whereby indeed the commodities set down by Avicenna, that is, alleviation of spirits, resolution of superfluities, provocation of sweat and urine, may also ensue. But as for dementation, sopition of reason and the diviner particle, from drink; though American religion approve, and Pagan piety of old hath practised it, even at their sacrifices, Christian morality and the doctrine of Christ will not allow. And surely that religion which excuseth the fact of Noah, in the aged surprisal of six hundred years, and unexpected inebriation from the unknown effects of wine, will neither acquit ebriosity nor ebriety, in their known and intended perversions.

And indeed although sometimes effects succeed which may relieve the body, yet if they carry mischief or peril unto the soul, we are therein restrainable by divinity, which circumscribeth physick, and circumstantially determines the use thereof. From natural considerations physick commendet'. the use of venery; and haply incest, adultery, or stupration, may prove as physically advantageous as conjugal copulation; which notwithstanding must not be drawn into practice. And truly effects, consequents, or events which we commend, arise ofttimes from ways which we all condemn. Thus from the fact of Lot we derive the generation of Ruth and blessed nativity of our Saviour; which notwithstanding did not extenuate the incestuous ebriety of the generator. And if, as is commonly urged, we think to extenuate ebriety from the benefit of vomit oft succeeding, Egyptian sobriety will con

better relieved by soe many excellent, easie, warrantable wayes of physick.-Wr.

"Drunkenness (methinks) can neither become a wise philosopher to prescribe, nor a virtuous man to practise."-Bp. Hall, Heaven upon Earth, § 3.

ebriosity.] Habitual drur.kenness.