The Works of Sir Thomas Browne, Volume 2. Browne Thomas

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СКАЧАТЬ annals affordeth a larger story, how the Phœnix was first seen at Heliopolis in the reign of Sesostris, then in the reign of Amasis, after in the days of Ptolomy, the third of the Macedonian race; but at last thus determineth, Sed Antiquitas obscura, et nonnulli falsum esse hunc Phœnicem neque Arabum è terris credidere. Pliny makes yet a fairer story, that the Phœnix flew into Egypt in the Consulship of Quintus Plancius, that it was brought to Rome in the Censorship of Claudius, in the eight hundred year of the City, and testified also in their records; but after all concludeth, Sed quæ falsa nemo dubitabit, As we read it in the fair and ancient impression of Brixia; as Aldrovandus hath quoted it, and as it is found in the manuscript Copy, as Dalechampius hath also noted.

      Moreover, Such as have naturally discoursed hereon, have so diversly, contrarily, or contradictorily delivered themselves, that no affirmative from thence can reasonably be deduced. For most have positively denied it, and they which affirm and believe it, assign this name unto many, and mistake two or three in one. So hath that bird been taken for the Phœnix which liveth in Arabia, and buildeth its nest with Cinnamon; by Herodotus called Cinnamulgus, and by Aristotle, Cinnamomus; and as a fabulous conceit is censured by Scaliger. Some have conceived that bird to be the Phœnix, which by a Persian name with the Greeks is called Rhyntace; but how they made this good we find occasion of doubt; whilest we read in the life of Artaxerxes, that this is a little bird brought often to their Tables, and wherewith Parysatis cunningly poisoned the Queen. The Manucodiata or Bird of Paradise, hath had the honour of this name, and their feathers brought from the Molucca’s do pass for those of the Phœnix. Which though promoted by rarity with us, the Eastern Travellers will hardly admit; who know they are common in those parts, and the ordinary plume of Janizaries among the Turks. And lastly, the Bird Semenda hath found the same appellation, for so hath Scaliger observed and refuted; nor will the solitude of the Phœnix allow this denomination; for many there are of that species, and whose trifistulary bill and crany we have beheld our selves. Nor are men only at variance in regard of the Phœnix it self, but very disagreeing in the accidents ascribed thereto: for some affirm it liveth three hundred, some five, others six, some a thousand, others no less then fifteen hundred years; some say it liveth in Æthiopia, others in Arabia, some in Egypt, others in India, and some in Utopia; for such a one must that be which is described by Lactantius; that is, which neither was singed in the combustion of Phaeton, or overwhelmed by the innundation of Deucalion.

      Lastly, Many Authors who have discoursed hereof, have so delivered themselves, and with such intentions, that we cannot from thence deduce a confirmation. For some have written Poetically, as Ovid, Mantuan, Lactantius, Claudian, and others: Some have written mystically, as Paracelsus in his Book De Azoth, or De ligno et linea vitæ; and as several Hermetical Philosophers, involving therein the secret of their Elixir, and enigmatically expressing the nature of their great work. Some have written Rhetorically, and concessively, not controverting, but assuming the question, which taken as granted, advantaged the illation. So have holy men made use hereof as far as thereby to confirm the Resurrection; for discoursing with Heathens who granted the story of the Phœnix, they induced the Resurrection from principles of their own, and positions received among themselves. Others have spoken Emblematically and Hieroglyphically; and so did the Egyptians, unto whom the Phœnix was the Hieroglyphick of the Sun. And this was probably the ground of the whole relation; succeeding Ages adding fabulous accounts, which laid together built up this singularity, which every Pen proclaimeth.

      As for the Texts of Scripture, which seem to confirm the conceit, duly perpended, they add not thereunto. For whereas in that of Job, according to the Septuagint or Greek Translation we find the word Phœnix, yet can it have no animal signification; for therein it is not expressed φοῖνιξ, but στέλεχoς φοίνικος, the trunk of the Palm-tree, which is also called Phœnix; and therefore the construction will be very hard, if not applied unto some vegetable nature. Nor can we safely insist upon the Greek expression at all; for though the Vulgar translates it Palma, and some retain the word Phœnix, others do render it by a word of a different sense; for so hath Tremellius delivered it: Dicebam quod apud nidum meum expirabo, et sicut arena multiplicabo dies; so hath the Geneva and ours translated it, I said I shall die in my Nest, and shall multiply my days as the sand. As for that in the Book of Psalms, Vir justus ut Phœnix florebit, as Epiphanius and Tertullian render it, it was only a mistake upon the Homonymy of the Greek word Pœnix, which signifies also a Palm-tree. Consent of names. Which is a fallacy of equivocation, from a community in name inferring a common nature; and whereby we may as firmly conclude, that Diaphœnicon a purging Electuary hath some part of the Phœnix for its ingredient; which receiveth that name from Dates, or the fruit of the Palm-tree, from whence, as Pliny delivers, the Phœnix had its name.

      Nor do we only arraign the existence of this Animal, but many things are questionable which are ascribed thereto, especially its unity, long life, and generation. As for its unity or conceit there should be but one in nature, it seemeth not only repugnant unto Philosophy, but also holy Scripture; which plainly affirms, there went of every sort two at least into the Ark of Noah, according to the Text, Gen. 7. Every Fowl after his kind, every bird of every sort, they went into the Ark, two and two of all flesh, wherein there is the breath of life, and they that went in, went in both male and female of all flesh. It infringeth the benediction of God concerning multiplication. God blessed them, saying,Gen. 1. Be fruitful and multiply, and fill the waters in the seas, and let fowl multiply in the earth: And againChap. 8., Bring forth with thee every living thing, that they may breed abundantly in the earth, and be fruitful and multiply upon the earth: which terms are not appliable unto the Phœnix, whereof there is but one in the world, and no more now living then at the first benediction. For the production of one, being the destruction of another, although they produce and generate, they encrease not; and must not be said to multiply, who do not transcend an unity.

      As for longævity, that it liveth a thousand years or more; beside that from imperfect observations and rarity of appearance, no confirmation can be made; there may be probable a mistake in the compute. For the tradition being very ancient and probably Egyptian, the Greeks who dispersed the Fable, might summ up the account by their own numeration of years; whereas the conceit might have its original in times of shorter compute. For if we suppose our present calculation, the Phœnix now in nature will be the sixth from the Creation, but in the middle of its years; and if the Rabbins Prophecie That the World should last but six thousand years. succeed, shall conclude its days not in his own but the last and general flames, without all hope of Reviviction.

      Concerning its generation, that without all conjunction it begets and reseminates it self, hereby we introduce a vegetable production in Animals, and unto sensible natures, transfer the propriety of Plants; that is, to multiply within themselves, according to the Law of the Creation Gen. 1., Let the earth bring forth grass, the herb yielding seed, and the tree yielding fruit, whose seed is in it self. Which is indeed the natural way of Plants, who having no distinction of sex, and the power of the species contained in every individuum, beget and propagate themselves without commixtion; and therefore their fruits proceeding from simpler roots, are not so unlike, or distinguishable from each other, as are the off-springs of sensible creatures and prolifications descending from double originals. But Animal generation is accomplished by more, and the concurrence of two sexes is required to the constitution of one. And therefore such as have no distinction of sex, engender not at all, as Aristotle conceives of Eels, and testaceous animals. And though Plant-animals do multiply, they do it not by copulation, but in a way analogous unto Plants. So Hermaphrodites although they include the parts of both sexes, and may be sufficiently potent in either; yet unto a conception require a separated sex, and cannot impregnate themselves. And so also though Adam included all humane nature, or was (as some opinion) an Hermaphrodite, yet had he no power to propagate himself; and therefore God said, It is not good that man should be alone, let us make СКАЧАТЬ