The Works of Sir Thomas Browne, Volume 3

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 Γλεύκυ194 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 Theophrastus195 and Pliny196 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 places197 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 Name198 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 Authour199 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 Pliny200 observeth that it is great in Syria, and so allowably, or at least not improperly mentioned in the expression of Hosea201 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 David204 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 Amos206 becomes more intelligible, when he said he was an Herdsman, and a gatherer of Sycamore Fruit. And the expression of David207 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 Pyramides209 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.