The Works of Sir Thomas Browne, Volume 2. Browne Thomas
are that bear their names in relation to animals or their parts, as Lapis anguinus, Conchites, Echinites, Encephalites, Ægopthalmus, and many more; as will appear in the Writers of Minerals, and especially in Bœtius and Aldrovandus.
Moreover if we concede, that the animals of one Element, might bear the names of those in the other, yet in strict reason the watery productions should have the prenomination: and they of the land rather derive their names, then nominate those of the Sea. For the watery plantations were first existent, and as they enjoyed a priority in form, had also in nature precedent denominations: but falling not under that Nomenclature of Adam, which unto terrestrious animals assigned a name appropriate unto their natures: from succeeding spectators they received arbitrary appellations: and were respectively denominated unto creatures known at Land; who in themselves had independent names and not to be called after them, which were created before them.
Lastly, By this assertion we restrain the hand of God, and abridge the variety of the creation; making the creatures of one Element, but an acting over those of another, and conjoyning as it were the species of things which stood at distance in the intellect of God; and though united in the Chaos, had several seeds of their creation. For although in that indistinguisht mass, all things seemed one; yet separated by the voice of God, according to their species, they came out in incommunicated varieties, and irrelative seminalities, as well as divided places; and so although we say the world was made in six days, yet was there as it were a world in every one; that is, a distinct creation of distinguisht creatures; a distinction in time of creatures divided in nature, and a several approbation and survey in every one.
CHAPTER XXV
Concerning the common course of Diet, in making choice of some Animals, and abstaining from eating others.
Why we confine our food unto certain Animals, and totally reject some others; how these distinctions crept into several Nations; and whether this practice be built upon solid reason, or chiefly supported by custom or opinion; may admit consideration.
For first there is no absolute necessity to feed on any; and if we resist not the stream of Authority, and several diductions from holy Scripture: there was no Sarcophagie before the flood; Eating of Flesh. and without the eating of flesh, our fathers from vegetable aliments, preserved themselves unto longer lives, then their posterity by any other. For whereas it is plainly saidGen. 1. 29., I have given you every herb which is upon the face of all the earth, and every tree, to you it shall be for meat; The natural vertue of vegetables impaired by the deluge. presently after the deluge, when the same had destroyed or infirmed the nature of vegetables, by an expression of enlargement, it is again delivered: Gen. 9. 3. Every moving thing that liveth, shall be meat for you, even as the green herb, have I given you all things.
And therefore although it be said that Abel was a Shepherd, and it be not readily conceived, the first men would keep sheep, except they made food thereof: great Expositors will tell us, that it was partly for their skins, wherewith they were cloathed, partly for their milk, whereby they were sustained; and partly for Sacrifices, which they also offered.
And though it may seem improbable, that they offered flesh, yet eat not thereof; and Abel can hardly be said to offer the firstlings of his flock, and the fat or acceptable part, if men used not to tast the same, whereby to raise such distinctions: some will confine the eating of flesh unto the line of Cain, who extended their luxury, and confined not unto the rule of God. That if at any time the line of Seth eat flesh, it was extraordinary, and only at their sacrifices; or else (as Grotius hinteth) if any such practice there were, it was not from the beginning; but from that time when the waies of men were corrupted, and whereof it is said, that the wickedness of mans heart was great; the more righteous part of mankind probably conforming unto the diet prescribed in Paradise, and the state of innocency. Eating of Flesh (probably) not so common before the flood. And yet however the practice of men conformed, this was the injunction of God, and might be therefore sufficient, without the food of flesh.
That they fed not on flesh, at least the faithful party before the flood, may become more probable, because they refrained the same for some time after. For so was it generally delivered of the golden age and reign of Saturn; which is conceived the time of Noah, before the building of Babel. And he that considereth how agreeable this is unto the traditions of the Gentiles; that that age was of one tongue: that Saturn devoured all his sons but three; that he was the son of Oceanus and Thetis; that a Ship was his Symbole; that he taught the culture of vineyards, and the art of husbandry, and was therefore described with a sickle, may well conceive, these traditions had their original in Noah. Nor did this practice terminate in him, but was continued at least in many after: as (beside the Pythagoreans of old, Bannyans now in India, who upon single opinions refrain the food of flesh) ancient records do hint or plainly deliver. Although we descend not so low, as that of Æsclepiades delivered by Porphyrius, περὶ ἀποχῆς. that men began to feed on flesh in the raign of Pygmaleon brother of Dido, who invented several torments, to punish the eaters of flesh.
Nor did men only refrain from the flesh of beasts at first, but as some will have it, beasts from one another. And if we should believe very grave conjecturers, carnivorous animals now, were not flesh devourers then, according to the expression of the divine provision for them. Gen. 1. 36. To every beast of the earth, and to every fowl of the air, I have given every green herb for meat, and it was so. As is also collected from the store laid up in the Ark; wherein there seems to have been no fleshly provision for carnivorous Animals. For of every kind of unclean beast there went but two into the Ark: and therefore no stock of flesh to sustain them many days, much less almost a year.
But when ever it be acknowledged that men began to feed on flesh, yet how they betook themselves after to particular kinds thereof, with rejection of many others, is a point not clearly determined. As for the distinction of clean and unclean beasts, the original is obscure, and salveth not our practice. For no Animal is naturally unclean, or hath this character in nature; and therefore whether in this distinction there were not some mystical intention: How Moses might distinguish beasts into clean and unclean before the flood. whether Moses after the distinction made of unclean beasts, did not name these so before the flood by anticipation: whether this distinction before the flood, were not only in regard of sacrifices, as that delivered after was in regard of food: (for many were clean for food, which were unclean for sacrifice) or whether the denomination were but comparative, and of beasts less commodious for food, although not simply bad, is not yet resolved.
And as for the same distinction in the time of Moses, long after the flood, from thence we hold no restriction, as being no rule unto Nations beside the Jews in dietetical consideration, or natural choice of diet, they being enjoyned or prohibited certain foods upon remote and secret intentions. Especially thereby to avoid community with the Gentiles upon promiscuous commensality: or to divert them from the Idolatry of Egypt whence they came, they were enjoyned to eat the Gods of Egypt in the food of Sheep and Oxen. Withall in this distinction of Animals the consideration was hieroglyphical; in the bosom and inward sense implying an abstinence from certain vices symbolically intimated from the nature of those animals; as may be well made out in the prohibited meat of Swine, Cony, Owl, and many more.
At least the intention was not medical, or such as might oblige unto conformity or imitation; For some we refrain which that Law alloweth, as Locusts and many others; and some it prohibiteth, which are accounted good meat in strict and Medical censure: as (beside many fishes which have not finns and scales,) the Swine, Cony and Hare, a dainty dish with the Ancients; as is delivered by Galen, testified by Martial, Inter quadrupedes mattya prima Lepus. as the popular opinion implied, that men grew fair by the flesh thereof: by the diet of Cato, that is Hare and Cabbage; and the Jus nigrum, or Black broath of the Spartans, which was made with the blood and bowels of an Hare.
And if we take a view of other Nations, we shall discover that they refrained many meats upon the like considerations. For in some the abstinence was symbolical; so Pythagoras enjoyned abstinence from fish: that is, luxurious and dainty dishes; So according to Herodotus, some Egyptians