wings and legs so set together, that they seem to make each other, their being a commixion of both, rather than an adaptation or cement of prominent parts unto each other; as is observable in the bat, whose wings and fore-legs are contrived in each other. For though some species there be of middle and participating natures, that is, of bird and beast, as bats and some few others; yet are their parts so conformed and set together, that we cannot define the beginning or end of either; there being a commixion of both in the whole, rather than an adaptation or cement of the one unto the other.

Now for the word you or gryps, sometimes mentioned in Scripture, and frequently in human authors, properly understood it signifies some kind of eagle or vulture, from whence the epithet grypus, for an hooked or aquiline nose. Thus when the Septuagint makes use of this word,* Tremellius, and our translation, hath rendered it the ossifrage, which is one kind of eagle. And although the vulgar translation, and that annexed unto the Septuagint, retain the word gryps, which in ordinary and school construction is commonly rendered a griffin, yet cannot the Latin assume any other sense than the Greek, from whence it is borrowed. And though the Latin gryphes be altered somewhat by the addition of an h, or aspiration of the letter, yet is not this unusual; so what the Greeks call rpóratov, the Latin will call trophæum; and that person, which in the gospel is named KAέoжαç, the Latins will render Cleophas. And therefore the quarrel of Origen was unjust, and his conception erroneous, when he conceived the food of griffins forbidden by the law of Moses;8 that is, poetical animals, and things of no existence. And * Lev. ii.

nite plan, notwithstanding the very ingenious and laudable attempts, in this way, of some recent naturalists. But we find in every class, and every order of animals, connecting links with all the other classes, and all the other orders. Somewhere or other, we are sure to find the existing bond of affinity. Thus we have flying mammalia, and walking birds-swimming birds, and flying fishes-in short, some out of each borrow the characters of others, and lose some of those peculiar to their own division."-Cuvier, by Griffith, vol. ix. p. 284.

8 Moses.] The most learned among the Jews can give us noe certaine information concerning the names of animals, plants, mettals, vestments, or instruments, saith Gesner, in his learned book, De Quadrupedibus. -Wr.

therefore, when in the hecatombs and mighty oblations of the Gentiles, it is delivered they sacrificed gryphes or griffins, hereby we may understand some stronger sort of eagles. And therefore also, when it is said in Virgil, of an improper match, or Mopsus marrying Nysa, Jungentur jam gryphes equis, we need not hunt after other sense, than that strange unions shall be made, and different natures be conjoined together.

As for the testimonies of ancient writers, they are but derivative, and terminate all in one Aristeus, a poet of Proconesus, who affirmed that near the Arimaspi, or one-eyed nation, griffins defended the mines of gold. But this, as Herodotus delivereth, he wrote by hearsay; and Michovius, who had expressly written of those parts, plainly affirmeth, there is neither gold nor griffins in that country, nor any such animal extant; for so doth he conclude, Ego vero contra veteres authores, gryphes nec in illa septentrionis, nec in aliis orbis partibus inveniri affirmârim.

Lastly, concerning the hieroglyphical authority, although it nearest approach the truth, it doth not infer its existency. The conceit of the griffin, properly taken, being but a symbolical fancy, in so intolerable a shape including allowable morality. So doth it well make out the properties of a guardian, or any person entrusted; the ears implying attentionthe wings, celerity of execution-the lion-like shape, courage and audacity-the hooked bill, reservance and tenacity. It is also an emblem of valour and magnanimity, as being compounded of the eagle and lion, the noblest animals in their kinds; and so is it appliable unto princes, presidents, generals, and all heroic commanders; and so is it also borne in the coat-arms of many noble families of Europe.

But the original invention seems to be hieroglyphical, derived from the Egyptians, and of an higher signification; by the mystical conjunction of hawk and lion, implying either the genial or the syderous sun, the great celerity thereof, and the strength and vigour in its operations: and therefore, under such hieroglyphics Osyris was described; and in

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by the mystical conjunction, &c.] Most of the above statements are from Pierius; but he does not mention Osiris. Horapollo has no griffins. Plutarch says, that Osiris is typified by a hawk.-Young, ut

ancient coins we meet with griffins conjointly with Apollo's tripodes and chariot-wheels; and the marble griffins, at St. Peter's in Rome, as learned men conjecture, were first translated from the temple of Apollo. Whether hereby were not also mystically implied the activity of the sun in Leo, the power of God in the sun, or the influence of the celestial Osyris, by Moptha, the genius of Nilus, might also be considered. And than the learned Kircherus, no man were likely to be a better Oedipus.1

CHAPTER XII.

Of the Phoenix.

THAT there is but one phoenix in the world, which after many hundred years burneth itself, and from the ashes thereof ariseth up another,2 is a conceit not new or altogether popular, but of great antiquity; not only delivered by human authors, but frequently expressed also by holy writers: by Cyril, Epiphanius, and others; by Ambrose in his Hexame ron, and Tertullian in his poem, De Judicio Domini; but more agreeably unto the present sense, in his excellent tract, De Resurrectione Carnis; Illum dico alitem orientis peculiarem, de singularitate famosum, de posteritate monstruo sum; qui semetipsum libenter funerans renovat, natali fine decedens, atque succedens iterum phoenix. Ubi jam nemo, iterum ipse; quia non jam, alius idem. The Scripture also seems to favour it, particularly that of Job xxi. În the in

sup. 45. "The pictorial delineation of Osiris has indifferently a human head or that of a hawk; but never that of any other animals.”—Ib. 57. Champollion mentions these, as "quadrupèdes à tête d'oiseau."—Précis du Systême Hieroglyphique, &c. 1828, p. 305.

But the original, &c.] First added in the 3rd edition.

2 That there is but one phoenix, &c.] It is really amusing to observe the humorous obstinacy of honest master Ross in defending every thing, however absurd, which is derived from "the ancient sages." That the phoenix is but rarely seen he thinks no marvel; its instinct teaching it to keep out of the way of man, the great tyrant of the creatures;-"for had Heliogabalus, that Roman glutton, met with him, he had devoured him, though there were no more in the world!" -Arcana, p. 202.

terpretation of Beda, Dicebam, in nidulo meo moriar, et sicut phoenix multiplicabo dies: and Psalm xxxi. díkalos wσTEρ point avohoe, vir justus ut phoenix florebit, as Tertullian renders it, and so also expounds it in his book, before alleged.

All which notwithstanding, we cannot presume the existence of this animal, nor dare we affirm there is any phœnix in nature. For first, there wants herein the definitive confirmator and test of things uncertain, that is, the sense of man. For though many writers have much enlarged hereon, yet is there not any ocular describer, or such as presumeth to confirm it upon aspection. And therefore Herodotus, that led the story unto the Greeks, plainly saith, he never attained the sight of any, but only in the picture.

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Again, primitive authors, and from whom the stream of relations is derivative, deliver themselves very dubiously; and, either by a doubtful parenthesis or a timorous conclusion, overthrow the whole relation. Thus Herodotus, in his Euterpe, delivering the story hereof, presently interposeth ἐμοὶ μὲν οὐ πιστὰ λέγοντες ; that is, “ which account seems to me improbable." Tacitus, in his Annals, affordeth a larger story, how the phoenix was first seen at Heliopolis, in the reign of Sesostris, then in the reign of Amasis, after in the days of Ptolemy, the third of the Macedonian race; but at last thus determineth, sed antiquitas obscura, et nonnulli falsum esse hunc phoenicem neque Arabum è terris credidere. Pliny makes yet a fairer story, that the phoenix flew into Egypt in the consulship of Quintus Plancius, that it was brought to Rome in the censorship of Claudius, in the eight hundredth 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 Brixa, as Aldrovandus hath quoted it, and it is found in the manuscript copy, as Dalechampius hath also noted.3

Moreover, such as have naturally discoursed hereon, have so diversely, 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

3 as we read, &c.] First added in 3rd edition.

the phoenix, 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 phoenix, which by a Persian name with the Greeks is called rhyntace; but how they make this good, we find occasion of doubt, whilst 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 Moluccas, do pass for those of the phoenix. 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 phoenix allow this denomination, for many there are of that species, and whose trifistulary bill and crany we have beheld ourselves. Nor are men only at variance in regard of the phoenix itself, 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 than fifteen hundred years; some say liveth in Ethiopia, 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, nor overwhelmed by the inundation of Deucalion.4

it

Lastly, many authors, who have discoursed hereof, have so delivered themselves, and with such intentions, that we can not 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 Vita; 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 con

4 the combustion of Phaeton, &c.] The combustion of Phaeton was but in Italy only, and Deucalion's flood only in Attick: both farr inoughe from Arabia or Egypt; soe that the phoenix, yf any were, might live secure inoughe from those 2 mischeefs.- Wr.