bear the name. For the notation or etymology is not of necessity adequate unto the name; and therefore, though animal be deduced from anima, yet are there many animations beside, and plants will challenge a right therein as well as sensible creatures.

As touching the texts of Scripture, and compellation of the Pharisees by "generation of vipers," although constructions be made hereof conformable to this tradition, and it may be plausibly expounded, that out of a viperous condition they conspired against their prophets and destroyed their spiritual parents; yet (as Jansenius observeth) Gregory and Jerome do make another construction; apprehending thereby what is usually implied by that proverb, Mali corvi, malum ovum; that is, "of evil parents, an evil generation,” a posterity not unlike their majority, of mischievous progenitors a venomous and destructive progeny.

And lastly, concerning the hieroglyphical account, according to the vulgar conception set down by Orus Apollo, the authority thereof is only emblematical; for were the conception true or false, to their apprehensions it expressed filial impiety: which strictly taken, and totally received for truth, might perhaps begin, but surely promote this conception.

More doubtful assertions have been raised of no animal than the viper, as we have dispersedly noted; and Francisco Redi hath amply discovered in his noble observations of vipers:7 from good reasons and iterated experiments affirming, that a viper containeth no humour, excrement, or part which, either drank or eat, is able to kill any; that the remorsores or dog-teeth, are not more than two in either sex; that these teeth are hollow, and though they bite and prick therewith, yet are they not venomous, but only open a way and entrance unto the poison, which notwithstanding is not poisonous except it touch or attain unto the blood; and that there is no other poison in this animal, but only that almost insipid liquor like oil of almonds, which stagnates in the sheaths and cases that cover the teeth; and that this pro

6 it expressed filial impiety.] Correct, so far as the vulgar conception set down by Orus Apollo, 115. See Champollion, Précis, p. 303. 7 Francisco Redi, &c.] Redi's experiments, as detailed in this paragraph, have been confirmed by later observations.

ceeds not from the bladder of gall, but is rather generated in the head, and perhaps demitted and sent from thence into these cases by salival conduits and passages, which the head communicateth unto them.8

CHAPTER XVII.

That Hares are both male and female.

THE double sex of single hares, or that every hare is both male and female, beside the vulgar opinion, was the affirmative of Archelaus, of Plutarch, Philostratus, and many more. Of the same belief have been the Jewish rabbins. The same is likewise confirmed from the Hebrew word, * which, as though there were no single males of that kind, hath only obtained a name of the feminine gender. As also from the symbolical foundation of its prohibition in the law,† and what vices therein it figured; that is, not only pusillanimity and timidity from its temper, feneration or usury from its fœcundity and superfetation, but from this mixture of sexes, unnatural venery and degenerous effemination. Nor are there hardly any who either treat of mutation or mixtion of sexes, who have not left some mention of this point; some speaking positively, others dubiously, and most resigning it unto the enquiry of the reader. Now hereof to speak distinctly, they must be male and female by mutation and succession of sexes, or else by composition, mixture, or union thereof.

As for the mutation of sexes, or transition into one another, we cannot deny it in hares, it being observable in man. For hereof, beside Empedocles or Tiresias, there are not a few examples: and though very few, or rather none which have emasculated or turned women, yet very many, who from an esteem or reality of being women, have infallibly proved men.

8 More doubtful, &c.] This paragraph was first added in 6th edition. 9 feneration.] Usury.

Of the same belief, &c.] This passage was first added in the 3rd edition.

Some at the first point of their menstruous eruptions; some in the day of their marriage; others many years after, which occasioned disputes at law, and contestations concerning a restore of the dowry. And that not only mankind, but many other animals, may suffer this transexion, we will not deny, or hold it at all impossible; although I confess, by reason of the postick and backward position of the feminine parts in quadrupeds, they can hardly admit the substitution of a protrusion effectual unto masculine generation, except it be in retromingents, and such as couple backward.

Nor shall we only concede the succession of sexes in some, but shall not dispute the transition of reputed species in others; that is, a transmutation, or (as Paracelsians term it) transplantation of one into another. Hereof in perfect animals of a congenerous seed, or near affinity of natures, examples are not unfrequent, as in horses, asses, dogs, foxes, pheasants, cocks, &c., but in imperfect kinds, and such, where the discrimination of sex is obscure, these transformations are more common, and in some within themselves without commixion, as particularly in caterpillars or silkworms, wherein there is a visible and triple transfiguration. But in plants, wherein there is no distinction of sex, these transplantations are conceived more obvious than any; as that of barley into oats, of wheat into darnel; and those grains which generally arise among corn, as cockle, aracus, ægilops, and other degenerations, which come up in unexpected shapes, when they want the support and maintenance of the primary and master-forms. And the same do some affirm concerning other plants in less analogy of figures; as the mutation of mint into cresses, basil into serpoil, and turnips into radishes. In all which, as Severinus* conceiveth, there may be equivocal seeds and hermaphroditical principles, which contain the radicality and power of different forms; thus in the seed of wheat their lieth obscurely the seminality of darnel, although in a secondary or inferior way, and at some distance of production; which, nevertheless, if it meet with convenient promotion, or a conflux and conspiration of causes more powerful than the other, it then beginneth to edify in chief, and contemning the superintendent form, produceth the signatures of itself.

* In Idea Medicina Philosophica.

Now therefore, although we deny not these several mutations, and do allow that hares may exchange their sex,2 yet this we conceive doth come to pass but sometimes, and not in that vicissitude or annual alternation as is presumed: that is, from imperfection to perfection, from perfection to imperfection; from female unto male, from male to female again, and so in a circle to both, without a permansion in either. For beside the inconceivable mutation of temper, which should yearly alternate the sex, this is injurious unto the order of nature, whose operations do rest in the perfection of their intents, which, having once attained, they maintain their accomplished ends, and relapse not again into their progressional imperfections. So if, in the minority of natural vigour, the parts of seminality take place, when upon the increase or growth thereof the masculine appear, the first design of nature is achieved, and those parts are after maintained.

But surely it much impeacheth this iterated transexion of hares, if that be true which Cardan and other physicians affirm, that transmutation of sex is only so in opinion; and that these transfeminated persons were really men at first, although succeeding years produced the manifesto or evidence of their virilities: which, although intended and formed, was not at first excluded; and that the examples hereof have undergone no real or new transexion, but were androgynally born, and under some kind of hermaphrodites. For though Galen do favour the opinion, that the distinctive parts of sexes are only different in position, that is inversion or protrusion, yet will this hardly be made out from the anatomy of those parts; the testicles being so seated in the female, that they admit not of protrusion, and the neck of the matrix wanting those parts which are discoverable in the organ of virility.

The second, and most received acception is, that hares are male and female by conjunction of both sexes, and such as are found in mankind, poetically called hermaphrodites; supposed to be formed from the equality, or non victorie of

2

sex.] Why may not the sex seem to change in hares rather than in men? Frequent storyes wee have of some taken for maydes till ripe age or marriage have discovered the instruments of the male to have been but hidden.- Wr.

either seed; carrying about them the parts of man and woman although with great variety in perfection, site, and ability, not only as Aristotle conceived, with a constant impotency in one, but as later observers affirm, sometimes with ability of either venery. And therefore the providence of some laws have thought good, that at the years of maturity they should elect one sex, and the errors in the other should suffer a severer punishment. Whereby, endeavouring to prevent incontinency, they unawares enjoined perpetual chastity; for being executive in both parts, and confined unto one, they restrained a natural power, and ordained a partial virginity. Plato, and some of the rabbins, proceeded higher, who conceived the first man an hermaphrodite; and Marcus Leo, the learned Jew, in some sense hath allowed it; affirming that Adam in one suppositum, without division, contained both male and female. And therefore, whereas it is said in the text, that "God created man in his own image, in the image of God created he him, male and female created he them :" applying the singular and plural unto Adam, it might denote, that in one substance, and in himself he included both sexes, which was after divided, and the female called woman. The opinion of Aristotle extendeth farther, from whose assertion all men should be hermaphrodites; for affirming that women do not spermatize, and confer a place or receptacle rather than essential principles of generation, he deductively includes both sexes in mankind; for from the father proceed not only males and females, but from him also must hermaphroditical and masculo-feminine generations be derived, and a commixion of both sexes arise from the seed of one. But the schoolmen have dealt with that sex more hardly than any other; who, though they have not much disputed their generation, yet have they controverted their resurrection, and raised a query, whether any at the last day should arise in the sex of women; as may be observed in the supplement of Aquinas.

Now, as we must acknowledge this androgynal* condition in man, so can we not deny the like doth happen in beasts. Thus do we read in Pliny, that Nero's chariot was drawn by four hermaphroditical mares; and Cardan affirms, he also beheld one at Antwerp. And thus may we also concede, that * Consisting of man and woman.