OUR first intentions, considering the common interest of truth, resolved to propose it unto the Latin republick and equal judges of Europe, but, owing in the first place this service unto our country, and therein especially unto its ingenuous gentry, we have declared ourselves in a language best conceived. Although I confess the quality of the subject will sometimes carry us into expressions beyond mere English apprehensions. And, indeed, if elegancy still proceedeth, and English pens maintain that stream we have of late observed to flow from many, we shall, within few years, be fain to learn Latin to understand English, and a work will prove of equal facility in either. Nor have we addressed our

pen or style unto the people (whom books do not redress, and who are this way incapable of reduction), but unto the knowing and leading part of learning. As well understanding (at least probably hoping) except they be watered from higher regions, and fructifying meteors of knowledge, these weeds must lose their alimental sap, and wither of themselves. Whose conserving influence could our endeavours prevent, we should trust the rest unto the scythe of time, and hopeful dominion of truth.

We hope it will not be unconsidered, that we find no open tract, or constant manuduction in this labyrinth, but are oft-times fain to wander in the America and untravelled parts of truth. For though, not many years past, Dr. Primrose hath made a learned discourse of Vulgar Errors in Physick, yet have we discussed but two or three thereof. Scipio Mercurii hath also left an excellent tract in Italian, concerning Popular Errors; but, confining himself only unto those in physick, he hath little conduced unto the generality of our doctrine. Laurentius Joubertus, by the same title, led our expectation into thoughts of great relief; whereby, notwithstanding, we reaped no advantage, it answering scarce at all the promise of the inscription. Nor,

perhaps (if it were yet extant), should we find any further assistance from that ancient piece of Andreas, pretending the same title. And, therefore, we are often constrained to stand alone against the strength of opinion, and to meet the Goliah and giant of authority, with contemptible pebbles and feeble arguments, drawn from the scrip and slender stock of ourselves. Nor have we, indeed, scarce named any author whose name we do not honour; and if detraction could invite us, discretion surely would contain us from any derogatory intention, where highest pens and friendliest eloquence must fail in commendation.

And therefore also we cannot but hope the equitable considerations, and candour of reasonable minds. We cannot expect the frown of theology herein; nor can they which behold the present state of things, and controversy of points so long received in divinity, condemn our sober enquiries in the doubtful appertinences of arts, and receptaries of philosophy. Surely philologers and critical discoursers, who look beyond the shell and obvious exteriours of things, will not be angry with our narrower explorations. And we cannot doubt, our brothers in physick (whose knowledge in naturals will lead them into a nearer apprehension of many things delivered) will friendly accept, if not countenance, our endeavours. Nor can we conceive it may be unwelcome unto those honoured worthies who endeavour the advancement of learning; as being likely to find a clearer progression, when so many rubs are levelled, and many untruths taken off, which passing as principles with common beliefs, disturb the tranquillity of axioms which otherwise might be raised. And wise men cannot but know that arts and learning want this expurgation; and if the course of truth be permitted unto itself, like that of time and uncorrected computations, it cannot escape many errors, which duration still enlargeth.

Lastly, we are not magisterial in opinions, nor have we dictator-like obtruded our conceptions; but, in the humility of enquiries or disquisitions, have only proposed them unto more ocular discerners. And therefore opinions are free; and open it is for any to think or declare the contrary. And we shall so far encourage contradiction, as to promise no disturbance, or reoppose any pen, that shall fallaciously or captiously refute us; that shall only lay hold of our lapses, single out digressions, corollaries, or ornamental conceptions, to evidence his own in as indifferent truths. And shall only take notice of such, whose

experimental and judicious knowledge shall solemnly look upon it; not only to destroy of ours, but to establish of his own; not to traduce or extenuate, but to explain and dilucidate, to add and ampliate, according to the laudable custom of the ancients in their sober promotions of learning. Unto whom notwithstanding, we shall not contentiously rejoin, or only to justify our own, but to applaud or confirm his maturer assertions; and shall confer what is in us unto his name and honour; ready to be swallowed in any worthy enlarger;—as having acquired our end, if any way, or under any name, we may obtain a work, so much desired, and yet desiderated, of truth. (From Pseudodoxia Epidemica.)

OF GRIFFINS

THAT there are griffins in nature, that is, a mixed and dubious animal, in the forepart resembling an eagle, and behind the shape of a lion, with erected ears, four feet, and a long tail, many affirm, and most, I perceive, deny not. The same is averred by Ælian, Solinus, Mela, and Herodotus-countenanced by the name sometimes found in Scripture, and was an hieroglyphic of the Egyptians.

Notwithstanding we find most diligent enquirers to be of a contrary assertion. For beside that Albertus and Pliny have disallowed it, the learned Aldrovandus hath, in a large discourse rejected it; Matthias Michovius, who writ of those northern parts wherein men place these griffins, hath positively concluded against it; and, if examined by the doctrine of animals, the invention is monstrous, nor much inferior unto the figment of sphynx, chimæra, and harpies; for though there be some flying animals of mixed and participating natures, that is, between bird and quadruped, yet are their wings and legs so set together, that they seem to make each other, there being a commixtion of both, rather than an adaptation or cement of prominent parts unto each other; as is observable in the bat, whose wings and forelegs 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 commixtion of both in the whole, rather than an adaptation or cement of the one unto the other.

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Now for the word ypùy 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 π, yet is not this unusual; so what the Greeks call трóπalov, the Latin will call trophæum; and that person which in the Gospel is named Kλéoras, 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; that is, poetical animals, and things of no existence. And 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 hear-say; 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 affirmarim.

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 attention; the wings, celerity of execution; the lion-like shape, courage and audacity; the

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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 it is 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.

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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 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 Edipus. (From the Same.)

FAITH IN MYSTERIES

As for those wingy mysteries in divinity, and airy subtleties in religion, which have unhinged the brains of better heads, they never stretched the pia mater of mine. Methinks there be not impossibilities enough in religion for an active faith the deepest mysteries ours contains have not only been illustrated, but maintained, by syllogism and the rule of reason. I love to lose myself in a mystery; to pursue my reason to an O altitudo! 'Tis my solitary recreation to pose my apprehension with those involved enigmas and riddles of the Trinity, incarnation and resurrection. I can answer all the objections of Satan and my rebellious reason with that odd resolution I learned of Tertullian, Certum est quia impossibile est. I desire to exercise my faith in the difficultest point; for, to credit ordinary and visible objects, is not faith but persuasion. Some believe the better for seeing Christ's sepulchre ; and, when they have seen the Red Sea, doubt not of the miracle. Now contrarily, I bless myself, and am thankful, that I lived not