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CHAPTER XI
Of the same

A Second opinion there is, that this complexion was first a curse of God derived unto them from Cham, upon whom it was inflicted for discovering the nakedness of Noah. Which notwithstanding is sooner affirmed then proved, and carrieth with it sundry improbabilities. For first, if we derive the curse on Cham, or in general upon his posterity, we shall denigrate a greater part of the earth then was ever so conceived; and not only paint the Æthiopians and reputed sons of Cush, but the people also of Egypt, Arabia, Assyria and Chaldea; for by this race were these Countries also peopled. And if concordantly unto Berosus, the fragment of Cato de Originibus, some things of Halicarnasseus, Macrobius, and out of them of Leandro and Annius, we shall conceive of the travels of Camese or Cham; we may introduce a generation of Negroes as high as Italy; which part was never culpable of deformity, but hath produced the magnified examples of beauty.

Secondly, The curse mentioned in Scripture was not denounced upon Cham, but Canaan his youngest son, and the reasons thereof are divers. The first, from the Jewish Tradition, whereby it is conceived that Canaan made the discovery of the nakedness of Noah, and notified it unto Cham. Secondly, to have cursed Cham had been to curse all his posterity, whereof but one was guilty of the fact. And lastly, he spared Cham, because he had blessed him before. Cap. 9. Now if we confine this curse unto Canaan, and think the same fulfilled in his posterity; then do we induce this complexion on the Sidonians, then was the promised land a tract of Negroes; For from Canaan were descended the Canaanites, Jebusites, Amorites, Gergazites and Hivites, which were possessed of that land.

Thirdly, Although we should place the original of this curse upon one of the sons of Cham, yet were it not known from which of them to derive it. For the particularity of their descents is imperfectly set down by accountants, nor is it distinctly determinable from whom thereof the Æthiopians are proceeded. For whereas these of Africa are generally esteemed to be the Issue of Chus, the elder son of Cham, it is not so easily made out. For the land of Chus, which the Septuagint translates Æthiopia, makes no part of Africa, nor is it the habitation of Blackmores, but the Country of Arabia, especially the Happy and Stony possessions and Colonies of all the sons of Chus, excepting Nimrod and Havilah: possessed and planted wholly by the children of Chus, that is, by Sabtah and Raamah, Sabtacha, and the sons of Raamah, Dedan, and Sheba, according unto whose names the Nations of those parts have received their denominations, as may be collected from Pliny and Ptolemy; and as we are informed by credible Authors, they hold a fair Analogy in their names, even unto our days. So the wife of Moses translated in Scripture an Æthiopian, and so confirmed by the fabulous relation of Josephus, was none of the daughters of Africa, nor any Negroe of Æthiopia, but the daughter of Jethro, Prince and Priest of Madian, which was a part of Arabia the stony, bordering upon the Red Sea. So the Queen of Sheba came not unto Solomon out of Æthiopia, but from Arabia, and that part thereof which bore the name of the first planter, the son of Chus. So whether the Eunuch which Philip the Deacon baptised, were servant unto Candace Queen of the African Æthiopia (although Damianus a Goes, Codignus, and the Æthiopick relations averr) is yet by many, and with strong suspitions doubted. So that Army of a million, which Zerah King of Æthiopia is said to bring against Asa, was drawn out of Arabia, and the plantations of Chus; not out of Æthiopia, and the remote habitations of the Moors. For it is said that Asa pursuing his victory, took from him the City Gerar; now Gerar was no City in or near Æthiopia, but a place between Cadesh and Zur, where Abraham formerly sojourned. Since thereof these African Æthiopians are not convinced by the common acception to be the sons of Chus, whether they be not the posterity of Phut or Mizraim, or both, it is not assuredly determined. For Mizraim, he possessed Egypt, and the East parts of Africa. From Lubym his son came the Lybians, and perhaps from them the Æthiopians. Phut possessed Mauritania, and the Western parts of Africa, and from these perhaps descended the Moors of the West, of Mandinga, Meleguette and Guinie. But from Canaan, upon whom the curse was pronounced, none of these had their originall; for he was restrained unto Canaan and Syria; although in after Ages many Colonies dispersed, and some thereof upon the coasts of Africa, and prepossessions of his elder brothers.

Fourthly, To take away all doubt or any probable divarication, the curse is plainly specified in the Text, nor need we dispute it, like the mark of Cain; Servus servorum erit fratribus suis, Cursed be Canaan, a servant of servants shall he be unto his brethren; which was after fulfilled in the conquest of Canaan, subdued by the Israelites, the posterity of Sem. Which Prophecy Abraham well understanding, took an oath of his servant not to take a wife for his son Isaac out of the daughters of the Canaanites; and the like was performed by Isaac in the behalf of his Son Jacob. As for Cham and his other sons, this curse attained them not; for Nimrod the son of Chus set up his kingdom in Babylon, and erected the first great Empire; Mizraim and his posterity grew mighty Monarchs in Egypt; and the Empire of the Æthiopians hath been as large as either. Nor did the curse descend in generall upon the posterity of Canaan: for the Sidonians, Arkites, Hamathites, Sinites, Arvadites, and Zemerites seem exempted. But why there being eleven Sons, five only were condemned and six escaped the malediction, is a secret beyond discovery.

Lastly, Whereas men affirm this colour was a Curse, I cannot make out the propriety of that name, it neither seeming so to them, nor reasonably unto us; for they take so much content therein, that they esteem deformity by other colours, describing the Devil, and terrible objects, white. And if we seriously consult the definitions of beauty, and exactly perpend what wise men determine thereof, we shall not apprehend a curse, or any deformity therein. For first, some place the essence thereof in the proportion of parts, conceiving it to consist in a comely commensurability of the whole unto the parts, and the parts between themselves: which is the determination of the best and learned Writers. Now hereby the Moors are not excluded from beauty: there being in this description no consideration of colours, but an apt connexion and frame of parts and the whole. Others there be, and those most in number, which place it not only in proportion of parts, but also in grace of colour. But to make Colour essential unto Beauty, there will arise no slender difficulty: For Aristotle in two definitions of pulchritude, and Galen in one, have made no mention of colour. Neither will it agree unto the Beauty of Animals: wherein notwithstanding there is an approved pulchritude. Thus horses are handsome under any colour, and the symmetry of parts obscures the consideration of complexions. Thus in concolour animals and such as are confined unto one colour, we measure not their Beauty thereby: For if a Crow or Black-bird grow white, we generally account it more pretty; and in almost a monstrosity descend not to opinion of deformity. By this way likewise the Moors escape the curse of deformity: there concurring no stationary colour, and sometimes not any unto Beauty.

The Platonick contemplators reject both these descriptions founded upon parts and colours, or either: as M. Leo the Jew hath excellently discoursed in his Genealogy of Love, defining beauty a formal grace, which delights and moves them to love which comprehend it. This grace say they, discoverable outwardly, is the resplendor and Ray of some interiour and invisible Beauty, and proceedeth from the forms of compositions amiable. Whose faculties if they can aptly contrive their matter, they beget in the subject an agreeable and pleasing beauty; if over-ruled thereby, they evidence not their perfections, but run into deformity. For seeing that out of the same materials, Thersites and Paris, Beauty and monstrosity may be contrived; the forms and operative faculties introduce and determine their perfections. Which in natural bodies receive exactness in every kind, according to the first Idea of the Creator, and in contrived bodies the phancy of the Artificer. And by this consideration of Beauty, the Moors also are not excluded, but hold a common share therein with all mankind.

Lastly, In whatsoever its Theory consisteth, or if in the general, we allow the common conceit of symmetry and of colour, yet to descend unto singularities, or determine in what symmetry or colour it consisted, were a slippery designation. For Beauty is determined by opinion, and seems to have no essence that holds one notion with all; that seeming beauteous unto one, which hath no favour with another; and that unto every one, according as custome hath made it natural, or sympathy and conformity of minds shall make it seem agreeable. Thus flat noses seem comely unto the Moor, an Aquiline or hawked one unto the Persian, a large and prominent nose unto the Romane; but none of all these are acceptable in our opinion. Thus some think it most ornamental to wear their Bracelets on their Wrests, others say it is better to have them about their Ancles; some think it most comely to wear their Rings and Jewels in the Ear, others will have them about their Privities; a third will not think they are compleat except they hang them in their lips, cheeks, or noses. Thus Homer to set off Minerva, calleth her γλαυκῶπις, that is, gray or light-blew eyed: now this unto us seems far less amiable then the black. Thus we that are of contrary complexions accuse the blackness of the Moors as ugly: But the Spouse in the Canticles excuseth this conceit, in that description of hers, I am black, but comely. And howsoever Cerberus, and the furies of hell be described by the Poets under this complexion, yet in the beauty of our Saviour blackness is commended, when it is said, his locks are bushie and black as a Raven. So that to inferr this as a curse, or to reason it as a deformity, is no way reasonable; the two foundations of beauty, Symmetry and complexion receiving such various apprehensions, that no deviation will be expounded so high as a curse or undeniable deformity, without a manifest and confessed degree of monstrosity.

Lastly, It is a very injurious method unto Philosophy, and a perpetual promotion of ignorance, in points of obscurity; nor open unto easie considerations, to fall upon a present refuge unto Miracles; or recurr unto immediate contrivance, from the insearchable hands of God. Thus in the conceit of the evil odor of the Jews, Christians without a further research into the verity of the thing, or inquiry into the cause, draw up a judgement upon them from the passion of their Saviour. Thus in the wondrous effects of the clime of Ireland, and the freedom from all venemous creatures, the credulity of common conceit imputes this immunity unto the benediction of S. Patrick, as Beda and Gyraldus have left recorded. Thus the Ass having a peculiar mark of a cross made by a black list down his back, and another athwart, or at right angles down his shoulders; common opinion ascribes this figure unto a peculiar signation; since that beast had the honour to bear our Saviour on his back. Certainly this is a course more desperate then Antipathies, Sympathies, or occult qualities; wherein by a final and satisfactive discernment of faith, we lay the last and particular effects upon the first and general cause of all things; whereas in the other, we do but palliate our determinations, untill our advanced endeavours do totally reject, or partially salve their evasions.

CHAPTER XII
A Digression concerning Blackness

There being therefore two opinions repugnant unto each other, it may not be presumptive or skeptical to doubt of both. And because we remain imperfect in the general Theory of colours, we shall deliver at present a short discovery of blackness; wherein although perhaps we afford no greater satisfaction then others, yet shall we Emperically and sensibly discourse hereof; deducing the causes of Blackness from such Originals in nature, as we do generally observe things are denigrated by Art. And herein I hope our progression will not be thought unreasonable, for Art being the imitation of Nature, or Nature at the second hand, it is but a sensible expression of effects dependant on the same, though more removed causes: and therefore the works of the one may serve to discover the other. And though colours of bodies may arise according to the receptions, refraction, or modification of Light; yet are there certain materialls which may dispose them unto such qualities.

And first, Things become black by a sooty and fuliginous matter proceeding from the Sulphur of bodies torrified; not taking fuligo strictly, but in opposition unto ἀτμὸς, that is any kind of vaporous or madefying excretion; and comprehending ἀναθυμίασις, that is as Aristotle defines it, a separation of moist and dry parts made by the action of heat or fire, and colouring bodies objected. Hereof in his Meteors, from the qualities of the subject he raiseth three kinds; the exhalations from ligneous and lean bodies, as bones, hair, and the like he calleth κάπνος, fumus, from fat bodies, and such as have not their fatness conspicuous or separated he termeth λίγνυς, fuligo, as wax, rosin, pitch, or turpentine; that from unctuous bodies, and such whose oyliness is evident, he named κνίση or nidor. Now everyone of these do black bodies objected unto them, and are to be conceived in the sooty and fuliginous matter expressed.

I say, proceeding from the sulphur of bodies torrified, that is the oylie fat, and unctuous parts wherein consist the principles of flammability. Not pure and refined sulphur, as in the Spirits of wine often rectified; but containing terrestrious parts, and carrying with it the volatile salt of the body, and such as is distinguishable by taste in soot; nor vulgar and usual sulphur, for that leaves none or very little blackness, except a metalline body receive the exhalation.

I say, torrified, sindged, or suffering some impression from fire; thus are bodies casually or artificially denigrated, which in their naturals are of another complexion; thus are Charcoals made black by an infection of their own suffitus, so is it true what is affirmed of combustible bodies. Adusta nigra, perusta alba; black at first from the fuliginous tincture, which being exhaled they become white, as is perceptible in ashes. And so doth fire cleanse and purifie bodies, because it consumes the sulphureous parts, which before did make them foul: and therefore refines those bodies which will never be mundified by water. Thus Camphire of a white substance, by its fuligo affordeth a deep black. So is pitch black, although it proceed from the same tree with Rosin, the one distilling forth, the other forced by fire. So of the suffitus of a torch, do Painters make a velvet black: so is lamp-black made: so of burnt Harts-horn a sable; so is Bacon denigrated in chimnies: so in Feavers and hot distempers from choler adust is caused a blackness in our tongues, teeth and excretions: so are ustilago, brant corn and trees black by blasting; so parts cauterized, gangrenated, siderated and mortified, become black, the radical moisture, or vital sulphur suffering an extinction, and smothered in the part effected. So not only actual but potential fire: not burning fire, but also corroding water will induce a blackness. Why the smoak of pure Sulphur blacks not. So are Chimnies and Furnaces generally black, except they receive a clear and manifest sulphur: for the smoak of sulphur will not black a paper, and is commonly used by women to whiten Tiffinies, which it performeth by an acide vitriolous, and penetrating spirit ascending from it, by reason whereof it is not apt to kindle any thing nor will it easily light a Candle, untill that spirit be spent, and the flame approacheth the match. This is that acide and piercing spirit which with such activity and compunction invadeth the brains and nostrils of those that receive it. And thus when Bellonius affirmeth that Charcoals made out of the wood of Oxycedar are white, Dr. Jordan in his judicious Discourse of mineral waters yeeldeth the reason, because their vapors are rather sulphureous then of any other combustible substance. So we see that Tinby coals will not black linnen being hanged in the smoak thereof, but rather whiten it, by reason of the drying and penetrating quality of sulphur, which will make Red roses white. And therefore to conceive a general blackness in Hell, and yet therein the pure and refined flames of sulphur, is no Philosophical conception, nor will it well consist with the real effects of its nature.

These are the advenient and artificial wayes of denigration, answerably whereto may be the natural progress. These are the wayes whereby culinary and common fires do operate, and correspondent hereunto may be the effects of fire elemental. So may Bitumen, Coals, Jet, Black-lead, and divers mineral earths become black; being either fuliginous concretions in the earth, or suffering a scorch from denigrating Principles in their formation. So men and other animals receive different tinctures from constitution and complexional efflorescences, and descend still lower, as they partake of the fuliginous and denigrating humour. And so may the Æthiopians or Negroes become coal-black, from fuliginous efflorescences and complexional tinctures arising from such probabilities, as we have declared before.

The second way whereby bodies become black, is an Atramentous condition or mixture, that is a vitriolate or copperose quality conjoyning with a terrestrious and astringent humidity; for so is Atramentum Scriptorium, or writing Ink commonly made by copperose cast upon a decoction or infusion of galls. I say a vitriolous or copperous quality; for vitriol is the active or chief ingredient in Ink, and no other salt that I know will strike the colour with galls; neither Alom, Sal-gem, Nitre, nor Armoniack. What the common Copperose is. Now artificial copperose, and such as we commonly use, is a rough and acrimonious kind of salt drawn out of ferreous and eruginous earths, partaking chiefly of Iron and Copper; the blew of Copper, the green most of Iron: Nor is it unusual to dissolve fragments of Iron in the liquor thereof, for advantage in the concretion. I say, a terrestrious or astringent humidity; for without this there will ensue no tincture; for Copperose in a decoction of Lettuce or Mallows affords no black, which with an astringent mixture it will do, though it be made up with oyl, as in printing and painting Ink. But whereas in this composition we use only Nut-gals, that is an excrescence from the Oak, therein we follow and beat upon the old receit; for any plant of austere and stiptick parts will suffice, as I have experimented in Bistorte, Myrobolans, Myrtus Brabantica, Balaustium and Red Roses. And indeed, most decoctions of astringent plants, of what colour soever, do leave in the Liquor a deep and Muscadine red: which by addition of vitriol descends into a black: and so Dioscorides in his receit of Ink, leaves out gall, and with copperose makes use of soot.

Now if we enquire in what part of vitriol this Atramental and denigrating condition lodgeth, it will seem especially to lie in the more fixed salt thereof; for the phlegm or aqueous evaporation will not denigrate; nor yet spirits of vitriol, which carry with them volatile and nimbler Salt: For if upon a decoction of Copperose and gall, be poured the spirits or oyl of vitriol, the liquor will relinquish his blackness; the gall and parts of the copperose precipitate unto the bottom, and the Ink grow clear again; which it will not so easily do in common Ink, because that gum is dissolved therein which hindereth the separation. But Colcothar or vitriol burnt, though unto a redness containing the fixed salt, will make good Ink; and so will the Lixivium, or Lye made thereof with warm water; but the Terra or Insipid earth remaining, affords no black at all, but serves in many things for a gross and useful red. And though Spirits of vitriol, projected upon a decoction of gals, will not raise a black, yet if these spirits be any way fixed, or return into vitriol again, the same will act their former parts and denigrate as before.

And if we yet make a more exact enquiry, by what this salt of vitriol more peculiarly gives this colour, we shall find it to be from a metalline condition, and especially an Iron Property or ferreous participation. For blew Copperose which deeply partakes of the copper will do it but weakly, Verdigrise which is made of Copper will not do it at all, but the filings of Iron infused in vinegar, will with a decoction of gals make good Ink, without any Copperose at all; and so will infusion of Load-stone; which is of affinity with Iron. And though more conspicuously in iron, yet such a Calcanthous or Atramentous quality, we will not wholly reject in other mettals; whereby we often observe black tinctures in their solutions. Thus a Lemmon, Quince or sharp Apple cut with a knife becomes immediately black: And from the like cause, Artichokes; so sublimate beat up with whites of eggs, if touched with a knife, becomes incontinently black. So Aqua fortis, whose ingredient is vitriol, will make white bodies black. So leather dressed with the bark of Oak, is easily made black by a bare solution of Copperose. So divers Mineral waters and such as participate of Iron, upon an infusion of gals, become of a dark colour, and entering upon black. So steel infused, makes not only the liquor duskie, but in bodies wherein it concurs with proportionable tinctures makes also the excretions black. And so also from this vitriolous quality Mercurius dulcis, and vitriol vomitive occasion black ejections. But whether this denigrating quality in Copperose proceedeth from an Iron participation, or rather in Iron from a vitriolous communication; or whether black tinctures from metallical bodies be not from vitriolous parts contained in their sulphur, since common sulphur containeth also much vitriol, may admit consideration. However in this way of tincture, it seemeth plain, that Iron and Vitriol are the powerful Denigrators.

Such a condition there is naturally in some living creatures. Thus that black humour by Aristotle named θόλos, and commonly translated Atramentum, may be occasioned in the Cuttle-fish. Such a condition there is naturally in some Plants, as Black-berries, Walnut-rinds, Black-cherries; whereby they extinguish inflammations, corroborate the stomack, and are esteemed specifical in the Epilepsie. Such an atramentous condition there is to be found sometime in the blood, when that which some call Acetum, others Vitriolum, concurs with parts prepared for this tincture. And so from these conditions the Moors might possibly become Negroes, receiving Atramentous impressions in some of those wayes, whose possibility is by us declared.

How a vitriolous quality may be in living bodies.

Nor is it strange that we affirm there are vitriolous parts, qualities, and even at some distance Vitriol it self in living bodies; for there is a sower stiptick salt diffused through the Earth, which passing a concoction in plants, becometh milder and more agreeable unto the sense, and this is that vegetable vitriol, whereby divers plants contain a gratefull sharpness, as Lemmons, Pomegranats, Cherries, or an austere and inconcocted roughness, as Sloes, Medlars and Quinces. And that not only vitriol is a cause of blackness, but that the salts of natural bodies do carry a powerfull stroke in the tincture and vernish of all things, we shall not deny, if we contradict not experience, and the visible art of Dyars; who advance and graduate their colours with Salts. For the decoctions of simples which bear the visible colours of bodies decocted, are dead and evanid, without the commixtion of Alum, Argol, and the like. And this is also apparent in Chymical preparations. So Cinaber becomes red by the acide exhalation of sulphur, which otherwise presents a pure and niveous white. So spirits of Salt upon a blew paper make an orient red. So Tartar or vitriol upon an infusion of violets affords a delightfull crimson. Whence the colours of Plants, etc. may arise. Thus it is wonderful what variety of colours the spirits of Saltpeter, and especially, if they be kept in a glass while they pierce the sides thereof; I say, what Orient greens they will project: from the like spirits in the earth the plants thereof perhaps acquire their verdure. And from such salary irradiations may those wondrous varieties arise, which are observable in Animals, as Mallards heads, and Peacocks feathers, receiving intention or alteration according as they are presented unto the light. Thus Saltpeter, Ammoniack and Mineral spirits emit delectable and various colours; and common Aqua fortis will in some green and narrow mouthed glasses, about the verges thereof, send forth a deep and Gentianella blew.

Thus have we at last drawn our conjectures unto a period; wherein if our contemplations afford no satisfaction unto others, I hope our attempts will bring no condemnation on our selves (for besides that adventures in knowledge are laudable, and the assayes of weaker heads afford oftentimes improveable hints unto better) although in this long journey we miss the intended end; yet are there many things of truth disclosed by the way; and the collaterall verity may unto reasonable speculations some what requite the capital indiscovery.