FOOTNOTES:

FOOTNOTES:[47]De morbis contagiosis. Lib. ii. Cap. ix.[48]De causis diuturnorum morborum, et de curationibus eorundem, Lib. ii. Cap. xiii.[49]Levit. Chap. xiii. v. 10 &c.[50]Epist. Medicinal. Lib. vii. Epist. ii.[51]Prorrhetic. Lib. ii. sub finem.[52]Ἡ κατὰ Φοινἱκην, κι κατὰ τὰ ἄλλα ἀνατολικὰ μἑρη πλεονὰζȣσα.[53]Pag. 15.[54]De simpl. medicam. facult. Lib. xi.[55]De medicina, Lib. v. Cap. xxviii. §. 19.[56]Lib. iii. Cap. xxv.[57]Canon, Lib. iv. Fen. 3. Tract. 3. Cap. i.[58]Chap. i.[59]Levit. Chap. xiv. v. 37.[60]Mos. Maimonid. More Navochim, Part. iii. Cap. xxxiii. et xlviii.[61]Levit. Chap. xi. et xvii.

[47]De morbis contagiosis. Lib. ii. Cap. ix.

[48]De causis diuturnorum morborum, et de curationibus eorundem, Lib. ii. Cap. xiii.

[49]Levit. Chap. xiii. v. 10 &c.

[50]Epist. Medicinal. Lib. vii. Epist. ii.

[51]Prorrhetic. Lib. ii. sub finem.

[52]Ἡ κατὰ Φοινἱκην, κι κατὰ τὰ ἄλλα ἀνατολικὰ μἑρη πλεονὰζȣσα.

[53]Pag. 15.

[54]De simpl. medicam. facult. Lib. xi.

[55]De medicina, Lib. v. Cap. xxviii. §. 19.

[56]Lib. iii. Cap. xxv.

[57]Canon, Lib. iv. Fen. 3. Tract. 3. Cap. i.

[58]Chap. i.

[59]Levit. Chap. xiv. v. 37.

[60]Mos. Maimonid. More Navochim, Part. iii. Cap. xxxiii. et xlviii.

[61]Levit. Chap. xi. et xvii.

When“King Saul was abandoned by the Spirit of God, and an evil spirit from the Lord troubled him; his courtiers persuaded him to command his servants to seek out somebody that was a good player on the harp, who might sooth or compose him by his music, when the evil spirit from God was upon him.” Which when Saul had done, by sending messengers for David; “whenever it happened that Saul was seized with that evil spirit, David took his harp, and play’d on it; and thus Saul was refreshed and becamecomposed, and the evil spirit departed from[62]him.”

Now to me it appears manifest, that this king’s disease was a true madness, and of the melancholic or atrabilarious kind, as the ancient physicians called it. And the fits return’d on him at uncertain periods, as is frequently the case in this sort of disease. Nor could the cause of that disorder be a secret, seeing he had been lately deprived of his kingdom by God’s express command. Likewise the remedy applied, to wit, playing on the harp, was an extremely proper one. For physicians have long since taught us, that symphonies, cymbals, and noises, were of service towards dissipating melancholic thoughts;[63]the power of which we have accounted for in another placeupon geometrical principles.[64]Hence also it more plainly appears, that the disorder was owing to natural causes; for otherwise how could the music of a harp drive it away? Counsel and prudence in a man was, in the Hebrew language, usually stiled the Spirit of God; and a person deprived of these qualities, was said to be troubled with an evil spirit, that is, to be mad.

I am not ignorant that the Jews, by a manner of expression familiar among them, are wont to describe diseases of this kind, to the power of evil angels, as ministers of God; and that even at this day, some very learned men defend the same notion. But for my part, if I may be allowed to declare my thoughts with freedom, I cannot think it right to have recourse to the divine wrath for diseases, whichcan be proved to have natural causes; unless it be expresly declared, that they were sent down directly from heaven. For if they fall on us in punishment of our sins, the intention of the supreme lawgiver would be frustrated, unless a sure rule was given, whereby his vengeance might be distinguished from common events; in as much as the innocent may be equal sharers in such calamities with the guilty. Moreover, it seems reasonable to believe, that evils inflicted by the omnipotent judge, must be either incurable, or curable by himself alone; that the connection of his power with his equity, may the more brightly shine forth. By such a criterion, are miraculous works distinguished from the operations of nature. For it would be impiety to suppose, that the almighty creator of heaven and earth intended, that his works should be performedin vain. Wherefore it is worthy of our observation, that great care is always taken in the sacred histories, to make the divine power in such cases, appear most manifest to all. Thus when the Lord had infected Miriam (or Mary) with a leprosy, for a sin committed by her, and consented, on the supplication of Moses, to make her whole; it was not done till seven days afterward.[65]Gehazi’s leprosy remained in him and his progeny for ever.[66]King Azariah was smote with the leprosy, for not having demolished the high places; and he was a leper unto the day of his death.[67]Ananias and his wise were struck dead suddenly by the miraculous power of St. Peter.[68]Elymas the sorcerer, was struck blind for a season by St.Paul, for hisfrauds and wickedness.[69]Therefore since threats and plain indications of diseases, inflicted in an uncommon manner, are always manifestly declared; whensoever these are wanting, why may we not say, that the event was by no means supernatural? And I desire, once for all, that this sentiment may hold good with regard to several other calamities.

FOOTNOTES:[62]See Samuel, or Kings, Book i. Chap. xvi.[63]See Cels. Lib. iii. Cap. xviii.[64]Mechanical Account of Poisons, Essay ii. Ed. 4.[65]Numbers, Chap. xii. Verse 14.[66]Kings, Book ii. (al. iv.) Chap. v. Verse 27.[67]The same, Chap. xv. Verse 5.[68]Acts, Chap. v.[69]The same, Chap. xiii. Verse 11.

[62]See Samuel, or Kings, Book i. Chap. xvi.

[63]See Cels. Lib. iii. Cap. xviii.

[64]Mechanical Account of Poisons, Essay ii. Ed. 4.

[65]Numbers, Chap. xii. Verse 14.

[66]Kings, Book ii. (al. iv.) Chap. v. Verse 27.

[67]The same, Chap. xv. Verse 5.

[68]Acts, Chap. v.

[69]The same, Chap. xiii. Verse 11.

Ofking Jehoram it is related, that, “for his wicked life, the Lord smote him in his bowels with an incurable disease, so that he voided his intestines daily for the space of two years, and then died of the violence of the[70]distemper.” Two impious kings are recorded to have had the same end, Antiochus Epiphanes, and Agrippa; of whom it was said: Εἰς τἱ τὰ σπλάγχνα τοις ȣ σπλαγχνιζομένοις.[71]

Of what avail are bowels to thosewho have no bowels?

Now this distemper seems to meto be no other than a severe dysentery. For in this the intestines are ulcerated, and blood flows from the eroded vessels, together with some excrement, which is always liquid, and slimy matter; and sometimes also some fleshy strings come away, so that the very intestines may seem to be ejected.

FOOTNOTES:[70]Chronicles, Book ii. Chap. xxi. Verse 18.[71]See the Notes of Grotius on this Place.

[70]Chronicles, Book ii. Chap. xxi. Verse 18.

[71]See the Notes of Grotius on this Place.

“WhenHezekiah lay sick of a mortal disease, and the prophet Isaiah went and declared to him, by God’s express command, that he should die and not recover; the Lord moved by his prayer, commanded Isaiah to return, and tell him, that he would cure him in three days. Whereupon Isaiah ordered amass of figsto be taken, and laid it on the boil; whereby he recovered[72].”

Now to me it seems extremely probable, that this king’s disease was a fever, which terminated in an abscess:For in cases of this kind, those things are always proper, which promote suppuration; especially digestive and resolving cataplasms; and dried figs are excellent for this intention. Thus, the Omnipotent, who could remove this distemper by his word alone, chose to do it by the effect of natural remedies. And here we have an useful lesson given us in adversities, not to neglect the use of those things, which the bountiful Creator has bestowed on us, and at the same time to add our fervent prayers, that he would be graciously pleased to prosper our endeavours.

FOOTNOTES:[72]2 Kings, Chap. xx.

[72]2 Kings, Chap. xx.

Old-ageitself is a disease, as the poet has properly expressed it[73]. Wherefore as I have frequently read with pleasure, the very elegant description of it, given by Solomon the wisest of kings; I think it will not be foreign to my design, to attempt an explanation and illustration thereof. For it contains some things not easy to be understood, because the eloquent preacher thought proper to express all the circumstances allegorically. But first I will lay the discourse itself before my readers, which runs thus.

“Remember thy Creator in thedays of thy youth, before the evil times come, and the years draw nigh, in which, thou shalt say, I find no pleasure: before the sun, and the light, and the moon, and the stars be darkened, and the clouds return after rain; when the keepers of the house shall tremble, and the soldiers shall give way, and the diminished grinders shall cease; and those that look out thro’ holes shall be darkened; and the doors shall be shut outwardly, with a low sound of the mill, and they shall rise up at the voice of the bird; and all the daughters of music shall be of no avail; also when they shall be afraid of high places, and stumblings in the way; and the almond tree shall flower, and theCicadæshall come together; and the appetite shall be lost, man departing to his eternal habitation, and themourners going about in the street: before the silver chain be broken asunder, and the golden ewer be dashed in pieces; and the pitcher be broken at the fountain head; and the chariot be dashed in pieces at the pit; and the dust return to the earth, such as it had been; and the Spirit return to God, who gave it[74].”

The recital of evils (and infirmities) begins from the aberrations of the mind.The sun, says Solomon,and the light, and the moon, and the stars are darkened. Perceptions of the mind are less lively in old men; the ideas and images of things are confounded, and the memory decays: whence the intellectual faculties must necessarily lose their strength or power by degrees. Wisdomand understanding are frequently calledlightin the sacred scriptures;[75]and privation of reason,darknessand blindness.[76]Cicero likewise says very justly, thatreason is as it were, the light and splendor of life.[77]Hence God is stiled thefather of lights.[78]Thus the virtues of the mind decaying, may be compared to the luminaries of the world overcast. I am conscious that this exposition is contrary to that of a number of learned interpreters, who take thisobscuration of the lightsin the genuine sense of the words, and think that the failing of the sight is here to be understood. But I am surprized, how they happened not to take notice, that every thing in this discourse, even to the most minute circumstances,is expressed in words bearing a figurative sense. For whereas, in describing the infirmities of Old-age, the injuries of the operations of the mind, as the most grievous of all, were not to be pretermitted; so these could not be more clearly expressed, than by the obscuration of the cœlestial luminous bodies, which rule our orb, and cause the vicissitudes of times and seasons. Moreover it is particularly to be observed here, that the author mentions the defects of sight lower down, and most certainly he would have avoided repeating the same thing.

But he goes on, and adds, what well agrees with the foregoing explanation.The clouds return after rain.That is, cares and troubles crowd on each other, and daily oppress aged folks. As in moist climates, and those liable to storms, even when theclouds seem to be exhausted, others soon follow, and the rains become almost perpetual. And these inconveniencies are felt the more sensibly, in proportion to the debilitation of the powers of the mind, whereby they are rendered less able now, than formerly, either to bear, or get the better of their oppressions.

But from the mind our royal author now passes to the body.The keepers of the house, says he,shall tremble, and the soldiers shall give way, and the diminished grinders shall cease. The limbs, and firmest parts of the body, are damaged by age: the hands and knees grow weak, thro’ the relaxation of the nerves. Hence those are rendered incapable of defending us against injuries, and of performing innumerable other good offices, for which they were originally intended; and these becoming unequalto the weight they were wont to sustain, lose their active suppleness, and fail in bending. Likewise the double teeth or grinders, either drop out, or rot away; so as now to be too few remaining to comminute solid food. In the translation of the Hebrew word, which I have here rendered bydouble teethorgrinders, I followed Arias Montanus, who, in my opinion, has translated it right. For it is in this passage used by the author in the plural number; who afterwards employs it in the singular, but in a quite different sense, when he treats of the sense of tasting; as I shall shew anon, when I come to that passage. For, that Solomon’s intention in this place was, to describe those defects of the senses, which generally steal on old-age, I have not the least doubt.

Wherefore now proceeding tothem, he begins by thesight.Those, says he,that look thro’ holes shall be darkened. By which words it is manifest, that he points out the failing of the eyes, which most people, far advanced in years, feel by sad experience.

Next follows thetaste, which he thus describes:The doors shall be shut outwardly, with a low sound of the mill. As old people, thro’ diminution of appetite, open their mouths seldomer than formerly; so for want of teeth to comminute their food, they do it with less noise. Now this last inconvenience seems to be meant and expressed very elegantly by the wordsa low sound of the mill: for by the wordmill, which in the Hebrew is used in the singular number, the grinding of the food may very well be meant; and this grinding, as it is not done by the assistance of theteeth, which they have lost, but by that of the gums, is performed with less noise.

Sleep is the sweet soother of our labours, and the restorer of our exhausted strength. But the loss of appetite, and disgust to our food, generally robs us of this comfort. Hence subjoining this evil of old-age to the foregoing, he says:he shall rise up at the voice of the bird; that is, the old man is awaked at the cock’s first crowing. Wherefore his sleep is short and interrupted, tho’ his weakness would require longer rest.

But he returns to the senses, among which he gives the third place tohearing; for receiving the benefits of which the Creator gave us the use of ears. Now this is frequently diminished, and sometimes entirely taken away in old-age; which theroyal author seems to indicate in the following words:The daughters of music shall be of no avail. For thus he thought proper to express the ears, to which at this time of life, not only the pleasure of harmonious sounds is sought in vain; but, what is much more disagreeable, the words in conversation are not easily understood: whereby the enjoyment, and one of the greatest conveniencies of life, are gradually lost. Hence in the jewish history, Barzillai, at eighty years of age, complains that he could no longerhear the voice of the singing men and singing women.[79]

These defects of the organs of hearing, are immediately followed by those of the sense of feeling. Nowthe touch, as Cicero says,is uniformly spread over the whole body; that we may feel all strokes and appulsesof things.[80]Wherefore this sense, besides its other uses, contributes vastly to the safety of the body, and the removal of many evils, to which it is perpetually exposed. And this the sagacious author seems to have principally in view, when he says:They shall be afraid of high places, and stumblings in the way. For as old folks are unsure of foot, even in a plain smooth way, by reason of the weakness of their limbs; so when they come to a rugged uneven road, thro’ the dulness of this sense, they do not soon enough perceive the depressions or elevations of the ground whereby they run the hazard of stumbling and hurting their feet. Therefore they are not unjustly represented as beingafraid.

The only one that remains of the senses is that of smelling, the diminutionof which in old men, he describes with equal elegance and brevity in this manner:the almond tree shall flower. By which words he seems to mean, that old people, as if they lived in a perpetual winter, no longer perceive the agreeable odors exhaling from plants and flowers in the spring and summer seasons. That this tree flowers in winter, we learn from Pliny, who in treating of it says:The almond tree flowers the first of all trees, in the month of January.[81]I am not to learn, that these words are by most interpreters understood as relating to grey hairs, which being generally a sure token of old age, they would have us believe, are denoted by the white flowers of the almond tree. But then, who can imagine, that this wise author, after having indicated the defects of four of the senses, by clear and distinct marks,would designedly pass over the fifth in silence? Besides, white hairs are by no means to be esteemed a sure and indubitable token of old-age; since there are not a few to be found, who turn gray in the middle stage of life, before their bodily strength is any ways impaired. Moreover, what they say of the flowers of the almond tree, does not seem to agree with the things they mean by them: for they are not, strictly speaking, white, but of a purplish cast. Thus far concerning the senses: let us proceed to the remaining part.

The scrotal rupture is a disease common to persons far advanced in years; whether it be formed by the intestine or omentum slipping down into the scrotum, or proceed from a humor distending that part. In either case the part is tumefied. This pernicious disease the Preacher thoughtproper to compare to a grasshopper.The grasshopper, says he,shall be a burthen, Oneri erit locusta. For thus the Hebrew phrase is more literally translated, than byconvenient cicadæ, the cicadæ shall come together, as the learned Castalio has rendered it. Indeed the Vulgate version hasimpinguabitur locusta,the grasshopper shall be fatted. The Septuagint Παχυνθῆ ἡ ἀχρίς.The grasshopper shall be fatted.The Arabic version, turned into Latin,pinguescet locusta,The grasshopper shall grow fat. But our English translation,The grasshopper shall be a burden. It is well known, that the Hebrew language is always modest, and that the sacred Writers, in expressing such things as belong to the genital members, abstain from indecent and obscene words, for fear of offending chaste ears, and therefore borrow similitudes from any other things at discretion. Which is particularlyobservable in theCanticum Canticorum, orSolomon’sSong, written by our Author. Now the grasshopper, or locust, is an odd-shaped animal, made up chiefly of belly; and therefore, especially when full of eggs, may be said to bear some resemblance to a scrotum, swoln by a rupture.

These parts being thus affected, the wise author adds,the appetite shall be lost; wherein he does not attend so much to the appetite for victuals, as for those other things, which are sought after in the vigor of life. For as the author ofthe Art of Lovehas rightly said:Turpe senilis amor[82].

That old people are crushed to death by so great a heap of evils and infirmities, anddepart to their eternalhabitation, to the grief of their friends, can be no matter of wonder. But in the remaining part of the discourse we are admonished, that their miseries in this life are not confined within these bounds, but that sometimes there is still an accession of others.

For loss of strength in old age does not terminate at the limbs, or extremities of the body; the spine of the back also loses considerably of its firmness, by the daily diminution of power in its muscles and ligaments: hence an old man can seldom stand upright, but stoops his body towards the earth, which is shortly to cover it. This part is likened to asilver chain, which is said to bebroken asunder. For thevertebræ, of which it is composed, may be looked upon as the rings or links, and they give way outward by the bending of the body.Moreover themedulla oblongata, which passes through them, is of asilveror whitish colour.

These points, which we have hitherto handled, are very difficult of explanation. But the three inconveniencies, which close the discourse, are true ænigma’s, and require an Oedipus to solve them. And as such an one, in my opinion, has not appeared hitherto, I will use my endeavours to do it.The golden ewer, says he,is dashed in pieces: the pitcher is broken at the fountain-head; and the chariot is dashed in pieces at the pit.

Old men are troubled with defluxions from the head to the nose, mouth and lungs; which are compared to water rushing out of a broken bottle or ewer. And the ewer is said to beof gold, to expressthe dignity of the head.

Nor does phlegm flow from the head alone; but other parts also pour forth their juices too abundantly or irregularly. For the serosities, which are secreted by the kidneys (whose cavity is even at this day named pelvis by Anatomists) runs into the bladder; which, by reason of the relaxation of its sphincter, as if the pitcher were broken at the fountain head, is not able to retain its contents a sufficient time. Hence an incontinence or dribbling of urine is continually troublesome.

Now, the evils hitherto enumerated lodge in particular parts; but the last calamity, both in this discourse, as well as in old people, is that the whole body is afflicted. The very course of the blood is interrupted; hence wretched man is seized withdifficulty of breathing, apoplexies or lethargies. The heart also, the principle and fountain of life, sinks thro’ want of its usual force,and the broken chariot falls into the pit. The ancients indeed did not know of the circulation of the blood; but they could not be ignorant, that it was moved thro’ the body, that it cherished the viscera and members by its heat, and lastly, that it concreted and grew cold in death.

But nothing in this whole discourse is so much worthy of our serious attention as these words, with which he closes it.The dust returns to the earth, such as it had been; and the spirit returns to God, who gave it.For by these words his intention seems plainly to have been, to refute the ignorant notions of those, who thought that the soul perished with the body, and to assert its immortality.

FOOTNOTES:[73]Terent. Phorm. Act. iv. Scen. i. v. 9.[74]Ecclesiastes, Chap. xii. Verse 1-7. translated from Castalio’s latin version.[75]Job, Chap. xviii. Verse 5, 6, 7.[76]Matthew, Chap. vi. Verse 23. John, Ep. i. Chap. ii. Verse 11.[77]Academ. iv. 8.[78]James, Epist. Chap. i. Verse 17.[79]Samuel, (al. Kings) ii. Chap. xix. Verse 35.[80]Nat. Deor. ii. 56.[81]Lib. xvi. §. 42.[82]Ovid. Amorum, lib. i. Eclog. ix. ver. 4.

[73]Terent. Phorm. Act. iv. Scen. i. v. 9.

[74]Ecclesiastes, Chap. xii. Verse 1-7. translated from Castalio’s latin version.

[75]Job, Chap. xviii. Verse 5, 6, 7.

[76]Matthew, Chap. vi. Verse 23. John, Ep. i. Chap. ii. Verse 11.

[77]Academ. iv. 8.

[78]James, Epist. Chap. i. Verse 17.

[79]Samuel, (al. Kings) ii. Chap. xix. Verse 35.

[80]Nat. Deor. ii. 56.

[81]Lib. xvi. §. 42.

[82]Ovid. Amorum, lib. i. Eclog. ix. ver. 4.

Thosethings, which are related of Nebuchadnezzar king of Babylon, appear so surprizing and contrary to nature, that some interpreters have imagined that he was really transformed into a beast. For “being driven from the company of men for seven years, his dwelling was with the beasts of the field, he fed on grass as oxen; his body was wetted with the dew of heaven; his hair and nails were grown like those of birds. At length at the end of that space of time, his understanding was restored to him, and he was established in his kingdom, and excellentmajesty was added unto him. Now his crime was pride and the contempt of God[83].”

All these circumstances agree so perfectly well with hypochondriacal madness, that to me it appears evident, that Nebuchadnezzar was seized with this distemper, and under its influence ran wild into the fields: and that, fancying himself transformed into an ox, he fed on grass in the manner of cattle. For every sort of madness is, as I shall specify more particularly hereafter[84], a disease of a disturbed imagination; which this unhappy man laboured under full seven years. And thro’ neglect of taking proper care of himself, his hair and nails grew to an excessive length; whereby the latter growing thicker and crooked, resembledthe claws of birds. Now, the ancients called persons affected with this species of madness λυκανθρώποι or κυνανθρώποι; because they went abroad in the night, imitating wolves or dogs; particularly intent upon opening the sepulchres of the dead, and had their legs much ulcerated either by frequent falls, or the bites of[85]dogs. In like manner are the daughters of Proetus related to have been mad, who, as Virgil says,

—Implerunt falsis mugitibus agros.[86]

—With mimick’d mooings fill’d the fields.

For, as Servius observes, Juno possessed their minds with such a species of madness, that fancying themselvescows, they ran into the fields, bellowed often, and dreaded the plough. But these, according to Ovid, the physician Melampus,

—per carmen & herbasEripuit furiis.[87]

Snatch’d from the furies by his charmsand herbs.

Nor was this disorder unknown to the moderns; for Schenckius records a remarkable instance of it in a husbandman of Padua,who imagining that he was a wolf, attack’d, and even killed several persons in the fields; and when at length he was taken, he persevered in declaring himself a real wolf, and that the only difference consisted in the inversion of his skin and hair[88].

But it may be objected to our opinion, that this misfortune was foretold to the king, so that he might have prevented it by correcting his morals; and therefore it is not probable that it befel him in the course of nature. But we know, that those things, which God executes either thro’ clemency or vengeance, are frequently performed by the assistance of natural causes. Thus having threatened Hezekiah with death, and being afterwards moved by his prayers, he restored him to life, and made use of figs laid on the tumor, as a medicine for his[89]disease. He ordered king Herod, upon account of his pride, to be devoured by worms[90]. And no body doubts but that the plague, which is generally attributed to the divine wrath, most commonly owes its origin to corrupted air.

FOOTNOTES:[83]See Daniel, Chap. iv. and v.[84]See Chap. ix. of Demoniacs.[85]See Aetius, Lib. medecin. Lib. vi. and Paul. Ægineta, Lib. iii. Cap. xvi.[86]Eclog. vi. 48.[87]Metamorph. xv. 325.[88]Observat. med. rar. de Lycanthrop. Obs. 1.[89]See above Chap. v. p. 36.[90]See below, Chap. xv.

[83]See Daniel, Chap. iv. and v.

[84]See Chap. ix. of Demoniacs.

[85]See Aetius, Lib. medecin. Lib. vi. and Paul. Ægineta, Lib. iii. Cap. xvi.

[86]Eclog. vi. 48.

[87]Metamorph. xv. 325.

[88]Observat. med. rar. de Lycanthrop. Obs. 1.

[89]See above Chap. v. p. 36.

[90]See below, Chap. xv.

Thereare three paralytics recorded in the holy gospels to have been cured by Jesus Christ[91]. The case of one of these, which is the third, having some singularities in it, I shall relate the particulars of it in the words of St. John, “There is (says the Evangelist) at Jerusalem, by the sheep market, a pool, near which lay a great multitude of impotent folk, blind, halt, and withered, waiting for the moving of the water. For an angel went down at a certain season into the pool, and troubled the water:whosoever then first after the troubling of the water stepped in, was made whole of whatsoever disease he had. And a certain man was there, who had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long timein that case, he saith unto him,Wilt thou be made whole? The impotent man answered him,Sir, I have no man, when the water is troubled, to put me into the pool; but while I am coming, another steppeth down before me. Jesus saith unto him:Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked.”

This pool, or at least some other in its stead, is shewn to travellers even at this day by the friars whoreside there.[92]But, what is much more to the purpose, Eusebius asserts that it actually existed in his time, and had two basons; both of which were filled every year by the rains, at a stated time; and the water of one of them was of a surprizing red colour:[93]which last phœnomenon he attributes, according to the vulgar opinion, to the sacrifices, which were formerly cleansed there. But I am clearly of opinion, that it was owing to a red earth or ocre, which is frequently found in baths, raised up from the bottom at certain times by the rains, and mixing with the water.

Commentators find more than one difficulty here. For first theyenquire what sort of water this was; next why it could not exert its virtue without being troubled; then what was the nature of this troubling; and lastly, concerning the angel they do not agree, who he was. Wherefore I will offer my opinion, in a concise manner, on these several points.

First then, mineral waters were in high esteem among the ancients for many diseases: they used them inwardly and outwardly, and recommended them for different distempers according to the nature of the mineral, with which they were impregnated. Thus in paralitic cases, Celsus recommendsswimming or bathing in the natural sea or salt water, where it can conveniently be come at; where it cannot, even in water made salt by art.[94]And Pliny says,sulphureous water is useful forthe nerves, aluminous for paralytics, or other relaxed habits of the body. He likewise adds;They use the mud of those fountains with advantage, especially if, when it is rubbed on, it be suffered to dry in the sun.[95]The same author relates strange things of some springs.In Boætia, says he,there are two springs, one of which retrieves the memory, the other destroys it.[96]In Macedonia two streams meet, one of them extremely wholsome to drink, the other mortal.[97]And other things of the same nature. To these may be added what Lucian, an eye-witness relates of the river Adonis in the country of the Byblii.The water of that river changes its colour once a year, and turning as red as blood, gives a purple tinge to the sea, into which it runs: and the cause of this phœnomenon he ascribes to itspassingthro’ mount Libanus, whose earth is red.[98]Nor is it foreign to the purpose to observe, that there are wonderful eruptions of water in some countries. In the province of Conaught in Ireland, there is a fountain of fresh water on the top of a high mountain, which imitates the tide, by sinking and overflowing twice a day.[99]A certain spring in Hungary in the county of Saros, is under the influence of the moon: since it is well known to increase with the moon’s increase, to diminish with its decrease, and to run quite dry at the great change or new moon.[100]In fine, medicinal waters were not uncommon in Palestine, the accounts of which are collected by that great master of oriental literature, Hadrian Reland.[101]

Nevertheless those who contend for a miracle in this place, say that there are no baths known, which can cure all distempers; nor any that retain their virtue but one single month in the year: they likewise add, that it was the action of the angel troubling this water, that gave it its sanative qualities. Those who are of a different sentiment, enumerate a number of waters, which become salutary at certain times of the year, by being then charged with metallic salts; the mud of which being brought up from the bottom, has been serviceable in many diseases. Wherefore they say, it is not just to have recourse to a supernatural power for effects, which may be produced by the ordinary course of nature. But as far as I am able to judge of these contradictory opinions, a middle way between them seems to me to come nearest the truth.

For my notion of the matter is, that the water of this pool acquired its medicinal virtues from the mud settled at the bottom, which was charged with metallic salts, perhaps from sulphur, allum, or nitre. And whenever it happened that the water was troubled by any natural cause whatsoever, perhaps a subterraneous heat, or rains; these salts were raised up and mixed with it, and might well be beneficial to those, who went down into the pool, before the metallic particles subsided. Wherefore it is no wonder, that therelay, in the porches of this bath, which the evangelist says were five in number,a great multitude of impotent folk waiting for the moving of the water; and especially of such as laboured under those diseases, for which it was serviceable, as blindness, palsies, and decays. And it was very natural for every individual person to endeavourto get into it as soon as possible; for fear of being frustrated of their cure by the subsidence of the mud. Whereforehe who first stept in, experienced the virtue of the water.

The next circumstance to be observed is, that the fact here related, happened whenthere was a feast of the jews, that is, the pentecost. And we learn from Eusebius, that this method of curing prevailed but once in a year.[102]But it is well known that this feast was celebrated in the month of May or beginning of June: which is a very proper season for the virtues of medicinal waters. Upon which account the patients flock’d thither the more eagerly, that they might catch a medicine, which they could make use of but once a year.

Lastly, with relation to the angel,who is saidto havetroubled the water at a certain season; those who contend for a miracle, attribute the sanative quality of the pool to him. But we have already taken notice, that whenever any thing uncommon or surprizing happened, of which the jews could not investigate the cause, they were accustomed to say, it was doneby the angel of the Lord. Yet it is possible, that God might have added this miraculous circumstance to natural effects, that this pool should be sanative, at one certain time of the year only, and that too, when the whole nation were assembled to celebrate their solemn festival; and to him only, who first went into it. The reason of which proceeding (if it be allowed to form a conjecture on the divine counsels) might perhaps have been, that God was pleased to testify by so manifest a sign, that he would not, as he had promised, entirelyabandon his chosen people; before the coming of the Messias.

Wherefore upon the whole, this salutary virtue of the water, which might be medicinal by nature, seems to be so regulated by God, as at the same time to afford the jews a token of his presence. But the power of Christ, administered to this infirm man, a more noble remedy than that water, hisevil-chasing[103]word. And this power was the more seasonable in this case, because the disease was of so many years standing, that it could not be removed by a natural remedy: whence his divine virtue shone forth the more brightly.

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