Of Love.

Quest. WHerefore is it that many time Love is conceived up­on an instant towards an object?

[Page 2] Ans. Because the Eye, being the informer of the intellectuall part, presenting the Object un­to it, it in an instant judgeth it appetible, and discoursing with the heart, (which is the seat of the conpiscible or appetible) both conclude the Object to be amiable; and according to the objects perfection, by degrees growes to the vehemency of a violent passion, the appetible labouring (according to its pro­perty) to be a professor, and to enjoy its desire.

Of kissing, a token of Love.

Q. HOw is it that this act is so much esteemed, and used of Lovers?

[Page 3] A. This was first invented by the Trojan Wives, who being tyred with the long and tedious travailes by Sea, and being now arrived in the pleasant Country of Italy, and loath that their Husbands should any more put to Sea, concluded amongst themselves, that while their Husbands were now a shoare, busied in the Conquest of that Countrey, they would fire the ships, and by that meanes to quit themselves of the feare of any further travailes, which they put in effect: But when they considered the high dis­pleasure of their Husbands like­ly to come upon them with Death, they resolved upon this way of pacification; which was, that at the returne of them, every wife should use this kind of welcome, by kissing him on [Page 4] the Lippes, which before that time was not used and knowne; which when the men perceived, wondring and amazed at this novelty of embraces, became indulgent to them, and paci­fied; whereupon, since that, it never went out of use, but grew rather more and more in re­quest.

Of Dwarfes.

Q. VVHence is it, that Dwarfes are more drowsie and sleepy than others?

A. Because, ordinarily, their heads are very great, in respect of other parts of their bodies, by reason whereof, their heads have need of greater nourishing: [Page 5] seeing then a great quantity of nourishment ascends up into the head, so by the same reason it causeth a great quantity of va­pours, the which naturall heate not being able to consume, or so soone dissipate, those vapours keepe the sences so much the longer asleepe.

Q. Wherefore are they more luxurious than those of a great stature?

A. Because the substance of the nourishment superfluous, in Dwarfes turnes to seed, in stead of the others nourishment of their bodies; although they eat as little in quantity of Viands, or no more than the Dwarfes.

Of Smelling.

Q. WHerfore is it; that flow­ers sprinkled, or dipped in Water smel not so wel, and lose much of their fragrancy and sweetnesse?

A. Because humidity and moysture, being of a contrary temperament, impaireth and ex­tinguisheth the perfection of their sent.

Q. What is the reason, that they that have eaten any thing of a strong sent, (as Garlicke, Onions, or taken Tobacco) do not perceive the malignity of the smell so easi­ly, as they doe which use them not?

A. The reason is this; they that [Page 7] use them, have their throat, pal­late; and nostrells glutted with the sent, these parts being next neighbours to the smelling part; therefore themselves smell it little, or nothing at all: As for example, touching or feeling any cold thing with cold hands, one cannot so easily judge of the coldnesse, as with warme.

Q. Why cannot those that have stinking breathes, perceive the stench of it?

A. By the selfe same reason aforesaid; because they have those parts affected and infected with their owne stinke, them­selves being disenabled to per­ceive it.

Of the biting of a mad dog.

Q. WHy is it, that a man bitten with a madde dog, fals not mad so soone as other animals doe?

A. It is because that man is of a more excellent structure, and better temperament, than a­ny other sublunary creature; also that he being endowed with a reasonable soule, is not so soone mad, nor so easily besides him­selfe as other animals are.

Of a Jeere.

Q. WHat is the reason, that wee commonly are of­fended more at a Ieere, than at an angry word?

A. Because we perceive most times, that an injurious, or angry word proceedes from suddaine passion and choler, or for some revenge against truth, yea con­trary to the Conscience and o­pinion of him that proffers it: but a Jeere proceedes from a contempt and scorne, and pur­poseth to put one in a chafe and outrage, without any occasion at all.

Of Monsters.

Q. WHat is the cause of the generation of Mon­sters?

A. There are many; as the su­peraboundance of Seede, or the insufficiency of the Materia, the weaknesse of the seminall ver­tue, the defect of the wombe, the imagination being absent from the female at the time of conception, and the conjun­ction of two animals of different kindes or species.

Q. Wherefore doe not Monsters live long after their comming forth?

A. Because that being imper­fect, they are so much the more [Page 11] feeble; so that feeling them­selves out of the wombe, and sensible of cold, which is an e­nemy to nature, they cannot subsist long, especially in cold clymates; and by how much the more they are imperfect, the shorter time they live.

Q. VVherefore is it, that Af­fricke produceth more Monsters than other Countryes?

A. The reason is, because it is extreamly hot, and waters very scarce, and a Countrey very spa­cious, vast, and sandy; so that all sorts of beasts assemble, and flocke to the Fountaines to drinke, where they couple toge­ther, without any respect of Species or kinde, and thence it comes to passe that so many Monsters are there bred: More­over Affricke being a Countrey very hot, (as is said) and heare [Page 12] being a friend to nature, Mon­sters live longer there, than in a­ny other part of the World of a colder temperature.

Of Women.

Qu. VVHy is it that Women are more desirous of pleasure in Summer than in Winter, and men on the contra­ry, in Winter than in Summer?

An. To say truth, they are at all times more inclined that way than men; because they being cold and imperfect, cheere themselves, and are comfor­ted by the heate and conjuncti­on with man: but they are more desirous farre that way in Sum­mer, than in Winter, because [Page 13] the heate and drynesse of that season doth very much temper their coldnesse and naturall hu­midity. Men, on the contrary, which are of a hotter tempera­ment, dryer and stronger, doe (as it were) languish and dis­solve by this heate, which wea­kens, and much debilitates their strength, and to that disenableth them: Even as the Sun shining upon a fire, much weakeneth the heate thereof. But the in­tense coldnesse of the Winter enforcing naturall heate of the man inwardly, he becommeth warmer; and the Woman being afflicted with a double frigidity, becomes (as it were) frozen, for their temperature is much more cooled.

Then without doubt, it is far more convenient and fit, that the one Sexe one time, the other [Page 14] another should affect, than both together, at one and the selfe­same season should be desirous: For otherwise they would over­heate themselves, by the too frequent emission and profusi­on, to the great prejudice of health, and much shorten life.

Q. Whence commeth it, that those women that admit diversity of men, become lesse fruitfull?

A. Because that the diversity of temperaments of divers eje­ctions and emissions doe hinder conception, even as the diver­sity of dishes and viands doe hinder the digestion of the sto­macke.

Qu. Whence happeneth it, that barren women are usually more desirous that way than those that are fruitfull?

A. Because they naturally are more excrementitious, and [Page 15] commonly they purge not na­turally as others doe, by the wo­mans healthy sicknesse.

Qu. Why is it that women mar­ried very young, are more lustfull than others?

A. It is because that kind of appetite is awakened, and pro­voked in them before its time, and naturall passages being o­pened, that kind of delight much increaseth in them, and often-times proves a dangerous and pernicious habite.

Q. Wherefore is it, that women with child, have disordinate ap­petites, and a longing to eate unu­suall food?

An. This happeneth about the second or third Moneth of their conceiving, when the naturall purgation gathers toge­ther about the Matrice, for the nourishing of the fruite: For if [Page 16] the naturall purgation be whol­ly corrupted, and over char­ged with some ill humour, this evill imparteth it selfe often­times, as by some contagion to the Orifice beneath, and from thence to the stomacke, and causeth her to desire meates of the same quality as that humour requires; so that if that corrupt humour bee participant of me­lancholy, it happeneth that the party with child desireth to eate coales, tyles, ashes, or some other adust things: If that humour be of the quality of a pricking and biting phlegme, she desires Vinegar, or sowre meates, and sauces of such kind, and so of other humours. But this happeneth not to all women with child, because all have not that naturall purgation so vicious and corrupt: Moreo­ver, [Page 17] the wiser sort of them doe moderate, or conceale these kind of desires and longings: The same reason is, for the loathing and detesting that they have to some meates, which seeme hate­full unto them, according to the evill humours which predomi­nate, as aforesaid.

Q. Wherefore is it, that great-bellyed women have not (or very seldome have) their naturall all pur­gations?

A. Because the matter that is voyded by them, serveth for the nourishing of the Embrio, or fruit conceived.

Q. VVherefore is it, that wo­men great with a man childe, are more cheerely and better coloured, than those that go with a Female:

A. It is because in the males there is a great deale more na­turall heate; which the mothers [Page 18] doe feele and perceive, and by consequence are better colou­red, and more healthy, than when they goe with a female.

Q. VVhat is the reason, that women with Childe are more tet­chy, then when they are not?

A. It is, because they are then lesse afraid of being offen­ded so long as they are bigge, wherein they discover their weaknesse; for weake and feeble persons, become more insolent when they know themselves cleare out of danger and feare▪ and great courages contrarily shew themselves most in greatest dangers.

Q. VVhy are women more co­vetous, more crafty, and revenge­full than men?

A. By reason of the weak­nesse of their nature; for being not able by force to support and [Page 19] maintaine themselves, they be­take themselves to craft, cove­tousnesse, and discord, which Casar said, was the Mother of Assurance.

Q. VVherefore are women more heavy at the beginning of con­ception, than after they have gone some moneths with childe?

A. Because at the beginning the infant participates not so much of the humours within the body of the Mother, as when it groweth a little bigger; for it is nourished by the naturall purga­tions, and superfluous humors of the Mother.

Q. VVherefore hath nature placed the Paps of the woman upon the stomacke, and not lower, as o­ther female animals?

A. In regard of the preserva­tion of her modesty: moreover, she being an upright, and two­footed [Page 20] creature, and of a singu­lar perfection above all other females, Nature provided her a place more decent for them, and freed her from a great trou­ble, which were they otherwise placed, would be undecent, and incommodious.

Q. Wherefore have not men great Paps, and large Dugs, as women have?

A. Nature frames nothing in vaine: these great Pappes being given to Women as vessels to receive their naturall purgati­ons, which are converted into Milke, for the sustenance of the infant; it was needlesse, that men, that have no such pur­gations, and is not fit they should suckle their infants, should have any such large re­ceptacles, or vessels.

Q. But how comes it, that wo­mans [Page 21] Paps or Breast, begin not to rise or appeare, before the age of 12 or 13 yeares?

A. Because then beginneth the time of their naturall pur­gations, and have them not be­fore that age.

Q. Wherefore is it, that women and children weepe oftner, and with more facility, than men of a perfect age?

A. It is, because both women and children are very humide, & therefore being surcharged and pressed by griefe and vexation, they easily evacuate that plen­ty of moysture by the way of teares.

Q. Whence is it, that the man and the woman both old, and con­sequently cold, that the woman is not so easily, nor so soone drunke as the man?

A. By reason that women [Page 22] being cold and moyst, doe more resist the heate of Wine; and old men being dry, and the Wine soaking in, and greatly moystning their bodies, doth more endamage them.

Q. Wherefore is it, that women are more mutable and variable than men?

A. Because they are of a tem­parament lesse perfect, being more cold than men, and things of more perfection, are lesse mutable: moreover, women be­ing more weake, are so much the more suspicious, and conten­tious, and suspicion brings al­waies with it a change of will: But let me say thus much in their behalfe, They are more con­stant in their love than men.

Q. Why doe women make wa­ter stooping, and men doe the con­trary?

[Page 23] A. Because their bladder stands higher than a mans doth.

Q. What is the reason, that when maidens breasts beginne to grow, they begin to change their voice?

A. Because then the Organ of the voice is wider and lesser closed; which is common, when they are come to the teenes.

Q. Why are some twinnes not so strong as others be?

A. Because the Seede which should have served one recep­tacle, was parted into two.

Q. Why doe the Paps of mai­dens when they are in their teenes grow bigge, and not before that time?

A. Albertus Magnus saith, the reason is, that then her monethly termes doe begin to have course and increase, and by [Page 24] that reason her breasts grow bigge.

Q. Why hath a woman that is great with childe of a boy, the right dug harder than the left?

A. Because the Male-childe is conceived in the right side of the Mother; and therefore the Flowers or Termes have more course to the right Pap, than to the left, and so by this reason causeth it to be harder.

Q. And likewise why doth the hardnesse of the Pappes betoken the health of the Childe in the Matrix?

A. The reason is, because her Terms are turned into milk, and that Milke doth nourish the fruite in the wombe aboundant­ly, and thereby its strength is manifested (as Aristotle saith.)

Q. Why is the Milke of a wo­mans breast white, seeing that her [Page 25] Termes are red, which it is in­gendred of?

A. Because the blood well purged and concocted be­commeth white, as it appea­reth in any flesh, whose pro­per colour is red, but being sod, it is white.

Q. How shall one know when a woman hath twinnes in her wombe?

A. Nature hath given a certaine signe, for when a woman is quicke sixe weeks, or thereabouts; shee then may perceive a seame or stroke downe from the mid­dle of her breasts, to the bot­tome of her belly, of a darke colour, like a Veine.

Q. Why haue not birds milke and Paps?

A. Because Paps would hinder their flying.

[Page 26] Qu. How comes it to passe that Nature doth produce both man and woman in one body, commonly called Hermophro­dites?

An. Because Nature hath three Receptacles, wherein the seed of man doth flow; the one in the right side, which commonly doth breed the Male; the other on the left side, which doth breed the Female, and the third vessell or receptacle, is that which is in the middle, in which the seed doth fall, whereby the Hermophro­dite is begotten, which we commonly terme Monsters; but this is not ordinary, but rather extraordinary; for Nature doth never produce any of these Monsters, but by some extraordinary and [Page 27] lascivious thoughts in the very act, or else after the act, which bringeth sleepe, there to continue in the bo­dy of the Female, which I thinke, and some other lear­ned are of my opinion, is a maine cause of these Mon­sters, called Hermophro­dites; and sometimes Nature hath given them that are thus luxurious, no comfort of their issue; for if not Her­mophrodites, then they proove fooles and ideots.

Qu. Why doe some children resemble sometime their Fa­ther more than the Mother, which breeds them in their bo­dy? and sometime like the Grandsir, or some other of their kinred?

Ans. It is according to their youth, whether it bee [Page 28] father or mother which hath more seed in their vessels than the other, which over­flowes the lesser, and being more desirous of lust, which causeth the same likenesse: And againe, it is, when in the very act the man remembers the visage of the Woman, which is a great matter, ha­ving it in his thought at that time; sometimes it is like the Grand-father, when hee is thought upon, or remem­bred in the like action.

Qu. Why doe those infants which come out of the wombe at the eight Moneths end, most commonly become weake, and sometimes in danger of death?

A. Because nature is weak in those women, and not able in regard of their bur­den, to hold out any longer, [Page 29] by reason of the watery and cold Planet, the Moone, which hath rule in every bo­dy whatsoever; and by rea­son the Moon is retrograde, & ill desposed at that time, is the cause of its death.

Q. Why doth the infant o­pen the wombe at forty weekes end?

A. The reason is, (as wee may see in divers fruites) when they be ripe, they ea­sily fal, and so likewise, when the childe is at full growth, then the vessell doth breake, or open, and the tendons, or ligaments easily broken: and therefore, those women which hold out their full time, without their terms fal­ling down in that time, haue strong and lusty children, and live long.

[Page 30] Q. Why doth either exces­sive ioy or griefe cause a wo­man to miscarry?

A. Sometime extraor­dinary joy doth take away the naturall heat, which cau­seth and giveth life to the seede in the wombe, and so causeth miscarrying: and the very same reason is given for griefe conceived, which taketh away the natural heat from the wombe to comfort the heart.

Q. Why doth the tongue sometimes lose the use of spea­king?

A. The learned Physitian Hypocrates saith, sometime it doth happen through a Pal­sie, or Apoplexy, which is by a violent effusion of blood and of other thicke hu­mours: and againe, it is the [Page 31] infection spiritus animalis in the Median part of the braine, which is an hinde­rāce that the vigor or spirit is not carryed unto the tongue; which is the maine cause why the tongue some­times, is not able to expresse those actions which its office ought to make manifest.

Q. Why did nature make rather the braine cold than hot?

A. For this maine reason onely; to temper and mode­rate the heate of the heart, to the end it might serve in stead of a Fan or cooler.

Q. Wherefore made Nature Man naked, and without wea­pons, onely his armes to defend him?

A. Nature having bestow­ed wisedome upon man, hath [Page 32] given him meanes enough to arme himselfe at his owne pleasure, as well against the cold and heate of the aire, as against the blowes of his e­nemies.

Q. What is the cause, that children, who are moyst by na­ture, are not bald notwithstan­ding?

A. Because their humidi­ty is intermingled with a temperate heate.

Q. Why doth Rue, being planted under a fig-tree, grow the better, and receiveth more nourishment?

A. Because it drawes unto it selfe the sweetnesse of the Fig-tree; or else the Fig-tree suckes away from the Rue a part of his bitternesse, and so being somewat sweetned, it groweth the better.

[Page 33] Q. Why doe old men dye al­most without paine?

A. By reason that all their sences are debilitated, and their rudicall moysture, and naturall heate consu­med.

Q. Why doth sorrow and care make some men to look old and gray before their time?

Answ. Because they dry up the moysture of their bodie by their Cho­lericke humour, which is too predominant in them; and indeede Age is no thing but a kind of drynesse.

Q. Wherefore are womens counsailes which they give upon the suddaine com­monly esteeemed happy and prosperous in effect, and those which they give upon long de­liberation [Page 34] unlucky and disa­strous?

A. Erasmus is of opinion, that their mindes are (for the most part) employed with what they most affect: and upon a pinch, if they bee put to it, they shew much and a quicke wittinesse; for Women are naturally farre more witty than men, but more prone to affect, and sometimes make use of it to extreame wicked­nesse.

Q. VVherefore is it said, whats a VVoman but her tongue?

A. Because antienly they had no other defence, nor weapon but that: but now they have better fortified themselves with tongue, tooth, and nayles.

[Page 35] Q. VVhat kinde of people are those that doe not sleepe in their owne faces?

A. Women that paint, which put on other faces than nature gave them, un­der which fained fairenesse there is a foule pretence of concealing age and wrinkles, but not their desire of youth­full actions.

Q. What doe you iudge to be most fit for the tranquility of of a marryed life?

A. No married life can be peaceable and quiet, except the man be deafe, and the woman blind; for either of them must conceale some­things: [Page 37] that she being blind, may not be peeping & pry­ing into every action of her husband: & he deafe, that he may not heare his wife braw­ling continually at home.

Of a widow.

Q. Wherefore is it that no Spaniard of what meane qua­lity soever will marry a wid­dow, bee shee very young and wealthy?

A. It hath beene a resolu­tion of theirs from Antiqui­ty, and continueth to this [Page 38] day: and to this effect one of them made this answer,

Qu. Which is rather to bee chosen for marriage, a Maide or a Widow?

An. Herein I for my part am put to it: Hesiod perswa­ded his brother to marry a Maide, that hee might traine her up in the path of hone­sty: but by your leave good old Poet, I like it not, for I had rather chuse a Widow, who having beene vertu­ously matched already, knows how to tread that path, and that labour is sa­ved; in the other it were to come.

Of Physicke.

Qu. WHat's the reason that many things as bitter as the medicine, yet purge not in effect so forcibly as the medi­cine it selfe?

An. Because it is not the onely quality of bitternesse that causeth purgation, but also the resistance to the concoction: For the medi­cine cannot be digested, nor concocted by naturall heate, or if it could, it would not [Page 40] purge; but its principall ver­tue consists in attracting the humors of the whole body, or from some part thereof, according to their severall vertues; & being insuperable in contention, against the na­turall heat of the body, it re­tires to it selfe, drawing with it, and forcing all out that it meetes withall.

Of Cabage, or Coleworts.

Qu. WHence is it; that Coleworts are hurt­full to them that are aguish?

A. By the reason they are hot, and cause the head­ach, dreames, and slumbers, through their fumes and va­pours.

Q. Wherefore is it, that [Page 41] Rue and Coleworts, are two plants that the one cannot thrive by the other?

A. Because they are both hot, and attracting, or draw­ing unto them an abundance of moysture from the earth, for their aliment and refresh­ment, they one starve the o­ther through drought, and for want of sufficient moy­sture.

Marmalade.

HOw can it possible bee, that Marmalad being taken before meate bindes the body, & after meat loosneth it?

A. To say the truth, it is all times restringent; but it looseneth by accident, be­cause it is heavy, and by that [Page 42] meanes it beares downe the meate, and drives it downe­ward being eaten after meat.

Of contayning.

HOw can it bee, that one glasse full of ashes can re­ceive, and containe another glasse of the same measure full of water?

An. It is because that the ashes being not a continuate and solid body, containe much ayre, which giving place to the water, as to a grosse body, the water fills and takes up the place. Moreover, for the receiving of as much water as ashes, the ashes must bee reaso­nable warme, or tepide at the [Page 43] least, to the end, that the Ayre by this meanes, and the spirit therein inclosed, may be exhaled by the infu­sion of the water, and a part of the water it selfe may be [...]vaporated by the heate of [...]he ashes.

The same may be sayd of [...]uicke Lime, which will receive a great quantity of water and sand, the heape knowing never the bigger; because (I say) the spirits [...] it are exhaled in smoake, [...]d the water also evapora­ [...]th, and the sand comming [...] fill up their places, the [...]ape becomes more solid and heavy, but very little, or [...]thing bigger.

Q. But how is it, that a glasse [...]full of water, will receive [...]ny pieces of money, without [Page 44] spilling one drop of water?

A. For this experiment, the brim of the Glasse must bee dry, and not moyst at all; and and then the water giving place to the money that shal be put in, will rise up above the brim of the glasse, in the middle in a sphericall man­ner: But if the brim be moist, it will not containe so many peeces of money, but pre­sently runne over, mee­ting its fellow moysture.

Of Beards.

Qu. HOw happeneth it, that some have their Beards thicke, and bushy, and other some very thinne?

[Page 45] A. Even as (saith Calen) those trees become greater, more branched, and full of boughes, that are planted in a fat and moyst ground, than those in a sandy and drie: by the same reason the beard becomes more bu­shy in them that are of a ten­der and moyst tempera­ment; and contrary wise, thinne to those that have a flesh more hard and dry: Neverthelesse, it may hap­pen also through a great­nesse of heate, which much opens the pores, that the matter of the haire is exha­led sometimes, and comes forth, and by that means the beard becomes very thinne; for the haire proceedes of certaine fuliginous or smutty exhalations, which become [Page 46] thicke and hard, and taking root in the flesh, bud out (as it were) through the pores, and are nourished by the humi­dity and excrements of the body: if then this matter cannot issue forth at the Pores, they being stopped up or closed, or on the con­trary, they being very o­pen, the beard growes very thinne.

Q. Wherefore is it, that wee are ill conceited of them that have their haire of one colour, and their beard of another? Witnesse Martial against Zoilus.

A. Because the diversity of colour of haire proceeds from the diversity of hu­mours: one and the selfe same man having divers hu­mours predominant in him, is commonly, inconstant, dis­sembling, and mutable: I speak of him as by nature so; who, neverthelesse, by grace and discretion, may over­come his constitution, and maugre his ilnesse of tempe­rature: as Socrates said of himselfe.

Of Maids.

Q. WHerefore is it, that Maidens having past the age of ripenesse, and loosing that time of marriage, become pale-coloured, and yellowish?

A. By the reason of the retention of the superfluous humours, which are evacu­ated by the consummation of Matrimony, and those corrupting within them, vi­tiates the blood, and brings them into great and dange­rous diseases, which can very hardly be cured, but by mar­riage.

Of Hares.

Qu. HOw is it, that the Hare sleepes with her [...]yes open?

A. Because her eye­ [...]ds are not large enough to [...]over her eyes. The like [...]so is it, as many doe [...]eport with many other A­ [...]imals, as the Lyon him­ [...]lfe.

Of Lyons.

Q. WHerefore is it, that the Lyon hates the Ape so extreamly?

A. It is because the Lyon [Page 50] is generous, free, couragious, and without deceit: the Ape contrariwise, is a beast full of deceit and trickes: which antipathy is the cause of the Lyons extraordinary ha­tred against him. Some are of opinion, that the flesh of the Ape is very medicinable to the Lyon, which the Lyon knowing by a naturall instinct, (as many other beasts doe na­turally know remedies fit­test for them) hee suddain­ly falls upon him, and de­voures him.

Of Wolves.

Qu. WHerefore is it, that the VVolfe disco­vering a man, before the man him, is said to take away the mans breath?

A. I (saith the Author) have divers times found this to bee false by experience; although some are of opini­on, that it is done, not by being first perceived by the Wolfe, or perceiving him first, as the Poet saith, Lupi Marim videre priores: but because hee hath a kinde of a charming breath to stop our breath, by corrupting the ambient aire that we are [Page 52] in for that instant. But I ra­ther suppose, that this hap­peneth not but to faint-hear­ted, and weake cowards, which are stricken into a maze and astonishment, which is a cause that the na­turall heate retires inward, neare about the heart, so that the outward parts being destitute of heate, become as it were benumb'd, and shake as those doe through ex­treame cold in the winter.

Q. Whence comes it to passe, that the flesh of a sheepe bitten by a wolfe, eates farre tenderer than others, & the wool is more apt to breed lice & vermin?

A. It is because the breath of the wolfe is very hot, and attenuating the flesh by his heate, makes it more tender; and by the same cause the [Page 53] wool participates the altera­tion of the flesh, and is more subject and apt to putrefacti­on, and to breed vermin. This is the solution of Plu­tarch. Plut. [...] Lib 2.

Q. Whence is it that the wolfe is sayd, never to see his syre nor whelpe?

A. Because the Wolfe af­ter his coupling with the fe­male, smells very ranke and strong, farre more than be­fore; the smell being aug­mented by the motions of the humors which are in the coupling: wherefore the o­ther wolves in a rage fall up­on him, and worry him to death, and teare him peece-meale: and by that meanes he shal never see his whelps, nor they him, nor their owne which they shall beget. The [Page 54] generall opinion of Hunters is, that the Bitch-wolfe ne­ver couples with the Male but once in her life, which is the cause that many Male­wolves follow her when she is proud, and fight; and while they are all fighting, if any one of them couple with her, all the rest fall upon him, and kill him.

Of Mules, Male and Female.

Qu. VVHy is it that the Mulets beget not, nor the Mules can conceive?

A. Some are of opinion, that this proceedeth from their being ingendred of two divers and very different spe­cies, [Page 55] or kinds of animals; (for the Horse is of a very hot, and the Asse of a very cold temperament by nature) they have not a disposition requisite for generation and conception: Or rather, be­cause Nature doth abhorre the generation and propaga­tion of monsters: and Ani­mals being engendered of two different creatures (as these are) being monsters, Nature will not permit, that their generation shall extend or enlarge it selfe any far­ther. This reason is generall, and the precedent is particu­lar, but both probable; ne­verthelesse it is observed, that Mules have sometimes conceived & brought forth.

Quest. Wherefore is it that Mulets are stronger, sounder, [Page 56] and longer-liv'd than Horses or asses, being they participate of both natures?

A. Because by the provi­dence of nature, the defect of generation which is in them, is recompensed by their o­ther qualities; or rather, be­cause of the great heate of the horse, and the coldnesse of the Asse being mixed to­gether, doe make a good temperamēt by the strength, healthinesse, livelinesse, and long continuance of the Mulet, which partakes of both Species.

Q. Wherefore is it, that the Mulets participate more of the nature of the Asse, than of the Horse, being that the Horse is greater both in cou­rage and fiercenesse, and more generous than the Asse?

[Page 57] A. Because the Asse is of a melancholicke constituti­on, and by consequence more desirous of copulation, lust, and venery, by the rea­son whereof, her feede is predominant in the genera­tion of the Mulet: or rather it is, because the seede of the Asse being of a colder tem­per, than that of the Horse, is more tenacious or retay­ning.

Of Drunkards.

Q. WHerefore is it, that great drinkers are said to gather death, whence others gather life?

A. By the reason of excesse; for Plures enecat intēperantia quā gladius: Excesse killeth [Page 58] more than the sword: and by this meanes their foreheads oreshew to the world, their more than brutish affection, by the variety of pimples, the rubies on their noses, the rednesse of their eyes, the trembling of their hands, their stinking breath: and as their bodies batten, so their soules wither, and themselves accelerate their deaths as immature by their intemperance; As Saint Austine noteth: Multi manducant & bibunt in hac vita quod postea in inferno digerant. Many eate and drinke that in this life, which they must afterwards digest in Hell. And Dio­genes called these men the Charyhdes of life: For the Charybdis swallows what the [Page 59] sea brings to it, and casts it up againe: but these swal­low up rivers and lands, but never cast them up againe.

Q. VVherefore is it, that teares are frequent and use­full to your Maudlin drun­kards?

A. The reason is, that the shedding of teares, is a great ease to them, by the effusion of the superabundant hu­mours in the head; for the braine is filled with vapours, which is much eased by such teares, and by consequence they:Lib. 5. Eleg. as Tibullus acknow­ledgeth thus.

Qu. Wherefore is it that to a drunken man every thing seemes two?

A. These questions are not for a triviall understanding to resolve; but I will doe my endeavour to enucleate what you propose. The reason then is, that by the a­bundance of humectation, or moistning the tender mus­cles of the eyes more than ordinary affected and con­tracted, they divert and distract the eyes, the one be­ing forced upwards, and the other downewards. There­fore [Page 61] both the eyes doe not direct themselves to one marke or object, which cau­seth the sight to be double, each eye directing it selfe differently.

Qu. How doe these pot-com­panions excuse themselves?

An. Certainly (I thinke) out of Anacreon thus:

Qu. What kind of life is most fit for these kinde of Ani­mals?

An. In my conceite the life of Frogs; for they ha­ving liquor enough, yet croake for more, that is, for fresh raine.

Quest. How is it that Wine workes contrary and different effects in the drinkers?

An. The Sunne melts the Ice, and hardens [...], by the diversity of the subject whereon it operateth. So Wine, not of its owne Na­ture, but by the nature of the bodies into which it is powred, they being not all [Page 63] of one temper, workes di­vers and different effects: The melancholy man be­comes fearefull without any manifest cause, and steales away, and starts as fearefull at every noise: hee talkes of nothing but Ghosts, and dead men, or on the Scrip­ture; and is never more reli­gious, than when hee hath got a cup or two. The phlegmaticke becomes hea­vy, dull, and stupid: The sanguine hee laughes, sings, dances, and spends him­selfe in mirth: The Cho­lericke hee puts all the rest in a confusion, and quarrels: There I leave him. So Ho­race expresseth these diffe­rent effects thus:

Q. Why doe these men u­sual [...]y beginne from halves to whole ones, and from pints to gallons?

A. Not without reason; for lesser draughts cannot so soone exatiate as the grea­ter. Nature would bee di­sturbed by the greater quan­ties [Page 65] of draughts; but by the lesser (as it were by use) it will beare the greater; as Milo carryed his calfe, and by continuall custome carryed him when hee was an Oxe.

Q. What's the reason, that any of these falling into a Dropsie, and being they are full of Water, yet are afflicted with an unquench­able thirst?

A. Because, even that moysture to them is salt, and as it passeth not a­way from them, it cor­rupts and dryeth the mouth of the stomacke; and they are feverish likewise. Fur­thermore, by how much the more big their belly grows, the rest of the body is so much the dryer.

[Page 66] Q. Why hath nature given man a narrower & straighter belly, than to other Creatures?

A. That it may teach us (as Saint Chrisostome saith) to bee (as we ought) conten­ted with a little: For many have more hungry and big­ger eyes, than their bellies. Hence is the Proverb, The eye is bigger than the belly: Or, 'Tis easier to fill the belly than the eye.

Q. VVhat, or who are the companions of Bacchus?

A. Pantherae, Tigres, Bacchū Satyrique sequuntur;

In vino feritas, iurgia, probra, Venus.

[Page 67] And herein is showne the effects of Wine in the diver­sity of persons and compa­nies. By Panthers and Tigres [...]s meant fury and cruelty, which are, and have beene often exemplyfied by sud­daine stabbings, and death on both sides. By Venus and the Satyres, lust is under­stood; for many being well heated in the Kidneyes by Wine, are very forward to that action, all which con­clude the verse to bee Au­ [...]henticke.

Q. But who were Diogenes his Parasites?

A. Diogenes the Cynike, when he saw Mice come upō his Table; said to himselfe;

Even Diogenes himselfe, feedes Parasites.

[Page 68] Qu. What wine is best?

An. That which pleaseth foure of the Senses: The eyes by the colour, the nose by the fragrancy, the palate by the taste; and the eares by the good report; for good Wine needes no bush.

Quest. What is wine good for?

An. It is most usefull ma­ny wayes.

First, it makes a man for­get crosses and misfortunes as a Poet sayd truely:

Secondly, it causeth sleep. Thirdly, it is an Antidote [...]gainst sadnesse, and it is as [...] were a life to man: It is [...]he Guardian of health, it [...]omforteth naturall heate, and disperseth it all over the body; it tempereth the cho­ [...]ricke humours, and ex­ [...]ells them, and melancho­ [...] in like manner. Contra­wise, it causeth the Apo­ [...]exy, Crampe, Epilepsie, [...]emicrany, stupefactions, [...]d cold passions by the ex­ [...]sse.

Qu. Whether doth the drin­ [...] drink the wine, or the wine [...]e drinker?

[Page 70] An. Both while you have it in the cup, the Wine is in your power: but when you have dranke it, you are in the Wines.

Quest. VVhat is drunken­nesse?

An. A learned man speaks of it in this manner: ‘Drun­kennesse (saith hee) is a complementall Devill, a sweet poyson, a pleasing sinne, which whosoever hath, (Drunkennesse he meaneth) hath not him­selfe; and hee that com­mitteth it, committeth not that one sinne, but he is all sinne. A Drunkard is sport for the Devill, a laughter to the World, a beast to himselfe, and fall so often in jest, that at the last he falls forever.’

[Page 71] Qu. Whether can those sins which are committed by a drunken man, be any wayes excused?

An. Aristotle asketh this same question, and answe­reth himselfe thus: Hee that being drunke, committeth a­ny fact, ought to be double­ly punished, as well for be­ing drunke, as for commit­ting the fact.

Qu. Can there be no remedy for this, nor cure for such a disease?

An. Plautus was of opi­nion, that it were as easie to make Ivory black with Inke, which cannot hee, as to pre­scribe a meane to these men. And Horace was of opinion, that a man were as well able to part two Bulls in sight, as to stint two drunkards of [Page 72] their liquor. But in ancient times amongst the Persians it was forbidden by the law, that no man should urge or force another to drink more, than what himselfe thought fit: Which law, if it were in force in these dayes, many inconveniences would bee prescinded and taken away, and many lives saved.

Q. VVhat was the reason, that the Ancients alwaies brought in the picture of death at their merry meetings?

A. That thereby they might containe themselves within the limits of judge­ment, sence, and understan­ding.

Of discord and fighting.

Qu. OF what is man most in danger?

A. Of what he ought not; (that is to say) of man▪ For Home homini Lupus: Man to man is a Wolfe: No evill more frequent, and none more forcible; stormes have their presages, buildings crack before they fall, and smoak foretels fire: But the destruction of man and man, is most commonly suddain, is more closely carryed, by how much the more neare it is; for many have the shape of man, but the cruelty of beasts themselves.

[Page 74] Q. How may a man best re­venge himselfe?

A. First, if hee shew him­selfe to be good and honest. Secondly, if he seeke no re­venge; whereupon S. Chry­sostome saith, If thou wilt bee revenged, be silent, and by that thou woundest deeply. For it is a great vertue, if thou hurtest not him by whom thou art hurt: it is valour and forti­tude if thou being hurt, dost remit, and forgive it; and it is a great glory, if thou forgi­vest him, whom thou canst hurt, and wilt not: for Posse, & nolle nobile est.

Q. By whom is a man most hurt?

A. By himselfe. It is an old saying, but a wise one: Nemo laeditur wisi a seipso: no [Page 75] man is hurt but by himselfe. By the example of Iob, whom neither the divel, e­nemies, friends, wife, losse of goods and children, afflicti­on of diseases from top to toe, from head to heele, could not hurt, but all these were by him overcome, in not hurting himselfe by im­patience.

Q. VVhat hard thing is broken by softnesse?

A. St. Chysostome answe­reth, Oratione molli ossa con­fringi: That bones them­selves are broken by softnesse, id est, gentlenesse of speech: and

[Page 76] Qu. What are the best and worst manners of requitals?

A. Five, as I observe. Not to requite a good with good is evill;

Bad to requite with bad, 's a tricke o' th' Devill;

Bad to requite for good, is most unjust;

Good to requite for good, is good and just;

But good for ill is best, so judge we must.

Q. Which of the two is more sufferable, a Tyrant, or hang­man?

A. It is an easie question, and yet a question: Antisthe­nes the Philosopher was of opinion in behalfe of the Hangman. For saith hee, the Hangman kills the no­cent, [Page 77] but the Tyrant the in­nocent:

Of Money.

Qu. VVHat, and whence is money?

A. Let her speak her selfe, for when shee speakes, all mouths are stopt: nay, can perswade more by silence, than Cicero could with his E­loquence, yet this she sayes of her selfe:

Of Meteors.

Qu. VVHat is the reason of the Meteors?

An. The word Meteor signifies a thing drawne, or lifted up on high, because these imperfect bodies are engendred of exhalations, or of vapors of the earth & wa­ter, [Page 79] and those are called Meteors: and seeing that they are engendred not one­ly on high, but also below, and within the concavities of the earth, those that write of this subject are very diffe­rent in opinion.

Qu. Wherefore is it, that sometimes we seeme to see the Starres fall?

An. Those are not Stars, but Meteors caused of exha­lations, which being not great in quantity, and drawne up to the lower Region of the Ayre, taking fire, fall in the likenesse of a Starre.

Q. What is the cause of the Ignis fatuus, that either goes before, or follows a man in the night?

An. It is caused of a great [Page 80] and well compacted exhala­tion, and being kindled, it stands in the aire, and by the mans motion the Ayre is moved, and the fire by the Ayre, and so goes before, or follows a man: and these kind of fires or Meteors are bred neare Execution pla­ces, or Church-yards, or great Kitchins, where vis­cous or slimy matter and va­pours abound in great quan­tity.

Of Hayle.

Q. VVHat is to be thought the cause of Hayle?

Ans. When by vertue of the Sunne and Starres a vapour is elevated, it ascends [Page 81] to the middle Region of the Ayre, but enters no farther; which the environing cold by reason of its thinnesse pe­netrateth, and driving out the warmth, beginnes to turne the parts of the vapour into water, and to thicken it; but the cold (because it is great) congeleth those parts already turned into drops, and fluide into a hardnesse, and generates a greater or lesser Hayle according to the diversity of the cold and the vapour. Some­times also a vapour in the middle Region of the Ayre is converted into drops, which in falling are con­geled in the lowest Re­gion of the Ayre by.Explicand. hic terminus. An­tiperistasis; and those drops [Page 82] by meeting together, in their falling are congeled into a three-squar'd or angular haile, and not sphericall, or round.

Q. Wherefore is it, that this watry impression is more fre­quent in the Spring, than in any other time of the yeere?

A. Because the Spring is hot and moist by its tempe­rature, and by consequence most apt for the generating and elevating of vapors. For Summer being hot and dry, dryeth up, and exhausteth the vapors. Winter is cold, and dry; Autumne likewise cold, but moist, and these two last Quarters of the yeere many times permit not the vapors to bee dissol­ved: For the materia of the [Page 83] hayle is very hot, and there­fore thinne and rare; and is the sooner penetrable and convertible by the encom­passing cold. By the same reason it is, that warme wa­ter in Winter will sooner be frozen than cold.

Of the small Hayle, and Snow.

Q. VVHerefore is it, that in March the Haile is usually smaller than at other times?

A. Their generation is the same, but in quantity, of heate different; for being e­levated up into the middle [Page 84] middle region of the Aire, but in a lower place than the greater Hayle, and by the cold being converted into droppes, which are con­gealed extrinsecally be­fore their fall into the forme of Haile; but intrin­secally, or inwardly, by rea­son of the defect of cold they are softer, and of the nature and quality of snow.

Q. Whence then proceedes the snow?

A. Out of a hot and moyst vapour drawne up to the lower part of the middle Region of the aire, into which vapour the encom­passing cold entereth, by the reason of the vapors thinne­nesse, melts it into water, and congeleth it in time into [Page 85] the similitude of tosed Wooll; yet many times the snow while it falls through the lowest part of the aire, is dissolved into raine, by reason of warmth being then there: and thence it happe­neth, that at one and the selfe same time, snow falls on the hills, and raine in the valleyes.

Of Raine.

Qu. WHence is the raine produced and ge­nerated?

A. When by the vertue of the Sunne, and other Astres or Starres, a hot, [Page 86] moyst, fumous, and grosse vapour is drawne up to the upper part of the lower, or to the lower part of the mid­dle Region of the ayre, and is dissolved into a cloud, and the cloud into water, and by its weightinesse tending to its center, fals, as being of a watry substance, and falls in drops upon the earth, and falling in greater drops, it is commonly called a shower, but falling in a lesse ponde­rous manner, and with longer continuation, we cal it raine.

Q. Whence is it, that some­times the raine seemeth to be red

A. By the reason of ana­dust and dry earthlinesse, which is mingled with the vapours that are elevated [Page 87] in a time of warmth.

Of Dew.

Qu. VVHence then, hath the dew its causes

A. The Dew is generated by a vapour weakly hot, grosse, and moyst, which is elevated not much from the lowest part of the ayre, and condensated, or thickned by the nightly cold, and dissol­ved into a water; even as in an Alembicke, the vapour a seen­ding, is converted into a wa­ter: But the Dew most com­monly falleth in the eve­ning, for at that time the lowest region of the aire is [Page 88] of a colder temperature.

Q. Wherefore is it, that sheepefeeding on a Dew fal­len on the grasse, dye of the rot?

A. When a vapour par­ticipates much of the ayry moysture; (which is slimy and sweete) and is dissolved into a Dew, and falling upon the grasse and hearbs, by the operation of the Sunne, the watry part is exhaled, lea­ving a kinde of mealy sub­stance, like a Sugar upon the leaves of trees and herbage, and that is our now Manna. And by the selfe same cau­ses Laudanum is also gene­rated in the Aire. The sheepe then being much ta­ken with the sweetnesse, eate beyond their measure, and [Page 89] surfet; whereupon the gall being over-filled with cho­ler, (this kinde of dew▪ bree­ding it in them so abundant­ly) breakes, and that bile or choler, gnawes and cor­rupts the Liver, the Liver the Blood, and the Blood the whole Body. Sometimes, by the meanes of this Dew, the Liver is oppilated, ob­structed or stopped, which is the cause of a generall dis­ease and death in the flock. Albertus Magnus testifieth himselfe, to have seene these experiences.

Of Frost.

Q. WHence proceedes the Frost?

A. Almost in the same manner it is generated as the Dew, I say almost, because a greater and more intense cold is required for the pro­duction of the frost, than of the Dew, that it may not onely dissolve the hot va­pour into water, but also congeale it when it is dis­solved.

Of Springs and Fountaines.

Qu. WHence have Foun­tains and Springs their beginnings?

A. The earth in its womb hath many concavityes, and hollow veines and passages, in which, (because nothing can be empty) certaine va­pours being raised from the earth, are dissolved into wa­ter, and sticking to the sides of those veines, destill into drops, & cause little streams, which meeting together from all those parts in a low­er place, make a current, and breaking forth make a spring.

[Page 92] Qu. Wherefore is it, that some springs are constant, and some increase in the Winter, and decay in Summer?

An. By the reason of the disposition of the place of their beginning, and muta­tion of the qualities. For the more solid Hills, whose secret passages the exteriour ayre cannot easily penetrate, doe utter more constantly their waters: for the former vapours being dissolved into a fluent liquor, and that there may not bee a vacuum, or emptinesse, other vapours succeed, and are likewise dis­solved. But the Hills that are porous, that have open orifices, or passages for the exterior ayre to penetrate, e­specially in Summer, doe not [Page 93] containe the vapors, for they are dryed up by the exsicca­ting quality of the Ayre.

Q. Wherefore is it, that the springs are warme in winter, and cooler in summer?

A. The cause is from the fortification of the coldnesse of the cavernes and holes within the earth. For in win­ter, when the pores of the earth are stopped up by the exterior cold, and the hot exhalations not finding a way out, are there detained, and warme the vapours, the vapours consequently the waters, in so much that they are usually seene reake, & smoake: but in Summer the pores being open, the ex­halations easily passe, and are drawne out. And the coldnes [Page 94] of the cavernes kept in by Antiperistasis by the exte­riour heate, cooleth the va­pours and waters.

Q. Wherefore is it, that the Bath is so warme and coole, and so different in qualities?

A. The reason and resolu­tion of this question Philoso­phy gives, affirming in ge­nerall, that those Baths which are warme, receive their heate by passing through the veines of sul­phury, and burning Mine­ralls. But the diversity of the Springs proceeds from the various and divers per­mixtion of the first qualities, by the concurse of the influ­ences, also by reason of the diversity of the Minerals and earths by which they passe.

[Page 95] But to give a reason for the strange effects and qualities of some waters, it is very difficult, referring that to the hand Omnipotent.

Qu. Which kind of waters are thought to bee purest and best?

An. Those that are ligh­ter in weight, purer in sub­stance, not standing, but continually running over a pure earth towards the East: and therefore these kind of waters are more usefull in medicine than any other, by reason of their purity and vertue.

Q. Whence then are the Ri­vers caused?

An. The causes of Rivers in respect of their begin­nings, are the same with the [Page 96] springs: A River is made by the concourse of divers wa­ters, as from the spring Ior and Dan, which issue out at the foote of Libanus, the ri­ver Iordan is produced, & so likewise many famous rivers have their like beginnings and denominations; and all these run into the vast body of the devouring sea.

Of the Sea.

Qu. WHerefore is it, that the water of the sea is so salt?

A. It is a generall opini­on, that the saltnesse of the sea proceedeth from the [Page 97] mixture of the adust terrene drynesse, elevated by the power of the Sunne, and mingled with the moyst vapours that fall into the Sea, and by the same reason, the water that is streined & dreaned through ashes, becomes bitter: more­over, the heate of the Sunne continually raiseth the sweeter and lighter Waters, leaving the ter­restriall earthinesse. But the Rivers that runne out of the Sea, and (as it were) are streyned through sands and earth, flow not to us salt or bitter, but become sweet, leaving their salt qualitie in the earth, and sand behinde them; and returning againe into the sea, do much temper [Page 98] and abate the saltnes there­of: but many are of opinion, that it was salt in its first creation.

Q. Wherefore is it, that the sea ebs and flowes?

A. The cause hereof is at­tributed to the Mistresse of moysture, the Moone: for at her increase or decrease, it is certaine that the humours almost of all things doe change and alter. Wherupon the Moon running under the Sun, (which happeneth in her change) the light of both being hindred, cannot subti­liate the ayre, which being grossened, is turned to water, and the encrease of the Sea is augmented in substance, & a flowing must necessarily follow: but the Moone being [Page 99] in opposition of the Sunne, (which happeneth in her ful) disperseth her light all over the inferiour bodies: neither is she a hindrance to the Sun, for the imparting his light and power to the Sea; and hereupon the water of the Sea, which by the reason of its grossenesse contayneth vapours, becomes thinne, ascends and flowes like the droppes of warme Milke; and this encrease is not in substance, but by accident, by the rarefaction: But in the interposed quartiles of the Moone, the Sea encreaseth and decreaseth by the like causes. In the first quartile the Sea de­creaseth: in the second it increaseth accidentally by [Page 100] the way of rarefaction: In the third it decreaseth by the rarefaction, by the decreasing of the light: In the fourth the Moone com­ming nearer the Sunne, the substance of the Sea againe increaseth by the thicken­ning of the ayre. As for the foure quarters of the day naturall, the Sea imitates the motion of the Moone: For while the Moone upon the Horizon ascends to­wards the middle of the Heaven, the Sea increaseth and floweth: But the Moone declining from the middle of the Heaven towards the West, the Sea decrea­seth, and ebbes.

Againe, the Moone going forward to the West-ward, [Page 101] towards the corner of the night, the Sea increaseth, and flowes: but the Moone ascending from the corner of the night towards the East, it decreaseth and ebbes. Which when the Grand Syre of Philosophy, Ari­stotle could not comprehend and conceive, cast himselfe into the Sea, saying, If A­ristotle cannot comprehend Euripe, Euripe shall compre­hend Aristotle.

Of the Earthquake.

Qu. VVHerefore is it, that the Earth many times trembles, which we cōmonly call Earthquakes?

[Page 102] An. When in the bowels and entrailes of the Earth a great abundance of vapours being included, cannot finde away out, in the day time by the Sunne are warmed and subtiliated, and in the night are againe grossened by the cold, and being mo­ved by both these meanes, seeking a vent, they shake the sides of the earth, and cavernes, or hollow places, and many times breake it, and make it tremble, but of­tener in the night: And if they finde no issue, many times they raise the earth in the manner of a hill; where if a rupture be made, they cast out ashes and stones, and cause as it were Abysses, and bottomlesse places: [Page 103] which happening neare unto Rivers, they swallow them up for a certaine distance: but if these vapours happen under the current it selfe, they force the water over the bankes, and cause a par­ticular deluge and inundati­on.

Qu. Wherefore is it, that generally the Pestilence fol­lows Earth quakes?

An. These vapours and spirits thus enclosed, if they be venemous, and break out, they infect and corrupt the Ayre; whence in the places where this happeneth, a par­ticular Pestilence must of ne­cessity follow, and mortali­ty.

Of Windes.

Q. VVHence hath the winde its pro­duction?

An. The Winde is a cold and dry exhalation, moved up and downe laterally a­bout the earth: For when it is hot, it strives to passe through the regions of the ayre: but the cold of the middle region of the ayre meeting with it, beares it downe; which exhalation (by reason of the heat that is detained in it by its earthi­nesse) reascends, and is a­gaine by the cold with vio­lence cast down towards the earth. But through the heate [Page 105] by which it alwayes tends upward, & likewise through the meeting of other exhala­tions, it is not moved direct­ly towards the face of the earth, but side-long, and that is called Winde.

Q. Whence is the whirlwind?

An. When two opposite Winds, equall in force, doe meete, oppose each other, either the one is repercussed or driven backe; or descen­ding from above downward, and hath another wind in en­counter which is ascending, and so by their contention turne round, and take up with them wooll, straw leaves, & the like. By the opposite winds are meant, those that have their beginning frō di­vers parts of the earth, as East [Page 106] West, &c. which are the foure principall. And by the encounter of an East and South-winde, a South-east winde blowes, and so of the rest.

Of Thunder, and Lightning.

Qu. VVHerefore is it, that thunder ma­keth a sound so terrible?

An. By the reason of the violent eruption through the clouds in this manner: when by the vertue of the Sunne and other Astres a vapour is drawne up, and with that an exhalation even to the mid­dle Region of the Ayre, the vapour including or en­compassing [Page 107] the exhalation, thickens it into a cloud: The exhalation included being pincht with the coldnesse thereof, remaines within, and fortifies it selfe, and for­cing it selfe against the sides of the ambient cloud, by motion to an fro is kindled, and not finding a way out, it violently breakes the cloud: and especially when another cloud is above it, and that lower resisteth more strong­ly; for then the exhalation being not fired, cleaves the cloud, and in the going out, by the vehemency of the motion enkindles, and so cau­seth the noise and sound, and this noise is called Thunder, and the coruscation or glit­tering is the Lightning, [Page 108] although this bee at one in­stant, yet we see the Light­ning a good while before we heare the crack, by reason of the subtilty of the sight: and we many times see the fire, and heare no sound, especi­ally in the evening in sum­mer.

Q. What is the reason of that?

A. Because, unlesse the sound bee very great, before it comes to the eares, it failes by the way of multiplicati­on, as it comes through the ayre, or by its weaknesse informes not the aire, nor the aire our eares; and that the cloud is broken by the heating of the exhalati­on, and by the violence of the eruption through the [Page 109] cloud, the sound or noyse is made, which is manifested by Chest-nuts roasting in the fire, and by a bladder blowne full of winde, which beeing violently pressed, breakes and gives a cracke.

Q. Wherefore is it usually said;

A. Because that either of them, in the clymate being unnaturall, and out of sea­son, are hurtfull. For in hot­ter clymates thunder is fre­quent, by reason of the heate there abounding, frō whēce it is generated: but Nor­therne clymates, as England [Page 110] is, are of a cold temperature, and so not apt in Winter to breed such vapours and exhalations, by which it is caused: and that happening (which is rare with us) no question but it portendeth an ill disposition of the aire, which produceth divers ef­fects, according to the quali­ties thereof. But for the summer-floods, it is aparant, that they bring with them their inconveniences, as the decaying of grasse, hay, corn, and the like; and sometimes bears before it edifices, brid­ges, mills, trees, and many other very prejudiciall ac­cidents.

Q. Wherefore is it, that the lightning is said to goe with the thunder?

[Page 111] A. The Lightning is said to be oftententimes an exha­lation very sulphury and ve­nemous, which violently breaking out of the cloud, by its force, penetrative po­wer, and subtilty, tears down trees, and sometimes fires them and steeples, (as Paules was by the melting of the Lead) destroying cattle, de­molishing and consuming metalls, and whatsoever re­sisteth it; and sometimes a bolt comes with it, which by the power of the fire and influences, being decocted out of a vapour, and an exha­lation both terrestriall and mineral, & breaking through the cloud, is, as it were, shot directly downewards, and sometimes breakes downe [Page 112] Walls, and bringing with it many sorts of disastres.

The Whiteway.

Qu. VVHat is that, which in a faire night is seen in the heaven like a broad path?

A. To omit the erroneous opinions of the Ancients, it is now generally held, that that whitenesse, which appeares in a bending length in cleare nights, and faire, proceedes from a confused light of ma­ny little stars, which are in a small part of the heaven, and the weaknesse of our sight being not able to perceive them, by reason of the [Page 113] great distance of the Fir­mament where they are fixed, we discerne not them, but their confused light; and then it can be no Meteor, as some held.

Of Apparitions in the Aire.

Q. WHerefore is it, that sometimes there ap­pear strange colors in the aire?

A. The diversity of colors which seeme in the aire, pro­ceed by reason of a thick and dark cloud, which is interpo­sed betweene our view and certaine burning exhala­tions; so that when wee see these flames through the cloude, it seemes [Page 114] to us to be of divers colors, but most commonly red, and sometimes blew, when the cloud is more moyst: which colours are caused by the confusion of light and darknes; as we ordinarily see by experience in our fires: for if the smoak be grosse & thick, the flame passing through it, shewes us the like colors. It appears also in the necke of a Pigeon, or a Pea­cocke, or in mingled colourd silke, for al these things seem of another different colour, according to the reflection of the light.

Q. Wherefore is it, that the Heaven sometimes seeme to be all of a flame?

A. Because of the fiery mat­ter which is above the cloud [Page 115] through which we looke, be great in quantity and thinne, it seemes to us also, that the whole heaven is flaming; and if it bee very crasse and thicke, it appeares to us to be like blood.

Q. Wherefore is it, that sometimes wee heare divers noyses, and sounds above in the Aire?

A. Without doubt, that happeneth in the aire, when the exhalation detained & enclosed in the cold clouds, makes a way out by brea­king and tearing the cloud, as wee said before of thun­der. Neverthelesse, fearful, ignorant, and superstitious people beleeve, that it is the very sound of a Trum­pet or Drumme, as the [Page 116] true messengers of great warres presently to ensue, and seeme to see certaine troupes of Horsemen ranged in Batallia, and many other terrible things according to the feare or apprehension which they conceive.

Qu. Wherefore is it, that circles are often seene about the Moone, and other Astres?

An. The circle that is ma­ny times seene about the Sunne, and Moone, and o­ther Starres, proceeds from a cloud which is equally condensed or thickened, but somewhat thinne; and being justly interposed betweene the Moone and our view, the Moone darting her rayes through the cloud, causeth an apparition of a round cir­cle, [Page 117] in a similitude of her owne rotundity, which the Greekes call Halo: but if the interposed mist or cloud doe not cover (as it were) the whole face of the Astre, it appeares but as a semicir­cle.

Qu. Wherefore is it, that sometimes a plurality of Suns and Moones doe appeare?

An. The reason of this is, that when a cloud is oblique­ly and not directly opposed, being humide, very watry, and disposed to be dissolved into raine, and by this meanes being of an equali­ty, united, and susceptible of the impression of the fi­gures; as a Looking-glasse, upon which the Sunne or Moone giving a re­flection, [Page 118] makes a native re­semblance and figure of them, so that likewise by the reflection against the cloud, wee can hardly discerne which is which, or the one from the other. But this can not be without a great dispo­sition in the cloud; for if it be too thicke, the rayes of the Astres could not illumi­nate it; and if it be too thinne and rare, they would pene­trate and dissipate it. Pliny writes,Plin. cap 22. that sometimes there appeare three Sunnes and Moones without any raine at all in the manner afore­sayd.l. 2. Hist. nat.

Qu. Wherefore is it, that these circles are seene oftener about the Moone than the Sunne?

[Page 119] An. Because the rayes of the Sunne being of a greater vigour and power than those of the Moone, doe more easily dissipate and disperse those kind of mists or clouds.

Of the Raine-bow.

Qu. VVHence is the Rain-bow so cal­led?

An. The Greeks tearme it Iris, which name the La­tins also use; and as by isi­dore it is Etymologised quasi­aëris, and by us, it is by the reason of similitude or like­nesse tearmed a Raine-bow, quasi Rainy-bow; which seemed so admirable, that [Page 120] the Ancients called it, The daughter of Admiration.Plato in Theat. But never thelesse, it will not seeme so strange, if wee re­member what is said before, touching the diversity of co­lour, which oftentimes ap­peare in the aire; for the va­riety of the colours in the Raine-bow appeare to us, as produced from the like cau­ses.

Q. What is the cause of the Raine bow, and diversity of its colours?

A. The Raine-bow pre­sents it selfe in the aire, when we perceive the Sun through a somewhat thicke, but a transparant cloud towards us, by the reason it is dewy, and disposed to bee melted into raine, but grosse to­wards [Page 121] the Sunne, so that his raies cannot penetrate it; for in this manner, wee see three principall colours, O­range colour, green, and pur­ple; and by the mixture and confusion of these colors, by reason of the reflection of the light of the Sun, and our a­spect, others confusedly like­wise are represented: even as I said before in the Appariti­ons in the ayre; that upon the neck of a Pigeon, or Peacock, or of a changeable Taffety, according to the postures they are in, in the way of re­flection of the light.

Q. Wherefore is it, that sometimes two or three Raine-bowes are seene at one time?

A. Because when the cloud [Page 122] is very cleare and Christal­line, it accidentally happens, that by the reflection of the light, two opposite, and va­riegate Raine-bowes also appeare in the Ayre: but this happens rather, when the Sunne darts his splen­dour upon two Cloudes, and both disposed to receive the same impressions: so that sometimes a third Raine-bow is seene meerely by the reflection of the first or se­cond, or both: But those that take their reflections from the first, have their colours far more dimme, nothing so quick norlively as that which takes its first reflection from the Sunne.

Q. Wherefore is it, that the Raine-bow appeare but in [Page 123] a semicircle, and not wholly round?

A. Because the Sunne illuminates the cloud cir­cularly, and in the way of rotundity; but not so, that it may perfect a cir­cle, by the reason of the connexity of the Heaven: so that by how much the Sun is higher upon our Ho­rizon, so much the lesse the Raine-bow seemes: but morning and evening it ap­peares greatest: And by the same cause wee set our shadowes longer in the mor­ning and evening, than at noone-day.

Q. Whether doth the Raine-bow presage faire or foule weather?

A. The opinions concerning [Page 124] this point are so divers and different,Senec. li. 2. na­tur. quest. c. 6. that it is hard to judge. Seneca is of opinion, that in the morning it por­tends a faire day, at noone raine, at night Thunder.

Pliny, who in my conceit was a more curious obser­ver of the incertainty, writes, that it neither promiseth certainely raine, nor cer­tainely faire weather, but if it be double, or two, it will bee attended with raine. And the reason hereof, I guesse, is, that the cloud being very humid and moist, then when a second Bow ap­peares by reflexion, so that it is ready to melt into raine.

Qu. Wherefore is it, that many mountaines in Sicily, as [Page 125] Aetna, Naxus, Lipara, and Brocano are burning, and many Fountaines also?

An. The cause of such fires is, that the hot exhalati­ons being enclosed, and shut up in the cavernes or dennes of the earth, seeking to breake out by force, kindle by their allision and attriti­on of the earth, and such hard bodies as they meete with, and so breake out in flames through the crannies and chinks of the earth, which of it selfe being sul­phury, slimy, and oyly, and capable of fire, is the cause of the continuance of the fire a long time, casting up fire, smoake, and ash­es. As for the Foun­taines, we must presuppose, [Page 126] that they dreane through a sulphury earth, and mat­ter apt to burne, so that the more subtile exhalations is­suing through the hollow concaves of the earth, kindle as afore-said, and heate the very waters, and thence come our naturall Baths.

Of Comets, or blazing Starres.

Q. VVHerefore is it, that many times there appeare blazing-starres?

An. The Comets or bla­zing-starres are of a hot and dry matter, but thicke, and (as it were) fat, oyly, vis­cous, [Page 127] and gluy, which is the cause they keepe fire the longer: and according as it thickens more or lesse, it is also the more, or lesse cleare.

Qu. Whether are they natu­rall Starres, orno?

An. No: although many ancient Philosophers, as Se­neca, and others, and the ig­norant vulgar to this day e­steeme to be naturall. For being of a matter as afore­said, elevated on high, takes the resemblance of a celesti­all body: and that ignorance is grosse; because the Stars are in the Heavens, and these in the ayre, a great distance below the Moone, and is discovered by Astro­nomicall instruments. More­over [Page 128] the Starres follow one certaine and infallible course and motion, neither increase or diminish, nor change or alter, as the Co­mets doe.

Q Wherefore are they cal­led Comets?

A. Because the word Comet signifies both in Greeke and Latin Cometa, quasi stella Comata, that is to say, hayry or shaggy, because they have ordinari­ly divers branches, which by reason of their height and distance, seeme to us to be no bigger than a thred or haire.

Q. What do the Comets por­tend?

A. There are in the Co­mets two remarkable things: [Page 129] their long continuance, and the evills that they pre­sage: As for the durance or continuation, it can­not bee determined how long or short, because that dependeth upon the matter already gathered together, and raised up as aforesaid. Plynies opini­on is,Cap. 15. Li. 2. nat. Hist. that they conti­nue at the most 80 dayes, and at the least 7.L. 7. cap. 12. & 22. nat. q. Seneca remarks that in Nero's time, there appeared a Comet for the space of 6 moneths; and L. 7. De bello Jud. Iosephus writeth, that the Comet which threatned Hierusalems totall destructi­on, and extreame desolation, flamed over that miserable City, a whole yeares space, before Titus came before it, and beleagurd it.

[Page 130] Q. Wherefore are they held prodigious?

A. That the Comets are prodigious signes, and presages of some great Mo­narch, King, or some great or eminent person, of Pesti­lence, Famine, all Authors of note have ever observed it: yea, even the Vulgar it selfe holds this for such a certain­ty, that in Nero's time, a Co­met beginning to appeare,Lib. 4. Annal. the Commonalty (as Tacitus mentioneth) suddenly began to stirre, and to talke of no other affaires, than who should succeede in the Im­periall Crowne. Wee read also in the History of France, that a little before the fa­mous conflict of Carolus Murtellus against the Sarra­cens, [Page 131] where there were of the Sarracens more than 365000 slaine, two Comets appea­red, one which followed the Sunne rising, and a­nother the Sunne setting in the evening: and because Histories are full of these relations, it is contrary to my intent to bee Histo­ricall, but to continue in the causes of things Na­turall.

Of Minerals.

Qu. WHat is to bee held, concerning those which are called Minerals?

A. This; that there are 3 principall sorts of Minerals, Metals, Stones, and a third [Page 135] pecies which comprehends many kinds of Minerals dif­ferent one from another; which Species, as yet, hath no name proper.

Q. What doth nature de­termine touching the genera­tion of Metals?

A. The common matter of Metals are exhalations, and vapours inclosed within the entrailes of the earth, which comming together, doe con­glutinate, and adhere one to another by cold, which fastneth stones, and other hard and solid bodies one to another: for vapors enclosed and condensed by cold, first resolve into water, and the exhalations by the means of the heate of the Sun, which penetrates even into the [Page 136] bowels of the earth, a kind of burnt earth mingling with them, and by such concre­tions and mixtures is the ge­neration of Metalls; which by this meanes are nothing else, but water condensed by cold with some terrene matter.

Q. Wherefore is it then that they are so hard?

An. That the water giveth them the better part of their generation, it is easily jud­ged; because being heated, they are fluide like water, and by cold they are againe condensed into hardnesse: And if they were of earth onely, they would by fire become harder, as earth doth.

Qu. Wherefore is it then, [Page 137] that the Chynicks hold, that Metalls in generall are generated of Sulphur and Mercury?

A. 't is true, they hold so; and (say they) because they are ever found in Mynes joyning to the Metalls, and moreover, that metalls are resolved into them. But these reasons are as fallible as their Authors: For more­over than that, Sulphur and Quicksilver (which they tearme their Mercury) are not alwayes found joyning with the Metalls; by the same reason Stones, and o­ther minerals should bee the matter of Metalls.

Qu. Wherefore is it, that Metalls being melted, and running, doe not moysten, or [Page 138] wet, according to their watry quality?

An. Because they parti­cipate with drought, which hinders humectation, or moystning: and by the same cause they running over moysture, drinke up none, because the due mixture of droughth resisteth it.

There are many curious considerations upon this sub­ject, concerning the third species of Mineralls, (which are Sulphur, Alume, Vitri­ol, Arsenicke, Orpment, Salts of all sorts, as Salt, Saltpetre, Salgemme, Sal Armoniack, Sal-nitre, and Bitumen: also Christall, and glasse) in many famous Au­thors, as Pliny l. 33. & 34. Albert. Mag. demineralib. [Page 139] and Cardanus lib. 5. subtil. to whom I referre the curi­ous Reader.

Of Vegetables not sensitive.

Qu. VVHerefore are Hearbes, Trees, and the like, tearmed Vege­tables insensitive?

An. Because they are dif­ferent from the sensitive, as Man, and other Animals, which are sensitive Vege­tables; which is to say, they have sence and feeling, which the others have not; and that is called Vegetable, which is capable of growth, [Page 140] a terme common with man, living Animals, as Fowles, Fishes, Beasts, and the like; and with Hearbs, and Trees, which have a life proper to their kind.

Qu. Wherefore is it, that earth being finely serced, and sifted into a fine pow­der, yet of its owne ac­cord will bring forth grasse and weeds?

A. Because the celestiall power and influence pone­trating the surface or super­ficies of the earth, resolveth the more subtile parts (in which the seminall force ly­eth hidden) into a fume, and condenseth, or thic­keneth them againe, and transfigureth them into the species, or shape of a root; [Page 141] which being infixed in the earth, as within a mother, by the power of a con­naturall and celestiall heate, altereth and changeth the humour of the earth about it, and attracteth what is convenient to its nature, and converteth it into the substance of Hearbs, or Plants, &c.

Qu. Wherein doth their life appeare?

Answer. In this, that the Roote to them is as a mouth, whereby it recei­veth food and nutriment; and the pith as a stomack, heart, and liver, in which the nutriment is digested, and disperseth, or scatte­reth what is digested, in­to every part through [Page 142] subtile veines and conduits, the stalke or stocke contay­ning the pith being the bo­dy, and the barke being a skinne to protect the body.

Qu. Wherefore then are the leaves usefull to them?

An. Both for beauty, and for defence, and shelter of their fruite; and the knots are as joynts for dangerous flexibility by windes, and the better strengthening of them.

Qu. Wherefore is it, that Plants, Trees, and Hearbs be­ing all of an earthly substance, are neverthelesse some of them hot and moyst; which quali­ties are contrary to those of the earth, which are cold and dry?

An. Because, that if you [Page 143] consider the integral parts of them, you shall finde them terrene in substance: But if you consider the virtuall parts, and the degrees of their qualities, you shall finde some hot and dry, some hot and moist; some cold and moyst, some cold and dry, and that in the first, second, third, and fourth degrees, according to the intensnesse or remis­nesse of their qualities.

Q. Wherefore is it, that the Philosophers hold, that in them there is a distinction of sexe?

An. Because (as Ari­stotle affirmeth) in one plant both sexes cannot be: So that if a Bird should eate a Cherry, swallowing the [Page 144] stone also, and should by chance light upon the arme, or bough of an Oake, and voyd that stone whole and intire into some chinke or cleft of the barke, it may happen, (as it hath beene knowne) that that Cherry-stone may shoote out, and as it were, engraft it selfe, and beare Cherryes, and not Acorns.

Of the Sperme or Seede.

Q. WHerefore is it, that the Seede of those creatures which have attai­ned their naturall perfection, [Page 145] is more proper and apt for ge­neration?

A. Because the younger have not yet done growing, by which reason, one part of the best nutriment which is converted in those that are full growne, into seed, in the younger, turnes to growth: And this also is a cause, that the seede of the younger is more wa­try and cleare; and that of the perfect, more so­lide, and therefore more apt for generation, so that the Female doe right­ly conceive and retaine it.

Q. Wherefore is it, that amongst Plants the seede of one yeare, is better than that of two, and that of two, bet­ter [Page 146] than that of three, and so consequently?

An. Because the seed of Plants having attained their perfect maturity, afterwards become dry more and more, and by that meanes in the end lose their productive quality, and vertue; excep­ting that of Coriander, which of two yeeres, is bet­ter than that of one.

Qu. Wherefore is it, that onely the Coriander is excep­ted?

An. Because it is covered with many pellicles, or thin skinnes, which preserve it a longer time in its perfection, reteining the moysture from evaporating; which cannot safely be used, unlesse it be first prepared: and this of [Page 147] two yeeres, is easier and soo­ner prepared, and by con­sequence is the better.

Qu. Wherefore is it, that those Plants that beare a small seed, are ordinarily more fruit­full?

An. By the reason that the productive force, or genera­tive vertue being enclosed, and as it were crammed or erouded into a small vo­lume, (as I may say) is so much the more vigorous, and forcible: as generally is observed in little persons, who are great in a little vo­lume, but for the most part full of spirit and vigour, as one generally sayes of them: Rarò vidi procerum: sapiex­tem, & parvum humilem. I have seldome seene a tall [Page 148] man wise, and a little man humble.

Qu. Wherefore is it, that the weightier seeds are the better?

An. Because that their weight shews, that they are full of good substance according to their nature; and the lighter, defec­tive.

Qu. Wherefore is it, that Trees produced, or sprung up from their owne seed, are wilder, and bring not forth fruite so faire, or tast­full as those which are graf­ted?

An. Because the seed is farther from the perfecti­on of the Tree, than the graft. For it is a lesser change to make the branch [Page 149] or graft a Tree, than the seed.

Of Fowles, and Birds.

Qu. VVHerefore is it, that Birds, and Fowles bring forth Egges, and not their young in shape as some other animals doe?

An. By the reason that in their generative coupling of the Male with the Female, (that matter being given them by the Creator of all) the seed of the Hen, whose part being more moyst; dilateth it selfe to the ex­teriour or outward parts of [Page 150] the shell, and becomes white; and that which is more terrene, contracts it selfe to its centre; and be­comes yellow, which wee call the yelke; and these two are divided by thinne skins for the diversity of their na­ture. Although in some, through the weaknesse of heate, there is little or no difference in colour, espe­cially in those of Fishes, which have resemblance of Egges.

Qu. Wherefore is it, that egges are covered with shells?

An. In the wombe of the Hen they have no shells: be­cause an Egge conceived by the heate of the wombe, is nourished and vegetated till it come to bee compleate: [Page 151] then breaking the knot by which it is tyed to the Ma­trix, it comes forth in that order, that the sharpest end which was fastened to the knot, comes last to facili­tate the bringing forth, and that matter which was for­med for the shell, is soft in the wombe; but afterwards by cold after the laying is condensed, and becomes hard.

Qu. Wherefore is the cou­pling of the Cocke necessary, when hens lay without a cocke?

An. Because without the Cocke (who injecteth the generative spirit and fruit­fulnesse by which the Egge is cherished for fructifying) nothing cold bee genera­ted, although Hennes ma­ny [Page 152] times lay without a Cocke, sometimes by the treading of another Henne; and especially an Easterne winde blowing, which egges have only a similitude, and are called winde-egges, but those never productive.

Q. Wherefore is it, that one Cocko is sufficient for many Hens?

A. Because the Hens natu­rally covet not coupling so greatly as the Cocke, as it may appear by her shunning him, shee being of a colder, and he of a hotter tempera­ment.

Q. Wherefore is it, that in some one egge there are two yelks?

A. Because it may happen, that two Cocks may tread [Page 153] one and the selfe same Hen, one immediately after the o­ther, and by the aggregation of two severall spermes, two yelkes are conceived, and if there by a partition between the yelkes, it is likely there will be at winne-chicke, if not, a defective, or a some­thing monstrous bird.

Q. Wherefore is it, that foule and brids make no wa­ter, or excretion by Vrine?

A. Because they drinke little, and what is superflu­ous, is converted to the nu­triment of Plumage, of fea­thers and moreover, what Animal soever, that never sucketh, maketh no excreti­on by urine.

Of Aquaticks, of watry A­nimals.

Qu. WHat doth Philoso­phy hold, concer­ning the generation of Fishes?

A. This: that those which are of the same kinde, cou­ple not in the way of gene­ration with any other of a­nother different kinde: as the Perch not with the Roath, nor the Roach with the Perch, &c. But when they engender, it is by glyding their bellies one against the other, with such a celerity, that humane eye cannot per­ceive it: yet they all abserve [Page 155] the sex and kinde, excepting the Lamprey, which at the hissing of the Viper comes of shore, and engenders with it: As Saint Ambrose saith, Lib. 5 in Hexam. cap. 7.

Q. Wherefore is it, that the Female fish devoureth a great part of her spawne?

A. Because Nature wise­ly so decreed it, least the the waters should bee over­charged and pestered with the infinite swarmes of in­crease; and it is also obser­ved, that fishes of great bo­dies bring forth but a few young.

Q. Wherefore is it, that some doe increase, that have no distinction of Sex.

A. It is true, that the Eele hath no distinction of [Page 156] sexe, yet multiplyeth ex­ceedingly; not by coupling, but out of a matter terrene, very grosse, and fat, and lye, as it were in beddes, in which such a matter aboun­deth, prepared and aptned for their generation: but the Sea-Eele, or Conger, is said to breede of some small strings growing at the feet of Rockes, which by of­ten and frequent attrition against the Rocks, caused by the motion of the water, at length conceiveth life: some shel fish like wise, as Oysters, Mustles, Cockles, and the like, are conceived out of mud and putrefaction, and quickned by the Moone, whom they follow in in­crease & decrease. Mar. Phil.

[Page 157] Q. Wherefore is it common­ly held, that fishes doe breath, seeing there is no Aire in the Waters?

A. That opinion may bee common, but very errone­ous: for although by opening and shutting their Gills, they seeme so to doe, yet they onely receive in the water at the mouth, and put it out againe at their Gills, as we draw the aire in at the mouth, and breath it up againe; for the water to them, is as aire to us; and it appeares, that if they brea­thed, they would live lon­ger out of the water than they doe: Neither have they any lungs.

Q. Wherefore is it, that they have blood?

[Page 158] A. They seeme to have blood, which indeed is but a humour proportionated to blood, which by its being cold, affirmes it to be no blood; for all blood is warm, which concludeth them to bee no wayes participant of the highest element.

Q. Wherfore is it, that (seeing the water is their chiefe and principall food) they have teeth?

A. Because there is a dif­ference, as there are in birds, and heasts, some of prey, and some not: and those that have no teeth, are fed most by water; but such as par­take of grossenesse, such as passe by houses of Office, and the like, also worms and grasse. Those that have teeth [Page 159] are of prey, as the Pike, Perch, Eele, &c. and alwaies the lesser fish is food for the greater, so that in spawning time, the Eele followeth them, and devoures what he can.

Q. Wherefore is it, that they live so confusedly, and hant altogether?

A. That is not so: for (as St. Ambrose, Vbi supra) one kinde of fish breedeth in one part, which is not found in a­nother: and what kinde is found in one place, is wan­ting in another; but for the nourishing and breeding up of their young, they choose the convenient'st hants and places.

Of creeping animals, or Reptibles.

Qu. WHerefore is it, that some creepers doe breed without conjunction?

An. Those which doe so, are generally bred at first out of corruption, but after­wards multiply by generati­on, excepting the Salaman­der, which hath no distincti­on of sexe: likewise the Li­zard, Crocodile, Tortuce or Turtle, and the Cameleon doe lay Egges without any conjunction, although they are foure-footed, as the In­quisitors of nature doe af­firme.

Of the procreation of Man.

Qu. VVHerefore is it, that Celestiall influences are necessarily con­curring to the generation of Man?

An. Because (as the Phi­losopher saith) Home & Sol generat hominem: Man and the Sunne beget man; who, if he in a time, manner, place, and naturall order doth cou­ple with his mate, and the Celestiall influences apten­ing and disposing them to that purpose, begetteth his like: because if the seed of either be not by the supernal [Page 162] influences prepared to that effect, (for Astra regunt ho­mines, sed regit astra Deus) the conjunction is void; as to sow Corne in a season im­proper, and in a land alrea­dy imprepared, or by na­ture inept, the hope of fruite can be none.

Qu. Wherefore is it, that the seed of the male is onely neces­sary?

An. Not so, for that of the Female must also concurre, and by the mixture of both in the Matrix conception ensueth: For the seed is a prime part of the last and purest aliment or nourishing, separated after the third di­gestion, and preserved in the seminary vessells, (which are the testicles) for the preser­vation [Page 163] of the species, or kind.

Qu. Wherefore is it, that those that embrace Venus in­ordinately, are abbreviated of life?

An. Because Nullum vio­lentum perpetuum: Nothing violent is of long continuance. And because the seed is de­rived from the principall parts, (as the brayne chiefly, the heart, the liver, and generally from all the parts of the body) it must needs, being forcibly and frequent­ly provoked, leave those parts destitute, and in the end debilitate the whole body, and deprive that of life, which by temperance the Moderatrix of humane actions, might have longer subsisted: which too many [Page 164] in these dayes, into more then a temporall ruine doe fall. As it is likewise ob­served in those Animals, (as Sparrowes and the like) that are eager in that kinde, are not long­lived.

Q. What are after conception (which is by union of seedes) first formed?

A. The first that nature undertaketh in the shaping or forming of the fruit in the wombe of the mother, are three of the principall members: as first, the brain; second, the heart; third, the liver; and afterwards the ap­purtenances, as the Navell; Stomacke, and Testicles; afterwards the limbes neare them; lastly, the hands; feet, [Page 165] and the rest: for mans body consisteth of many and di­vers limbes and members, viz. veines, nerves, muscles, bones, cartilages, fat, flesh, skin, and the 4 humours, viz. Blood, Phlegme, Choler, and Melancholy.

Q. VVherefore is it, that some are born in the 10 month, when the ninth is the legi­time?

A. Because the motion of organization, and also the time of the birth doe vary, especially if heate bee the stronger, and the complexi­on better: whence it is, that the body of the male is soo­ner formed, than the body of the female: And againe, there is a diversity in either of both. Marg. Phil.

[Page 166] Q. Wherein consisteth that diversity?

A. In this that the body of a Male-childe in formed in thirty dayes at least, and [...] him the vitall motion begin­neth the 70 day, and is total­ly finished and borne in the seventh moneth. But if the body be formed the fortieth day, it is quickned the eigh­tieth, and born the 8 month, but they live not. But if the body be compleat the forty fifth day, it quickneth the ninetieth, and is borne the ninth moneth after the con­ception.

Q. Wherefore is it, that the Female is not so soone formed as the Male?

A. By the reason of the frigidity which is alwaies [Page 167] slower in motion than heat: for the body of the Female is not formed before the for­tieth day, but is compleate ordinarily in the forty fifth, and that quickneth the nine­tieth day, and is borne the ninth moneth, which is the usuall and more convenience moneth for the birth. But if the body bee not com­pleatly formed before the fiftieth day, it quickneth in the one hundreth, and is borne in the tenth moneth. But all creatures have a cer­tainety of bringing forth, but onely man.

Q. Whence doth the Infant receive its nutriment in the wombe?

A. Immediately after con­ception the wonted moneth­ly [Page 168] sicknesse of the mother is stayed, and is divided into three parts: the one wherof, passeth into the Pappes; in which it is decocted into a substance of milke: the se­cond, is perfectly digested in the liver of the Mother: the third, which remaineth su­perfluous, remains about the wombe, untill the time of birth comes when it is eva­cuated. From the first, the infant borne is nourished: from the second, from the time of quickning it begins to be fed and nutrified, but not by the mouth, but by the passages of the Navel (by which it is knit to the mo­ther) it receives its nutri­ment.

Q. Wherefore is it, that [Page 169] some have red blemishes in their faces, or other parts of their bodie, which no Art can take away?

A. Because in the birth of the infant, if any quan­tity of that (which I said before, was retayned un­till the birth) chanceth to touch or fall upon any part of the body of the in­fant wheresoever, it lea­veth such a stayne and blemish, which cannot be taken away, even by the excoriation or flaying the place.

Q. Wherefore have not men that kinde of Purgation?

A. By the reason they are of a greater heate, that di­gesteth more easily superflu­ities, and that which remai­neth [Page 170] indigested, turnes to haire.

Qu. Whence is it, that in generation there is a diversi­ty of sexe?

An. The reason of that is, that the wombe having two Receptacles, right, and left, the right parts are naturally hotter than the left: Like­wise the sperme of the right testicle is hotter than that of the left: if then the seed of the right testicle happen into the right receptacle of the Matrix, a Male is con­ceived; if in the left, a Fe­male: And if the sperme of the right testicle happen into the left receptacle, a Vira­go, or manly Female is gene­rated: and if that of the left testicle happens into the [Page 171] right of the wombe, an ef­feminate Male towards: But if the seed be promiscuously scattered, and dispersed into both receptacles, an Her­maphrodite is produced.

Qu. Whence is it then, that twinnes are generated?

An. If the seed bee copi­ous and abundant, and sepa­rated into both receptacles, twinnes are generated: Al­though some are of opinion, that they are conceived by a second conflict, which ve­ry seldome happeneth. Mar. Phil.

Qu. Wherefore, or whence is it, that sometimes humane monsters are generated?

An. That happeneth when the seed aboundeth, or is defective more than ordina­ry; [Page 172] or is conceived by a dis­ordinate way of conjuncti­on, or also if the copulation be too frequent with a fruit­full subject.

Qu. Wherefore is it, that Mothers being pregnant, and having conceived, many times miscarry?

An. This happeneth ma­ny wayes: sometimes in those that are single and un­marryed by suppression, (which is execrable) as streight lacing, and other detestable and unspeakeable wayes: but in legitimate Mothers it may unadvisedly happen, as by over-rea­ching, running, dancing, by surfeiting with meate or drinke, by frights, and ma­ny other causes, either be­fore, [Page 173] or after the membring, limbing, or organization of the fruite, which being re­jected, and cast out of the wombe, is lost; and that is an abortion or miscarry­ing.

Qu. Wherefore is it, that some are borne Leprous, and some infected with the grand P.?

An. The first happeneth when the conjunction is, the Mother having her moneth­ly sicknesse; as St. Hierome saith upon Ezekiel, not ex­cluding other causes) the second may happen, when either Parent, or both being able, and capable for gene­ration & conception, yet one of them being contagiously toucht with the notorious [Page 174] and too frequent disease, brings forth a blemished fruite, rotten before it was ripe.

Qu. Vid. Fernel. de procreat. hom. ubi latius. Wherefore is it, that the infant resembleth some­times one of the Parents, some­times the other, and some­times neither?

A. Touching this question all are not of one opinion: but if we truely consider the matter, we shall finde, that the cause of likenesse pro­ceeds from the vigour heat, ablenesse, and imagination of the generatour or conceiver: the last of which the Patri­arch Iacob made use of by colouring his rods in seve­rall colours. So likewise there have beene Parents in complexion faire, which [Page 175] neverthelesse have concei­ved and brought forth Black-moores: which were conceived, by having sun­dry pictures of Aethiopians in their Chambers, which may give a fancie or impres­sion to the conceit of the conceiver, or generator in the time of that act. And Aristotle affirmeth, Lib. de Animalib. that heate and ayrinesse are contayned in the seed of the Man, and cold and earthinesse in that of the Woman: and that of the Man is congruent to the quality, and that of the Mother to the quantity of the fruite.

Qu. Whether doth the fruite (now ripe) force the Mother to the Birth, or [Page 176] the Mother it?

A. The fruite no que­stion: for beeing by na­ture perfected; and ma­ture forceth it selfe into this miserable World through the same pas­sage wherein it was con­ceived, with the head forward, the Male with the face upwards, the Female downewards, the hands stretched forth to the thighes: But many times it happeneth, that it is turned on one side, or the feeth forwards, not without danger of both Mother and it, un­lesse the Midde-wife bee more knowing and dili­gent.

Q. Wherefore is it, that [Page 177] the infant cryeth as soone as it is borne?

A. Because it feeleth an unwonted cold, and is payned with the handling of hands, be they never so delicate and soft, even as a Wound in a mans flesh is payned with a least touch; whereupon the infant being dipped in warm water is quieted: Or else perhaps, because it Pro­phetically lameneth the future miseries of a trouble­some life to ensue: where­upon it is observed, that the Male cryeth A, and the Female E, as if they did inculpate or blame our first Protopla­stes or Sires, Adam and Eve, for that they lost [Page 178] to themselves and us the first originall justice, and brought us into these mise­ries.

Q. Was there ever any born laughing?

A. Onely one, (as St. Au­stin de civitat. Lib. 21. cap. 14. testifieth) Zeroastes by name, who was borne laugh­ing; neither did this his un­naturall mirth portend any such felicity to him; for hee was the inventor of Magick, which Art of his could not establish his vaine felicity of this present life, nor secure him against his ene­mies: for hee being King of the Bactrians, was utterly vanquished by Ninus King of the Assyrians.

• [Page 179]1. An Infant from the birth, till seaven yeares of age.
• 2. A boy till 14; then beginning to be apt to procreate.
• 3. A stripling till twenty eight.
• 4. A young man in full strength and prime, till fifty.
• 5. A grave man, now declining to age till sea­venty two.
• 6. And the time af­ter, how long soever he liveth, is decrepit old age.

[Page 180] To know these things concerning the being of Man, is necessarily usefull; but not to know them, were shameful ignorance: I referre the more curious for further satisfaction concerning this argument, to that learned Fernelius his Treatise, De Hominis procreat.

Of growing, and growth.

Qu. WHat is held con­cerning growing?

An. This, that it is the enlarging of all the parts of the body, untill it attaine to the limited and proportio­ned quantity: which parts [Page 181] are either Homogenes, or like; or Heterogenes, un­like, which the Physitians call Similares and Dissimi­lares; like, and unlike.

Qu. What are the Homo­genes, or Similar?

An. They are such, as being divided or cut in pee­ces, every peece of them hath the same name and na­ture as the whole part hath. As for Example, the peece of a bone is bone; a peece of flesh is flesh: and so like­wise of braines, nerves, arteries, rendons, blood, skinne, fat, cartilages, and marrow.

Qu. What are called Hete­rogenes, or Dissimilar?

A. Those parts, which (be­ing divided) the peeces have [Page 182] not the same name and na­ture: as a peece of the head, the arme, the leg, is not a head, an arme, a leg, &c. This being presupposed, it is to be observed, that the Homogenes or Similar parts, are the cause of the growth of the Heterogenes, or Dis­similar: for wee say, that a mans arme is smaller at ten, than at twenty yeares of age; because the flesh, the bone, the sinewes and veines of his arme, are growne and enlarged.

Q. How is it, that the Ho­mogenes doe grow?

A. The increasing or grow­ing of the Similar parts, or the Heterogenes is made by the nourishment in animated bodies, as well sensible as [Page 183] not: For the one and the o­ther have a certaine, humor, which the Physitians cal the Humidum radicale, the Radi­call moysture, because it is, as it were the roote of life; which preserveth in them naturall heate, even as oyle in a Lampe nourisheth the the fire, and as that dimini­sheth and wasteth, so doth the naturall moysture grow weaker, and when it is spent, naturall heate is also extin­guished, and death most con­sequently follows.

Q. Wherefore is it gene­rally, that children and young folkes have good stomacks?

A. Because as long as they are young, by the rea­son of the vigour of the na­turall heate, which broyles [Page 184] (as it were) in them, their appetite is great, and co­vets, and receiveth more food and nutriment than is necessary for the conservati­on of the Humidum radica­le: and the over-plus serves for the growth of all Ho­mogenes or similar parts.

Qu. Wherefore then serves that nourishment which was for growth, after that grow­ing is past?

An. After that the body is growne to its full and cer­taine period of quantity, (as every thing that growes in the world, hath a limited and determinate quantity; (otherwise they would grow infinite) the nourish­ment then serves onely for the conservation of the Ra­dicall [Page 185] moysture; and if more nutriment bee received than naturall heate is able to di­gest, in liew of benefitting the body, it greatly annoy­eth it.

Qu. Why is digestion so ne­cessary?

An. Because digestion,Fernel. e. 12. l. 3. Method. med. or concoction, according to the Physitians, is a mutation of substance into a better estate of nature: for the concocti­on doth not onely change the qualities, but also the very substance it selfe of food for the preservation of the creature.

Of the Eyes.

Qu. VVHerefore doe our Eyes seeme to sparkle in the darke, and when we are in choler; and why some animals doe see per­fectly in the darke?

An. Not because they are fiery, or contayne any part of fire in them; but be­cause this clearenesse and bright sparkling proceedeth from hot spirits, which are not seated onely in the eyes, but diffused over all the parts of the body, and are more apparent in the eyes than in any other part, by reason of their chrystalline humour, [Page 187] which is cleare and polite, and fit for the property of glistening. And because this humour is quicker in some Animals, and more ena­bled by those hot spirits, their eyes appeare glaring and fiery as it were, nature having given them such eyes, the better to seeke their prey, and necessary food.

Qu. Wherefore is it, that we see not the object that toucheth our sight?

An. Because the object being applyed quite contra­ry to the sense, the sense is hindered. And even so a vi­sible object being applyed close to the eyes, hindereth their sight, by subtracting from them the medium, or [Page 188] meanes of seeing, which is the illuminated ayre.

Qu. Wherefore is it, that clouds and mists seeme thicke, and impenetrable to the sight?

An. Because in rare and thinne bodies a farre off, the parts seeme contiguous, close, and united, and con­sequently thicke; which is, by reason of the great di­stance. And by the same rea­son we perceive not the ad­mirable swiftnes of the Sun and Planets, because of the great distance frō our view.

Q. Wherefore is it, that a Woman, having her naturall purgations, doth blemish a Looking-glasse with looking, or seeing her selfe in it?

An. It is not so, that by her onely eyes shee staineth the [Page 189] glasse, (for the eyes doe not dart out their rayes to the object, as divers conten­tiously have sought to af­firme) but by the corrupted vapours which proceed from her whole body.

Qu. Wherefore is it then, that the Basiliske, or Cocka­trice killeth with his onely eyes?

An. That likewise is gene­rally held to be false: but by the infecting of the ambient Ayre neare him with the contagion of his breath, as Toads, and other venimous creatures doe envenome those Hearbs, under which they shelter themselves.

Q. Wherefore is it, that lo­vers are said to enchant one a­nother onely by the eye?

[Page 190] An. Not by the emissi­on of the rayes, as I sayd; but because in the eyes, which are the Indices animi, The discoverers of the minde, there is a certaine amorous passion, which increaseth by frequent expression, and discovereth it selfe by them more than by any other part, especially if the complexi­ons of those Lovers be both agreeable, and amorously bent.

Of the exteriour Senses in generall.

Qu. VVHerefore is it, that the five Sen­ses, viz. seeing, hearing, smel­ling, [Page 191] tasting, and touching, are called exteriour?

An. Because they are ne­cessary for the body, and are common to Man, and o­ther Animals: and in dis­course to make a difference betweene them and the in­teriour, which are faculties of the soule; which are Vn­derstanding, Imagination, and Memory.

Qu. Wherefore is it, that Nature gave them neither more, nor fewer, but onely five?

An. Because all the objects of the world, as well com­mon as particular, that are perceptible by the exteriour Senses of Animals, doe fall under some one of them;Arist. c. 1. l. 3. de anim. and therefore the Philoso­pher [Page 192] concludes, that there can be no more than five.

Qu. Wherein consisteth the chiefe benefit of the sight?

An. In this, that the sight is not onely usefull for the providing of necessaries, but also for the avoyding of things hurtfull, thereby to secure themselves from them: and to man in particu­lar, that by the viewing of celestiall things, he might employ himselfe in the con­templation thereof.

Qu. Duplaix. Where in consisteth that of hearing?

An. The hearing also ser­veth not onely for the fol­lowing of things good and profitable for them, or for the shunning of things hurt­ful according to the voice or [Page 193] noise which they beare; but also to man, for instruction or discipline, who is ca­pable of Sciences, and holy mysteries.Idem.

Qu. Wherein availeth the use of Smelling?

An. For the recreating and purifying of the spirits of the braine, by which they are cheered, and better dis­posed by good, wholesome, and sweet savours.

Qu. Idem. Wherein that of Ta­sting?

An. It was given us for the discerning of the aliment, which we make choice of for the sustentation of the body, for growth in youth, and af­terwards for the repairing or restoring of that which is e­very day losing & decaying.

[Page 194] Q. Idem. Wherein the Touching?

A. That is very necessary for the distinguishing in the darke the exteriour qualities of a body that wee meete with, and by those the dif­ference of the body it selfe▪ Concerning these and fur­ther reasons, I referre the curious to Scaliger contra Cardan. exerc. 297.

Qu. Which of these are held most necessary?

A. Two, which are Ta­sting and Touching. The rea­son is, because my Animal can be without food, and ali­ment for the maintenance of life, which cannot be cho­sen but by the Taste; neither can it subsist without Touch­ing; without the other three it may.

[Page 195] Qu. Wherefore is it, that Man, of creatures the most per­fect, is inferiour to some crea­tures in the exteriour senses?

A. Although the Latine Verse concludeth him so to be, which saith,

in Taste and Touch hee is farre more curious and ex­cellent, as Dup [...] [...] stant­ly maintaining Mans prero­gative affirmeth.

Of the interiour Senses.

Qu. WHerefore are they tearmed interior?

An. To extinguish them from the exteriours. Fore­ven as the exteriours doe perceive their objects out­wardly, so doe these theirs interiourly within the head: and these are tearmed, first, Sensus communis, which is the Intellect. Secondly, Phantasie, or Imagination. And thirdly, Memory.

Qu. What is that which is tearmed the common sense?

A. It is the chiefe and ma­ster-sense, and Prince of the exteriours, and hath its seat [Page 197] in the highest and noblest part of the body, which is the Braine, where all the exteriours take their roote by nerves: and they as scouts or spyes sent out to all parts, come and give it an account of their severall objects, to the end that it may judge and distinguish the one from the other. So that it is that which gives us notice, and know­ledge of what the exteriours declare unto it.

Q. What is fantasie or ima­gination?

An. Fantasie, according to Aristotle Cap. 3. Lib. 7. de Anima, is an appariti­on, or imagination, (under which are also meditation and thought comprised) by [Page 198] which are represented Idae­a's of things, which may fall under the exteriour senses, but also an infinity of other things, which neither are, nor can be, and this either sleeping or waking, as Gy­ants, Devils, Hydra's, ca­stles in the Ayre, Chymae­ra's, and any thing that can be imagined or thought up­on joyntly, or severally.

Qu. What is Memory?

A. It is the Store-house, or Treasury of all conceits, imaginations, and thoughts. For as the Fantasie imprints them in it, it retaines and keeps them: And that is the reason why we so easily for­get those things which wee sleightly thought upon, or tooke little notice of.

[Page 199] Qu. Wherefore is it, that when wee would conceive any thing, we put our hands to the forehead, and when we would call a thing to memory, wee scratch behinde the head?

A. By the reason of the diversity of the seates; for the Intellect is seated in the fore part, the Memory in the hinder part, and the Fantasie in the interstice be­tweene them: and therefore by those actions we doe as it were summon each by a pe­culiar motion to the use of its function.

Of sleeping.

Qu. VVHerefore is it, that Women are more sleepy than men?

An. Because naturally they are more moyst and cold than men, and humidity is the cause of sleepe, and the cold is the congealer of the vapors into water, which va­pours stopping the conduits of the senses, doe cause sleep.

Qu. Wherefore is it, that fat and grosse people are ordinari­ly more sleepy than the leane and slender?

An. Because that more than that, they are replete with a great quantity of hu­mours, [Page 201] which cause sleepe: they are moreover very heavy and unweldy, and de­sire their ease and rest, which is the companion of sleepe. The slender and leane, con­trary, are more active and la­borious; and action and mo­tion doe breake and inter­rupt sleepe.

Qu. Wherefore is it then, that labouring men and the la­zy, and idle, are very slee­py?

An. Because the idle, by their lazinesse, doe contract within them a great quantity of humours: and the others by interrupting their sleepe by industrious labours and travaile, doe enforce it.

Qu. Wherefore are those that are naturally merry, [Page 202] and cheerefull, more desi­rous of sleepe, than the melan­choly, and those that are in sorrow and affliction?

An. Because that the lat­ter are in trouble of the minde, disquiet, and agi­tation of spirit, which are opposite adversaries to na­turall rest: and the other en­joy that by tranquillity and repose, both friendly com­panions of sleepe.

Of Plants.

Qu. WHerefore is it, that very hot things, as Wa­ter cresses, Arsmart, and the like, doe grow in cold pla­ces; and dry things, as Reeds, &c. grow in moyst places?

An. Because nature would preserve a conveniency for every thing, and agreeable to all, which could not be, unlesse one contrary in a [Page 204] contrary seate, as hot in cold, and cold in hot had beene situated: As for ex­ample, the juyce of an O­range which is cold, to bee enclosed in a rinde of a ve­ry hot quality, and the dry earth to bee encompassed with the moyst element of water; and the cold ayre to be environed with the hot element of fire.

Qu. Wherefore is it, that those Plants which grow wild, are of longer continuance, than those which are manu­red and cultivated by ingeni­ous industry?

An. Because the culti­vated spend their naturall vigour in the production of their fruite; the other in the branch and extension of [Page 205] limbes: in so much that Art seemeth, rather to effemi­nate, than encourage Na­ture.

Qu. Wherefore is it, that those Plants which soone grow, doe likewise soone decay?

A. Theophrastus indeed writes so,Lib. 1. de caus. plant. but experience proves the contrary: For Withyes, Poplars, Apple­trees, Cherry-trees, and Plumme-trees by cultivati­on attaine soone their full growth, but then they as speedily decay: But the gar­den Olive, the Elme, and o­thers grow apace, and yet are of a long continuance.

Qu. Wherefore is it, that those Plants, that now begin to decline, bring forth a fruite more tastfull, and sooner enri­pened?

[Page 206] An. Because the younger that have not yet attained their fulnesse of growth, doe either suppeditate a crude and undigested humour to the fruite, which hindereth it; or else by the conversion of that humour to their growth: but the ancient ha­ving now growne to their full quantity, infuse not such a plentifull quantity of hu­mour, whereby the fruite may (as it were) be surfei­ted, which it may more ea­sily digest.

Qu. Wherefore is it, that sower fruits are seldome worme-eaten, and doe not so soone rot as other fruite?

An. Because all sower things are cooling, piercing, and extenuating by nature, [Page 207] which qualities doe all resist putrefaction: and therefore decayed Venison being stee­ped in Vinegar, not onely resists the increase of a fur­ther putrefaction thereof, but regaines to it its former sweetnesse.

Qu. Wherefore is it, that grafted Plants bring forth more plentifully, if the graft be againe grafted upon the same tree from whence it was cut?

An. Because Nature al­wayes endeavours to com­fort and cure a wound given, not onely to sensitive Ani­mals, but also to the insen­sitive, with a larger portion of aliment: so that if a bone bee broken, and carefully handled, Nature sends it [Page 208] marrow in such plenty, that the fracture is forthwith co­vered with a callous or thicke, and hard skinne, and afterwards becomes stron­ger in that part than before. So also a Tree being cut in any part, supplies it in like manner with such a quantity of sappe, that in the place there groweth an exuberant knob or bunch.

Of Fishes.

Qu. VVHerefore is it, that Oysters, Cockles, and the like shell-fish doe open against the Tyde, although they bee farre [Page 209] from the Sea?

An. Either out of custome which they had, when they were in their maritime habi­tacles, at the certainty of the Tydes so to doe: or else, that naturally they feele in themselves the motion of the Sea, by which they, by their opening, desire to feed and refresh them­selves.

Qu. Wherefore is it, that Sea-fish is usually better than that of fresh wa­ter?

An. The same may be de­manded, why River-fish is better than Pond-fish, and Pond-fish better than Fen-fish, and this better than Dike-fish: Because these taste more of muddy impu­rity, [Page 210] than those of the Sea: for the Sea working, admits no mudde: and this appeares in River-mussels, (Vulgo) Horse-mussels, which sa­vour of ranknesse of filth; and the Sea-mussels are ad­mitted for humane food, the other rejected.

Qu. Wherefore is it, that fresh water Fishes have wind­bladders, the Sea fish none?

An. Because was neces­sary for the fresh Fish, for its better navigation, (as I may say) to have in it an ayery vessell, to beare its body floating, by the reason of the tenuity of the fresh water: but the sult water Fish not, by the reason of a grosser and stronger nature of the Sea, and more apt for their [Page 211] swift and gliding supporta­tion.

Of petty animals.

Q. VVHerefore is, that unnecessary frogs and Mice doe breed (as I may say) of their owne accord, see­ing other animals for Mans use breed not, but by propaga­tion?

An. Even as the High Pro­curator of the great World, provides store of all manner of Viands for his little world (Man:) so also he chastiseth this neglecting Man, when he subtracts and withdrawes from him the fruits of water, earth, Ayre, and beasts for [Page 212] mans owne faults: where­fore sometimes waters ei­ther abound by inundati­ons, sometimes by drought are extenuated, and scarce; sometimes the Ayre by con­tagion infects, sometimes fire rageth so, that from whence these breed, it can no more be certainely affir­med, than whence the swarmes of these Animals, and the innumerable disea­ses of man doe also breed.

Qu. Wherefore is it, that a Dormouse sleepeth so long without food?

An. Because fatnesse, the pores being occluded or stopped by cold, is conden­sed; and when Animals re­maine immote, humours are lesse dissipated; whereby [Page 213] it is, that that fatnesse main­taines and sustaines them▪ for naturall heate having no food to worke upon, fasten­eth upon superfluities: and sleepe quencheth the appe­tite of thirst and hunger, as it is very well said of the Dormouse by the Poet,

Qu. If the Dormouse sleepes so long, is it not also ne­cessary [Page 214] that it must make as long?

An. What else▪ and that three Moneths, or a quarter of a yeeres sleepe seemes to be shaped by the little beast for an example to man, that he should sleepe likewise no more than the fourth part of 24 houres, viz. 6, which by the circumference of the yeere doe containe one quarter: Infants and chil­dren sleepe more, the aged­lesse; for in them sleepe is sound, in these slight, as an argument of a longer shortly to ensue.

Of Major Animals.

Qu. VVHerefore is it▪ that the Lyon is called the King of beasts?

An. Not because he is ei­ther stronger, or more active than any other; but for his Majestick courage, because he seornes to lurke coward­ly for his prey, and feares no foure-footed fellow beast; and rather spares a more imbecile creature than himselfe, than tyrannical­ly and basely expresse him­selfe.

Qu. Wherefore is it, that a Mare is more subject to ab­ortion and miscarriage than a [Page 216] female Asse, or Cow, or any o­ther beast?

An. Either because the courage of that kind of beast is animous and free, and apt for running and leaping: or that the Mare already great with foale, by admitting severall coverings, whereby the Cotyledons of the Ma­trix are violently broken: And sometimes Women great being cupidineous, by the same way many times miscarry. Other Animals, if after conception they should be so libidinous, and admit their Male, would also most times be subject to abortion.

Qu. VVherefore is it, that a Horse by swimming is soone drowned, although he receive [Page 217] little or no water in at the mouth?

An. Because the water in their swimming entereth in­to their bodies by the funda­ment, which in them is large, and so by degrees pon­derously depresseth them.

Of Birds.

Qu. WHerefore is it, that the Swallow flyeth swiftest of all Birds?

An. Because their wings are longer in respect of the quantity of their bodies, than those of other birds▪ and that is usefull for the catching of Flies, which [Page 218] are their food; and for the escaping from Birds of rapine and prey.

Q. Wherefore is it, that they appeare not any where in Winter, or whither doe they betake themselves during the time of winter?

An. Because they are no mans meate, neither can they then get food, all man­ner of Flies being dead: so that then they betake them­selves to Rocks by the Sea­side, lying in holes by heapes, nourishing one ano­ther with mutuall heate; which the Corall-fishers in the Balticke Sea have confir­med to bee so, who have found great heapes of them in that manner together.

Q. Wherefore is it, that the [Page 219] Sparrow is most libidinous of all other birds?

A. All Birds are so, but they are not so much as the Cocke, and the Pigeon, which have young eleven Moneths of the yeere.

Q. Wherefore is it, that Birds continue their warbles and chants without stoppe, or taking breath?

A. Because they sing as well breathing inwardly as outwardly; as it appeares in the Larke, which mounting upwards, continues her chants without interruption, even till she rise to the very clouds.

Q. Wherefore is it, that Birds, when they betake them­selves to sleepe, doe usually put their heads under the right wing?

[Page 220] An. Either for defending the head from cold, or that they affect the posture which they had in the shell.

Qu. Wherefore is it, that the fiercest beasts have the smallest hearts, and those of a dull spirit and courage, as the Oxe, and the like, have a greater and larger heart?

An. Because a great spi­rit confined to a streight, breakes out with a grea­ter violence, and in a larger, it is dispersed and dilated.

Qu. Wherefore is it, that in Birds and other animals the multitude of either Sexe is indifferently equall, in Man not; for sometimes one [Page 221] begetteth most sonnes, another most daughters?

An. Because of the stron­ger and abler bodies Males are generated, and Fe­males of a colder and wea­ker temperament: so that in the Southerne parts Wo­men exceed Men in num­ber, in the Northerne, men them. Therefore the strong Hercules by the multipli­city of Wives, had Se­venty two Sonnes, and one onelyArist. l. 7. c. 6 Daughter. Acab the King of Samaria, Hist. anim. had also Seventy Sonnes.

Qu. Wherefore is it, that Animals have a kind of cer­tainty and season for generati­on; man not?

An. Because the pleasures of the other Animals are [Page 222] congruent to nature, but the extravagant and unbrid­led lust of man is the cause that the mother so often bringeth children resem­bling neither parent.

Q. Wherefore is it, that na­ture hath given Man a more copious abundance of braines than women, seeing that pru­dence, judgement, and me­mory theron depend?

An. Because subtilty is more naturall to Women than prudence; for this can­not bee but vertuous, and that an enemy to vertue. Neither doth craft proceed from plenty of braine, but from a delinquent nature: for a Fox, of all Animals ir­rationall the most subtile and crafty, hath but a small [Page 223] quantity of braines, but a greater of sly nature.

Q. Wherefore is it, that foure footed beasts have their legges before shorter than those behind?

A. For the aptnesse and swiftnesse of motion: And Art imitating nature, doth also make the fore-wheeles of a Coach and Wagon of a lesse proportion than those behinde, that by the moti­on of the hinder, the former may be enforced.

Q. Wherefore is it, that a bone being broken, and well set, and conglutinated againe, becomes stronger than any o­ther part of the same bone?

A. By the reason of a knot contracted by the marrow, which nature immediately [Page 224] sends unto it: as it appeares also in a Tree, as I said here­tofore.

Qu. Wherefore is it, that na­ture placed the principall parts of man so inward, as the braine, the heart, &c.

An. That they might bee as safely protected as might bee, for the conservation of the perfectest Animall, man: as the Braine with the Me­ninges dura Mater, Skull, skinne, and haire: the Heart with ribbs, flesh, and skin, and so the rest.

Qu. Wherefore did Nature make a partition by the Dia­phragma, betweene the heart and the stomacke, liver, milt, reines, guts, and intestines, genitals, and the rest of the bowells?

[Page 225] A. That the purer mem­ber, as the Fort of life, might be free from the annoyances of inferiour and noysome inconveniences, as from excrements and ordure. Fur­thermore, it was necessary that the libidinous power should be inferiourly ranked to the irascible and life main­tainer.

Qu. Wherefore is it, that the essentiall part of the braine is by temperature cold and spungy, and more plen­tifully given to Man, than to any other Animall whatsoe­ver?

An. That it might con­tayne the chiefe force or spirit, a thing most neces­sary to the wisest of in­feriour Creatures, and [Page 226] might temper the heate of the heart with a coldnesse: nature giving to other Ani­mals a proportion and quan­tity sufficient for sense and motion.

Qu. Wherefore is it, that the prime vigour of generation in a man, is chiefly in the reines; and that of the woman in the navell?

A. Because the internall parts, which in a woman are fastened to the navell, are larger, and more capacious than those of men, and so the force of desire greater: but the muscles of the reines in a man are sinewous, and his whole body more ner­vous: and the braine, the roote of nerves in man, is of a larger size than a womans.

[Page 227] Qu. Wherefore is it, that the blade of the tougue of all animalls is not fat?

An. That fatnesse by its concretion might not ob­struct the passages of the spungy substance of the tougue, whereby it might be deprived of the benefit of tast of severall Viands: and fatnesse in the member in man, would greatly have hindered speech.

Qu. Wherefore is it, that the Eyes of Animals are first fra­med, and perfected last?

An. Because no one mem­ber consisteth of many parts as that doth, neither hath Nature fabricated any one thing in them of more ex­quisite feature than the eye, which hath no lesse enemies [Page 228] (peculiar diseases I meane) than 120.

Qu. Wherefore is it, that Nurses, which hourely give sucke, have plenty of milke, and those which are not drawne, grow dry?

An. The same reason is in Wells and Fountaines; for Nature strives to make that good againe which is vio­lently taken from her: Yet some Nurses are of a more plentifull temper than o­thers, which is primely to bee considered: For the well-coloured give alwayes more milke than the pale.

Qu. VVherefore is it, that the Childe cryes, when the absent Nurses brests doe pricke an ake?

An. That by dayly experi­ence [Page 229] is found to bee so, so that by that the Nurse is hastened home to the In­fant, to supply the defect: and the reason is, that either at that very instant that the Infant hath fini­shed its concoction, the breasts are replenished, and for want of drawing as it is seene likewise in milch-cattell: Or rather the good Genius of the Infant seemeth by that meanes to sollicite, or trouble the Nurse in the Infants behalfe: Which Reason seemeth the more firme and probable, because sometimes sooner, some­times later, the child cryeth, neither is the state of nurse & [Page 230] Infant alwayes the same.

Extravagants.
Metalls.

Qu. WHerefore is it, that melted metalls doe burne more vehemently than the fire it selfe?

An. Nothing burneth more strongly than fire: but it burneth more vehemently in char-coale, than in any o­ther fuell; and more in li­quid metalls, than in char­coale; and by how much e­very solid body is more dense, so much the more forcibly it is inflamed: For it was alwayes Natures plea­sure, that a greater force [Page 231] should bee in the efficient cause, than in the effect.

Qu. VVherefore is it, that the heate of the fire is feebled by the Sunne shining upon it, and hot water is sooner cooled standing in the Sunne, than in a coole shade?

An. By the reason that con­traries doe contend for su­pereminence, and predomi­nance of power and force.

Qu. VVherefore is it easier to overthrow false opinions, than to establish true ones?

An. The reason is two-fold: the first, because it is easier to pull downe, than to build: secondly, falsehood may be pronounced upon a­ny thing many wayes, and truth but one.

Qu. VVherefore is it, that [Page 232] wee gather those fruits, which wee desire should be fault­lesse in the wane of the Moone, and gueld cattell more safe­ly in the wane, than in the increase?

An. Because in that sea­son bodies have lesse hu­mour and heate, by which an innated putrefaction is wont to make them faulty and unsound.

Qu. Wherefore is it, that a stone being throwne into the Dalmaticke Denne or Cave, or into the Pyre­naean Lake, or the stones of the Altar upon the Mount Sacon, which is one of the Pyrenaean, presently strange Tempests, stormes of Haile, Thunder, and Lightning doe ensue?

[Page 233] An. Because the wofull experience of the Inhabi­tants hath proved it, but Philosophy at this questi­on is silent: insomuch that it is death for any man to fling a stone into those pla­ces, or to touch the stones of that Altar in Sacon, whereon these words are written in Latin, NE QVID IN MONTE SACONE. But the causes of the many detriments which have immediately en­sued upō the neglect of some travellers therein, is ascribed to the worker of all evill.

Qu. VVherefore is it, that the Northerly windes blow­ing beyond the Tropicke of Cancer, men neither sowe, plant, plough, nor open a [Page 234] wound, or cancor without losse and detriment?

An. Because the Ayre of its owne nature being cold, especially in a Northerne winde it cooles more and more those things, which by being destitute of heate to cherish and relieve them, by the intense cold are utter­ly lost.

Of Physitians, and many o­ther severall things.

Qu. VVHy doe Physiti­ans hold, that a surfeit of meate is more dan­gerous than a furfeit of drink?

An. Because drinke is soo­ner digested than meate; for [Page 235] meate is of greater sub­stance, and more materiall than drinke: and therefore meate is harder of digestion, especially when it is ingurgi­tated.

Qu. Why doe Physitians for­bid us to read or write, or to use any violent labour presently after dinner or supper?

An. Because any violent motion doth jogge or hinder the stomacke when the meat is in it, of its digestion, and by that reason doth not turne to nutriment, but ra­ther breeds crudities, and rawnesse of the stomacke: but rather let any one walke gently, that the meate may descend to the bottome of the stomacke, that the ver­tue of the meate may che­rish [Page 236] the other parts of the body.

Qu. Why doe the Physitians hold it bad for any one to lye in their beds with their faces upwards?

An. Because they say, it doth engender not onely a Dropsie, but also the Verte­go in the braine, and causeth the humours to runne crosse his stomacke and heart, which maketh a stop in some by the grossenesse of their humours, and evill imagi­nations; and that is termed the Night-mare, which hu­mours lye so heavy upon his stomacke by this reason, that it makes rather a destraction, then any naturall repose. Therefore it is good to lye sometimes on the right, and [Page 237] then againe on the left side.

Qu. Why is it held whole­some to vomite, when the sto­macke is oppressed?

An. Because it doth cleanse the stomack of such grosse humours, which otherwise would breed diseases in the body, and cause Catarhs in the head: therefore vomi­ting naturally is held very good, because then nature doth helpe to evacuate that which formerly was oppres­sed by excesse. Therefore after vomiting to settle the stomacke againe, it is good to have a little Mithridate mixt with conserves of Ro­ses, and to eate that, and sweate upon it, if occasion will give you leave.

Qu. Why doth sleepe com­fort [Page 238] fort and refresh the stomacke of man?

An. Because that in sleepe our naturall heate doth re­paire inward, and so doth helpe to concoct and digest what wee have formerly ea­ten, and so doth dilate it selfe into every veine of man, which is the nourish­ment.

Qu. Why hath not a Horse, or a Camell, or a Pigeon, or a Dove no gall?

An. Many affirme, that all these creatures have galls, although the gall bee not contayned in a vessel by it selfe, as other Animals have; yet they have a veine in which the gall is dispersed into the severall parts of the body; for none of these but [Page 239] can, and doe remember an injury, and is desirous of re­venge, which argues they have a gall, though not so apparent as others have.

Qu. Why doe all living creatures desire sleepe?

An. For necessity, because the instruments of nature, by their severall actions in the day are wearied, being so long awake, and by their sleepe they receive againe comfort and vigour.

Qu. VVhy doe most men de­sire sleepe after their meate?

An. Because, when the stomacke is full, and over­charged with meate, the pores are stopped, and can­not have so suddainly a pas­sage; which heate of the sto­macke ascendeth by fumes [Page 240] into the braine, and to cau­seth heavinesse and sleepe: therefore it is good to leave alwayes with an appetited and to abstaine from excesse▪ which will breed infirmities.

Qu. VVhy doe men willing­ly sleepe after their labour?

An. Because that through continuall motion of our bo­dies, the naturall heate is dis­persed to the outward parts of the body; the which af­ter that the labour is past, ga­thereth together againe to the inward parts, there to helpe nature to digest that meate we have formerly re­ceived: And from digestion fumes doe arise from the heart to the braine, the which vapours doe stop the pores of the body, by which [Page 241] the naturall heate should be dispersed to the outward parts: and then the said out­ward parts being cold and humid, by reason of the coldnesse of the braine sleep is procured, and that sleepe prooves sweet which is got by labour.

Qu. Wherefore is it, that a man may sleepe more soundly in some one house, than in a­nother?

An. Because the situation of the one may be more pro­per to that effect, than that of the other, and according to the nature of the clymate, as by being elongated, and remote from any obstrepe­rous noises, and the like. Al­so in cold, humid, and moist places the inhabitant is more [Page 242] apt to sleepe, than hee in the hot and dry: for, as I sayd, cold and moysture doe en­duce sleepe.

Qu. Wherefore is it, that the disposition, or indisposition to sleepe, is more or lesse at some times of the yeere?

An. By reason of the dif­ferent vicissitudes of times. As in rainy weather general­ly men incline to be sleepy, by the reason of the moy­sture of the Ayre, which the braine participates of. In hot and faire weather not so: But generally all covet it more in the Winter, than in Summer, by the reason a­foresaid.

Qu. Why are most creatures sad after the act of generati­on?

[Page 243] An. Galen saith, speaking in a divine way, because the act in it selfe is uncleane; and by that reason when the spi­rit is spent, or when it is thought upon by man, hee is ashamed, and at that time heavy and sad; and withall it causeth sleepe, the better to hearten and cherish man a­gaine when he awakens.

Qu. Why doth it appeare unto some in their sleepe, that they eate and drinke sweete things, and also smell flowers, and heare Musicke?

An. Because the rhume exhaled from the stomacke, doth ascend to the braine, which causeth pleasant fan­cies to be thought upon: and more especially we dreame of such thing, that we least [Page 244] thought of when sleepe doth seaze us: and againe, when the rhume doth distill down againe, it doth to our imagi­nation taste sweet.

Qu. How many severall waies is the braine purged of their humours?

An. Many wayes; the wa­try humours are evacuated by the eyes, which if too violent, causeth blindnesse: melancholy by the eares, if too violent, causeth ill swets; choler by the nose, which if it be much, causeth vexati­on; and phlegme, that is by the haire, whichif too violēt, causeth the haire to shed, and baldnesseth then ensues.

Qu. Whereupon doth it pro­ceed that men become pale, when they are seased with feare?

[Page 245] A. Because the blood re­tires to the vitall parts of the body on a suddaine.

Qu. Why hath a Serpent his poyson in the tayle?

An. Because the poyson is in his excrement, and the malignity of the venemous humor doth still abide there.

Qu. Why did the learned Hypocrates permit those to drinke wine that had a bur­ning Ague?

An. It was sayd hee, to helpe digestion, and to strengthen the vitall parts.

Qu. Why are the feet, hands, face, and other parts of the body, more cold than any other parts of the body?

An. Because they are not so solid, or so well knit to­gether; and are farther remo­ved [Page 246] from the heart and liver.

Qu. Why doe sharpe things provoke appetite?

An. Because they dry up the crude humours, and so consequently close up the mouth of the stomacke fa­ster, which doth cause appe­tite.

Qu. Why doe Lettuce and Poppy provoke sleepe?

An. Because they engen­der, and breed grosse and thicke humours.

Qu. Why is Ivy alwayes greene?

An. Because the heate of it is tempered and mixt with humidity and viscosity.

Q. Why doe men neese soo­ner being in the Sunne, than being neare the fire?

An. Because the heate of [Page 247] the Sun doth onely dissolve the humour, and not con­sume it; but the Fire doth both dissolve and consume it: therefore observe it well, that the wisest Physitians though it be very cold, will not come very neare the fire for this reason.

Qu. Why doe the eyes of a Cat, or of a Wolfe shine in the night, and not in the day?

An. Because the greater light, which is the Sunne, doth darken the lesser; as it may appeare by a Torch held in the day, which gi­veth no light, to that of the Sunne.

Qu. Why is the white of an Egge of so hard a digestion, if it be sod, or rosted too much: seeing that it is the body of the [Page 248] Chicken if it came to perfe­ction, and the yelke onely the intrailes?

An. Because of the great coldnesse of it, being taken before it came to perfection.

Qu. Why doth Burrage layd in wine, and Marygold drunk in wine, rejoyce those that drinke it?

An. Because Burrage doth increase blood, and the Ma­rygolds comfort and streng­then the heart.

Qu. Why doe those that of­tentimes weepe, pisse seldome?

An. Because the humidi­ty taking his passage or cur­rent by the eyes, doth ease so much the more the other parts and members of the body; but it is very hurtfull to the sight: for the rhume [Page 249] being salt, issuing out by the eyes, causeth the eyes in time to want their cleare sight, and grow dimme.

Qu. Why doe some Men drinke water, which not­withstanding doth not nou­rish?

A. Water doth run through quickly, and doth spend the digestion of the meate through al parts of the body.

Qu. Why are those that are drunke, cold?

An. By reason of the wine taken immoderately, which quencheth and qualifieth the naturall heate of the body.

Qu. Why doe Physitians not minister Physicke, when the sicknesse or disease is at the chiefest, but onely cordials?

An. Because they should [Page 250] not oppresse or hinder Na­ture, but rather comfort and helpe it.

Qu. Why are fat things not subject so soone to corruption as leane?

An. Because they partici­pate so much of the ayre, and of the fire, being hot and dry.

Qu. What is the reason, that some men are more able to en­dure longer travaile than o­ther?

An. Because some men are more cholericke, and some more phlegmaticke; and choler doth sooner destroy nature than phlegme.

Qu. What is the reason, that when we are an hungry, our spettle is more salter than at other times?

An. Because hunger in­creaseth [Page 251] choler, which ea­sily becometh bitter, by rea­son of his sharpnesse, which gnaweth upon the mouth of the stomacke.

Qu. Why are Women com­monly fatter than men?

An. Because they are col­der of complexion, and doe lesse exercise.

Qu. VVhat is the cause that the milke of a white haired woman is not held so whole­some, as that of them that are browne?

An. Because blacke and browne women are hotter of constitution, and nature; and therefore by consequence their milk is better digested.

Qu. VVherefore are those that have great heads, more given to sleepe, than those [Page 252] that have little Heads?

An. The greater the thing is, the more vapours it doth containe, and humidity and moystnesse doth cause sleep.

Q. Why are leekes and cab­bages nought for the eyes?

An. By reason of the me­lancholy blood, and sharpe rhume they ingender in the stomacke, which flyes in­to the braine, and distills in­the eyes.

Qu. Wherefore is it held dangerous to fast long?

An. By reason that by too much fasting, a company of ill humors are ingendred, and so will beget diseases, and cause vomit.

Qu. What is the cause that wee have better stomacks to our meate when the winde is [Page 253] in the North, than at other times?

An. By reason of his cold­nesse, which knits together, and holds within us the natu­ral heat of our bodies, which causeth a quick digestion.

Qu. What is the reason, that Vinegar is very wholesome to those that are cholerick, and is of contrary operation to those that are melancholy?

An. Because it asswageth choler by his coldnesse, and by his heate dryes up melan­choly.

Qu. What is the reason, that some men have hard haire, and some againe have soft?

An. The greatnesse and smalnesse of the pores of the body, is the cause of it; for soft haire commeth by [Page 254] reason of the smalnesse of them, and hard haire for the contrary: And therefore women have commonly sof­ter haire than men, because their naturall cold doth re­straine and close the pores.

Qu. Why is a dead body hea­vier than that which hath life within?

An. A body alive is full of ayre and fire, which doe hold it upright; for their na­ture is alwayes to mount up­wards, and a dead body is nothing but a lumpe of earth, whose nature is hea­vy and melancholy, and al­wayes tending downwards.

Qu. VVhat is the cause that some dye for very joy, and some againe with griefe and sad­nesse?

[Page 255] An. Because great joy doth coole and refrigerate too much at that time the in­ward and vitall parts of man; and too much sorrow and pensivenesse doth as it were suffocate and choake them.

Qu. Why hath Nature made the lungs of all creatures spun­geous, or full of holes, like un­to a spunge?

An. To the end it might receive the ayre the better, to coole and qualifie the heart, and to drive away from it all such vapours as are hurtfull unto it.

Qu. VVhy is our heart pla­ced in the middest of the body?

A. To quicken equally all the members thereof, e­ven as the Sunne giveth heat equally to all vegetable [Page 256] things, being in the middest of the Heaven.

Qu. VVhat is the cause that men doe neese, and the benefit of it?

A. Some say, by extreame cold taken from the feete, which presently ascends into the braine, and the braine be­ing so pure, that it will not suffer the pia mater to suffer wrong, makes men to neese: and because that the expul­sive vertue or power, and the sight should there by be pur­ged; and the braine also from super fluities which oppresse it so much, which if they did not purge either by the counsell or advice of a Phy­sitian, or else by neesing, will prove very dangerous: And those which neese oft, [Page 257] are held to have a strong and an able braine; and those that cannot neese, which are sicke, or diseased, dye sud­denly; because it is a manifest token that their braine, or pia mater is stuffed with humor, and nature hath lost her na­turall office, or function.

Qu. VVhy have men more teeth than women?

An. By reason of aboun­dance of heate and blood in the male kind, which is not so hot in the female kind.

Qu. VVhat is the reason, that wine mingled with wa­ter provoketh urine?

An. Because water being mingled with wine, hurts the stomack, & weakens the retaining vertue or strength of the wine; whereas wine [Page 258] alone doth cherish and com­fort the heart.

Qu. Why doe ancient men and women neese with great difficulty?

An. Because of the decay of nature, and the narrow­nesse of the pores of their body, which wants that vi­gour which youth enjoyes.

Qu. Why is man of all other creatures whatsoever, more subject to diseases & infirmi­ties than any other creature?

An. By reason of his in­temperance; and likewise being composed of the foure Elements; and having blood, choler, phlegme, and me­lancholy, and one of these more predominant than the other, causeth sicknesse: and therefore Schola Salerni [Page 259] saith, Esse cupis sanus, sit tibi parcamanus: That is, If thou wilt live in health, have a niggardly hand: that is, Use temperance of Dyet.

Qu. Why doe Physitians hold it a dangerous matter to let a fat man blood?

An. Because those that are grosse and fat, have smaller veines, and the veines are more hidden, and appeare not so much: Moreover, they have but little blood, and as small an appetite, and are no way able to digest that meate which the reten­tive part requires.

Qu. VVhat is the reason that the beast called a Camelion, changeth so often his colours?

An. By reason of his great feare and timorousnesse, and [Page 260] by reason hee maketh much of his blood: but hee will change the oftner, and with greater delight to the be­holder, if you lay a cloath of that colour under him, which you desire to see him change to.

Qu. VVherefore is it, that an Orenge being roasted, and put hot into a glasse of wine, gathers about it a kinde of pearly froth?

An. Because the heate of the fire piercing the pores of the rinde of the Orenge, by which heate those pores are opened: (as the nature of heate is proper to that ef­fect, and the property of cold to shut up, or close them:) which being roa­sted, and put hot into wine, a [Page 261] liquor naturally cold, but operatively hot, the ambi­ent cold suddenly stopping the pores of the rinde, and the incident heat striving by the way of Antipathy to make a way out, is restray­ned by the over dominee­ring cold and moysture, which are the opposites of fire, and so appeares in small bubbles like pearles.

Qu. VVherefore is it, that it never snoweth in Summer?

An. Because although the cloud bee frozen, yet the Snow cannot come Snow to us, but resolved into wa­ter; and by reason that pas­sing the inferiour region of the Ayre which is hot, it is melted: although it falls, and lyes upon high Moun­taines; [Page 262] because in high pla­ces it is alwayes cold.

Qu. Why doe men use to lay lime or chalke at the roote of Cherry-trees, and other fruit­trees?

An. Because the Lime is hot and dry, and in the win­ter season doth as it were nourish and heate the roote, as the Sun doth in Summer; and by thus doing you may have ripe fruite before the time.

Qu. Why is a storme said to follow presently, when a com­pany of Hogges runne crying home?

An. Some say, that a Hog is most dull, and of a melan­choly nature; and so by rea­son doth fore-see the raine that commeth: And in time [Page 263] of raine, indeed I have ob­served, that most cattell doe pricke up their eares. As for example, an Asse will, when hee perceiveth a storme of raine or haile doth follow.

Qu. Why did nature give all living creatures Eares?

An. For two maine rea­sons: for so saith Galen, be­cause that with those eares they should heare any thing comming to them. Second­ly, because that by them the cholericke humour is evacu­ated and purged: for as the head is purged from phleg­maticke superfluities by the nostrills: so by the eares are the cholericke superfluities purged, or driven out.

Q. What is the reason, that for to see the better, we doe use [Page 264] commonly to winke with one eye?

An. Because the one eye might bee ayded with the sence of the other eye, which is shut and closed.

Qu. VVhat is the cause of the Hydropsie?

An. The great cold of the liver, which comes from the crudities of the stomacke.

Qu. VVhy doe those that have the yellow laundise, find Honey to be bitter in taste?

An. By reason of the great choler and inflamma­tion wherewith their tongue and palate of their mouth is infected.

Qu. Why doe Musk-millons and Cucumbers provoke urine?

An. By reason of their great humidity and cold­nesse, [Page 265] which causeth a man very soone to make urine.

Qu. Why hath birds and o­ther feathered fowle no spettle?

An. Because they have dry lungs; as Aristotle more at large manifests in his Booke De anima.

Qu. Why doe not birds eva­cuate by urine?

An. That creature, let it be whatsoever, that doth not sucke, doth never pisse.

Qu. Why doe men yawne, or gape?

An. The learned Hippocra­tes doth affirme, that it pro­ceedeth of wearisomnesse, or being tyred with a discourse which is neither pertinent, or permanent: as when a man is constrayned to tarry among such as hee doth not [Page 266] know, whose society hee could willingly bee rid of: And againe, gaping is caused of the thicke fumes and va­pours which fill the jawes, by the expulsion of the which is caused the stretching out, and extension of the jawes, and opening of the mouth, which is called gaping, or yawning.

Variety of Extravagents.

Qu. VVHy hath Nature not given a sting to the King of the Bees, and hath furnished all other Bees therewith?

An. To teach Princes, that nothing becommeth their [Page 267] dignity lesse than tyranny, and that their onely defence should consist in the strength and force of their subjects.

Qu. What water is in the sight of God most precious, and in the taste of men most unsa­vorous?

An. The unfained teares of a penitent sinner.

Q. What is that which most delighteth, and most deceiveth a woman?

An. A mans dissimulation, which hath such a sweet pas­sage through his tongue, as it delighteth as the Syrens songs, and turnes to as de­ceitfull conclusion as the Crockadiles teares?

Qu. Of what three things re­pented himselfe Cato done in bis life time?

[Page 268] An. To have overslipt a day, and not to have increa­sed his knowledge: to have gone by sea, where he might have gone by land: and thirdly, to have committed his secrets to a woman.

Qu. Why ought wee not to disclose our secrets unto wo­men?

An. Because they cannot keepe their owne.

Qu. Why are there so many that live discontented in wedlocke?

An. Because their first love was grounded upon lust, or else in making of their rash choice, they had more re­gard to the womans dowry, than to her conditions: or else the woman respected more the mans purse than his [Page 269] personage, or more his body than his good or ill qualities.

Qu. Why was Diogenes called a dog?

An. Because he did bite indifferently doth his foes & his friends, but his friends to their good and amendment, and his enemies to their shame and confusion.

Qu. What men are very dan­gerous in a Common-wealth?

An. Those that affect no­velties.

Qu. What three things are the life and death of life?

An. Baths, wine, and wo­men; for as the use of them is restitution, so is the abuse of them life and healths de­struction.

Qu. What man is worthily called hold and couragious?

[Page 270] An. He that loves his life, and yet feares not death.

Qu. Why were Iudges in times past painted without hands?

An. To signifie thereby, that Justice ought not to bee corrupted with bribes.

Qu. In what sort should a man seeke profit of the Com­mon-wealth?

An. As at a fire, which if one sit too neare unto, doth scorch himselfe; and being too farre off it, sustaineth cold.

Qu. What men are chiefly deceived?

An. Those that looke for tow contrary things at one time, namely, for pleasure, and the reward of vertue.

Qu. How many wayes is [Page 271] violence chiefly committed?

An. Two wayes, either by deceit, or by force: the one is the practice of the Foxe, and the other of the Lyon; and both of them are most farre from humanity.

Qu. Why is vertue had in so small account?

An. Because she is plaine, and cannot dissemble.

Qu. What men are most in­gratefull to themselves, and least hurtfull to other men?

An. Those that are co­vetous and envious; for as these pine away at other mens welfare and prosperi­ty: so the other endanger their soules to leave rich, and perhaps unthankfull heires behing them.

Qu. Why is Heaven said [Page 272] to have a low gate?

An. Because those that shall enter into it, must first stoope low, and learne humi­lity.

Qu. Why did Antiquity in their Churches place a Crosse upō the entrance of the Quire?

An. Because the body of the Church did represent the Church militant upon earth, and the Quire the Church tryumphant in Heaven: to teach us hereby, that no man would come from the one into the other, unlesse he did suffer first persecutions.

Qu. How might a foole re­semble a wise man?

An. In hiding of his folly by silence.

Qu. VVhat three things doe men most covet?

[Page 273] An. Riches, pleasure, and honour. Riches be the nur­ses of sin and iniquity. Plea­sures the guides to calamity. And honour the pompe of worldly vanities.

Qu. What is it that women most feare, and yet of it doe most desire the occasion?

An. To be with child they most desire, and feare most the houre of their delivery.

Qu. VVhat men transforme themselves into Angels of light, and are nothing but de­vils incarnate?

An. Hypocrites.

Qu. VVho is the Mother of all mankind?

An. The earth, even by the Oracle of Apollo: for this O­racle being demāded by cer­taine Princes that were in [Page 274] controversie for the King­dome of Aegypt, who should succeed the late King decea­sed; answered, that he should not onely bee installed King of the Kingdome of Aegypt, that first should kisse his mo­ther, but should likewise become Monarch of all Asia. This answer being reported by the Priest unto the Prin­ces that were then attending without upon the Oracle; Darius having heard it, stept suddenly from his horse, and kist the ground, saying, that the earth was the mother of all mankind. The Princes that could not deny it, made and created him King, who afterward conquered all Asia, and became quiet Mo­narch of many Kingdomes.

[Page 275] Qu. Who kill their mother ere they bee borne, in the re­venge of their father that be­gat them?

An. Vipers; for as the Male and Female ingender by the mouth, so the damme being kindled with lust in the Art of Venery, bites off the males head; and the young ones ere they bee borne, gnaw their mothers belly open to come forth, and so doe kill her.

Qu. What is it that soonest waxethold?

A. A benefit; for nothing is sooner forgotten than a good turne, and nothing longer remembred than an injury.

Qu. Vpon what men are almes deeds worst bestowed?

[Page 276] An. Vpon blind men, for they would bee glad to see him hanged that relieves them. I would not that any man should interprete them in earnest, which is onely written in a merriment, and that for this they should withdraw their charity from such poore men.

Qu. VVhy doe most men de­light more in flesh than in fish, and why it is wholesomer unto the body?

A. Because it strengthneth more, and is of sounder nou­rishment; or else because it agrees better with the sub­stance of our bodies.

Qu. VVhereby doth a wo­mans love resemble the shadow of our bodies?

An. Even as our shadow, if [Page 277] we run towards, doth fleete away from us, and if we run from it, doth follow us: so the love of a woman, if wee fondly pursue it, wil disdaine us, but if we set light by it, or seeme to run from it, will most earnestly desire us.

Qu. VVhat is the greatest friend to men at liberty, and most enemy to such as are con­demned?

A. Hope, which encoura­geth men at liberty to at­tempt great matters, and ma­keth such as are condemned, unprepared for death.

Qu. VVhy is favour bought with money, most uncertaine?

An. Because by discontinu­ance of giving, it breeds in­ward grudging, and by the ceasing of liberality, it bursts [Page 278] out into open hatred?

Qu. What is the hardest thing to be learned?

An. To learne to know himselfe.

Qu. What doth cast from it a greater heate than fire?

An. Beauty, which setteth not onely on fire those that touch it, but also those that a farre off doe behold it.

Qu. Why doe Pullets (their throats being cut) survive af­ter it longer than men?

An. Chickens and Pullets have smaller sinews and veines, and therefore life cannot so soone leave them.

Qu. Why did the Lace de­monians sacrifice a [...], when they had obtained victo­ry against their enemies by maine force: and an Oxe, [Page 279] when they had overthrowne them by subtilty, surprise, or intelligence?

An. Because they prefer­red Prudence and Wit be­fore force, or bodily strength: and therefore a certaine Captaine of Grecia was wont to say, If a Lyons skin cannot prevaile, adde unto it the skinne of a Foxe: meaning thereby, if force cannot, use policy.

Qu. VVhat is the reason, that the bottome of a Kettell, being full of boyling water, and hanging over the fire, is cold notwithstanding?

An. By reason of the hot vapours which continually doe mount upwards, where­with the higher parts being warmed, the bottome re­maines [Page 280] coole for the conti­nuance of the water that is upon it.

Qu. VVhat is the immode­rate use of too much liberty?

An. An occasion often­times of bondage & slavery.

Qu. How, or what are the gifts of Fortune?

An. Such as are the mindes of those that possesse them, a helpe and comfort to them that can use them, and a ru­ine and overthrow to them that know not how to use them.

Qu. VVhy were it better to be among Ravens, than to live among flatterers?

An. Because Ravens prey not upon men but when they are dead; but flatterers de­voure them even when they are alive.

[Page 281] Qu. Why did Solon establish no Law against Parisides?

An. Because hee thought that such an enormity could not be committed by a child, and therefore (because hee should not seeme rather to remember men of such a wickednesse, than to forbid it) would in no wise appoint any punishment for it.

Q. How should Parents take the death of their children?

An. As Anaxagoras and a Lady of Lacena did: for newes being brought to the one of his sonnes departure out of this life, answered the messengers, That hee knew long since that he had begot­ten a mortall man. And this Lady, whose constancy de­serveth no lesse praise & cō ­mendation, [Page 282] having heard that her sonne was slaine in the battaile, said to those that first brought her the ti­dings hereof: To that end have I brought him to the world, that there should not bee wanting, one that should doubt, and refuse to spend his life and blood in the defence of his Countrey.

Qu. VVho may bee said to suffer water continually to bee drawne out of his spring, and yet for it hath nothing the lesse himselfe?

An. He that giveth good counsell to them that de­mand it; or he that bestow­eth a benefit upon another, without any hinderance to himselfe.

Qu. By what meanes shall [Page 283] one become rich quickly?

An. In being poore of de­sire: and therefore Seneca said, If you have respect wherewith nature is sufficed, you shall never be poore; but if you looke unto that which opinion craveth, you shall never be rich.

Qu. What men are said to live onely, and longest?

An. Those that live onely, and longest in ease & quiet: And therefore Adrian, a most puissant Emperour, who by great travaile and in­tercession obtained license in the end of his dayes, to dwell in a little village of his, where hee lived seven yeeres in great rest and qui­et, dying, left an apparant token and testimony, that [Page 284] the life led in honor and dig­nity was not the true life, for he caused words to be graven on his tombe, Here lieth the wight whose age is of many yeares, but hee lived but onely seven.

Qu. What is marriage?

An. A Paradise on earth if her lawes be observed, but a hell in the house if her statutes be broken.

Qu. What is it that of men is least esteemed, and of God most honoured?

An. Chastity, which is precious before God, and a laughing stocke before men.

Qu. VVhat foure things have continuall residence in a noble minde?

An. Courage to repel the incroaching enemy: a heart [Page 285] to consider a loyall friend: a hand to reward the gifts of the simple: and clemency to accept and pardon a well meaning mind.

Qu. Who is alone a worthy and a valiant man?

An. Hee who doth never bow his shoulders at the bur­den of misfortunes, nor hee who never panted at his chance.

Qu. Wherein did Artemi­sia declare her great chastity towards her Husband decea­sed?

An. In her entire love to­wards him; for when her Husband Mansolus King of Caria was dead, shee caused his heart to be dryed in a ves­sell of Gold into pouder, and by a little and little dranke [Page 286] it all up, saying, Their two hearts should never depart a­sunder: and that she thought there might be no worthier sepulcher made for it, but her owne body: Notwith­standing she made for his bo­dy such a sepulchre, that for the excellent workmanship, beauty, and costlinesse ther­of, it was taken for one of the marvells of the world: and for the notable fame of it, all sumptuous and great sepul­chres were afterwards called Mansalca.

Qu. How might a man be­come master over himselfe?

An. In amending that in himselfe, which he rebuketh in another body.

Qu. What is the cause, that in our age there are not so ma­ny [Page 287] excellent men, as there were in times past?

An. By reason of Nature which dayly decreaseth, or because Vertue is not so much esteemed of now a­dayes, as it was in times past; or else it is the custome of all ages to complaine.

Qu. Why doe men seeke to avoyde poverty?

An. Because it causeth them oftentimes to decline from the right way of ver­tue.

Qu. What maketh men in earth famous, in their graves glorious, and in the Heavens immortall?

An. Vertue.