WHEROF doeth it come, that Ruffians, Iesters, and common Dauncers be lesse sub­iecte to Loue then o­ther?

That may come by the continuall familiaritie that suche men haue with wo­men: in whom they haue no pleasure for respect of loue, or whose familiaritie doeth make Loue lothesome or out of taste.

¶What is the cause, that he that loueth feruently is soone angrie?

Because the sprites and humors of Louers be verie hote, and boyle continuallie.

¶How commeth it to passe, that an amorouse woman is so curious to be finely appareled and decked?

She doeth it to increase and set foorth her beautie, therby to subdue and drawe those vnto her, that be moost beautifull and desirous to Loue.

¶But why be rough and hearie men more prone and dis­posed to the amorouse battell of Loue, then other?

Bycause they abound and be more full of humors then other.

¶What hath moued certeine Greke Poetes to saie: that Loue is the moost excellent amongest all the heauenly goddes?

It is perchaunce because there is no Philosopher that doeth teache the maner of mans life [...]o well as he, or maketh man more practique or quicke sprited.

[Page]¶But why hath Loue bene estemed a godde?

Bycause he maketh an Idiote to speake well, a coward to be bolde and hardie, a melancolike man Ioyful, a heauie and slouthful man prompt and readie to all enterprises, be they neuer so great. Or els he is made a godde, for man to excuse him selfe, and to cast vpon Loue all that, which by the same he hath done and susteined.

¶Why be Louers so desirous of corporall & bodelie beautie?

Bycause beautie (as auncient Poetes do affirme) doth please the Goddes, is agreable to men, is not lothesome nor heauie to him that is indued therwith: but desired aboue all thinges that may be wished.

¶what is the reason and cause of Nosegaies, garlandes of floures, and grene bowes, wherwith Louers be wont to a­dorne the frontes of their Ladies lodginges?

It is to honor them as their goddes on earth, and to shewe that such Nosegaies, Garlandes, and Maie bowes doe serue for the spoiles and triumphes of their Ladies, and for true signes of the seruice and deuotion of their louing seruantes.

¶But wherof commeth it that we dreame seldome of the thing that we loue?

All louers being tossed and vexed with diuerse thoughtes can not stedfastlie graue and settle any one thing in their fantasie: for their hough­tes be like the circles and bubblinges of the water, which are dissipated the one by the other.

¶From whence commeth it, that certeine Louers vpon the viewe and sight of their Ladies, doo blushe?

It riseth of the blodde and sprites which ascend vpwardes, wherof the face, fullest of poores of any part of the bodie, doeth charge it selfe with coulor. It may be also, that it procedeth of a singuler reuerence that they beare to their Paramoures.

¶But why doo they afterwardes waxe pale?

There is no true louer but is troubled with some disquiet or contra­rietie. Yf the cause then of his paine doe present it selfe before his eyes, the same doeth easelie growe and increase. And so Nature retiring vnto the inward partes, as into her holde or forte, carieth with her both the blodde and sprites, leauing the superior partes without any coulor,

[Page 2]¶Howe chaunceth it, that barren and vnfruitfull women be more hote and prompt to loue, then they which are fruite­full and beare children?

Bycause that suche doo moore abound with seede, and do purge them selues of their naturall disease lesse then other doo.

¶Why doe Louers delight to beare in their handes Nose­gaies and Apples?

All Louers haue desire to enioye and possesse the floure and the fruicte of others age and beautie, wherin they reioyce, when soeuer they see the same. And so be amorouse bothe of flour [...] and fruicte, and of all suche beautifull thinges that they see.

¶But why be Louers for the moost part readie to wepe?

Poore Louers continuallie be pricked with some Naile, and fele cause wherof to complaine, being of Nature, fearfull, suspiciouse, Ielouse and troubled, so that it is no merueile, if such and the like passions do prouoke them to teares.

¶What meaneth it that Louers be continually as it were in a fyre?

The affection of Loue doeth moue and trouble their sprites, which doeth raise in them this heate.

¶Why be women more prone to the combat of Loue, then any other creatures at all times and seasons?

Nature hath indued them with more delicate touchinges, and with more moderate complexion then other. Besides this, they be of complex­ion who [...]e and moiste: a thing verie proper and requisite to that plaie and pastime.

¶Howe commeth it, that men take no pleasure in the plaie and game of Loue, when they haue lust to make water?

Bycause euen then the Conduictes are full: and that which is full of moistnes cannot receue other humor. It maie be also, that the heauines and weight of the vrine doeth restraine and stoppe the conduicte from whence the seede doeth issue and come.

¶Wherfore is the pleasure of Loue, greater then all other pleasures that may be ymagined?

[Page]That commeth of the Sperme which passeth through all the partes of the bodie, yelding vnspeakable pleasures to thother members.

¶How chaunceth it, that men of melancholike complexion be more liuelie, then other in combat of Loue?

The windie passions wherof they be full, be causes of the same: which make them more wakefull and disposed thervnto.

¶Why doe Phisitians praise mediocritie or seldome vse of Loues game?

Bycause the same doeth lighten the bodie, reioyce the spretes, comfort the braine, recreate the senses, and expelleth from them all accidentes pro­ceding of melancholike humor. Excesse also is to be blamed, because it doeth weaken the bodie, and is hurtefull to the sight.

¶Why doeth Nature geue to Loue so great pleasure?

For preseruation of mankind, which through the same is continued.

¶Why doe they soone grow to graie heares, which be much geuen to Loue?

Bycause they expell from them their naturall heate, wherby life is conserued and mainteined.

¶Why doeth the beare of the hedde and eyebrowes of those that be fornicators and lecherouse soonest fall?

The game of Loue doeth marueilouslie coole the superior parts, which being made bare and voide of blodde and sprete, can not digest that which doeth nourishe the same. And so the vapors proceding of digestion be not sufficient and able to ingendre heare of the hedde and eyebrowes.

¶What maketh a man after he hath committed the acte of Venus, to be soudenlie melancholike and angrie?

Because in the doing of the same we lose and skatter the moost part of our vitall spirites, which maketh vs heauie and sadde.

¶What is the cause that a man doeth sooner dispatche that acte fasting, then when his bellie is full?

The Conduictes wherby the seede doeth passe, be more open fasting then after meate.

[Page 3]¶Wherof commeth it that Louers care not to spend the whole night in Loue.

Euery vehement passion doeth holy drawe a man thervnto, and suf­freth him not to geue himself to any thing els, but to that wherof he thin­keth, and whervpon he bendeth his fantasie.

¶Why be Louers so carefull of the sight and amorouse lookes of their Ladies?

All Louers be wont to suffer them selues to be fedd with such allure­mentes, and there is no part of the bodie that doeth so well manifest and declare the interior passions of the minde as the eyes. Also we saie, that the eyes are the true harboroughes of the harte. And therof it commeth that when one kisseth the eyes affectuously, as a thing desired: It semeth that he kisseth the thought, and the soule it selfe. Wherof certeine Poetes, with good reason haue written that Loue boroweth his arrowes from the eyes of Louers, to serue him selfe agaynst them selues.

¶What doeth moue the Poetes to faine Venus to be of Massiue golde?

That may be by reason of her rare and excellent beautie, or els bycause she is so much desired as golde, some assigne the cause vpon the great some of golde that Louers doe consume and spend vpon Loue.

¶What is the cause that Louers doe vse so to forsweare them selues?

Loue doeth laugh at such periuries, Louers therfore desirouse to serue there god, do sweare continuallie. Or els it procedeth of a certein lightnes caused of diuerse thoughtes which doe rise in their mindes.

¶Howe chaunceth it, that men leaue not to loue a woman although through age, or some other accident or chaunce, she waxeth ill fauored and foule?

That commeth of Loue, which is blind, and being blind, can not know or iudge the imperfections of other. But howe should he take knowledge of that which he can not blame. And howe can he blame that which he is constrained to embrace and wholie to pursue.

¶From whence cōmeth it, that moost comenlie we be geuen feruentlie to loue, not those onely of whom we neuer receiued pleasure, but those also whom we neuer sawe?

[Page]Euerie one beareth the Image of his minde in his face, and therof may bee gathered some signe or token of the witt and nature of the person, by meanes wherof we maie coniecture whervnto she is most enclined, which is the verie spring and beginning of naturall amitie or hatred.

¶Howe chaunceth it, that diuerse men can not obteine the grace and fauour of their Ladies, although they doe serue them, honor them, and adore them?

Bycause (as Aristotle saithe) there is nothing in them worthie to be beloued. But what man is he so voide of Natures grace, but hath some­what in him worthie of Loue.

¶But what is the cause that some Suters be better belo­ued of their Ladies then other some?

The Ladie enriched with beautie and good maners, is like vnto the sonne that doth euerie where equally extend his beames, which notwith­standing are receiued vnequallie, of some more, of some lesse after their ca­pacitie. The sterres also therin doe beare some rule, so that after the saying of Diogenes the Stoique, the signes comune to two persons, that is to saie, vnder which the one and the other shalbe borne, and those signes a­greing, do cause the willes of the same two persons to be ioyned & vnited.

¶Why be these little and pretie angers and fallinges out which chaunce amonges Louers the refreshing and renew­inge of Loue?

That shall euer be, bycause Loue is like a flame that will goe out and dye yf it be not blowen and oftentimes moued: Or els we may well saie that the more the thing which we desire is denied, the more we desire it.

¶Wherof commeth it, that we be ashamed to comunicate to other our desire and lust to the combat of Loue, and of other appetites and desires, as to drinke, eate, slepe, and such like we be not ashamed?

Bycause that the same carnall affection is not so necessarie nor so profitable for this life as the other appetites be.

¶Wherof commeth the diuersitie of weapons wherwith Loue is wont to wounde men and women, fishes, birdes, and other foure foted beastes?

Of the diuerse nature of thinges that he assayleth.

[Page 4]¶You will say, that beautie fayling, loue decreaseth.

I wold say yea, bycause Loue is no other thing but a desire of beautie.

¶Wherof commeth it, that a man being touched with loue can not ridde him selfe of that passion by any dexteritie, poli­cie or witte:

Loue is a certeine estate and plight that doeth wrappe and folde the minde of man, and with a certeine swete mocion doeth transport him into the thing by him desired. This affection riseth by the contemplation and iudgement that he hath of beautie, which causeth him to conceiue in his sprite and minde suche admiracion and desire, that whether he will or no he is caught in the Ginnes and nettes of Loue.

¶Why doe the newe maried vse roquet, and muske when they go to bed with their new maried wiues?

Bycause such thinges doe prouoke luste and engendre seede.

¶What reason haue certeine people of the North partes to seeth with water a certeine stone called Gagates, causing their spouses before they lye with them to drinke therof?

That is to knowe whether they haue made any faulte or not before. For the propertie of that Stone is soudenlie to force them to make wa­ter that haue indured and suffred the act of man.

¶Howe commeth it, that yf a man geue him selfe to much to the sporte and plaie of Loue, the same doeth diminishe the pleasure therof?

Bycause the seede being sore diminished is but a certeine waterishe matter of no great heate, which can not yelde any great pleasure.

¶What is the cause that women which be of verie hote Nature cannot conceiue?

Great and vehement heate doeth distroie and corrupt the seede, and therfore they which be verie hote are comenlie fructeles and barren.

¶Why doe some women loue men that be blacke, and some other those that be faier and well collored?

Women of feble sight loue them that be blacke, because blackenes doeth ioyne and vnite the sight to much disparcled, and by this meanes doeth comforte the same: Or els we may well saie that euerie thing doeth [Page] loue and desire his like, They therfore which be hote of nature loue them that be blacke, bycause they be more prone to heate. Other which be of col­der nature doe loue them that be white because they be of colde complexi­on, the mother of whitenes.

¶Wherfore haue the auncient compared Loue to dronkennes

For nothing elles, but bycause it maketh men, (which before were colde, heauie and couetous,) iustie and liberall.

¶Why were Oysters consecrated by the auncient to Venus?

Bycause Oysters doe prouoke lecherie.

¶Wherfore doe not common harlotes conceiue: or yf they doe, it is verie seldome?

The diuersitie of the seedes doeth lette conception, and causeth that the same can not be reteined.

¶What meaneth it, that the purse of Cupido is tyed with a Leke?

This prouerbe doeth declare that Loue is liberall and fyndeth no let to put his hand in his purse.

¶Which is greatest, the hurt or profite that commeth of loue?

He that doeth not loue of him selfe, estemeth the losse to be greater then the proffet.

¶Thinke ye that Loue hath iudgement or no?

Howe can he with iudgement cause Louers daylie (as euerie man may see) to fall into suche enormities.

¶Wherof commeth it, that for the moste part, the children which maried women doe borrowe, or which be nor lawfullie begotten commonlie called Bastardes, do resemble more their husbandes, then those that be legitimate or lawfullie by them begotten?

The reason commeth of an Imagination that they haue to be souden­lie taken or espied of their husbandes: And so their husbandes be alwaies in their fantasie, for it semeth to them that they be continuallie before their eyes, and that they saie vnto them: what doest thou, thou shameles whore? Is this thy assured promis made vnto me at the mariage daie?

[Page 5]¶Wherfore be Bastardes for the moost part of better co­rage and more lyuelie then lawfull children?

That procedeth of a more ardent force and vertue of him that doeth beget them: for man is more earnest in that acte, when it is secretlie com­mitted and done in a heate, then at other times, bicause the affections are not distract hither and thither: and principallie when suche encountres and metinges maie be boldelie done without feare.

¶Wherefore be yonge women more prompte to laughe then other?

Yonge women are vnder the safegarde and tuicion of Uenus the Goddesse of laughter, and so they do easelie laugh. It may also be said, that they haue tendre and delicate bodies, and laughter is no other thing then a spice of Ioye, wantonnes, or tickeling.

¶Doe you thinke that Loue is so blind as he is painted, or that his sight be good?

Wherfore should not I thinge him blinde? sithe amonges my neigh­bors I see the moost ill fauored to be best beloued of the fayrest.

¶What people (after your mind and iudgement) be moost worthie to be beloued?

I thinke those that be learned: bicause they maie gyue pleasure to the bodie, proffit to the spirite, and make their fame immortall.

¶Wherin is the subtilitie of women moost discouered?

In that that they seme to loue one alone, and neuerthelesse doe gyue them selues to many.

¶What woman thinketh her selfe moost worthie to be be­loued, the faire or the foule?

Before I shall answere you, shewe me a woman, that thinketh her selfe to be foule.

¶Wherfore do Phisitians forbidde yong Louers to forbeare their Ladies incontinentlie after meate, and when they bee fasting, when they haue bathed themselues, after they haue vo­mited, and when they shall receiue medecines?

Bycause by suche forces digestion is letted, the bodie is made feeble, and waxeth colde: and it hath bene at all times daungerouse to vse two purgations at one instant.

[Page]¶What meaneth it, that the lokes of Ladies do wholy turne vs from all other obiectes, and doe drawe vs vnto them?

The lookes of Ladies be nerer neighbor to the ymage and imagina­tion of beautie then any other thing, which aboue all thinges doeth rauish our senses, and they doe pleasauntlie binde and captiuate the same of pur­pose, in thende to bring them to subiection.

¶What might induce the wife of king Aguilfus of Lomberdie to abuse her selfe with a Dwarfe, hauing to her husbande the goodliest man that euer ware crowne?

This trym goddesse knewe well that Nature is accustomed to amend in small members the fault that happeneth to be in the greater, & supposed that the matter which should be in the armes and legges was fallen to en­grose the Ordinaūce, the canon shot wherof Ladies do willingly receiue.

¶What be the conditions that an amorouse Ladie ought to haue?

That she be not couetouse, that she be curteis and easie to be spoken vnto, neate and secret in her doinges.

¶What properties be requisite in a Ladie that right well maie be called fayre?

That she haue a fayer and a comelie personage, a fayer necke, a small bodie, a litle mouthe, and white teeth and cleane.

¶Is this a prouerbe good? Loue him that will loue thee.

Ye verie good: for he is a beaste that will not loue, beyng beloued.

¶Whether is the man or the woman more subiecte to Loue?

That question is very euident, a man is soner taken and [...]rapt in Loue then a woman. For we see that the man, which is borne to a thousande good and great enterprises, doeth for Loues sake abandon all glorie and honor that he may receiue.

¶Why haue the Poetes fained Pan (the godde of Lecherie) to trotte vpon Goates feete?

To declare that he was lecherouse. And here is to be noted, that all the nourishmente which should be imployed vpon the members that want, remaine in the vaines, and not being able to be applied to the members that lacke, doeth wholie conuert into seede, which beynge augmented [Page 6] doeth encrease luste. In token wherof we see them that be spare of fleshe and haue great vaines to be verie mete and apt for Uenus. For this cause Uenus was geuen in mariage to haltinge Uulcane, bycause that they which doe halt are commonlie great Lechers. Contrariewise they be vn­apt thervnto, whose members be greater then naturallie they ought to be, bycause that superfluitie in members doeth drawe vnto it for his nouri­shing and maintenaunce all that which is good and superfluouse of na­ture, which otherwise would haue bene conuerted into seede.

¶Why haue the auncient and they of these daies painted Loue with winges?

To declare that the desires of Louers be highe, and labour to atteine highe and great enterprises.

¶Who deserueth more to be fauored of loue? the fayer of simple and honest meaninge, or the foule that is sage, craftie, and well aduised?

Prudence is the beautie of the minde, which contineweth longer then the beautie of the bodie.

¶Can loue be without Ialousie?

I thinke not. For testimonie wherof be Ouid, Uirgill, Plutarch and Boccace, who writeth in a Sonnet: If Loue liued without Ialousie. &c.

¶Why be Ladies soner amorouse of a Souldior, then of a learned man?

Souldiors be more liberall, and not so subtill as Scholers be, more easie to be allured with enticementes of women. There is no Souldior so braue, yf a woman saie vnto him: that he hath a fayer bearde, that his legges be well proporcioned, that he is comelie on horsebacke, stronge to incountre and ouerthrowe his enemie, but incontinentlie doeth not geue ouer and submit himself vnto her will and pleasure.

¶What is the cause, that many dispysing their wiues, be so fonde vpon curtesans and harlottes?

The Curtesans suffer not them selues to be sene, except they be fyrste painted, but wiues must often be s [...]ne of theyr husbandes, which causeth them to seme not to be so fayer. Or we may saye that wines continuallie be at their husbandes backes, misusinge them with byle and vnsemelie wordes, which maketh them to tast of other meates, and causeth them to ymagine a thousand other appetites and lustes.

¶Wherfore haue Louers so feoble voices?

[Page]Of the feare that they haue to displease their Ladies. And therwith­all the vnequall motions wherwith their spirites are moued, which for­ceth this feoblenes of voice.

¶Where doeth Loue shewe her greatest force, eyther in making the foole to become wise, or the moost wise, or aduised man, to become a beaste.

If there be more paine to breake downe, then to builde: I beleue there shalbe more adoe, to restore wisdome to him that hath lost it, then newelie to make him wise. For Loue and follie, be nothing els, but an alienation of the good sence and witte.

¶May a man die, through vehement Loue?

Of this the historie of Seleucus and Antiochus maie testifie, and beare witnes, which may be reade in the fyrst Tome of the Palace of plea­sure lately published.

¶Which should be the greatest hart breaking? the Ladie dy­ing in our sight and presence? or in our absence?

I would thinke by her presence, for the eyes doe geue greater felinge of dolor and griefe then the eares.

¶Wherof commeth it, that men haue diuerse Iudgementes of the beautie of women?

It is a prouerbe deriued from the auncient Grekes, that all faier and beautifull thinges, be hard to be iudged: euen so of this difficultie com­meth this diuersitie of Iudgementes.

¶Howe chaunceth it, that many which be estemed men of verie good Iudgement, be surprised with the loue of foule and ill fauored women?

It may be that they haue marked a certeine beautie in them, which doeth not appeare outwardlie. In like maner, Painters and Musitians haue iudgement of draughtes and accordes, wherof none doe take heede but suche as haue skill in the same.

¶Wherfore be they, whose bellies be couered with heare, so geuen to women?

Lecherie doeth procede of the heate of the raignes, wherof doe ryse great vapors, which engendre the heare of the bellie, the aboundaunce of the heare of the bellie doeth signifie the heate in the generatiue partes,

[Page 7]¶Doe you thinke the discouering of Loue, to be the cause sometime that a man obteineth not his desier.

That chaunceth many times by reason that such women doe loue their honestie very muche.

¶Is the trauell greater in secret and conceled loue, then in that which is discouered and open?

Without doubte there is greater paine in concealed loue: bycause a man can not euent the heart of loue conceaued, which by comunicating and counseling with some other, may be made more conforta [...]le and easie.

¶Whether is more constant in loue: the man or the woman?

The man▪ being bothe of bodie and spirit more firme in all affaires. And naturallie he is more constant and of better perswacion in loue.

¶Wherof commeth it, that he which loueth is moost com­monlie beloued?

That peraduenture maie come, bycause our spirites can not resist the amorouse shottes which doe procede of the swete lookes that Louers doe continuallie cast one vpon another. Or els we will saie: that it is the pro­pertie of nature to couple and ioyne like to like, and to skatter and diuide the thinges which haue no proportion together.

¶Wherfore do men saie, that to Neese is a good signe in the facte and dede of Loue?

Bycause it commeth of the braine, which is as it were the litle Cauan and withdrawing place of all the senses. And it semeth that all the senses doe agree and geue their assent to the sentence and conclusion of Louers.

¶Wherof commeth it, that secret loue is more burning and feruent, then that which is discouered and open?

That chaunceth bycause the secret Louer hath no meane of ease and rest to lett out the fyre that doeth consume him, the vertue of Loue being of meruelouse force and strength, and so not able to atteine the thing which he loueth best is vnto him greater trauell and paine, then yf he inioyed it, or might discouer it to his frende for his comforte.

¶Whether were it better that there were loue or no loue?

I beleue it to be better that there were loue, for somuch as it bringeth vnto vs more good effectes then euill, and to my minde and opinion Plato agreeth, who making a definicion of Loue doeth saie, that it is nothing [Page] els but a desier to get and obteine a faier and beautifull thing.

¶Thinke you that one maie be in loue with an other, onely vpon fame and report?

Yf Loue be wont to place himselfe in the chamber of our mindes, by entrie through the gates of our eyes, who doubteth but likewise he may enter by the dores of our eares, to harborough him selfe in our vnderstan­ding. Boccacio in his Decamerone and Plutarche be of the same opinion. Example hereof may be sen [...], by the historie of the Duchesse of Sauoie, and the Lorde Iohn of Mendozza: which may be redde in the Pallace of Pleasure aforesayd.

¶What doeth incite a man more to vertue? eyther honor? or the desire that he hath to please the thing he loueth?

I doe not iudge or thinke that Loue doeth serue for a spurre to pricke men to vertue: supposing that a man desireth it for none other purpose, but to enioye it.

¶ Wherof commeth it that diuerse women haue remained longe time without louing any person, and afterwardes haue burned with loue?

I saye that the vertue of the Planetes haue wrought it: for in this vniuersitie of thinges nothing doeth moue it selfe, that doeth not take his fyrst motion of the planetes.

¶ Who loueth moost feruentlie, the hardie or the Coward?

It is the bolde and hardie, for the coward commonlie dareth not ad­uaunce him selfe foorth to proue his fortune.

¶ Are ye not of this opinion, that he which is more liuelie and of spirite more excellent is lesse content with one Loue alone?

Yes truely, and that is accustomablie sene amonge men and women: for why? to content him selfe to loue in one place, is an acte of pusillani­mitie and of smal hart and corage, which is the cause that my mystres doth not content her selfe with a thousand seruantes.

¶ Which is greatest paine? to get and obteine the loue of one, or to mainteine the same being gotten?

To mainteine it after my iudgement, because of the great inconstancie of women which doe sone fill and satisfie them selues, and are quickelie angrie and soone wearie, lightly found and sone forgotten, verie slipperi [...] Catta [...]l.

[Page 8]¶Who is more easie to be perswaded that they are beloued, the man or the woman?

The man, and that maie be clerelie sene: for Ladies neyther by long seruice, great giftes or otherwise, can perswade them selues to be beloued, but euermore they be readie to replie, that a man doeth dissemble and coun­terfaicte the trueth.

¶ What doeth certifie the woman that she is loued?

The perseuerance in Loue.

¶ Is there no other signe then perseuerance?

To be Ialouse of them, and to geue liberallie, yf perchaunce they be couetouse, as in dede they be for the moost parte.

¶ Why is Loue painted by some in forme of a Shepherd?

Bycause they which pursue and followe loue be more lyker beastes then men.

¶ Which hath greatest force in man? hatred or Loue?

I wolde saie, that the passion of Loue should be greatest. And why? man through hatred neuer killed him selfe, which men doe often times through extremitie of Loue.

¶ Is Loue blinde as he is painted?

The vulgare and common loue is blynd, but the celestiall loue is not: but with great dexteritie it openeth and discouereth the greatest secretes.

¶ Why be they that haue small legges more subiect to loue then others?

That procedeth of the aboundaunce of seede that maketh them so Le­cherouse, which thing commeth ordinarilie to those, whose inferior parts of the bodie receiue no great nourishment: Bicause all that which Na­ture taketh from the nether partes, is by Nature conuerted into super­fluitie and seede. Therfore we should rather haue demaunded, why men greatlie giuen to lecherie haue for the moost parte so small and slender legges?

¶ Wherof doeth it come, that Louers haue so litle know­ledge of the imperfections of their Ladies?

One great mocion doeth lette an other. Euery Louer then beyng troubled in spirite, the iudgement of his sence is impeached and letted in [Page] suche wise as he remeineth blind in the thing which he loueth.

¶Why doe louers so often breake their faith and promis one to an other?

Youth aboundeth in heate, and is subiect to diuerse and many thinges, and can not staie it selfe in one thought, wherby it procedeth that the aun­cientes haue made Uenus the mother of Loue, whom many Louers do followe.

¶Doe ye thinke that by Magique arte the heart of an obsti­nate woman maie be mitigated to condiscend to the pleasure of a Louer?

All they that haue written of Naturall thinges affyrme the same. The Diuines saie contrarie. And I in the diuersitie of opinions in so great men dare not declare mine owne.

¶Is it possible that a couetouse man may become amorouse?

The forces of Loue haue alwaies beene more braue and fine, then those of couetousnes. So I beleue that Loue can not onelie make the Co­uetouse liberall, but also prodigall: for as the couetouse haue had no mea­sure to get goodes, so they may haue as litle to spend them, yf they thinke that by money they maie inioye the thing that they loue.

¶Wherfore haue men more libertie then women to loue in moe places then one?

Take modestie, shamefastnes, and feare from women, and ye take a­waie their life, which chaunceth not to man.

¶Wherfore be Louers continuallie readie to demaund the hartie good will of them that they loue?

The harte is the feate of desire and of all knowledge, all which be rea­die to obey the thing that it loueth: the ymage wherof representing it selfe pleasant before the eyes of Louers, doeth rauishe from them both the hart and the principall partes. And therof it commeth, that being as it were robbed of them selues, and oppressed with intollerable bondage, they re­quire with all importunitie to be restored and placed in their intire and former estate.

¶Wherof commeth it, that commonlie we suffer our selues to be allured to loue thinges wherof there is no hope to atteine vnto?

That is for lacke of knowledge of the beginninges of Loue, the [Page 9] which are light and litle. And although that all hope is cut of and taken from vs to inioye the swete embracementes which Loue doeth promis: Neuertheles the beautie of the thing beloued, doeth delight vs, and the re­membraunce therof doeth occupie the braine. Suche passions haue bene called of our elders, dom [...]ne desires, bycause they doe still and stealinglie possesse the hart vnware, and by litle and litle take increase. And our rea­son should not be hindred yf it were susteined by hope.

¶ Wherfore be all the ioyes of Louers vncerteine?

Bycause in loue there doe dailie chaunce diuerse casualties, as suspi­cion, Ialousie, feare, angre, Peace, refuse, disdaine.

¶ Why is Loue compared to a Darke laberinth or Maso?

Bycause the entrie and comming in is easie, and the goyng out impossible.

¶ Wherfore doe men compare loue to a Crocodill?

The nature of a Crocodill after the mind of those, that haue written of natural thinges, is to followe those that flye from him, and to flye from them that doe followe him: And so is it with Loue. Therfore I geue councell, that who soeuer will inioy theffecte of his desires, that he be not to sharpe and egre to pursue and followe his Ladie.

¶ Beleue ye that Loue & good iudgement maie be together?

I beleue no: for then the foule and deformed should neuer be beloued. But we see not onelie the contrarie to happen but which is worst, those that be the vilest, indewed with moost treason and least loyaltie and faith, howe foule so euer they be, are moost commonlie best beloued.

Wherof commeth it, that diuerse which loued feruentlie to haue some comfort, did soudenlie lose that great heate of loue?

All vehement loue doeth not longe continewe, for within a while the spirite hath leasure to examine it selfe, and to retourne to due vnderstan­ding, thinking vpon all thinges that might violate and corrupt the same, wherby the sensuall appetites be by this meanes restrained.

¶ Why doe men call loue bothe flame and fyre?

It is not possible better to expresse howe insupportable a thing it is, considering the heate of the desires which it ingendreth in the hartes of his seruantes, and the tirannie that he vseth towardes those whiche are vnder his power, whom he bringeth to ruine and consumeth like fyre without any pitie.

[Page]¶ What is the cause that Louers take pleasure to retourne so often to those places where they haue had ioye and solace of their loue?

Bycause in so doing they conceiue Ioye, and the memorie of that which they moost loue, doeth refreshe them. And yt semeth then that this remembraunce doeth double the pleasure alreadie receiued.

¶ Why are men rather amorouse then women?

For that they are of hoter complexion, and their spirites more quicke and prompte.

¶Why be wemen more firme and stedfast in loue then men?

Bycause thinges which of them selues be colde, be lesse subiect to mo­bilitie and inconstancie then those that be hotte.

¶ Wherof commeth it, that women be more easelie per­swaded to be loued then men?

Bycause they esteme them selues muche more then there is cause.

¶ But why be they angrie, or why doe they frowne and lower when men saie they be foule or olde?

Foulenes moost commonlie commeth of age: and age is the high waie to death, which naturallie doeth anoye and displease all persons.

¶ Wherfore is it saide, that the coughe and the passion of Loue can not be kept secret?

They be two thinges of great force, for the coughe troubling the bodie can scantlie be concealed or hidden. Loue is a passion proceding of a cer­teine fyer which by the eyes is discouered (and manifesteth it selfe by the coulor of the face,) and by all the actes of a Louer it maie be compre­hended and knowen, so that without great paine and difficultie, it can not be hidden.

¶ From whence do the amorouse send forth so many sighes?

Their continuall thoughtes sende all the heate to the harte, wherof it commeth that necessarilie it is conuenient for them to respire and breath, of which respiration sighinges be forced: wherby the coldnes of the ayer is drawen to temper the inwarde heate. That maie also ryse of the consi­deration of the time lost of the detestation that commeth of lecherie, of the v [...]inision of honor & reputacion, and finallie that the successe of dishonest loue, is tragicall, noysome, furiouse and miserable.

[Page 10]¶ Wherfore haue the auncient painted loue holding floures in one hande and fyshe in thother?

To shewe that Loue is a lorde bothe of Sea and lande.

¶ Thinke you that loue doeth yelde greater force, corage and strength to him that doeth combat and fight in the presence of his Ladie?

There is nothing more certeine. And for this cause was brought in and ordeined the braue and lustie companie of the errant and wandering knightes, to geue pleasure to Ladies by Iustes and turneis.

¶ Who receiueth moste contentacion, the victoriouse and louing knight, or the gentlewoman for whom he hath fought?

The knight as I suppose ought to be best contented, as hauing cause to content himselfe with his owne acte and dede of Chiualrie. For he that doeth beste, is worthie of greatest praise: And he that runneth best for his Ladies sake, is best worthie to inioye her.

¶ Wherfore do amorouse Ladies impute that to fortune which chaunceth contrarie to their hartes desire?

Bycause they like rashe creatures without due consideracion esteme al thinges to be ruled and gouerned by Fortune.

¶ Is it loue, to loue the Image of a woman?

It is not loue, but rather rage and madnes.

¶ What be they that loue by a certeine destenie and in­fluence?

They that can geue no reason or any cause of their loue.

¶ Doe ye thinke it to be true, that the Goddes were Louers?

You must knowe that the olde and auncient Poetes were great di­uines, and speaking of one thing they signifie another. True it is that ther be diuerse well learned that can not abide poeticall allegories, which after my iudgement haue no great reason on their side.

¶ Wherfore was Paris desirouse to see the three Goddesses naked, when he was appointed arbitrator of their beauties?

To geue better iudgement by viewing the proporcion of their bodies. O how many faier & beautiful be ther in outward apparāce, which vnder [Page] their sumptuouse garmentes and crimson robes be full foule and ill fauo­red: that if Peter Grubbe of Belchelianger, or Ioanne Stubbes of Nor­ton follie viewed them naked as Paris did the Goddesses, they would runne home for the next gemman or Iustician of peace to interteigne them, for they would scarce vouchsafe.

¶ Thinke you that the beauties of Ladies is a commenda­ble argument to dispute of?

Wherfore not? seing y^t the wisest haue written beautie to be a gift of God.

¶ What moued the auncient to saie, that Loue is a lorde ouer goddes and men?

Bicause all that which is made eyther in heauen or in earth is made for Loue. Remember what the Philosopher saieth: All thinges do moue that men do loue and desire.

¶ Which is moost to be feared? the bowe of Loue? the mase of Hercules? or the sworde of Mars?

The bowe of Loue, and speciallie when he shoteth his Arrowes of Leade. But not so much when he shoteth his arrowes of gold and syluer.

¶ Howe is it possible, that women should haue faces of An­gelles, and heddes of deuilles?

Be not Deuilles called Angelles in holie write? Reade the scrip­tures and ye shalbe resolued.

¶ Doe you thinke that a Louer maie be enchaunted by the sight of his Ladie?

If Shepe after the minde of Uirgill by a looke mait be charmed: how much more may delicate Loue be subiect to enchauntmentes?

¶ Can women by any celestiall influence be made better or more rigorouse toward their louing seruantes?

The Mathematiques, Astrologiens and Magicians by diuerse and many experiences and peremtorie reasons affirme the same, in such wise as I dare not affirme the contrarie.

¶ How can the fyre of Loue (not participant with any other element) inflame our hartes.

It is onely a maner of speaking verye common to Latinistes called Netaphora.

[Page 11]¶ Wherof commeth the loue of two, which doe equallie loue eche other?

Some thinke that it commeth of their conuersacion and mutuall fa­miliaritie: other of Angelles and spretes assigned to eche man. And other of the concurrantes and conformitie of the planetes.

¶ Wherof procedeth the rare beautie of women?

Some doe saie that it commeth of the temperature of the elementes: other doe tell reasons more excellent.

¶ Why did Euripides saie, that Loue was like a Tragedie?

Bycause that Loue is euermore accompanied with heauines, with complaintes, and with a harde and bitter ende.

¶ Is there any difference betwene the grace of a woman and her beautie, or whether they be all one?

I beleue that there is a difference: for the one hath a greater force then the other to cause a man to be content and satisfied.

¶Whether is it a greater auenture to get the grace of a faier woman, or els to recouer it, if it were lost?

It is a greater acte to recouer it as I beleue, women being of their owne nature disdainefull and stoute in their opinion.

¶ Howe maie a man doe to obteine and gett the fauor of an other?

Some doe saie by merite, some other by fortune, other doe impute it to the conformitie of Nature, and some to attribute the same to influence or destenie.

¶ Whether of these three qualities be beste to obteine the grace of women, Beautie, Riches, or Learning?

They which be faier desire to haue faier seruantes. Riche, those that haue wherwithall, and the learned loue them that be learned: But moost commonlie riches is best liked of women for their mainteinaunce, al­though with wise women learning is of greatest price.

Is it possible that a Louer maie see continuallie the things that he loueth?

That chaunceth to those speciallie that be not touched with Loue, [Page] that is to wit, which can represent to them selues those which be absent by cogitacions.

¶ Howe maie the harte of a louer liue that is not beloued?

He maie liue verie well, considering that it is more pleasure to loue (as I haue at other times affirmed) then to be beloued.

¶ Maie a man establishe lawes to Louers?

I thinke not, but yet I will not denie that they which loue by a cer­teine gifte of nature or chaunce fatall, Lawes maie be established, wher­vnto they maie subdue them selues.

¶ Is there any thing in the worlde that maie retire & draw an amorouse man from the thing that he loueth?

Onlie disdaine maie withdraw him more then any other thing.

¶ Why doe the auncient painte Cupido, to force him selfe to pluck a braunche of Palme out of the hand of an other Cupido?

In auncient bookes there is remembraunce made of two Cupidoes the one chast, the other lasciuiouse and dishonest. The chast is he that doth stronglie bynd & bring him that is lasciuiouse & dishonest into subiection.

¶ Howe can a louer die in himselfe and liue in an other?

This is cleare, that the harte is more where he loueth, then where he geueth life.

¶ Wherfore be the angers of Louers of so litle continuaunce?

Bycause they are angrie for trifles and thinges of nothing.

¶ Howe many sortes of Louers be there?

Two sortes: the one after Plato celestiall, and the other vulgare and terrestiall.

¶ How commeth loue in vs? by iudgement or by destenie?

Most often by iudgement, for diuerse times men iudge before they [...]oue.

¶ Is there any pleasure in the world that surpasseth the con? tentacion of Louers?

No, for why? the seed commeth from all partes of the bodie, [...] which causeth an vniuersall pleasure throughout all the bodie.

[Page 12]Wherfore do men esteme women to be an euill like to the fire and to the sea?

Bycause there is no day but that by women euils do come and infinite misfortunes.

¶ Which procedeth most from women, swetenes or bitternes?

For one swetenes comes a Sea of sharpe sower bytternes.

¶When be louers most vexed and offended with thēselues?

When by a certein default of nature they cannot make the ramme to butt.

¶Wherof commeth it that men compare the state of louer [...] to a shippe vpon the sea?

For the great daungers wherin they dayly be.

¶What would a trewe Louer do being a farre of when he seeth the shippe (wherein his Ladye is) to bee in daunger of drowning?

He would make vowes to Loue, and with ioyned handes beseche him to saue her, though it coste him a Taper so bigge as the maste of the Ship. to offer to his Godhedde.

¶ wherin hath the Louer greatest pleasure? In the conten­tacion of the bodie, or of the minde?

In the contentacion of the bodie, the bodie beyng the true obiecte of Loue. And sith it is so: when a woman beginneth to ware hoare heared, geue her a blowe vpon the tayle with thy foote and let her goe.

¶ Why doe we loue the bodie so muche beyng but [...]arthe and corruptible?

We loue it because we can not alwaies haue it.

Can the loue of the bodie and of the sprite agree together, or whether be they contrarie?

They be contrarie, and one against the other.

¶ I would knowe whether the bodie alone might content the Louer?

Not yf he be vertuouse, gentle and of a good Nature.

[Page]¶ When a woman answereth nothing to the request made vnto her, is it a signe that she agreeth thervnto?

Sometimes yea, sometimes no: wherof a man can grounde no certeine iudgement yf he pursue no further.

¶ Wherfore doo yong women loue perfumes so muche?

They be al Uenus children. And the Greke Poetes affirme that Ue­nus neuer departed from any place without leauing an exquisite perfume behinde her, for witnes of her presence. Besides this all perfumes and good odors doo eyther open the appetite or els prouoke Uenus.

¶ Wherfore doe men compare the beautie of a woman to a flower?

Bycause it is soone come and soone gone.

¶ Why doe men fayne that Loue liueth among floures?

Bycause that floures giue continuall hope of fructe. And euen so doth Loue, for he nourisheth and enterteineth his seruantes continuallie with hope, trusting to inioy at the last the fructe longed for.

¶ Of two Louers, which shall we esteme more to be fauo­red, him from whom his Ladie shall take awaie a nosegaie and put it in her bosome, or him to whom she shall giue a nosegaie that she her selfe did weare?

The properties of women is to take and not to geue. I saie then that he shalbe best beloued, to whom she shall geue the nosegaie.

¶ Of what coulor should women be moost desired?

I would desire them to be of the coulor wherwith men paint vertue, which is redde: but men doe desire the pale, and yet they them selues de­sire to be redde.

¶ Of whom haue women learned to close their eares a­gainst the supplications of poore Louers.

Of the Serpent Aspis which is deaffe and venemouse.

¶ Wherfore doe men saie that a woman hath the looke of a Serpent, and the eye of a Basilisque.

By reason of the great subtiltie and crafte wherwith they vse to en­trappe and drawe men to their loue.

[Page 13]¶ Be Herbes medicinable for loue.

Yes I haue sene thexperience therof at Mantu [...] a citie in Italie albeit Ouid crieth out that loue can find no remedie in herbes.

¶Wherfore is the life of a louer not beloued compared to hel?

He that made such comparison dyd it by good iudgement.

¶Thinke ye that women be the greatest goodnes that is in all the worlde?

They that iudge and esteme so be blind and haue placed their sences on earthly thinges, but they whose mindes be directly bent on high woulde saye the contrary.

¶ Is there greter swetenes then bitternes in amorouse death?

Bitternes in all thinges doth surmount and passe all swetenes and specially in loue.

¶ Why do women generally hate warre?

Bycause it retayneth men, and thereby are depriued of their seruice and intertainement.

¶Do louers liue in more peace and quietnes being nere or farre of?

They liue better in peace a farre of, that I canne speake by good expe­rience, for it is not long ago that I being seruaunt to a Lady of Placentia a citie in Italie, she assured me to haue proued in her self my saying: and it is not yet three wekes that a Lady whom I serue with all deuotion sayd the like to my great griefe and sorowe.

¶Must we be ceremoniouse in loue?

All trewe louers liue in loue with fidelitie and integritie of heart [...] without any ceremonies.

¶Is it more pleasure to loue or to be beloued?

I beleue to loue, considering that it commeth and procedeth of a free and franke action and dede.

¶Who is better content, the bridegr [...]me or the bride when they embrace eche other.

[Page]The bride, and that it is so, ye shall see them continuallie ryse vp merie and ioyfull in the morning.

What signified the auncient Poetes, by causing the girdell of verginitie to be vnknitte at mariages.

What elles, but that the bride muste chaunge her estate, and signifieth that she was vntyed (that is to saie) made free to this end, that like a good huswife she should not be slouthfull, but goe about her house, and looke to all partes of the same.

¶ Which is best maried, the mayde taken perforce, or the man whom she loueth?

In the acte of mariage will ruleth, and not force.

¶ Is Loue a thefe? what is he accustomed to steale?

He is a thefe, and a great robber of hartes.

¶ Doe you thinke it theft, to robbe by meane of beautie?

Is there any greater thefte? Is not beautie the cruellest Tyrant that is.

¶ Wherein doeth the beautie of women resemble the spring times?

For that it doeth soone passe a waie and perishe.

¶ Wherfore be all thinges more disposed to loue in the spring time, then in any other season?

Bycause that then the humors doe moue them selues, and the bloud doeth waxe hotte.

¶ What is the greatest happines that man can haue in loue?

To possesse and plaie with his louer, without Ialousie or suspicion.

¶ The eyes of the Ladie haue they suche force vpon the harte of the Louer, as the beames of the Sunne haue vppon thinges on earthe?

Yea doubtles, yf the lookes be amorouse, otherwise it is cleane con­trarie.

[Page 14]¶The time imployed about Loue, is it well bestowed, or is it loste?

Yf a man bestowe his loue well he loseth nothing, but doeth rathe [...] gaine.

¶ Is loue subiect to time, as all other creatures be?

Loue is free and is in propertie aboue time.

¶ What is the greatest pleasure that a true Louer can feele?

To thinke that he is borne to serue and please his Ladie.

¶ Be our hartes drawen by an amorouse woman, as the Cloudes by the winde Caecias, Iron by the Adamant, and strawe by Awmbre?

There is farre greater force in the drawinges and inticementes of women.

¶ Maie Loue be well called and tearmed an Enchaunter and Magician?

His effectes be supernaturall: and therfore to be estemed a Magician, and more then a Magician.

¶ Wherfore haue certeine wise men painted Loue with his eyes vnbounde?

To shewe that nothing is hidde from him, and that there is no crafte vnknowen vnto him, wherof he hath not the counterpoiz.

¶ Doe ye beleue, that a trewe louer doeth thinke, that he may merite the grace of his Ladie by his seruice?

All true louers doe iudge and esteme their Ladies to be of inestimable price and valour, otherwise they coulde not be induced to loue them. And yf it be so, howe can a Louer be so arrogant to thinke that for a litle dured trauell he can get suche fauor?

¶ Wherof was Loue made?

He was composed of pleasure and displeasure.

¶ Wherfore be women compared to Proteus.

Bycause of their great inconstancie.

[Page]¶Tell me, yf it were possible for Louers to chaunge them selues into many and diuerse formes, as Proteus did. In what forme were it best for them by wishing to remaine with their Ladies?

I would aduise them to become Satyres, which haue their tayles harde and stiffe continuallie.

¶ Wherof procedeth so many Bawdes?

Bicause many desire to depend of other rather then of them selues.

¶ Howe is it possible for poore Louers to ende their trauels?

By dispaire, neuer to be fortunate in Loue, or neuer to enioye thef­fecte therof.

¶ Why be yong hores commonlie olde bawdes?

To cause other to feele the pleasure which they whilom did feele them selues. Or elles bicause they would that all other were like them selues, that they might haue no cause wherof to be ashamed.

¶ Ought she to be called a bawde which doeth the message without taking of money?

I saye that she doeth not deserue to weare that hoode, considering it procedeth of pure pitie which she taketh vpon the weakenes and fragi­litie of other.

¶ What qualities ought one to haue to be a perfect bawde?

They muste sometimes be discrete and haue a respect to thinges: some­times they muste be importunate, foreseing, well speaking, and that they maie and can consider both the time and condicions of the persons.

¶ Falling into the handes of a pitilesse woman, what were best to doe? To absent him selfe from her, and to passe ouer into some other countrie? Or elles to haue her daylie before his eyes, and to take occasion of trauell?

The surest thing is to absent him selfe farre of.

¶ I desire to knowe yf the ordonaunces of Loue be reaso­nable or not?

The principall ordonaunces of Loue are, that they loue equallie: and that betwene the Louer and his Ladie there be nothing hidden. And thus [Page 15] I esteme the ordonaunces of Loue to be verie reasonable, seing that he vseth suche qualitie in thinges vnequall.

¶ Doeth Loue vse his lawes with equitie or with rigor?

He that vnderstandeth them wel, shal fynd that Loue continuallie hath vsed and doeth vse his ordonaunces with great equitie.

¶ Be not the lawes of Loue subiect to other lawes?

The lawes of Loue be soueraigne aboue all other.

¶ Are they contrarie to the lawes of Nature?

No they be rather conformable vnto them, and be as it were one thing.

¶ Maie Loue be called an excellent Phisician?

Nay rather a hurter of men, for howe can he take vpon him the title of a Phisician that can not heale any other woundes but those that he him selfe maketh.

¶ Of what power is the Scepter of Loue?

Able to make them liberall hardie and pacient that will followe his trace.

¶ Yf loue procede of Idlenes, howe can the same make men ingeniouse and wittie?

Loue hath alwaies done and yet doeth great miracles, and therfore for him to do that is no great meruell.

¶ Howe may Louers be moost truelie tearmed: fooles or wise men?

I will call them wise, yf they haue well set and placed their loue, and by louing do not lose them selues. Fooles I will also esteme them, yf they loue the thing without reason & measure that is not worthie to be beloued.

¶ Wherof ryseth Ialousie?

It commeth to some of the feare that they haue to lose the thing that they moost loue. To others, to see that which they loue, to loue another.

¶ Who is moost Ialouse? the man or the woman? and which of them hath greatest occasion?

The woman is moost Ialouse, but the man hath the greater occasion: [Page] the reason therof and the cause I will kepe silent for this time.

¶ Is the Ialouse person blinde, or hath he a good iudgement to foresee?

If Ialousie be moderate, it sharpeneth both the iudgement and sight in such wise, as it seeth and knoweth all: But yf it excede it is more con­fuse and blynde then a Moule.

¶Whom doth Ialousie become? or whom doth it not become?

Ialousie is not comelie in him that hath experience of the faithfulnes of his Ladie, but Ialousie is not vncomelie in him that is a newe Louer.

¶ Thinke you that where loue is great, there Ialousie may be great also?

Many doe thinke the contrarie, bycause that the vehemencie of loue doeth so transport the person, that he is neuer seperated from the thinge that he loueth.

¶Were it good for them that be Ialouse to dye without cause in that rage? What should they feare more?

It should be well imployed.

¶ Wherof commeth Ialousie?

Of enuie and loue.

¶ Is the Ialouse man without iudgement?

Not alwaies, considering that moost commonlie the scapes of Ladies are discouered: and he is verie blinde that can not perceiue them.

¶ What is the propertie of Ialousie?

It is to serue to a thousand deathes, to prepare embushmentes for the honor of Ladies, and to mingle in the middest of other pleasures, poysones mischiefes and hatredes.

Doe ye thinke that Loue doeth onelie intrappe the light and tender hartes?

I doe thinke that it intrappeth all, and there is none that is able to shut the gate against him.

¶ Is it possible that a noble sprite for a small matter may be entrapped?

[Page 16]I beleue that it maie, for euerie gentle spirite for eche litle trifle is in­flamed, whose noble and gentle mynd is subiect to Loue.

¶ Is it sufferable to falsifie faithe in loue?

Why not? [...]ith it is nourished onely with discept, treason, and falshod.

¶ Is the seruice of Loue more troublesome then others?

In effect it is more weightie and troublesome: but in will much more easie to be disgested.

¶ What is it that pacifieth Louers in their greatest trauell?

It is Hope.

¶ Wherfore doe they faine loue to be tyed to a piller of Ias­per,The wa­ter of the riuer of Lethe being dron­ken doth cause a man to forget his memorie. with a chayne of Diamonde and Topace, dipped in the flodde Lethe?

To prouoke women to be pudike and chaste, and to turne their eyes from the wanton allurementes which their louers be vse toward them.

¶Should the ingrate or vnkinde woman be beloued?

No, because there can not be founde a worse vice then ingratitude. Wherfore we ought to deme her hollie transformed into the nature of brute beastes?

¶ Which is the trewest seruice in loue?

A stedfast and a constant faithe.

¶ The Louer that is loued, is he a seruant or a maister?

He is rather a seruant then a master, for so muche as he is clogged with a double chaine. To loue and to be loued be two chaines, although that the one be voluntarie and the other by necessitie.

¶ Doe you thinke that a woman without the preiudice and hurte of her honor, maie satisfie one that hath serued her a longe tyme and season?

I dare not saie without preiudice. But yet I wil affirme that she is to be excused, yf she geue him some [...]ase that hath long & faithfullie serued her.

¶ Whiche is the greatest ingratitude that may chaunce in loue?

[Page]Not to rewarde at all his seruices.

¶ Why is the seruice of Loue worthie of greater rewarde then other?

Bycause the longer one continueth therin, the greater bitternes he en­dureth and suffreth.

¶Thinke ye that Loue hath placed his principall treasure in women?

I beleue so, because it hath geuen them the soueraintie aboue all men.

¶ Who is the moost fortunate in loue? the Attendant, or the possessor?

The possessor hath one contentacion, but the attendaunt hath more then a thousand.

¶ Is loue the cause of good or euill?

Of good, seing he maketh fooles wise.

¶ Why doe men saie that loue is a perfect musitian?

Bycause he tuneth the sprites and affections which before hadde no agreement.

¶ Why doe men saie, that a faier woman is a monster in beautie?

Bicause it is a rare thing, as monsters be.

¶Doe Courtyzans loue, or doe they faine to loue?

There be manie reasons to saie that they loue not, but experience tea­cheth the contrarie, for I knowe them that be madde for loue, and other that die for the same.

¶ Wherfore doe Louers many tymes take vpon them longe Iourneis to ridde them selues from Loue?

Bicause dailie trauel in Iourneis do cause new and straunge thinges to appeare, able to cause a man to forget loue, I speake nothing of the paines men haue, nor yet of the newe loues that maye chaunce, which as one nayle doeth driue out an other, so they make and cause them to forget their fyrste.

[Page 17]¶Wherof commeth it that many Louers, the more they be ill intreted of their Ladies, the more they be inflamed in their lou [...]

That commeth of a certeine constancie of Nature. Or we maie well saie that all Louers be not masters ouer them selues.

¶ Wherof doeth it come, that the woman is more Ialouse then the man?

Bicause she is more fearefull and suspiciouse: or elles bicause she lo­ueth with lesse discretion then the man.

¶ whether is it more difficulte to flye loue, or to dissemble it, when one is entangled with the same?

He that loueth not at al, nor is ouercome with any affections, can without great payne dissemble loue: but where loue ruleth and mastereth, it hath suche force, that in despite of vs he doeth manifest and shew himselfe.

¶ How chaunceth it, that dyuers great amities & frendships are vpon smal occasion turned into great hatred and malice?

That commeth through the lightnes and inconstancie of Louers.

¶ Howe commeth it, that he whiche is soone taken with Loue, doeth soone forget it?

He is like to them that ryde a great gallop, and by and by waxe wery

¶ Why be some more geuen to their kinne, and of them take more pleasure, then of other?

For the conformitie of bloode.

¶ What meaneth it, that although diuerse women beyng of Nature couetouse and holde fast, yet cannot geue them selues to loue those that be riche?

They doe that, to shewe that they will not sell their good grace, but be willing to geue it liberally, as beyng of a noble and gentle spirite: but howe many shall ye fynde of that mynde.

¶ Why doe they esteme it daungerouse to loue a man that is fayre?

Because that suche be moost desired, or they be of Nature more proude then other. For Beautie is the mother of pride.

[Page]¶Wherof commeth it, that women do greatly hate those that haue forsaken them: and with greater malice yf they carrie a­waye any thing of theirs?

The double losse which they receiue is the cause.

¶Why should we not ground our loue vpon those that be to yonge?

Bicause they be inconstant, very bolde, and euer more curiouse of new seruauntes and louers.

¶Howe chaunceth it, that moost commonly the beautifull desire to haue seruauntes and Louers that be faier. And that the vertuous those that be vertuous?

Similitude and likenes doeth engendre and breade loue.

¶ Howe is it that they which haue a short or dimme sight, are more geuen to loue then other?

It maie be bicause they se not the foulnes & imperfectiōs so wel as others

¶ Wherof commeth it, that the Contrie people do loue paie­santes better then Citizens?

Bicause they be more affectioned to their lyke.

¶ Why doe women appeare fayrer by candle light, then in the cleare daye?

Bicause their painting or beautie doeth glister more by candle light then otherwise: euen as our body and fleshe doeth shine more beyng in the sunne, then in the shadowe.

¶ Which of these were it beste to serue? a mayde? a maried woman? or a wydowe?

The loue of the mayde is moost constant, of the widowe muche more pleasaunt, and of the wedded woman more sclaunderouse and hurtefull.

¶ Wherof commeth it, that such as loue Religiouse men can scantly and with great payne retyre them selues?

The Religiouse for the most part be learned, and consequently they can perswade and make the simple woman vnderstand a thousand tales and ioyes, causing them to beleue, that they will do them pleasure, & that they shal triumphe in Paradise, and be placed & set in the ranke and companye of Angelles.

[Page 18]¶ Whereof commeth it, that manye be so amorouse of Nunnes?

Bicause the hidden beautie is moost desired, and because they he atti­red and colored with ten thousand toyes: and it semeth that al their words be so swete as Suger and Rose water.

¶Wherof commeth it, that those which be yonge are more a­morouse then other?

Bycause they truste to receiue greater pleasure.

¶ Wherfore is loue painted to be placed betwene slouthful­nes and hatred: and that Idlenes goeth before, and hatred folo­weth with winges?

Bicause Idlenes doth engendre loue, & of loue many times riseth hatred.

¶ Whereof commeth it, that women which of nature be ti­merouse, be neuerthelesse stronge and hardy in amorouse en­terprises?

Bicause Loue doeth darken their vnderstanding, and in thinges wherin they should be moost fearefull, doeth harden and encorage them.

¶ Wherof doth it come that olde women for the moost part are embraced of yong men, and that sometimes old men do soo­ner enioye yonge women?

Olde women through experience be very bolde and hardie, and with­out any regarde imploye them selues vpon yong men. Olde men (bicause they be not [...]o be feared, and that without suspicion they may speake fami­lierlie by good aucthoritie by reason of their age▪) doe come for the mooste parte where yonge men for nothing that they be able to doo can come.

¶ What meaneth it, that women geuen to Loue, be more disposed to charmes and enchauntmentes then men?

Of their follie and fonde belefe, which is the thing principally requi­red in charmes and enchauntementes. And therof it commeth that the number of women witches be greater then men.

¶ What is it that causeth moost the vnion and coniunction of Louers?

The diuersitie of complexion causeth the effectes of Loue to be diuers. And moost commonly the celestiall influences be the causes of their vnion and coniunction.

[Page]¶ What doeth it meane, that simple Shepardes haue ben ta­ken with the loue of some great Lady and Princesse?

We euermore desire the thinges which we cannot haue. Loue also ta­keth pleasure in many straunge thinges. But there is yet a thing more straunge, to see two persons of diuerse fortune, the one to dye for the other. Reade the historie of Tancredy in the Pallace of Pleasure.

¶ Wherof commeth it, that yonge women which be in loue, are neuer satisfied in dauncing, and in all other thinges they be of foeble complexion.

Immoderate desire of Dauncing is Uenereall, yonge women and maydens be subiect to Venus. So that in such actes they neuer finde them selues molested or weried.

¶ From whence commeth it, that Loue maketh vs solitarie and pensiffe?

Loue as Ouide doeth write, is full of feare and care. And it pertey­neth to the fearefull to be solitarie and pensif.

¶ What is the cause that many doe esteme themselues not to be well loued, yf Ialousie be not mixed with Loue?

The feare which they haue to leese the thing that they loue, doeth cause the Louer to be more cherished.

¶ What causeth manie men although they be faier, yonge, riche and freshe, to be Ialouse of the least wretche they see?

It may come of their owne concepte. Or for that they know the light­nes of their mistres behauior.

¶ Wherfore doe women require aboue all thinges, their ser­uauntes and Louers to be secret?

Loue being discouered ther is not so great pleasure: besides that Loue disclosed can bring nought els but damage and trauel, and somtime daun­ger of death: as may be red in the second Tome of the Palace of Pleasure, almost readie to the print, Of a Lady of Burgundie.

¶Wherof c [...]mmeth it, that Louers delight so much in Musike

Musike is a very vayne thing. And Louers alwaies followe after vanitie. Yet I will not blame all sortes of Musike, but that onely which is lasciuiouse and doeth effeminate the sprites.

[Page 19]¶ What meaneth it, that many doe loue feruently, and yet cannot be beloued.

That procedeth by reason the complexions can not agree.

¶Howe chaunceth it that Loue doeth make men leane.

Louers be in continuall trauell, which drieth vp the bones, by reason wherof they diminishe and consume them selues.

¶ What is the cause that the talke of Loue or sighte of thef­fectes therof in painted Tables, make men desirouse to enter into his snares.

The pleasures that be past are by such meanes brought to our memo­rie, and so the pleasure is double.

¶ Why doeth Loue blind vs from seyng the Imperfections of the thing which we loue?

Loue is blinde, and doeth blinde other.

¶ Why is a man many times amorouse of a woman vpon her onely faine?

Renowme doth euermore make thinges greater then they be. And the minde estemeth thinges more great by hearing, then by sight.

¶ Why doeth the earnest viewe and beholding of a person make a man amourouse?

The eyes are the messengers of loue, but specially when the beames which procede from the hart do vnite & conforme them selues to the thing viewed and loked vpon.

¶ What is thoccasion that Louers do studie to applie them selues to the imperfections of their Ladies?

It is the better to resemble them, beyng well assured that conformitie of maners doeth ingendre loue.

¶ Howe commeth it, that women can better perceaue and discerne those that be amorouse, then men.

It may be that they are more experte in the practise of Loue, as beyng more subiect vnto it then men be. A goodly historie hereof may be sene in the secōd Tome of the Pallace of Plesure, of Quene Anne of Hungarie.

[Page]¶ From whēce commeth it that amorouse Ladies are more liberall then they which resist Loue?

It is the propertie of Loue to cause them to be liberall and free harted.

¶Wherof commeth it that when Louers do talke with their Ladies, spittle doth come and encrease in their mouthes.

The tonge often times moued doeth heate it selfe, and that heate doeth resolue into spittle.

¶Wherof commeth it that when amorouse dames do talke with their Louers, their brestes seme as though they would de­parte, their bosome doeth leape and hop with suche force.

That procedeth of the great neighbourhod that the hart hath with the pappes from whom all the vitall spirit [...]s do procede, who retyring them to the brestes, be the cause of such motions.

¶Wherof commeth it that diuerse amorouse women do of­ten times speake euill of their seruauntes or Louers?

It is to put away the suspition that men may engendre of their Loue, or els for feare that other women should backebyte them.

¶Why do men so willinglye kisse the eyes of theim whom they loue?

The eye is the derest parte of the bodie: and in the eye a man maye see and knowe what is hidden in the hart, or els they do it because the eye is the beginning of Loue.

¶Wherfore do Louers hyde them selues when they go a­bout to content eche other.

Bicause of the filthines of the acte, or by a naturall shamefastnes, for that they seme to do a thing that is not very honest.

¶Wherfore be Louers so curiouse to knowe the name of their Ladies?

Bicause they suppose to finde in the names some secrete thinge that maye yelde them hope to enioye the thinge that they so greatly desire, or els we may well saie that Louers will not onely possesse the bodies of their Ladies, but also haue all that is ioyned therevnto, and that whiche doeth depen [...] thereof.

[Page 20]¶Whereof commeth it that Louers be so importunate to demaunde of their Ladies howe well they loue them?

It is to certifye them selues the more, of whiche assuraunce the spirite doeth appaise it selfe, and receiueth contentation.

¶Wherefore do Louers delyght to carye about them anye thing that hath bene their Ladies?

To be more agreable vnto them, and the better to conforme them selues to their desires and willes.

¶Wherefore do Louers geue their coloures the one to the other?

The conformitie of dedes and will doth ingendre and augment amitie. Besides this the coloures secretly do geue to vnderstand the thinge that inwardlye we do suffre, as by signifying of inconstancie, diminution of heate, mockeries, trauels, humilitie, highnes, we do shewe it by the co­lours of a yelowe, pale, redde, blewe, whyte, graye, and incarnate.

¶What causeth diuerse Ladies estemed wyse and of good iudgement to geue theim selues ouer to vyle men, infamouse and wicked?

I haue tolde you often times that Loue is blinde, and doeth captiuate the senses, abandoning iudgement and foresight in women, speciallye in those that be amorouse, whose wittes be very weake and vnperfecte.

¶Whereof commeth the custome that the Grekes do eate a confection made of Quinces (commonly called Marmalade) the first night of their mariage?

Bicause they feare to disease and werie their spouses at the first recoun­tre and meting.

¶Whereof commeth it that manye be in loue with Gard [...] ­ners?

Their simplicitie perchaunce is the cause: Or els because gardens be dedicated to Venus, and those that be continually within them do sauour of Rosemarye, Margerome, or of some other swete herbe.

¶Howe chaunceth it that the newe maried women the first night of their mariage go so vnwillingly to bedde, and do rise the next day so lustie and ioyfull?

[Page]That commeth of the perfection that they haue receiued of the man, for then they knowe that they be women in dede.

¶ Wherfore doeth agrement in loue cause thinges to please vs, which otherwise should not so doe?

Loue of necessitie doth enflame. For we seing many to pursue the thing we loue, the opinion which we haue of her beautie doeth increase in vs.

¶ Why doeth a woorde many tymes more allure the harte, then longe seruice?

Bicause seruice was not inployed to the purpose, and the worde was spoken to effecte.

¶Howe commeth it that women touched vpon the Nauell, be incontinent prouoked with a desire to enter the fielde?

There be certaine vaines in the mawe, wherof the Nauell is made, and the mawe is the very seate of voluptuousnes: It is no meruaile then if they be moued therevnto when they be touched vpon the same.

¶What is the cause that some louers be better pleased with the Melancholike, then with the liuely and lustie?

Louers be easelie induced to beleue that they be beloued, and perceiuing their Ladies to be Melancholike and heuie, they esteme that to come of the care that they do take of them and of their affaires, but it maye be that it commeth of the agrement and similitude of complexion.

¶Why be riche women more geuen to loue then the poore?

Idlenes is the cause, who is the mother of all superfluitie. I leaue to speake of the delicate meates and the good wines that the riche doeth vse, without hauing any griefe or vexation which troubleth their braine.

¶Why is loue most commonly painted with his eyes bound vp?

Bicause he blindeth poore Louers and maketh them so like vnto bea­stes, that they cannot at all deserne the imperfections of their Ladies.

¶Whye do Louers delighte to heare amorouse histories of Loue discribed aswell by aunciente writers, as the histories written by aucthours of our time?

By the conformitie of their passions, and likelihode of their affections.

[Page 21]¶ Why be women well content when they be told that other women be in loue as well as they?

Bycause theyr faulte semeth the lesse, not beyng alone spotted with that vice.

¶ Wherfore do stepmothers loue their sonnes in lawe, and hate their doughters in lawe?

They hate their doughters in Lawe because they drawe all the sub­staunce from their sonnes: and they loue their sonnes in lawe as the prin­cipall goodnes and solace of their owne doughters.

¶ Why is loue better liked in the Cuntrie then in the To [...]?

Bycause in villages there is not so great respect, and for that all com­modities and thinges are not to be founde there, Louers be constrained to applye themselues one to another. Moreouer the pleasure of gardines, of hunting, fyshing, and other Cuntrie delightes doe moost commonly cause men to kepe themselues at home, and to forgett the toyes and follies of Townes and Cities.

¶Wherof commeth it that amourouse women be more tick­lishe then other?

Women prone to loue be delicate for the moost parte, whose skinnes be lose and softe, more easie to be tickled.

¶ Why do women loue them moste earnestly that had their Maydenhede, and men cleane contrary hate those women whō fyrst of all they embrased?

Women by the coniunction of the man doe gayne perfection, and the man therby maketh him selfe vnperfect, bicause the woman is a creature vnperfect, and as the Philosophers say, a creature caused & not complete.

¶ Why be some hard to be perswaded that they be beloued?

Bicause they perceiue not themselues amiable: and because they know that in them there is nothing that may incite other to loue them.

¶Wherfore do Louers many tymes write to their Louers, with the Ioyse of Onions, or of Leamondes?

Bicause the thing which is written with suche ioyse should not ap­peare manifest, except it be neare the fyre, and they do so to kepe their loue secrete.

[Page]¶ Why do not Louers subscribe their letters which they write to their Ladies and Paramoures?

The reason and cause is aboue mentioned, beyng assured that yf their Loue [...]ere disciphred, they should haue lesse pleasure. Besides this away shuld be opened for false tonges, to impeach & lett their mindes & purposes

¶ Why do Louers write one to another amorouse sonnets in ryme rather then in prose?

Poetrie is the frend of Loue. And all the praise belonging to loue was alwaies more swetely songe and celebrated by Poetes then by Orators.

¶ Wherfore do women so willingly beholde them selues in Glasses?

To contemplate and beholde their beautie to esteme the same as it is worthie. Or els it procedeth of a certeine lightnes that is in them.

¶ But wherfore vse they more willingly glasses of Stele, then of Christall?

Stele is of a more sounde substaunce, conforting with his glimse or reuerberation the sight more then Christall doeth.

¶ Wherfore doe we present women with glasses, gloues, ringes, chaines, Iewels and pretie fannes to coole their faces or defende the same from the fyre?

Glasses do serue them to see their beautie: fannes refresh and cole them cheynes to signifie that they be foles, and had nede to be cheyned: gloues to lett their handes from snatching, still ready and proper to the spoyle: Ringes that they may consider thende with the beginning, and to thinke vpon the tyme present and to come.

¶ What is thoccasion that many women haue liued chastely in their youthe, and approching to age, haue geuen them selues ouer to wantonnes?

It may be that in their youth they laboured muche, for trauell is ene­mie to loue. Or els they were so well loked vnto, that they had no leasure or tyme to attempt that enterprise.

¶ Wherof doeth it c [...]me, that louing and amorouse women be geuen to bable and prate more then other?

If loue be not to excessife it rendreth and maketh folkes ioyfull, lustie, and [Page 22] well speaking. And commonlie it semeth that heauines stoppeth the Or­gaines and conduictes of the voyce: contrariewise Ioye and gladnes of the harte doeth open and vnlose them.

¶ What is the cause that many rapt with loue doe vpon the soudein lose this loue?

All they which be of hote complexion be subiect to soudeine mutations and chaunges, and runne hither and thither without any reste.

¶Wherof cōmeth it that Louers lose their eating or appetite?

The amorouse passions doeth disparse their hartes into sundrie parts, and their liuely and vitall spirites be vnproper to digestion through being to much distracte hither and thither, and plonged in affections of Loue.

¶ Why did the auncientes painte Loue with a window or a gate in his stomacke, wherin were written these two wordes: Farre of, and at hand?

To show y^t he which is a Louer must loue aswel in absence as in presēce

¶ But why was he painted bare hedded?

To shew that betwene Louers ther should be nothing couered or hidden.

¶ Wherfore do some paint Loue with the face of a man, and not of an Infant?

To shew that a louer ought to be constant as very men be, and not like the brutishe.

¶ I desire to knowe wherfore the notable painter Zeuxis did painte him with a grene robe?

Bycause Louers lyue in continuall hope: and grene doeth signifie no other thing then hope.

¶ But why doeth he sett vpon the borders of his Robe these wordes: Deathe and Lyfe.

Bycause that true Loue dureth both in lyfe, and also after deathe, and breaketh neu [...]r for any accident that may happen.

¶ And wherfore did Appelles painte him with these wordes written in his forhedde: Springe time and Sommer?

[Page]To showe that in Loue there is both prosperitie and aduersitie, which are represented by those two seasons.

¶ Wherfore do they geue him winges?

Bicause the desires of Louers do tend alwaies to highe thinges.

¶ Wherfore do they make him a childe?

Bycause that whosoeuer doeth geue him selfe to loue, hath no vnder­standing: for moost commonlye he loseth for a thing of nought, matters weightie and of great Importaunce.

¶ What moued thinhabitauntes of Cipres to paint Loue, ha­uing a Turkie bowe behind his backe, and his Arrowes before

It was because that loue hath a custome to wounde all them that he meteth. And bycause that he secretly doth the same, they place the Turkie bowe behinde his backe.

¶ Wherfore be his arrowes neuer blunt, but sharpe?

Bicause they should wound the better and enter more depely, for they make him sore to feele that is wounded with them.

¶ Howe commeth it that women, howe dissolute or whorishe soeuer they be, their bodies being vncouered do hide their priuie partes?

That commeth of a naturall shamefastnes: or it is bicause that suche partes are filthy & yll fauored to looke vpon, and without any proportion.

Howe commeth it that one loke is more hurtefull to Louers, and woundeth them more then any touching or talke?

That is because loue taketh his beginning of loking.

¶ Why doe Louers waxe so soone pale and leane?

The passions of the minde doe bringe the bodie to a poore estate.

¶ What is the cause that the game of Loue doeth prouoke man sometimes to slepe and sometimes to watche?

If it be vsed excessiuelie it hindreth slepe, for the partie euacuated and made foeble by suche excesse, his spirites be diminished and moued by dis­quieting of the brayne, whervpon slepe is interupted: but when the spi­rites be quiet and at rest, then the braine is cooled, and therof riseth slepe, the nourice of Nature.

[Page 23]¶ Wherof commeth it that this pastime and play doeth often times expel from vs al melancolie and heauines of minde?

I will shewe you, with the seede there is extruded certeine adust and burning vapors which bredeth in vs heauines and melancholie. After­wardes man beginneth to waxe pensife, because he hath loste and sepera­ted from his bodie the thing that nourished his members.

¶Wherof commeth it that Postes, Ryders, weuers, and ge­nerally they which be accustomed to great agitation of the bo­dy be more lecherouse then other?

Mouing doeth heate the reynes and the vessels of generation. Trauell also doeth open the conduictes where the seede doeth passe, and is not to be doubted: but colde doeth cause the humors to be in a maner vnmoueable, letting the seede from comming to the generatife partes.

¶ Wherof commeth it that men of hotte, stronge and good complexion, absteining from copulation with women do com­monly fall into the fluxe, or haue the yealowe Iaundesse, or be troubled with immoderate colere?

Men with their seede do auoyde certeine corrupt humors, the which remayning in the bodie be conuerted eyther into colere, or elles into the yealowe Iaundesse.

¶ What is the cause that Harlottes and whores doe stincke so rammishe?

Bicause they seldome reteine their seede, which beyng out of the Ma­trice doeth corrupt and stincke.

¶ Is it lawfull for a louer to take his pleasure with any other besides his owne Ladie?

I answere no. Neuerthelesse his Ladie beyng absent and can not in­ioye her, he may haue libertie to vse another, yf she resemble his owne in suche perfection as she may be tearmed a seconde Ladie: but not in any wise to fyxe his harte vpon her. He then, I say, that vseth suche a one in his Ladies absence is the rather to be excused, but neither of them is to be admitted in my iudgement, yf he meane to deserue the tytle of a true Louer

¶Tell me then what thing is Loue?

It is a passion that doth blind the sprites, remoueth the vnderstanding, taketh all the memorie awaie, causeth ruine and losse of goodes, maketh a man weake, and is the enemie of youthe, and the deathe of olde age, the [Page] mother of all vices: the receptacle of pe [...]sife mindes: a thing without [...]ea­son, without order and stabilitie, and the whirlepoole of mannes libertie.

¶ What is a woman of her selfe?

A beaste vnperfecte, geuen to ten thousand passions and pleasures, ab­hominable to be thought wel of. So that yf men would doe as they ought to do, they wold not follow them nor pursue them, with other desire or ap­petite, but as things ineuitable, which necessitie doth constrein thē to vse.

¶ Wherfore be there so fewe women that can content them selues to loue one?

Bicause a woman is nothing but Lecherie, in [...]aciable. And for this cause she careth neyther for number, nor for any thing that is honest, so that he be able to couer her skinne, he is welcome.

¶ What is the cause that Loue beyng discouered commeth seldome to per [...]ection?

For the lettes that commeth therby.

¶ Why haue olde men the repulse of yonge women?

Bicause they haue not wherwithal to ease them where it Itcheth.

¶ Why do women counte them beastes that be ouer curious and diligent to serue them?

Bycause they knowe themselues vnworthie of suche seruice.

¶ Is it true that men saye, when one kisseth two mouthes, one of them must nedes stincke.

I beleue so, yf he loue perfectly.

¶ Howe commeth it that Louers are more suspiciouse then other?

Bycause their mindes be continually troubled.

¶ Why is it so noysome for a riche woman to suffer trouble?

Riches ingendreth pride and insolencie,

¶ Where do noble mindes commonly mete together?

Where the fayrest Ladies be,

[Page 24]¶What is required in a perfect Louer?

To feare and reuerence aboue all thinges the mighty power of Loue, and to referre or reporte to him of all his thoughtes and desires.

¶ Howe do men come to the fruicte of Loue?

By hope and perseueraunce.

¶ What thinges are contrary to the kingdome of Loue?

Shame and feare.

¶ Who be they that doe not let to serue Loue, although they be otherwise pressed with affayres?

Lustie and coragiouse hartes, which in despite of busines doe not passe to suffer them selues to enter the yoke of Loue.

¶ What be the paines of Loue?

Hurtes and woundes more then deadlie: that is, desires full of rage, extreme trauell, exile and banishmente, greuouse martirdome, and pryde intollerable.

¶ What is the meate of perfecte Louers?

Sighes and teares.

¶ Wherwithall do they make sacrifice to Loue?

With cleane hartes, which are not spotted with any couetousenes.

¶ Who be the messengers of Loue?

Pleasure, Trauell, swete, bitter, warre, Peace, life and deathe.

¶ What are the causes of Louers sicknesses?

Hart breakinges, hurtful fastings, the hungre of Loue, trembling qui­uering, and continuall trauels, secrete dolors, the extremitie of vexations, and great watchinges.

¶ which are the benefites of Loue?

Playes, stepe, beddes, pleasures, rest, tranquilitie, contentation, aboun­daunce, peace, refreshinges, and other reioysinges.

[Page]¶ Who be most secret in loue, men? or women?

Women be moost secret no doubte, bicause they speake lesse then men, a thing likely to be true, but seldome sene.

Is the benefite greater by beyng secret in Loue, or the hurte by too muche speaking?

I thinke the hurte surmounteth.

¶ Thinke you that by the dexteritie of the sprite, men may knowe the secretes of Louers?

The holie Scripture doeth witnes, that the harte of man cannot be knowen, and that god alone doeth knowe the same.

¶ Why be the secretes of loue so easely kepte?

For the great swetenes that men fynde in them.

¶ Is it better to loue them that be faier, or them that be secret

Without doubt the secret wise, are more worthie to be loued, for beau­tie is of litle continuaunce.

¶ Howe should men kepe them selues secret in loue?

They must take hede that they passe not oftentimes by their Louers houses, or often followe their haunte, but waite vntill Fortune presente apte occasion.

¶ Howe should our pleasures be measured?

They ought to agree with our age, with our estate, with the time and place where we be.

¶ What should be the faithfull seruice of a Louer?

It ought to be necessary and voluntarie with the hart and the life.

¶ What meaneth it that women for the moost part doe loue them that haue slowe & vnsetled heddes, and contemne others which haue more amiable qualities.

They doe esteme perhaps that they shalbe better beloued and serued of those meaner spiretes, because they haue not suche knowledge as the other which are of more vnderstanding then they.

[Page 25]¶ Howe many sortes of beauties be there?

Three, one in the bodie, the other doth consist in the accorde and harmo­nie of the voyce, the thirde in vertue.

¶ Howe may they be comprehended?

The first by the eyes, the second by the eares, the thirde by the vnder­standing. And men may also inioye the perfection of beautie, by sight, by hearing, and by thought.

¶ What meane the Poetes when they fayne of Circes, that she with her sorceries did chaunge and transforme al them that taried with her into beastes?

They would signifie by that metamorphose, no other thing, but the wanton and lassiuiouse allurementes of Circes, wherwith deteyning all those that fell into her handes, she so farre forth made them equall to brute beastes that vtterly they forgat their true estate of manhood.

¶ From whence come the paynes that men suffer in this earthly and vulgare Loue?

They procede of that, that we desire things which we can not alwaies haue at our will and mindes.

¶ Do ye thinke that desire of beautie doeth hinder the reste and quietnes of men?

No, for that desire is not of any thinge Corporall.

¶ Wherfore do men attribute arrowes and fyre vnto Loue?

To shewe howe ardent and full of dolor his passions be.

¶ Why is Loue painted naked?

Bycause that all the actes and dedes of Louers be suche, that they can not be hidden nor dissembled.

¶ What is the greatest blindnes in Loue?

To loue her whom we thinke can not be contented with the loue of one.

¶ Whether do ye esteme greatest, the beautie or the foulnes of those that can not content them selues with the loue of one?

The foulenes is farre greater.

[Page]¶ What deserue they? to be loued, or hated?

In my Iudgement they should be hated and eschewed as the plague.

¶ Which is the greatest spurre that prouoketh a man to doe well and honorablie?

The presence and fauour of his Ladie.

¶ To what thing is the seruitude of Loue like?

To the seruice of Princes.

¶ Howe should a man behaue himselfe amonges Ladies?

As in the courte amonges Princes and great estates, to witte that he must be bolde and hardie.

¶ Is it very true that he muste nedes be bolde and full of audacitie?

After my opinion no: but according as a man may vse him selfe, I saye yea. Notwithstanding I suppose that in the court and traine of Princes and in the seruice of Ladies, men ought rather to marche in the steppes of humilitie and reuerence, then in to much hardines and presumption.

¶ Which be the noblest hartes?

They whom loue disdaineth not to warme with his sacred heate.

¶ Wherfore do sume loue many persons at once, and yet do not vse to disclose the same?

Noble mindes take great pleasure to do so, but to tell and shewe it, it is but losse and shame.

¶ Is it true which men say, that yf one be in loue with ano­ther, he then beareth affection to all those thinges, which resem­ble the thing he loueth?

That is to true, for they be in loue euen with thinges that be dombe and without sence, with pictures and ingrauen thinges and suche lyke, yf they shew any remembraunce of the thing they loue.

¶ What is the true gage of Loue?

A pure and cleane harte.

[Page 26]¶ Why doe women very oftentimes blame or disprayse their Louers?

To thintent that other shoulde praise them, thereby to double their pleasure.

¶ Who hath the more liuely spirite, and better memorie, the man, or the woman?

The man, not after the saying onely of the Philosophers, but also of holy Scripture.

¶ Who hath the better iudgement of the amiable partes, the man, or the woman?

The man, as beyng indued with the nature of a more highe vnder­standing, and a spirite more subtill.

¶ May we loue the thing that doeth turne vs to dishonor?

I thinke not.

¶ What is the greatest recompence that a woman can make vnto a man?

To reueale vnto him her secretes, and finally to make him Lorde and maister of her bodie, and of all her thoughtes.

The doubtes of C [...]n [...]e Fu [...]uio Rargone WHerfore is not Chese made of beasts that be tothed on bothe sydes?

Bycause theyr milke will not curde or creame.

¶ Wherfore do men caste Smallage into Pondes?

Bycause Smallage doeth serue Fyshe for a medecine, and also they de­light to eate the same.

¶ Wherof commeth it that Dogges neuer loue to eate of the tayle, or of the bellie of a Harte?

Bycause the gall of a Harte is sometimes in the tayle, and sometimes in the bellie.

¶ What is the cause that fatte people haue litle blodde?

Bycause the greace and the fatnes doe consume it.

¶ Wherof commeth the saying of the Auncientes: that he who is wont to eate a kinde of pulse called Lentilles, is for the moost part pleasaunt and amiable?

It is bicause that Lentilles do cause colde humors.

¶ Howe commeth it that we be more gredie to eate when the North or Northeast winde doeth blowe, then at other tunes?

That commeth of the colde of the foresaide windes, which doeth vnite and holde the naturall heate together.

The [...] a noble man of Trescia.¶ Wherof commeth it, that the Florentines when they be disposed to quenche their thirste, doe drinke water mingled with Uineger?

[Page 27]I will tell you. Uineger beyng of his nature colde remoueth the in­flamation and heate of the stomake, which prouoketh thirst, and so by re­mouing the cause, the affection also is taken awaie.

¶ Wherof commeth it that the Sheperds of Nuceria in Cam­pania within the region of Italie, when they meane to geld their cattell, doo laie vpon their coddes, thinges stupefactiue, that is to saie, that properly do mortifie?

Things stupefactiue doe thicken the vitall spirites of the membre, and do alter the complexion therof, so that they let the naturall heate, and stop the conduictes wherby the sperme doeth descend.

¶ What meane the Shepherdes of Calabria, when they liste that the Ramme shal engendre a wether lambe, to tye the lefte codd, and when they will that it be a female, to tye vp the right▪

The male lambe is hotter then the female, and therfore moost com­monlye he is engendred of the right syde, and the female on the lefte. Bin­ding then the left codde, the sede and likewise the generatife sprite entreth the right Codd, wherby he taketh heate and force which doeth soner bring forthe a male then a female.

¶ What causeth the Ethiopians and Mores when they en­tende to gelde their cattell, to cutt their vaines which be vnder the Temples?

The sperme and seede for the moost parte doeth descende by the vaines aboue the Temples, which beyng cutt, there can no maner of humors des­cend from the braine, and so all meanes of generation are cut awaye.

¶ Wherof commeth it, that to gett a stomake, men vse egre and sharpe thinges?

That is bicause all egre thinges do drie and open the stomacke, which causeth the appetite.

¶What causeth, that they which haue a feminine voyce be not in any great estimation or opinion among the wise?

Whosoeuer hath vpon him eyther member, or marke, or maner of doing which is proper to any other creature whatsoeuer it be, he is suerly parti­cipant of the nature of the sayde creature. And bycause the woman is of small practice, whosoeuer hath the voyce lyke a woman, is estemed of the wise to haue litle vnderstanding or knowledge.

[Page]¶ What causeth the people of Boetia to haue a grosse voyce and yet lowe and seble.

The Boetians be slouthfull and geuen to the bellie, whiche causeth the voyce to be so lowe, the reason is euident, bycause their vigor and strengthe is more feble, receuing and gathering lesse ayer: Wherfore they cannot very well moue the muscules of the stomacke, and so they are the more heauie, and lesse apt to labor.

¶ Wherof commeth it that they which be hastie of speach are of small constancie, yll conditioned and extremely cholerike?

All sodeine motions come of thexiremitie & excesse of heate, which en­gendreth in men this inconstancie and lightnes, to promise without any performing, & through Colere most cōmonly consider not what they say.

The doubtes of Signor Mi [...]l Car [...]ra.¶ Wherof commeth it that they which haue a shirle voyce, are moost commonly enuiouse and maliciouse?

The sharpenes of the voyce procedeth from the sharpenes of the pipes and conduictes of the longes, which riseth through drinesse and coldenes. Suche be melancholike persons, who beyng naturally fearefull, dare ne­uer disclose that which they thinke.

¶ Wherfore be y^e A [...]maines accustomed in their hūting to hold their breath, whē they desire to here y^e noyse & rustling of beasts

At all times when the breth is kept in, then hath the hearing greater force abrode, and so consequently receiueth and comprehendeth the better that which is presented, whether it be sound or noyse. Moreouer blowing or breathing doth somwhat let the hearing. And therfore the same being reteyned, the hearing is more free.

¶ But wherof commeth it that many hauing the knowledge of naturall thinges, do thinke it not good to drinke after fructe and specially after Melons and Pompions?

Wine of it selfe is penetratife, in suche sort that it easely draweth with it the vndigested fructes to the vaines, where they do sone corrupt, and so engender very great feuers, and other lingering sicknesses.

¶¶ What is the cause that y^e gentle women of Milan, to make themselues fatte, doe loue and vse swete wines?

Swete wine doth engender grosse blood, and doth easely penetrate into all the partes of the bodie, and is conuerted into nourishment, wherof they become so fat, and of good liking. Grene wine & sharpe doth not the same.

[Page 28]¶ Wherof commeth it that all they which be extreme thirstie do loue no swete wines?

All thinges which may ingender and enflame choler are apte to make men thirstie, and suche is swete wine.

¶ Wherof commeth it that diuerse religiouse persons, which naturally are very zelouse of Chastitie, do absteine from wine?

Wine is hote and full of vapours, and therfore prouoketh lust, his heat dissolueth seede, and with his ventositie causeth the courage to ryse.

¶ What is the cause that the Florentines ▪ after they haue put water into wine,The doubtes of Signor Traiano Calza­uelo. do let it rest a certein space before they drink it

The more the water is mingled and incorporated with the wine, the more the fume of the wine is quenched, beyng reduced as it were into one body and nature. Therfore after my iudgement it should be better when the wine is newe pressed to put in water, then otherwise.

¶ Why be the Arabians accustomed to slepe with their bodies bowing or folded?

It must nedes be, that Nature or they which knowe his effectes haue taught them the same. For sleping so folded together, their stomackes doe waxe warme & digest the better, and there is no windines that can hinder their digestion. The body being bowed as aforesaid, causeth that the bely doth receiue al ventositie, euē like vnto an open purse. Contrariwise y^e body stretched forth maketh the belly to close & shut in such sort that it can re­ceiue no windines: the belly being bent & stretched forthe, stuffed on euery side with bowels & inward parts, which causeth that the ventosities fin­ding no place in the belly, are forced to retire els wher, & to hinder digestiō

¶ Why do the Polonians eate colewortes to make them selues sober when they be dronke?

The propertie of coleworte is, to send downe to the bowels, the moost materiall and grosse parte of the wine, and that which is moost subtillest and fynest to the blader: and that commeth of the participation that it hath with Nitrum of saltenes. And for to vse it to this effecte, the cole­wort must not be to muche sodden.

¶ Wherfore did our forefathers make difficultie to vse at their tables diuerse meates and sortes of dishes?

The diuersitie of meates can not be digested with one proportion of heate And so nature being troubled with indigestion of such diuersitie of meats causeth noysomnes to the stomacke, and specially when it is weake.

[Page]¶Wherof commeth it that the sea is so profitable and delec­table for Lazermen, and such as haue the dropsie?

The sea prouoketh vomit, and through vomiting, [...]eame and all other superfluouse humors which cause suche diseases do auoyde. And so those that be infected, do loue the Sea.

¶ Wherefore is the Citie of Auignion rather subiect to the plague then any other place rounde about it?

The subtill ayer is sone infected, and soone purged of the infection: contrariewise, the grosse ayer is not so lightly infected, nor yet so soone purged.

¶ Howe may the fyne and subtill ayer be knowen from the grosse and corrupt ayer?

The tenuitie and subtiltie of the ayer is knowen, for that at the ry­sing of the Sunne it is soudenly heated, and waxeth colde at the goyng downe therof. The contrarie doth chaunce to the grosse and vitious ayer.

¶ Wherof commeth it that the winter in some countries is longer then the Somer, and in other cuntries the Somer lon­ger then the winter?

The cause of the Sunne in the Zodiaque doeth cause mutation of the foure seasons of the yere: And where the sunne continueth longest, ouer the heddes of those that dwell in that region, there is Somer greatest: and where it is farre of, winter doeth longest continewe.

¶ Why is Musike more delectable in the morning, then at any other tymes?

Bicause that all things be then in silence, the sences be more lustie and waking, and the minde in great moderation and temperaunce.

¶ Why be fructes commonly beloued of all men?

For the naturall swetenes which is in them: or els bicause they be of temperature hote and moyst.

¶ Wherfore is the sighte aboue all the other senses mooste estemed?

Bycause by the sight we see the difference of all thinges. Or els we may say that it commeth by the impression of Loue, which taketh his first force and strength by the sighte.

[Page 29]¶ Wherof commeth it that they which haue a feble sight, write smaller letters then other?

Bicause they write their eyes beyng in a maner halfe closed and shut.

¶ What is the cause that all ill factes doe discouer themselues by the eyes and the harte?

Bycause the eye is messanger of the harte. It maie also be said, that the face being tender and open to all vapors the same maie easelie be iudged and discouered by the alterations, that it sheweth principally frō the hart.

¶ Why be they that haue litle heades naturally more chole­rike and disdainfull then others?

Bycause that the heate comming from the harte, from whence anger riseth can not well be cooled, and the Choser proceding from the blodde, moued and boyling about the harte causeth heauines.

¶Wherof commeth it that by and by after we haue made water, that parte by the which the Sperme and seede passeth, doeth immediately retyre and waxe lesse?

Bycause the same part beyng emptie and voyde is incontinently fylled with ayer which cooleth the membres that it replenisheth.

¶ What is the cause that man of all creatures is the wisest?The doubtes of Conte Giouanni Michas.

The purenes and subtiltie of his blodde.

¶ Wherof commeth it, that by thinking vpon straunge and horrible thinges our fleshe doeth quake and tremble?

Bycause the heate doeth retyre to the inferior and inwarde partes.

¶ Howe commeth it that in the harte of a Stagge there is a bone?

Nature hath there placed it to serue for a staye and foundation of the continuall mouing and motion of his hart, both in rest and trauell.

¶ What is the cause that the blodde is redde?The doubts of M. Gio­uanni Antonio Saluagno

Of the affinitie that it hath with y^e Liuer which is the very seate of blod.

¶ Howe commeth it that women haue more thicker blodde then men?

[Page]That procedeth of coldenes which is naturall to women, and the propertie therof is to thicken.

¶ How commeth it that in Horses, Mules, Asses and crowes men finde no gall?

All they haue galles, but it is not in one proper place, but disparsed throughout all the vaynes.

¶ Why are they commonly leane which haue great Miltes?

The Milte doeth drawe vnto it muche matter and substaunce, which would els turne to nourishment and fatnes.

¶ Howe come heares to be placed vpon the hedde?

The Braine bringeth them forthe, discharging it selfe of grosse vapors which comming forthe by the poores of the fleshe do waxe drie, and turne into heares.

¶ Why do diuerse fede vpon bones and not vpon heare?

Bicause of the ouermuch drynes therof.

¶ By howe many waies may the braine be purged?

The watriche humors be purged by the eyes: the melancholike by the cares: the cholerike by the nose: and the flematike by the heare.

¶ Wherfore was man created with the face vpright towarde heauen, and other beastes cleane contrarie?

To euery thing ought to be assigned the figure that is moost proper to his mouing, as to the skye, roundnesse, to fyre the figure Piramidale (that is to saye, vpright and straight,) To man also bicause of his two fete, the figure Diam [...]trale and Piramidale is very conuenient and mete.

¶ What is the cause that the harte doeth alwaies sturre, and is in continuall motion?

The ayer and the moost subtill spirites haue chosen the harte for their seate. They beyng then so pure and subtill do seake meanes to stretch and enlarge them selues, so farre as they may, and to fill that which they finde to be voide, which causeth the harte to moue and pant. It may be said also that the harte being made as it were in a triangle forme, although not per­fectlie, doe open & shut in the lesse part, and therfore it continually moueth.

¶ Wherfore hath nature made the longes of al creatures lyke a sponge?

[Page 30]To receiue ayer the better, for the refreshing and cooling of the harte, and to driue away all hurtefull vapors.

¶ Wherfore hath nature placed the harte in the middest of the stomacke?

To geue lyfe equally to all the members, euen as the sonne placed in the middle of the heauen doeth equally geue light to all thinges.

¶ Wherfore doeth it decline somewhat more to the lefte syde then to the right?

To temper the coldenes of the milte, which is the seate of melancholie, and placed on the lefte syde.

¶ Howe commeth it that all those creatures which haue litle hartes be more hardie then they which haue greater?

In litle hartes the heate is better compacte and kepte: and so by conse­quence the more vigorouse and of greater force.

¶ Wherof commeth it that some doe dye throughe ioye, and some through sorrowe?

Great Ioye doth choke the interior partes, and heauines doeth extin­guishe and coole them, so that life can not endure where heate lacketh.

¶ Wherof commeth it, that Mermalade of quinces taken before the repast doeth binde and close vp the belly, and taken after the repast, doeth vnbinde it?

Through his great stiptisitie or costifnest it closeth the nether partes of the ventricle: and if it be taken after repast, it closeth the superior partes of the stomake, which being shut, the meates be constrained to auoyde by the inferior parte.

¶ Wherof cōmeth it that the Radishe rote doth greatly ayde & helpe digestion, and yet of it selfe almost can not be digested?

The Radish is compound & made of diuerse qualities. The more sub­till partes therof are very proper and mete to cause digestion. Thother which are grosse be contrarie to heate, and so let digestion.

¶Wherof commeth it that the Cholerike complexions doe so­nest atteine to berdes?The doubts of R. Siluio Luzza­go.

For their great heate, and bicause they haue the poores large and wide.

[Page]¶ Wherof commeth it that some haue curlde heare, and some other smothe and streight?

The curlde heares do procede of the aboundaunce of heate, which eui­dently may be sene in Mores and Ethiopians, who for the moost parte haue curled heare. And playne and streight heare commeth of humiditie which through his heauines doeth draw the heare downewardes.

¶ Wherof commeth it that women haue their priuie partes heary, and not their visage nor breste?

In the nether partes is more moystnes, aswel by reason of the bladder as of the Matrixe: there is also great resolutions of vapours which cause heare to growe.

¶ But howe commeth it that heare doth also growe in them that be hanged?

They be continually in the Sunne, and all the humors of their bodie doe resolue into vapors, which causeth the heares to encrease and growe.

¶ Wherof commeth it that some haue harshe and harde heare, and other softe?

The softe heare doeth come of the litle pooers, and the stiffe and harde doeth procede of the greatnes of the pooers, for this cause women haue their heare more fyne and softe, bycause their naturall colde doth restreine and make their pooers lesse.

¶ Wherof doeth it come, that they which be bashefull and shame faced ware redde, and yet they ought rather to be pale, bicause shame is a kinde of feare?

Shame is a certeine affection mingled with angre and feare: for we be angrie many times as well against our selues as against other, when we see a thing discouered that we would should be kept secrete. Angre then in that conflict doeth ouercome feare, and so the blodde often mouing in and out, stayeth at length in the vpper parte, vntill the motion of the spi­rites be appeased.

¶ Wherof commeth it that in a maner al they which in their youthe be to fatte do dye sodenly?

The vaines of suche people be to narrowe, and they are so pressed, and as it were bounde together with fatnes and greace, that the ayer and the spirite cannot freely passe. Wherof it commeth, that the naturall heate, hauing no refrigoration of the aier, of very force doth mortifie & extinguish

[Page 31]¶ What causeth yonge men sooner to haue an appetite then olde men?

It is bycause they be of a hotter complexion.

¶ Wherfore do Phisitians forbid vs meates that be to hotte?

Bicause they burne the blodde, and do dispose it to Leprosie.

¶ Wherof commeth it that women haue no beardes?

Bicause that substaunce which should conuert into the bearde doeth turne into the heare of the heade.

¶ Wherof commeth it that Infantes and children for the moost parte do resemble their mothers, notwithstanding after the opinion of many Philosophers the action and dede of gene­ration is not of the woman?

That commeth of the ymagination of women.

¶ What meaneth it that Garlike and Onions (although they be not in the ground) do sprowte and growe?

That is of the great aboundaunce of the humors that they haue.

¶ Wherof commeth it that studie is noysome and hurtefull after repast?

Natural heat can not trauel both in digestion & speculation at one instant.

Wherof commeth it that when the stomacke is grieued, all the bodie languisheth?

The stomacke hath certeine aliaunces with the harte, the brayne, and the Liuer, which are the principall partes of the bodie,

¶ Wherof commeth it, that some do thinges beste with the right hande, and other some with the lefte?

That procedeth of the heate that commeth from the harte, which ma­keth that syde more apte and mete vnto labor, whervnto it hath his princi­pall accesse.

¶ Howe chaunceth it that all kindes of creatures be more leane in the beginning of their youth, and when they be olde, then in their middle age?

[Page]Before olde age naturall heate is in his greatest force and strength, which dissolueth the fatte. Olde Creatures be neuer fatte, and if they be, their fatte is as nothing through their great colde and drynes, for the fa [...]te is sustained and nourished with moistnes and heate.

¶ Whereof commeth it that they which haue the hicket by retaining their breth do ease them selues of it?

The blowing and breth retained doeth heate the interior partes of the bodie, and the hicket procedeth of nothing els but of colde.

¶Why do olde people nese with great difficultie?

Because their conduictes be very straight.

¶ Why doeth wine mingled with water cause vomit?

Mingled wine is noisome to the stomacke, and doeth weaken the ver­tue retentiue: contrarywise, pure wine doth comforte it.

¶Whye be they so subiecte to sickenesse that loue to drinke stronge and mightie wines?

Stronge wine excessiuelye dronke, doeth extinguishe naturall heate, and the liuor being therewith weakened, cannot engendre good bloud, but doeth rather ingender a certaine aquositie and waterishnes, that con­uerteth it selfe into a dropsie.

¶Why be not yonge children so thirstie and drye as men of greater age?

The moistnes of yonge children doeth kepe them from being thirstie. For thirst is nothing els but a desyre of moistnes, whervpon they that be of greater age be naturally more drye, and therefore more thirstie.

The doubtes of [...]. Frances­c [...] [...].¶ Whye doeth the dronken person thinke all thinges which he seeth do runne and tourne round?

That commeth bycause the spirites seruing to sighte, be mingled with the vapors and fumosities of the wine, the heate whereof causeth the eyes to be in a continuall motion, and so the eye being round, maketh al thinges to seme as though they turned round. And if the eye were of other fashion then round, the thinges he seeth would seme also to be of the same shape.

¶ What might be the cause that Asses when they be yonge, do seme nimble, quicke and pleasaunt to loke vpon, and as sone as they begin to waxe and growe, then do they appere the con­trarye.

[Page 32]The Asse is of nature melancholike, youth is hotte, and therfore liuely and pleasaunt which neuerthelesse afterwardes doeth moderate and de­crease, because the melancholike qualitie beginneth to augmente, and the heate of youth to diminishe.

¶Whye do hennes keckle and make such a noyse after they haue layed.

Bicause the place where the egge laye nowe being voide, is inconti­nently filled with ayer which coleth the belie. The like happeneth to wo­men incontinently after they be deliuered: and to the yarde of a man after he hath pissed. It might also be answered that the henne crieth out so for feare that some will take awaye the thing she hath layed.

¶Wherof commeth it that the bottome of a cawdron or ket­tle is colde, although scalding water do remaine in it?

It is because of the hotte vapours which mount on highe wherby the vpper partes beyng made hotte, the bottome is cold, through the continu­all water that is in it.

¶Howe chaunceth it that the graine which the Antes do lay vp in the ground is euermore bitten on the one syde?

Nature hath taught them to do so to take awaye the growing thereof for their owne better sustentation, For corne in the earth doeth naturally growe, which if it should, the pore beast should be defrau [...]ed of his liuing.

¶ Wherefore do the Phisitians saye, that it is daungerouse to let one bloud that is fatte?

The vaines of grosse men be hidden and small, and besides that they haue litle bloud.

¶Why doeth the Camelion chaunge colors so often?

That commeth of ouermuche feare, and for that he estemeth his blodde so deare.

¶ Why be riche men more subiect to the goute then the poore.

Bicause they stuffe them selues with many and diuerse meates, or that they be to much ydle, or els bicause they vse not conuenient excercise. The same may also come through to much companye with women: for there is nothing that corrupteth more the vertue digestiue, then such excesse.

¶Wherfore is it not good to speake when one eateth?

[Page]Bicause speache doeth muche lette and hinder the chawing of meate: or els it is for feare of entring or failing into some coughe and strangling.

¶Why be they that haue fewe tethe of a short lyfe?

They that lacke tethe can not chawe well, and by that meanes they do not make suche digestion as is conuenient. We see also that they whiche haue their tethe thinne sette, are of weake complexion, euen from their ge­neration. For yf they had bene of good and strong complexion in their be­ginning and generation, and that the substance had bene according, they should not haue had such scarsitie of tethe.

¶Wherof doeth it come, that the birdes and foule which be fatte in this cuntrie) yf they take their flighte into the Southe partes, or into Ethiopia, they retorne leaner then when they departed?

The southe partes be hote and drie, and doeth drie that which dwelleth in them. Or we maie saie that in all places that be hote and colde, bothe in Somer and in Autumne there be found fructes and seedes, and the daies are more longer.

¶What is the cause that birdes doe brede in the spring, when they be leane, and in Autumne when they are fatt and in good lyking they doo not brede?

The springtyde is a moderate season, and all liuing thinges at that tyme be moost temperate, and by that meanes are more apte to generation. Contrarywise Autumne is colde and drye, and by that meanes lesse fitte to that matter.

¶Wherfore do we soner vomit vpon the Seas, then when we trauell on foote or horsebacke?

Bycause to sayle vpon the Seas is a motion the which is not after our nature, but to runne is. To saile is a mouing vnaccustomable, and all extraordinarie thinges doe trouble man.

¶Wherof commeth it that the first fructes aswell of beastes as of trees, yf they come in their season, be fairer then those that come after?

At the first bearinges Nature is freshe and lustie, in the other she is somewhat weake and impotent.

¶What is the cause that a deade corps is more heauie then a liuing bodie?

[Page 33]A liuing body is replenished with ayer and fyer, which doeth kepe it tight vp, for their nature is alwaies to mount on high.

¶Why doth the excessiue vse of women make vs weake?The doubts of Conte Curtio Marti­neago.

Bicause it taketh away from vs our naturall heate.

¶Whye do the Phisitians commaunde salte to be caste a­monges the cloutes of litle Infantes, when they be swadled?

To harden the skinne.

¶Why did Democrites forbid his scollers (whom he desired to be chaste) to eate rapes?

Bicause rapes through the great ventositie wherwith they fill our bo­dies, prouoke lecherie.

¶Wherfore do women with childe forbeare to eate rue?

For that it causeth them to be deliuered before their time.

¶Wherof doth it come that all oylie thinges do take awaye the appetite?

The thinges which are oylie, do swimme at the mouth of the stomacke where the appetite is ingendred, euen as the digestion is made in the bot­tome of the stomake.

¶Wherof commeth it that by to much vse of egre and sowre thinges, men waxe olde before their time?

All thinges that consume naturall humiditie, doeth cause age.

¶What is the cause that thinges whiche are salte, be noy­some for the sight?

Bicause they perce to much.

¶Wherof commeth it that women if they chaunce to fall do fall most willingly backewarde?

Bicause their hinder partes are more grosse and heauie then the rest through coldnes which vnto them is naturall.

¶What is the cause that we be euermore fatter in the belie and in the guttes, then in any other parte?

[Page]Bicause the belie is nere the stomake where digestion is made

The doubtes of M. Gabriel Giliota.¶Wherof commeth it that all melancholike creatures haue longe eares?

The eares are made of a cold and dry matter, which quickly is transpo­sed into matter of bones & because that al melancholike bestes be of a cold and dry complexion, we ought not to maruaile that they haue gret eares.

¶Why haue women smaller feete then men?

Heate being farre greater in men then in women, causeth them to grow in height, ingrosing and inlarging the superior partes.

¶What causeth mā to be more enclined to laugh thē to wepe?

Bicause it is a pleasure to laugh, and a displeasure to wepe.

¶Wherof commeth it that some men do route sleping, other slepe without making any noise, some do speake betwene their tethe, and some aloude and clere?

This diuersitie doeth procede of the lette that is in the apprehensiue senses accordingly as they be stopped or free.

¶Wherfore is smoke so contrary to the sight?

For the grossenes and sharpenes thereof. The grossenes is shewed in the fume that it engendreth: The sharpenes is manifested in that it moun­teth alofte vnequally, and as it were like cloudes.

¶Wherof commeth it that a vine hauing ashes at the roote, shall bring forth better wine then any other?

It is bicause y^e vine of it self is meruailouse moist & ful of vaines, which appeareth when it is cut & primed in the spring tide, for it auoideth forth much licor. Ashes also being at y^e fote of the vine, doth not only drye vp the humi [...]itie of the roote, & stoppeth the same from mounting, but also di­minisheth & fineth all the moisture which the vine hath alreadie receaued.

¶Wherof cōmeth it y^t bread [...]alted, is lighter thē other, not­withstanding that salte ioined to water should make it heuier?

The heauines of the bread commeth of the humiditie, and the more it is dried, the more the bread is the lighter.

¶Wherefore is not hote bread holesome?

Hot bread is yet full of moistnes & vapors which do corrupt the bloud.

[Page 34]¶Why is not hot bread so white as stale? And whye is olde o [...]e whiter then newe?

The vapors and moistnes of hot bread doth cause the blacknes therof, by reason of y^e water which doth naturally make blacke: Oile also whē it is fresh, is replenished w^t a certaine waterish humiditie, which at length is conuerted into vapors, wherby the oile y^t is old, is clarified & made white.

¶What is the cause that when a dog beginneth to barke, all other there about do followe him and do the like?

A dogge bicause of coller wherwith he naturally aboundeth, hath both his senses and his hering very sharpe.

¶Why is not bread made of pure meale, or that which is made of cleane branne estemed good?

All extremities are viciouse, the branne bicause it naturallye dryeth to much, hath no nourishment: The flower of meale contrarywise, causeth gret nourishment, but is slimie & gluing, & cōsequently of to hard digestiō.

¶Why do grosse men and those that haue the dropsie, delight to eate bread made of pelt meale?

It loseth the noughtie humors in grosse bodies, and dissolueth the watery humor which hurteth them, and is temperate betwene hot & cold.

¶Why hath man longer heare then any brute beast?

Bicause they receue greater nutriment, and also because brute beastes, do often chaunge their heare, which happeneth not to man, except through some great hurte.

¶Wherfore do the swete sauors delight vs, and the stinking offend vs?

Like as in tunes ther be both consonantes and dissonantes, wherof the one delighteth vs & thothet offendeth vs: Euen so in sauors swete smelles are the concordes, and agreable to our nature, and stinking are the discor­des and dislike vs.

¶Wherof commeth it that aboue all other meates, we loue fleshe best, and that it doth profite vs most?

Bicause flesh doth yeld more strength, replenisheth better our bodies. Or els because it approcheth more nerer to our substaunce.

¶What is the cause that of wood which is white,The doubts of .M. Her­cole B [...] ­ [...]nacciolo. the cole is blacke? and the cole being kindled dissolueth into white ashes?

[Page]So ofte as heate is mingled with moisture to worke his effect, it in­gendreth blacknes, and for that cause wodde becommeth cole: but when heate worketh his operation in the thing that is drie, it is made white, and so of cole the ashes are made: or els we maie say very well that it com­meth by nowe toking and nowe leauing of the whitnes, with a certeine generation and corruption.

¶Wherof commeth it, that howe moderate soeuer the ayer be, we euermore loue better to be in the shadow then the sunne?

The Sunne is hotter then the shadow is colde, we being then tempe­rate of our selues, are more offended with that which is moost contrary to temperature, which is the Sunne. Or els we may say, that although we be temperate in dede, yet we be euermore disposed to auoyde the heate of the sunne, and so the shadowe is more agreable vnto vs.

¶Howe commeth it, that suche as haue the disease called Go­norrhea, auoyde their seede without any pleasure?

Bicause their seede is thinner and lesse digested, and their conduictes made wider.

¶Howe commeth it that they which be cholerike haue loude voyces?

That procedeth of the extremitie of heate.

¶What is the cause that Turpentine is commenly smelt in the vrine of those that vse it?

Turpentine is of a substance very subtill, & therfore it doth easely pene­trate & passe to the bladder wher the vri [...]ie, & infecteth it with his odor.

¶Wherof commeth it that saier wether beginning towards night, most commonly doeth not long continue?

Of the inconstancie of the Moone, which hath her principall domina­tion and power in the night.

¶What meaneth it that Cranes do pronosticate faier wether?

Cranes do naturally feele the mutation and chaunge of the wether, and accordingly goe and depart into other countries.

¶Wherof commeth it, that olde men remember so well that which they haue sene and done in their youth? and forget that which they learne and doe in their age?

[Page 35]Thinges lerned in youth haue already taken a certeine habitude in the person. But things which they learne in age, bicause their senses be wea­kened, are easely lost and forgotten.

¶Why do men saie, that to grow fast is a figure of short life?

Bycause the humor that causeth the growing, as it is easely enlarged, euen so it sone consumeth.

¶Why doe Cranes sette them selues in araye, when they prepare to flye?

To trouble them selues the lesse in flying.

¶Howe commeth it, that vnhorned beastes haue not tethe on bothe sides?

That commeth for lacke of the matter or substance which causeth the same

¶Why be sodden stones more heauie then other?

It may be bycause the fyre hath rendred them more solide & better compact

¶Wherof commeth it, that Bees are more fierce then other beastes?

Bicause they are of nature drie, and be voyde of excrementes and other superfluities.

¶Why doe not fatte thinges sone corrupt?

Bycause they be replenished with ayer.

¶Why doe trees that growe in marshes dye so sone?

Bicause they are of great moysture, and do receiue litle nourishment.

¶Wherfore can not fyre endure, except it be continued and nourished?

Bicause of the great vehemencie and impetuositie of his heate.

¶Why did not nature create byrdes to goe vprighte accor­dingly as she did man?

Bicause they be voyde of reason and haue no care of heauenly thinges.

¶Howe chaunceth it that Nature gaue no winges to man?

[Page]Bicause man is not created to flye, nor to walk in the ayer, but vpō earth.

¶Why do the poulces of yong Infantes beate so swiftly?

Bicause their heate receueth ayer without any let, and are againe so­denly cooled.

¶Why do Dolphins when they appeare aboue water, signi­fie some storme or Tempest to come?

Bicause at the beginning of the Tempest there doe ryse from the bot­tome of the sea, certeine hote exhalacions and vapours, which do warme and heate the Dolphins, at what time they mount to seke for colde.

¶Why be the poulces of yonge people more vehement, then the aged?

Bicause their complexion is whotter.

¶Wherfore doe aged people dye, as it were without dolor and payne?

Bycause all their senses are debilitate and weakned.

¶Wherfore hath nature geuē the Milt to the noblest creaturs

Bicause they haue nede of greater respiration and breath.

¶Wherof commeth it, that beastes which liue partly on the land, and partly in the water, do alwaies bring forth their yong ones vpon the lande?

Bicause they are more participant of the earth, then of the water.

¶What moued Democritus to say, that the soule was made, and composed of Atomi, that is to saye, of thinges indiuisible, as those thinges be, which we see in the beames of the Sunne?

Bicause the soule is the fountayne and spring of all our actions: and those Atomi be about all other thinges moost apt to motion.

¶How commeth it that creatures bred vpon the land be strā ­gled in the water, & those of the water be choked with the aier?

Bicause that land creatures can not breathe in the water: and those of the water be [...]uffed vp with the heate of the ayer.

¶Wherof commeth it that ouermuch fasting causeth thirst?

[Page 36]Through default and lacke of nourishment, wherby natural heate doth extenuate and drie vp the bodie.

¶Why doth not fyre go out, beyng couered with Ashes?

Bicause the same being couered, hath the nourishment that it requireth.

¶What moued some of the Sages to say,The doubts of M Giro­lamo Li­banoro. that death is colde, and without blodde?

Bicause our life doeth consist of heate and blodde.

¶Wherfore is there more vnderstanding in the hedde, then in any other part of the bodie?

Bicause the hedd is as it were the bulwarke and chief part of the body.

¶Wherof is it that among herbes and plantes, some come vp and grow of the seede, and other of the roote?

That commeth of their perfection or imparfection.

Wherfore do herbs & trees continue lōger then other creaturs?

Bicause their nutritiue vertue is more lustie, and do easlier find wher­with to nourishe them.

¶Why is it that the greater the creature is, the longer he endureth?

Bicause the greater they be, the hotter they be: and in heate the life and strength consisteth.

¶Wherfore can not heauen be subiect to corruption?

Bicause it is not composed of contrary elementes.

¶Why doth feare make the harte to beate?

Bicause the blodde when we be afraied retireth to the inward partes, and hath nede to be refrigerated and coled, which thing commeth by the beating of the harte.

¶Why did nature make man high, and streight of stature?

That procedeth of his heate, which following the qualitie of fyre, cau­seth him continually to mount and grow in height: or to the ende he might with his handes applie him selfe to handie worke, and hardie exploites.

[Page]¶Why can litle children neither go nor stand vpright?

Through the feblenes of the inferior and nether partes, and by reason of the greatnes and heauines of the vpper partes.

¶Wherefore are the nightes more quiet then the daies, and lesse windie?

The motion of the ayre is let by the coldnes of the night.

¶Wherof commeth it that men of redde complection haue more reuelations by dreames then other?

Bicause they be of Imagination more free and liuelye.

¶Wherefore did the auncientes vse to drinke the bloud of those that were called Gladiatores, which were hurt and woun­ded in the combats and fence plaies?

Bicause they were perswaded by the Phisitians, that it serued against the falling sickenes.

¶Why is breade harde of digestion?

Bicause it lieth longe in the stomacke, besides that if it be not well baked it causeth the Liuor to fill the vaynes called by tht Phisitians Meseraiche.

¶Whereof commeth it that they which are drowned, at the beginning do sinke to the bottome, and afterwardes when they beginne to corrupte, do rise aboue the water?

The bodie being partly corrupted, hath many open places called vents to receiue the ayer: which breaking the powers, the bodie becommeth ve­rye light.

¶What is the cause that round egges do bring forth males, and they which be longe, females?

Bicause in the round egges all the vertue is equallie deuided through­out all the extremities: and in the longe egge the vertue is much extended, and lesse closed, and so lesse hote then the other.

¶Why is not wine good fasting?

Bicause it engendreth the crampe, and maketh a man dull and heauie.

[Page 37]¶Why do Phisitians vse to touche the poulse of the right arme?

Bicause it is the parte that is moost hott.

¶But wherfore wil they not that the pacient holde his hand harde closed, nor yet stretched forthe?

Bicause the Synewes and Arteries be streined, the hand beyng ey­ther stretched or closed.

¶Wherof commeth it that Hares haue so feble sight?

Bicause the hare is a beaste very slepie, and to much slepe hurteth the sight. Or els it is of to much swiftnes: for ouermuche swiftnes is hurte­full to the eyes.

¶Howe chaunceth it that the pawes of a Beare are better veneson, then any other part of his bodie?

That commeth of their continuall agitation and stirring: for the Beare doeth continually walke and beate with his fete.

¶Why do Phisitians cal a disordinate appetite (fames Canina) the hungre of a Dogge?The doubts of M. Pie­tro Spino

Bicause Dogges are without measure in the appetite of eating.

¶Why do Dogges skommer with so great payne?

Bicause their bowell and receuing gutte is larger at that parte wher it ioyneth with the belly, then it is at the place where it endeth.

¶Why are they more slepie that haue gret heds, then others?

The greater the hedde is, the more vapors it comprehendeth.

¶Why do Dwarfes loue to slepe muche?

Bicause great plenty of humors get forthwith into their heddes, which engender in them a desire to slepe.

¶Wherfore are they moost hungrie, that haue large and grosse vaynes?

Bicause they be of nature drye and adu [...]t.

[Page]¶What causeth them that dwell towardes the South, to be lesse subiect to the falling sicknes, then other people?

Bicause they be sound within, and full of heate.

¶Wherof commeth it, that the oyle of Lentils doeth heale the inflamation of the gummes?

Bicause it is good to take away all hotte and burning humors.

¶Why doeth the edge of a knyfe turne, when one doeth cut waxe?

Bicause that euery agent, in his accion is also pacient, that is, subiecte to contraries.

¶Howe commeth the humor in the eye called Glauconia, which is like Cristall, and hurteth the sight?

Eyes infected with that humor, be lyke the eyes of a Ciuet, and doeth come of the aboundaunce of the Christallin humor.

¶Why doeth Licorise take away thirste?

Bicause of his moystnes.

¶Why is the Liuer of a Wolfe medecinable for them that be diseased in the Lyuer?

By reason of a certeine secrete vertue in the same,

¶Why be they more hardie thā other, that haue hearie brestes?

Bicause they haue a boyling harte.

¶Wherfore is milke euell for the tethe and gommes?

Bycause of the immoderate coldenes.

¶Why doeth Lettis prouoke slepe?

Bicause it engendreth grosse humours.

¶Wherof commeth it, that Lentilles and Colewortes be hurtefull to the sight?

That commeth of their crassitude and thicknes.

[Page 38]¶Wherof commeth it, that by to much eating of Lentilles are ingendred Cankers?

That commeth of the melancholike blodd, which Lentils do ingender.

¶Howe chaunceth it, that Lions haue no marie in their bones?

Through thextreme heate of the saide beaste.

¶But why doeth the shining and brightnes of the moone hurte the hedde?

Bicause it moueth the humors of the brayne, and cannot afterwardes resolue them.

¶Why do some dye by to much Ioye?

Bicause the spirites do abandon and forsake the harte.

¶Why should men beware of tomuch fasting?

Bicause longe fasting ingendreth a heape of ill humors, and causeth feblenes and lothesomnes.

¶Why is vineger very good for Cholerike persons, and hurtefull to them that be melancholike?

Bicause it refresheth Choler, and drieth melancholie.

¶What causeth the eyes to shedde forth teares?

Coldenes is thoccasion which naturally doeth make thicke and re­straine, wherby teares do procede.

¶Why haue thinges that be very swete and odoriferouse, a certeine spice of bitternes?

Swete smelles do alwaies serche hotte places, which commonly are somewhat bitter.

¶Wherof commeth it, that thinges that nourishe and en­crease milke, do warme moderately without drying?

Bicause suche thinges do engendre blodde, wherof milke commeth.

¶Why he all nourishing thinges perticipant with swetenes?

[Page]Bicause all swete thinges be very temperate.

¶ Whereof commeth it that wyne in processe of tyme is of greater heate?

Bicause the waterishe partes do vanishe and auoyde.

¶ Wherof commeth it that some wines waxe sower so sone?

Bicause in the vintage tyme they were replenished with superfluouse humours.

¶ Why do men rather vse Sorrell then vineger, against the inflamations of the intestines and Bowels?

Bicause that Sorrell is more moderate then vineger. And whosoeuer is diseased therwithall should not vse any medecine, that is sharpe or vio­lent, but rather pleasaunt.

¶ Wherof commeth it that yealowe Choller is alwaies byt­ter, and the blacke agre and sharpe?

Heate causeth bitternes, and colde causeth sharpenes.

¶ Why is the Catarre or Rewine, sometime swete, somtimes sharpe, and sometimes salte?

Of a certeine mixture of the humours.

¶ Why doeth the wilde Bore pisse before he doeth runne or flye awaye.

To dispatche him selfe of the heauines of his vrine, the more swiftlye to runne.

¶ Wherfore do Phisitians geue to infantes and yonge chil­dren a herbe called Abrotonum, in english Sothernwood?

Bicause it killeth wormes.

¶ How chaunceth it that scorpions do smite & hurt sidewise?

Bicause their pricke and stinge is croked.

¶ Why do men waxe pale when they be afraide?

Bicause the bloud flieth away, and retireth to the vitall partes.

[Page 39]¶ Why doth the sea called Mare mortu [...]m bringe forth nether plante nor fishe?

Through the great bitternes of the same.

¶ What is the cause that a salte thing beinge heated againe, waxeth bitter?

Bitternes commeth of adustion.

¶ Why hath the Scorpion venime in her taile?

Bicause venime is the excrement of the Scorpion.

¶ Wherfore did nature make mens eares so eminent stan­ding out,The doubtes of Geor­gio Di Poggi. and of gristles?

To be more quicke of hering, and to be lesse grieued when they be hurt.

¶ Why cannot milke creame or curde beinge incorporated with hony?

Bicause hony with his vertue incisiue and abstersiue doeth let it.

¶ Why doth not an arter or sinewe being cut growe againe as fleshe doeth?

Bicause they be spermaticke members.

¶ Wherfore do the leaues of a Seruace tree fall together at one instant?

Bicause he hath no viscous or slimie humor.

¶ Wherfore is a Baye tree alwaies grene?

Bicause the heate of that tree is alwaies tempered with humiditie and viscositie.

¶ Wherfore is the female more imperfecte then the male?

Bicause she is more colde.

¶ What caused Hipocrates to suffer those that had hotte and sharpe feuers to drinke wine?

To aide and helpe digestion, and to strengthen the pacient.

[Page]¶ Wherof commeth the Cotidian feuer?

Of the great haboundaunce of the fleame.

¶ Why do the herbes called Pener [...]ial, ditton and Nil cause women to haue their flowers?

Bicause their vertue and propertie is to open.

¶ Wherfore is the meale of beanes good for y^e spots in y^e face?

Bycause it is meruailouse abstersiue and clensing.

¶ Wherfore do we slepe better when we haue traueled, then otherwise?

Bicause the spirites haue then more nede to be refreshed.

¶ Wherof commeth it that sometimes we be laxatiue and sometimes to much costiue?

It is because of the feblenes of the vertue retentiue, or through sharpe humor that vexeth and troubleth vs, and the cause why we be bound, pro­cedeth of contrarie occasions.

¶ Wherof commeth the Tertian agues?

Of yealowe choller corrupted.

¶ Wherof procedeth the falling sickenes?

Of grosse fleame or rather of a melancholike humor which is retayned in the ventricles of the braine.

¶ Wherfore did nature make the scull of the heade grosse, thicke and hollowe?

The s [...]ul is grosse and thicke to defend the braine the better, and holowe that the vapoures of the braine might issue out of the same more easelye: for the head is a way through the which all the vapors of the body do passe.

¶ Wherfore is not wine good for them that be growing still in greatnes?

Wine doth straight go into the head, and children in there infansie haue the head grosser after the proportion of the reste of the body then in anye other age.

[Page 40]¶ Why do melons & cowcumbers cause men to make water?

That commeth of their great humiditie.

¶ Wherfore is it not good to slepe with the face vpwardes?

Bicause it heateth the raines, inflameth the bloud, and not onelye the blud but the spirits also, which are in the hollow vaine & in y^e gret arterie.

¶ Howe commeth it that trees are more hard and stronge of the Northside, then they are of the South and West side?

Bicause the North wind doth better harden.

¶ Wherfore doo not those litle beastes or serpents that of the Latinists are called Cerastes, Cerastes is a ser­pent which hath hornes like a Ramme. brede nether in Cipres trees nor boxe trees?

In Cipres trees bitternes & sharpnes, & in boxe trees hardnes is y^e cause

¶ Wherof cōmeth the disease which Phisitiās do cal Diabethe?

It is a disease in the raines, and commeth of the feblenes of the same.

¶ Wherof procedeth the swetenes of fruictes?

Of moderate heate.

¶ Why do olde men doate so much?

Through the great colde that is in them.

¶ Wherof procedeth y^e lasque & flux of y^e bely called Dissenteria?

Of biting and sharpe humors.

¶ Why do hearinges in so great multitudes leaue the Nor­therne, and go to the Westerne Sea?

To enioie the temperature of that climate.

¶ Why doth eating of y^e brain of some beastes prouoke vomit?The doubts of Cauali­ere Alessandro Da Ca­stello

Bicause y^e brain is oilie & swimmeth vpō y^e orifice & mouth of y^e stomake

¶ Why is grossest meat geuen [...]uer at supper?

Bicause with slepe they make good digestion,

[Page]¶ What is the cause that the pulse commonly called chich [...] peason, doeth prouoke Lecherie?

By reason of the saltenes, wherof the hul is participant.

¶Wherof commeth it that men to see the better, do close one of their eyes?

Bicause the effecte and spirites of the one may helpe the other.

¶ Wherof doeth it come that the higher the Sunne is, the lesser is the shadowe?

Bicause the sunne beames do then reuerberate directly downewardes.

¶ Why doth the force of wine make some to be eloquent, and some to be dombe, other astonied, and other freshe and lustie?

That commeth of the diuersitie of their complections.

¶ Wherof commeth it that the leaues of certaine trees in some part of Scotlād falling into the sea, be turned into duckes and malardes?

By the secret vertue of the Occean Sea.

¶ Wherfore do men make collers of Aumbre for children?

Bicause aumbre is good against the sqinance, which is a swelling in the iawes & throte, and it is good also against a disease called of y^e Phisitians Tansille.

¶ Wherof commeth the Dropsie?

Of a great colde in the Liuer.

¶ Howe happeneth it, that we become balde vpon the fore­parte of the hedde?

Bicause that part is drie, and of drines commeth baldenes.

¶ But why be the heares of the temples graye, sooner then of any other partes?

Bicause the Temples are very moyst, and full of muscles.

[Page 41]¶ Wherfore do Phisitians thinke them to be of small capa­citie that haue sharpe heddes?

Bicause the spirites fynd not the conduictes so free and open.

¶ Why be there no Serpentes in Ireland?

Bicause that region is nothing waterishe.

¶ What causeth those that haue the Iaundis, to thinke hony to be bitter?

Bicause of the great c [...]ller, wherwith they haue the tongue and pallat infected.

¶ Wherof cōmeth it that the meates oftentimes waxe sower in the ventricle?

That procedeth of the coldenes of the Stomacke.

¶ Why is not that ayer good, which is both hote and moyst?

Bicause it is very subiect to be corrupted.

¶ Wherof commeth it, that the Aethiopians haue curld heare?

Of the great siccitie and drynes of their humors.

¶ Why be dronken persons commonly colde?

Bicause wine immoderately dronken, doeth cause colde effectes.

¶ Wherfore is veneson more estemed and praysed of the learned Phisitians, then other fleshe?

Bicause it is of good nourishment, and engendreth good blodde.

¶ Why is the white of an egge harde of digestion?

Through the great coldenes therof.

¶ How commeth it,The doubts of M. Dio [...] gi da Ca­stello. that such beastes as haue no tethe aboue haue a double ventricle?

To digest the better, and to supplie the default that they haue by the wante of tethe.

¶ Wherfore do men drinke water, and yet it nourisheth not?

[Page]Water causeth the nutriment to spredde throughout all the body.

¶ Why is not the hande hearie within?

Bicause the skinne is thicke and harde,

¶ Why is Autumpne so vnholsome and full of diseases?

Through the inequalitie of his temperature.

¶ Why be the eares vnmoueable?

Bicause they haue no Muscles.

¶ Why be no remedies conuenient to be receued, in the grea­test extremitie of sicknes?

Bicause nature should be letted.

¶ Wherfore are bathes of swete water estemed?

Bicause they do heate and moysten, and are good against tercian ague [...].

¶ Why doeth the Northern winde preserue thinges from putrifying?

Bicause it drieth muche.

¶ Wherof commeth it, that Buglosse tempered and dipte in wine, reioyseth him that doeth eate it?

Bicause it augmenteth the blodde, and restoreth the forces of the hart.

¶ Wherof commeth it, that Peone hanged about ones neck [...] doeth heale the falling sickenes?

That herbe sendeth certeine vapors to the hed, which do drie the braine.

¶ Why be stockdoues better then pigions of the douehouse?

Bicause they haue lesse donge and excrementes.

¶ Wherof commeth it, that Asur colour is pleasant to the eye?

Bicause in that colour is a meane of all other colours.

The doubts of the reue­rende fa­ther Bar­thol [...]meo Stephani [...]para; Howe chaunceth it, that although Infantes be naturally moyst, are not for all that graye hedded?

[Page 42]Bicause that with their moistnes, heate is conioyned.

¶Why doeth a Boare fome at the mouth, when he bremeth?

Bicause his cundittes and generati [...]e partes be narrowe.

¶Why doth a tame Sowe bring forthe mo Pigges, then a wilde Sowe?

That commeth of the aboundaunce of meate, and of the warmenes of the places where they liue.

¶ But why can not Sowes geue milke, without groning or grunting?

Sowes haue litle milke, and the same is spred in diuerse tetes, and therfore there must nedes be great force to drawe it.

¶Wherfore do we sweate more in the vpper partes of our bodie, then in the lower partes?

The propertie of heate is, to ascend, and not to discende.

¶ Why doeth not the dunge of wilde beastes stincke so much as other?

Bicause they be drie of nature.

¶Wherfore hath nature shaped a braine in liuing creatures?The doubts of Monsig­nor Lab­bate L [...]dano.

Bicause they might easely receue and comprehend the impressions and imaginations of the thinges that they smell and vnderstand.

¶ Why made nature the brayne rather colde then hotte?

To temper and moderate the heate of the hart, for the confort and refre­shing of the same.

¶ Why be our eyes greater in our Infancie, then when we be of more age?

Through the gret humiditie & moistnes. Wherof in like maner it cōmeth that we are more desirouse of slepe in our Infancie, then in any other age

¶ How commeth it, that mens eyes do differ so much in culler one from another?

Of the diuersitie of the humors, wherof they be composed.

[Page]¶ Wherfore is sodden water better then the colde?

Boild and sodden water hath lesse ventosities and is more [...]lighte and subtill, because the earth and heauie substaunce is separated from it.

¶ Wherfore hath nature ordeined nesing in man?

To purge the superfluitie of the braine euen as by the cogh the milte is purged.

¶ Whye doo we nese soner in the Sunne, then when we be nere the fire?

Bicause the heate of the sunne, resolueth the humor, and consumeth it not, but the fyre resolueth and consumeth it.

¶ Wherof cōmeth it that the eares of all creatures do moue, except the eares of a man?

That procedeth of a certaine muscle which is in the Iawes, and doeth let and hinder the mouing of the eares.

¶ Wherof commeth it that asses do soner lift vp their eares, when it will raine, then at any other time?

Their melancholike nature causeth it, the like happeneth to many other melancholike beastes to pronosticate of raine: as frogs, dolphines, crowes and Cuckoes.

¶ Why haue birdes no eares?

Bicause they would hinder their flying, for which cause they are crea­ted and made, as man is made to trauell.

¶ Wherfore are the waters of marishes and pondes so euel?

Bicause they are so flematike, & in sommer they do corrupt. In so much as y^e finest of y^e water is conuerted into vapors, & y^e erthines doth remain.

¶ Wherof commeth it that they which haue hollow eies doe see better, then those whose eies do stand more outward?

Hollowe eies haue their vertue more faste and better compacte, and so they see the better and further of.

¶ Why do the eies of Wolues and Cattes shine in the night and not in the day?

[Page 43]The greater clerenes doth ob [...]uscate and darken the lesser.

¶ Wherof commeth it that when we loke and behold our self in a glasse, we do imediatly after forget our fauor?

The Image sene in a glasse doth represent it self to our visible sight ve­ry slenderly, and by a certaine reflection, and therfore can not long be retei­ned in memory, but quickely vanisheth awaye.

¶ Wherof commeth it that man smelleth so litle in compa­rison of other Creatures?

That commeth of the great humiditie of the braine, whereas Rauens and other birdes hauing it drie, are not hindred by moysture, but do receiue the smell through the ayre a farre of.

¶ Wherfore doth that water kepe better which is opē in the Sunne and the wind, then that which is couered and hidden?

That which is open to the Sunne is better pourged of all grosse va­pors, and is made therby more subtill and better digested.

¶ Wherof commeth it that Infantes are soner inchaunted or bewitched, then they which are greater?

Of the delicatenes and tendernes of their bodies, which are not strong ynough to resist such impressions.

¶ Wherof commeth it that a bird called in latine Rupex, doth feare to beholde those that haue their gall spredd throughout their bodies?

Bicause the same birde is sorye for the remedie that she geueth them, for she draweth that sickenes to her selfe.

¶ What meaneth it that the lee made of ashes of a figg tree, is so good to clense thinges which are foule and spottie?

That commeth of his nature, which is very absterciue and clensing, through the sharpenes wherof, it taketh away the filthe or sweat of oure bodies better then any other thing.

¶ Howe commeth it that Rue planted vnder a fig tree, doth growe the better, and taketh better nourishment?

Bicause it draweth vnto it selfe the swetenes of the fig tree, or els the fig tree doth drawe part of the bitternes of the rue, and so being somwhat delayed it groweth the better.

[Page] The doubts of Monsignor [...]or­quat [...] Bembo.¶ Wherof commeth it that the fig tree, the lawrell tree, the Egle and the Sea Calfe are neuer smitten with lighning?

It may be that it commeth of their bitternes and sharpenes.

¶ What caused nature to geue vs eares?

It was for no other thing, but that thereby man might heare & iudge the difference of voices and soundes. And that by the eares the head might be pourged of his cholericke superfluitie, euen as by the nose he is accusto­med to be pourged of his flematicke.

¶ But what moued nature to make the lippes?

To thende that the tethe being of nature colde, shoulde not be harmed with externall hurte, or els bicause that in our talkinge they might some­what helpe and temper the tonge, that it should not be to lauishe.

¶ For what respect was the mouth made?

Bicause it should be the doore of the stomacke, and bicause the meate should be chawed and prepared for the first digestion.

¶ What causeth a man to yawne?

The grosse vapors that replenish the iawes, whiche willinge to come forth, constraine men to stretche their iawes: or els yawning commeth of vnlustines, or of being to full.

¶ How commeth it that the tethe haue the sence of feling, and the same to other bones is denied?

Bicause the tethe might discerne hot and cold.

¶ What meaneth it that the tethe do growe daylie?

If nature had not ordeined the tethe to growe dailye, they would con­sume them selues, and should be reduced to nothing by continual chawing

¶ What causeth the tethe to growe againe, and the other bones growe not?

Other bones be ingendred and made of the naturall humor in the mo­thers wombe, but the tethe are engendred of the nutritife humor, which dayly groweth, and so encreaseth them.

¶ Why haue birdes no tethe?

[Page 44]The substaunce of tethe is conuerted into the bill.

¶ Why do diuerse stutte and stammer?

Through the great moistnes of the tonge or of the braine.

¶ Why do diuerse hold opinion that the tonge of a dogge is medicinable, and the tonge of a horse cleane contrary?

The tonge of a dog is full of pores, and by that meanes it draweth from the wound all viscositie and slimines: Or els there is in it some humor mete to heale woundes by licking, which is not in a horse tonge.

¶ Why be yong people more sharpe set & hungry then old mē?

Bicause they be more hotte, and do digest better.

¶ Wherof commeth the whitenes of the spittle?

Of the continuall motion of the tonge.

¶ Wherof commeth it that spittle being taken and applied fasting, is good and mete for impostumes?

Bicause then it is more subtil, and better digested, then at other times.

¶ Wherof commeth it that the breath of diuerse doeth stinke although they be but yonge?

Of the euel vapors of the stomake: or els of the corruption of the mem­bers and instrumentes of the spirites.

¶ What is the cause that Lazermen speake so hoarse?

Bicause the organes and pipes of their voices are corrupted.

¶ Whereof commeth horsenes?

Of a rewme descending from the braine, which filleth the passage of the longes.

¶ Why be mens speches sometimes taken away, when they loke vpon a Woulfe?

The Woulfe hath a very cold braine, which causeth him to haue a very heauie head: and whē the vertue of the sight doth appro [...]ce to behold him, it draweth vnto it some part of that cold, which being sent to the stomacke where the Organes of the voice be placed, restraineth & stoppeth y^e same▪

[Page]¶ Why do litle birdes singe, and chirpe muche better then great ones?

The spirite of litle birdes is more delicate and light, then of the great foule, and therfore at euery motion they are disposed to singe.

¶ Why doeth the male singe more then the female?

Bicause he is more hotte.

¶ What moued Nature to make the necke of bones?

Bicause it might the better susteine the headd.

¶ Wherfore is well water the better, when the wel is often drawen?

Bicause by the often tymes drawing, the water hath no leasure to be corrupted.

¶ Why haue Cranes and storckes so longe neckes?

Bicause suche beastes take their foode and nourishment in depe places.

¶ Why do Pullets and Hennes, their throtes beyng cutte, moue and sturre verie longe after, whiche to man doeth not chaunce at all?

Hennes and Pullets haue small and litle synowes, wherby the spirites [...]arie the longer,

¶ Wherof commeth it, that some by sleping waxe fatte, and some leane?

They which be of complection hoate, when they slepe do digeste all the superfluitie of meates the better, wherby they waxe fatt: But they that ar colde, do coole more with slepe, and digest lesse. There is no doubt but to take vnmeasur [...] exercise, doeth burne and resolue the humors: and that moderate exercise openeth the conduictes, and reuiueth and wakeneth the spirites, which causeth the nourishment to haue his course the better, and by this meanes nourisheth and maketh the body fatte.

¶ What is the cause, that Barley breade maketh them to be ill colowred that vse to eate it?

That commeth bicause Barley breade tarieth no while in the sto­macke, and hath an abstersiue and a clensing vertue, and so dothe sodenly [Page 45] alter and chaunge the digestion, which thing causeth that nature can not with any small nourishment geue good coler to any person.

¶ Why should wheaten bread be both salted and leauened?

Bicause that wheate of it selfe doeth stoppe and is slimie, but salt doth drie, and the leauen rendreth it muche lighter.

¶ Why do they serue fruite after meate, and not before?

Bicause that a full belly demaundeth swete thinges: or els the heaui­nes of the fruicte driueth downe other meates.

¶ What causeth the heares of sickemen to fall?

Bicause the nutriment wherwith heare is nourished and enterteyned, is consumed of the adust and burnt vapors.

¶ Howe chaunceth it, that diuerse haue neuer any beardes?

Bicause they haue the poores so great, that the nutriment which cau­seth the heare, is vanished before the heare hath taken roote, and therfore can bring nothing forthe.

¶ Wherof commeth it, that in olde folke the heare of the browes groweth more, then in other members?

Bicause in age the bones of the browes be enlarged, and do open the waie to vapours.

¶ Why is the water better, that runneth vpon the grauell of sande, or vpon the earth (so that it be not stinking,) then that which runneth vpon the rocke, or vpon stones?

Bicause that earth and grauell doth clense it better, then eyther stone or rocke.

¶ Wherof commeth it, that the heare waxeth harde & sharpe when one is deade?

Bicause the heare is no more nourished with the vapors of the bodie, and bicause the powers be closed vp.

¶ But wherof commeth baldenes?

Of corrupt [...]leame.

[Page]¶ Why be men sooner balke vpon the hedde, then in other partes of the bodie.

Coldenes of the brayne is the cause.

¶ Why is it that studious and learned men be so sone balde?

Of the great diminution and weakenes of their spirites, or els of great indigestion that causeth [...]eame to abounde.

¶ Why do we sweate more sleping, then waking?

Bicause heate in sleping is vnited and ioyned, which hath more vertue to driue away all superfluouse humors.

¶ Wherof commeth it that Whales, Dolphines, and Sea calue [...] stincke more then other beastes?

Bicause their seede is more moyst and waterishe, and more subiect to corruption.

¶ Wherof commeth it that water put into claret wine, doth refreshe it more, then if it be put into white wine?

That procedeth of the nature of the Claret wine, which is colder then the white, being more earthie. For the white is hotter, and holdeth more of the ayer.

¶ Why do we counte Raine water to be the best?

Bicause it is better fyned and sodden in the ayer, and so more proper and mete to nourishe.

¶ Wherof commeth it, that many are healed of a Quarteine by a soudeine feare?

Lyke as the quarteyne is ingendred by sodeine mutation, euen so sou­deine mutation doth driue it awaie: for by suche soudeine accidentes our spirites be moued, and all their forces awaked.

¶ Wherfore are those waters better that haue their course towardes the Easte, then they that runne towardes the West?

Bicause that by running against the Sunne they do [...]yne, and waxe warme, and do lose of their naturall coldenes.

¶ What is the cause, that a beaste beyng with yonge, doeth not care any more for the male?

[Page 46]Bicause that her matrix is shutte, which doeth reteyne the menstruall blodde, and causeth her to lese her lust of the male.

¶ Wherfore do Musitians when they entend to sing, and Ad­uocates before they pleade, eate Lekes rosted in the imbres?

Bicause that Lekes haue a certeine slimishe moystnes, that clenseth the pipe of the longes.

¶ Why do women when they haue their flowers, spott their glasses yf they loke very nere them?

That riseth of the corrupted vapours of the menstruall blodde.

¶ Wherof commeth it,The doubts of Doctor Barnardo Schio. that women haue small voyces?

The organes of the voice in women are smal and litle, and so gathering litle ayer, it must nedes cause the voyce that issueth forthe, to be smale and litle.

¶ Wherof commeth it that deaffe folke, for the moost parte do speake through the nose?

The Organ of hearing hath perticipations with the Longes: which is the cause that deafenes doth commonly procede of to great aboundaunce of humors, which remaine and soke in the Organ of hearing, and conse­quently about the longes. And when the longs are charged with humors it cannot wel forme the voice, which causeth that the deaffe person forcing and strayning his voice, doth send it to the cundittes of the nose. Therfore yf the deafenes procede of repletion of humours, the pacient shall speake through the nose.

¶ Why do Phisitians geue order, that meates in winter ought to be of a grosse nourishment, and in Sommer fine and lighte?

Bicause in winter the naturall heate flying the calde, and retyring in­to the inward partes, doeth cause better digestion. But in somer, heate se­king for heate is dispar [...]ed, and is not of force to digest.

¶ Why doth to long watche make the braine feble?

To longe watthe doeth engendre and multiplie choler, the which by that meanes doeth drie and extenuate vs.

¶ Why be all swete thinges stopping?

[Page]Bicause we take them with to great appetitite: whereby, considering their viscositie and slimines, and that they be not digested, they stoppe the vaines, through the which the nourishment of the members of the bodie should passe.

¶ Why be mothers more tender ouer their childrē thē fathers?

Bicause they haue had more paine in nourishing them & bringing thē vp.

¶ But why cannot the child borne in the eight moneth liue, and the child of the seuenth moneth customably doth liue?

Bicause the number of seuen is a perfect number. If the opinion of the Pithagorians be true.

¶ Wherfore be the males more higher and greater then the females?

Bicause they haue in them more heat then the females.

¶ Howe commeth it that bruite beastes in their slepe, do not corrupt nor lose their sede?

Bicause they slepe not lying vpright, or with the belie vpwardes.

The doubtes of [...]. Alexan­dro Fe­derici.¶ Wherfore is it more easie for women to beare vpon their heddes, and for men to beare vpon their shoulders?

Bicause that women hauing a burden vpon their heddes, haue their bodie right vnder the burden, and do beare it more easely, being as it were a piller vnder a roufe. The man contrarywise, hauing his head of manye peces, and the bodie more harde, doth beare vpon his shoulders.

¶ Wherfore be stele glasses better for the sighte, then other glasses?

Bicause stele is harder and doth represent vnto vs more substanciallye the ayre, that receaueth the light.

¶ Wherof commeth it that vinegre doth stoppe bloud?

Bicause the nature therof is binding.

¶ Why do womē make water, the bodie bowing, & not men?

Bicause their bladder is placed higher then the mannes.

¶ Why haue women longer heare then men?

[Page 47]Bicause they be more flematike: and the substaunce which should con­sume to engendre the bearde, is conuerted into the heare of the head.

¶ Wherfore be women more tender and smothe then men?

Women do pourge themselues of all superfluous humors by the flow­ers, and so all the substaunce that might ingender heare is taken away: by the same reason women blede very seldome at the nose, nether are they sub­iecte to fistulaes nor impostumes.

¶ Why do those women that be mankinde (called of the La­tinistes Viragines) lesse purge then other women?

Such women be hotte of nature: through which heate all their super­fluous humors, (which should conuert into menstruall bloud) are disper­sed throughout their bodies by an vnspeakeable maner.

¶ Why is that water better that hath his course from the South, then that which runneth from the North?

The South windes be ful of vapoures and moistnes: and meting with the Northerne windes, which drye, they cause the water to be the better.

¶ What meaneth it that amonge birdes,The doubtes of S. Frances­co Pala­ricine. the males make greater noise then the females: And the cleane contrary happe­neth amongest men and women?

Among bruite beastes, the females are of more colder complexion: and amonges reasonable creatures, the womans head is lighter, and more full of vanities.

¶ Wherof commeth it that women and litle children do so quickely wepe?

Of the great humiditie and moistnes that is in them.

¶ Wherof commeth it that among birdes the Sparrowe li­ueth lest while?

Because he is to lech [...]rouse.

¶ Why do Mulets liue longer then Asses or Horses?

Bicause they be barren, and do not lose their sede.

¶ Wherfore be women with child in more daunger to mis­carie in the first, second and third moneth, then in the rest of the monethes that followe?

[Page]Bicause the infant is most tender, much like to an apple that beginneth to be fashioned, not yet hauing the stalke stronge ynough to susteine it.

¶ Why is the water of the Sea more bitter in summer then in winter?

That commeth of the heate of the Sunne, for it is not to be doubted, but that a salt thing if it be heated againe, will waxe bitter.

¶ Why be children borne more safelye in the .vii.viii. and .ix. moneth, then before?

The riper that the fruite is, the soner and easier it falleth.

¶ Why is the trauel of some women greater and more pain­full, then of other some?

There be diuerse reasons, for sometimes it commeth of the strength of the woman, somtimes according to the proportion of the substaunce recei­ued, sometimes for that the child is deade, which causeth that they can not bowe nor turne.

¶ But why be men children for the moste parte borne with their head forewardes, and females with their fete?

In Males the superior partes be alwaies greater, and of Females the lower partes of the bodie be alwaies m [...]re grosse and heuie thē the vpper: and so eyther of them thrusteth forth the heauier parts first, for euery heuie thing alwaies tendeth downewardes.

¶ But whye are women being with childe of a man childe, lesse molested and in better health, then they that be with childe of a woman childe.

The male is alwaies more lustie, and beareth him selfe better, trou­bling his mother lesse thē doth the female, which is cold and heauye of mo­uing.

¶ Why do the stones of women remaine within their body?

The want of heare causeth them there to remaine.

¶Why do we geue Basell seede to Horses and Asses when they assaile the female?

To prouoke and stirre naturall heate.

[Page 48]¶ Wherfore be not women hearie aswell as men?The doubts of S. Otta­uiano Palaui­ciuo.

Bicause their spiracles and poores are restrained and stopte through coldnes.

¶ Why doth womens heare waxe hoare so sone?

Through colde, and also because they gather together many superflu­ouse humors, whereby they be more idle then men.

¶ Why is not wine good for children?

Bicause it heateth and moisteneth to muche, and filleth the head incon­tinently full of vapours.

¶ Why do not women commonly exercise both their han­des aswell as men?

To exercise both handes procedeth of the force and strength of the si­nowes and muscles, the which is not in women.

¶ What thing is the sede wherof we be engendred?

It is a humor remaining of the fourth digestion. Some saye that it is a pure bloud comming from the braine, and is sodde and made white in the stones. Other say that it is the substaunce which remaineth of the se­conde and thirde digestion.

¶ Whereof commeth it that the matrix of a woman is so lustie and gredie of the sede of man?

Bicause therin consisteth her perfection.

¶ Wherefore are the flowers naturall to a woman euerye moneth?

Bicause that the menstruall bloud is venemouse: and therefore yf it were longe retained and kepte, it would brede many daungerouse disea­ses in women.

¶ Whye is the same called Menstruum?

Bicause it is the due space and course of the mones mocion, whiche is of .xxix. daies and .xiiii. houres.

¶ Whereof commeth the sterilitie and bari [...]es of women?

[Page]It procedeth of many causes, eyther of the coldenes of the man, which causeth the sede to be of none effect in generation, or bicause the seede is waterishe and cannot abyde in the Matrix. Or els bicause the sedes of the man and woman be of diuerse temperatures, as yf the man be melancholik and the woman sanguine: or the man cholerike, and the woman flema­tique. No doubt there muste be betwene the man and the woman a pro­portion, otherwise the act is of no effect.

¶ Wherof commeth it that fatte women commonly haue no children?

Bicause their matrix is Lubricke and sliperie, not able to reteyne the [...]ede. The reason may be also, that the entraunce of the matrix of fatte wo­men is very straight and narrowe, so that the seede can not entre easelye or if it do, it is to late, for it is already cooled, and vnprofitable for genera­tion, and doeth conuert into fleshe.

¶ Why is a dronken person colde, the wine beyng hotte?

Bicause naturall heate is extincte, by the heate of the wine.

¶ Wherfore haue women moost commonly the hedache, more then men?

The vapours of the menstrual blodde assende to the hedde, which cau­seth the same.

¶ Why haue men mo tethe then women?

Bicause they are more abundaunt both in blodde and in heate.

¶ Wherfore do maydens voyces chaūge, when their brestes begin to waxe greate?

Bicause the Organes of the voyce are then more loose, and lesse closed.

¶ Why haue women their brestes aboue their stomacke, and other creatures vnderneath?

If womens brestes had bene placed vnder their belly (they hauing but two fete) it would haue hindred their goyng: which troubleth not other creatures that haue .iiij. feete.

¶ Wherfore is wine forbidden them that haue paine in their sydes?

Bicause it burneth and sendeth to the sides diuerse burnt and aduste humors, which encrease the disease.

[Page 49]¶ Wherof commeth it that some women bringe forthe no doughters, but altogether sonnes?

If the seede fall into the right syde of the Matrix she engendreth a man childe, bicause the right syde is hotter, and there is more heate requisite in the generation of a male then of a female. Or els (as some say) when the seede of the Father surmounteth the seede of the mother, then is engendred a sonne: and contrarywise, when the seede of the woman surmounteth▪ then is engendred a doughter.

¶ To what ende serueth the Matrix in women?

It serueth to be the place apte for generation. And it is sette in the middest of the womans body, to thende to drawe more commodiously the menstruall blodde from all partes of the body.

¶ Wherof commeth it that some women bring forthe longe and leane children, and other some fatte and short?

The Childe is fashioned according to the forme of the matrix, whe­ther it be longe or shorte.

¶ Wherof commeth it, that sometimes the childe is bothe male and female?

The matrix hath as it were seuen purses or receptacles to receiue the sede, and a woman may haue as many children as she hath receptables: but yf she should haue mo, that were a miracle. She hath as it were .iii. purses on the right syde, where the male children are engendred, and .iii. on the lefte syde where the females are engendred: there remayneth one in the middest where the Hermaphrodites is engendred, that is to say, suche a one as is bothe man and woman.

¶ Wherof commeth it, that Twinnes are not so strong as other children?

Bicause the seede which should serue to the generation of one, is par­ted into two.

¶ Wherof commeth it, that our priuie partes are more sub­iect to catche hurte, then the other partes of our bodie?

That commeth of the heat and moystnes vnited together, which are the cause of all corruption.

¶ Wherfore is it taken for an ill signe, when the childe crieth in the belly of his mother?

[Page]The crying is a token of some passion: and therfore yf the childe were well, he would not crye.

¶ Wherof commeth it that women with childe, which vse to eate noughty meates, as mouldy fleshe and suche like, are in daunger to be deliuered before their time?

To eate noughtie meate corrupteth the seede, and the Matrix can not kepe within it any thing which is against the stomicke: and therfore it causeth it to issue forth as a thing vnworthie for the sustentation of the spirits

¶ Wherfore do yong women abhorre and lothe sundrie kin­des of me [...]te, soner then they that be more aged?

Bicause that the bodies of yong women are more tender and delicate, more open, ful of poores, and slender: and therfore they do the soner take oc­casion of lothesomnes. Wheras the bodies of aged women are more solide and toughe, and are not so sone infected as the bodies of yong women.

¶ Howe chaunceth it, that women sometimes through to­much ioye, are deliuered before their time.

Tomuche ioye cooleth the Matrix, the which by that meanes can not reteyne that which it hath within it.

¶ Why m [...]y we see in the water, and not heare?

We may see in the water bicause it is a pearsing and bright substaunce, but we can not heare bicause it hath no poores.

¶ Why do aigre and tarte thinges cause appetite?

Bicause they drye, and so consequently make the stomake more sharpe and close, which causeth appetite.

¶ Howe commeth it, that we waxe drie in eating?

Bicause meate draweth vnto it the moystnes of the bodie, as it were a sponge: the bodie then being dried, becommeth thirsty.

¶ Wherof commeth it that vineger quencheth thirst?

That commeth of the coldenes of vineger, which quencheth the heate of the bodie, and so consequently the thirs [...]e.

¶ Wherfore is there no fatnes in the tongue?

If the tonge were fatte and not spongie, it could not so well tast.

[Page 50]¶ Wherfore do we heare better in the night, then in the day time?

Bicause the day time is full of bustling and noyse, yea euen through the beames of the sonne which moue the ayer: but the night is quiet & stil.

¶ Howe hapneth it, that if the vaynes be cut which are be­hinde the temples, the partie becommeth barren?

The Sperme or seede commeth from the brayne through the vaynes, which are about the temples, which being cutte, the waye also is cutte, so that the seede can not descend into the genitorie partes, which remayning voyde of seede, causeth barennes.

¶ What is the cause that the Bee dyeth, by pricking with her stinge?

It is bicause she can not drawe backe agayne the poynt without hur­ting her selfe, or bursting her belly.

¶ Wherof commeth it, that fasting spittle is good to take a­way spottes of the bodie: and not spittle after meate?

Bicause the spittle after meate is full of great moystnes, and is partely grosse, by reason of the meat which is mingled with it, in such sort that it can not so well clense as the other.

¶ Why doth the smoke of brimstone make the heare white?

Bicause it drieth vp and purifieth the grosse matter which is disparsed among the heare.

¶ Why be not children nor suche as be gelded, hearie?

Bicause humiditie aboundeth in them, and choketh vp the naturall heate, not suffering it to caste forth any vapours which mighte engender eyther heare or bearde.

¶ Howe hapneth it that man onely doeth become balde?The d [...]ubts of S. Nic [...]lo Madru [...] ­cio.

Bicause he is of a more rare composition and matter, lesse fleshie, and consequently more mete and apte to be dried.

¶ Why doeth a man waxe balde first vpon the heade?

The hedde is a member more moyst then al the rest, wherin are vnited a great number of flegmatike superfluities, and therfore the same sooner waxeth ha [...]de.

[Page]¶ Why be the waters of Marishes and of pondes vnholsome?

Bicause they be continually corrupted with modde and fylthines, and hauing no maner of mocion do sone putrifie.

¶ Why do girles in their mothers wombes growe no faster, and being brought forthe doe growe and become great sooner then boyes?

That procedeth of the heate in the male, and of the coldenes in the female.

¶ Wherfore be women more heauye when they be yonge with childe, then when they be great and haue gone the moost parte of their time?

Bicause that the woman can not then so easely nor so well consume the humors wherof she is full, as when the childe is formed, which ay­deth her to consume them.

¶ Wherof commeth it, that blodde shedde or powred vpon the grounde, doeth so sone waxe thicke?

That commeth of his great aquositie and waterishnes.

¶ wherof commeth it that he which slepeth soundely, drea­meth very lytle?

Bicause that then all the sences do accorde to do their duetie, and do not wander hither and thither for to prouoke dreames,

¶Why is the Southwest winde so swete and pleasaunt?

Bicause it is temperate, neither to hote nor to colde.

¶ Wherfore hath the winde (called Cecias) East and by North the power to drawe the clowdes vnto him?

Bicause that his mocions are rounde.

¶ Howe commeth it that wine dronken after a rotten or perished apple semeth bitter?

Bicause that all rottennes is bitter.

¶ Wherfore do men blede so often at the no [...]e?

[Page 51]Bicause the nose hath more participation with the brayne, then anie other member.

¶ Wherof commeth it that neyther the blodde of a hart, nor of a Camell doth commonly waxe thicke?

Bicause it is more grosse and more earthie then any other blodde.

¶ Wherfore is it that neyther birdes nor wilde beastes doo at any time feede vpon any empoysoned bodies?The dubtes of Conte Lodiuico Rangone

Nature hath shewed them the force of poyson, which is to corrupte those that do eate it.

¶ Wherof commeth it, that those Creatures which are with­out heades, for a certeyne season do not slepe?

It is bicause that slepe commeth from the hedde.

¶ But why is that water which is sonest hott and sonest cold, better then other water?

Bicause it is more subtill and more lighte.

¶ Wherfore is the well water better, then that which passeth by the mines of Leade?

Water hath alwaies the nature of the place where it passeth, taking then the vertue of Leade, which is abstersyu [...] or skowring, it fretteth and hurteth the guttes, and therby must nedes endomage the bodie. The like is not in waters that runne by mines of golde and syluer, for they com­forte the bodie.

¶ Wherfore is ouer great exercise or labor euill for the sight?

Bicause it drieth the blodde to muche.

¶ Why do some beastes bring forth many yonge ones, and other not so?

That is according as they haue bellies and receptacles for the seede.

¶ Howe commeth it that men slepe better and soner on the righte side, then on the lefte?

Bicause beyng awake he doeth leane and rest more vpon the lefte syde then vpon the right.

[Page]¶ Wherfore hath Nature made the heddes of fishes so great, in comparison of the rest of their bodie?

Bicause they may plonge them selues more easely into the bottome of the water.

¶Wherof commeth it that a flower which is brused, hath not so good a smell, as otherwise?

Bicause the earthie parte is by that meanes mingled with the swete smell, and so doeth alter it.

¶ Howe chaunceth it that figges which are swete and ten­der, do neuerthelesse cause tothe ache?

Bicause they cleaue to the gommes, through their viscositie & [...]limines.

The doubts of the prīce of Saler­n [...].¶ What meaneth it, that Gotes be euermore in an Ague?

That procedeth of their extreame heate, which is nothinge els but a very Ague.

¶ Why do we esteme Gotes milke to be better for our sto­macke, then any other?

Bicause the Gote taking his nourishment rather of wodde & boughes then of grasse, causeth his milke to be the more thicke and lesse slimie.

¶ Howe commeth it that Cowe milke is more medecinable then other milke?

Bicause a Cowe being a great eating beast, doth feede not onely vpon grasse, but also vpon all sortes of grene herbes.

¶ Wherfore is the milke of Shepe sweter then other?

Bicause it is fatter, and albeit that it doeth fatten, yet it is noysome to the stomacke.

¶ Why is the blod of a Bull hurtfull to them that drinke it?

Bicause it is very fatte and full of threddes, and soone waxeth harde, [...]gendring therby hurtefulnes.

¶ Why do al beastes refuse to eate of any thing that a Beare hath blowen vpon, or smelt vnto▪

Bicause the blowing or smelling of a Beare is pestiferouse.

[Page 52]¶ Wherof commeth it, that among beastes some do soner fol­lowe their d [...]mmes then other?

That cōmeth bicause some sone, & some late do receiue knowledge to do it

¶ Why be gardens watered eyther late in the euening,The doubts of Madon­na Me­dea Pa­uona. or rathe in the morning?

That the heate of the sunne may not sodenly drie them, and consume the moystnes of the herbes.

¶ What is the cause that euery sound or voyce is more sharpe towardes the ende, then at the beginning?

Bicause the voice then waxeth more f [...]oble.

¶ For what respect be they fearfull that dwell in hotte coun­tries, and they strong which dwell in colde countries?

Colde doeth restraine and thicken the fleshe, which causeth the heate to be better gathered and compact within.

Why do olde men, when they will beholde a thinge, holde it somewhat farre of from their eyes?

The light of olde men is small, grosse, and troubled, and hath nede ther­fore to be sharpened: and there must be betwene their eye and the thinge which they will beholde some light, to ayde their sight, which causeth that they holde a space of that which they would beholde and see.

¶ Wherfore be they that haue their eies rolling and tourning and their sight sterne, deceuors, theues, and of hotte nature?

Deceipt and theft procede of the subtiltie of the minde, and the subtil­tie of the minde commeth of the subtiltie of humors caused of heate, that causeth the eies to wander, and the sight to be sterne.

¶ Wherof commeth it,The doub [...]s of S. Aneri­go Sans [...] ­uerini. that if one be dronke with to muche grene or newe wine, and afterwardes drinke swete wine vpon the same, the wine doeth him the lesse hurte?

Grene and sharpe wine remayneth longe in the stomacke and doth trouble it, and by his heat pearceth the braine, wherby it doth inebriat man the soner: but sw [...]te wine through his viscositie doth stop y^e cundites, wherby the vapors & fumes of the grene & sharpe wine shuld ascend to the braine.

Howe chaunceth it that the hed is worse at ease, when one hath dronke tomuch wine mingled with water, then when he hath dronke to much pure wine vnmingled?

[Page]It commeth of this, that the pure wine doth digest better, and so his fu­mosities do not offende the head, wheras the wine mingled with water, penetrating the substaunce of the braine, can with great difficultie be dis­solued. Therof also it commeth that they which trauell much drinke more and be lesse dronke, then they that be Idle: and if perhaps they be dronke they waxe soner sober.

¶ Wherof commeth it, that to muche drinking of wine doth alter the bellies of those that are melancholike?

They that be melancholike are drie of complexion, and therfore their bellies beyng moystned with wine, are more laxatiue: Or els the wine fyndeth in the bodies of melancholike persons many vndigested humors, whō it resolueth and digesteth throughe his heate: and beinge so resolued and digested, he sendeth them to the guttes and inwarde partes.

¶ Wherof commeth it that they whiche are leane, do many tymes dye with to much drinking of olde and strong wines? And they that are fat by reason of the wine do sone waxe leane?

The slender bodie hath but litle heate and substanciall moistnes in it. Neuertheles it semeth straunge vnto me, that those which be fatte, consu­ming (by vertue of the wine) their naturall moystnes, can in the ende waxe leane.

¶ Wherof commeth it, that the eyes of dronkardes doo still water?

That procedeth of the humors that the wine hath engendred in the brayne, wherof feling it selfe laden, it sendeth the same agayne to the eyes, which of their nature are full of poores.

The dubt [...]s of Gir [...]la­m [...] Spag­na.¶ Wherof commeth it that oftentimes the heares do waxe graye by reason of sickenes, and doo fall away; and beyng re­couered againe, do become blacke as they were before?

They that do affirme sickenes to be a kinde of age, which commeth at the appoynted time, and that age is a perpetuall disease of Nature, haue iudged well: knowinge that in dede they bothe procede of the great super­fluitie of humors whiche hinder the digestion: which being corrupted through the outwarde heate causeth the heare to waxe graye, but retour­ning to health, and recouering his fyrst strength, the bodie also must nedes chau [...]ge, wherby the heare commeth againe to his fyrst estate.

¶ Wherof commeth it, that to muche vexation and griefe b [...]ingeth age?

Bicau [...]e it drieth: and age is nothing els but a very drought.

[Page 53]¶ What meaneth it, that they which dye of age fele no griefe

It is through lacke of heate, which causeth the life to vanishe awaye without payne.

¶ Wherof commeth it,The doubts of Dottore Carretto­n [...]. that the Rainebowe is of so many colors?

That commeth of the mixture of the Cloudes, of the ayer, & of the fyer.

¶ Why are our eyes so moueable?

Bicause they should not so easely be hurt, with that which happeneth to come before them.

¶ Wherof commeth it, that Oyle swimmeth aboue any other Licor?

Bicause it is fatter: And all fatte thinges do participate very muche with the ayer.

¶ How chaunceth it, that the Oestriche onely aboue all other birdes hath her clawes clouen?

The Oestriche is rather a beaste of the earthe, then a birde: and his winges were geuen him rather to helpe him to runne, then to flye

¶ Why be not fatte thinges soone corrupted?

Bicause they holde very muche of the ayer, and the fyer.

¶ Wherof procedeth it, that most birdes do soonest assayle the eyes?

Bicause they see them cleare, shining with great brightnes.

¶ Why can not the Diamonte be burnte so well as other stones?

The fyer can not hurte it, by reason of his great hardenes.

¶ Wherof commeth it, that the f [...]athers of an Eagle min­gled amonges the fethers of other birdes, do consume them?

It is by a secret vertue that is geuen to the Eagles fethers, to haue the power to consume all other fethers.

[Page]¶ Wherof commeth it that he that hath the thickest blodde, is alwaies moste meriest and frollike?

The blodde that is grosse and fatte maketh the spirites firme and con­stant, wherin consisteth the force of all Creatures.

The doub [...]s of S. Ferra­t [...] Mar­tina.¶ Howe chaunceth it that some can better indure hongre, then other?

Bicause that some are cholerike, and other some flegmatike.

¶But what is the occasion that women be not balde aswell as men?

It is their great moystnes: for baldenes commeth of drines.

¶ Why do diuers vse to laie chalke to the rotes of Chirietrees?

To make them ripe before their time.

¶ Howe chaunceth it that the Uine and the R [...]pe or Radish, do not loue to growe one nighe another?

Bicause they are of diuerse natures. For the Rape loueth cold places: wherof it commeth that in Alemaigne they are as bigge as litle children: But the Uine loueth those places that be warme.

¶ Why do not the Elephantes and Cammels drinke, but in puddles or troubled waters?

Bicause they are a [...]raide to see them selues in the water▪

¶ Why doeth a man nese against the Sunne?

The Sunne through his heate, doeth prouoke the humor that remay­neth in the condithe of the Nose, to be open to the ayer, whiche causeth ne [...]sing.

¶ Why do Melancholike people slepe so litle?

Bicause they haue litle moystnes: wherby fewe vapours ascende vp to the braine.

The doubts of S. [...]io de [...]li [...]bici.¶ Howe chaunceth it that they whiche be but halfe dronke, doe make more sport, and showe more follies, then they that ar [...] altogether dronke?

The sences of them that be extreme dronken are choked with wine. [Page 54] But they that are but halfe dronke, haue their spirites but a litle troubled with the fume of the wine, which causeth those follies which they vtter.

¶ Why doeth mettall melte better when it is very colde wea­ther, then at any other tyme?

Bicause then the heate is wholie retyred inwardly.

¶ Wherof commeth it that they which haue grene or graye eyes, do see well, neither in the daye time, nor yet in the night: and the contrary chaunceth to them that haue blacke eyes?

Bicause that grene eyes do abounde in fyre: and the blacke abounde with water.

¶ Why be those Creatures of shorte lyfe, that ingender very often?

Bicause with the Spermatique superfluities they lese muche moy­sture, which is the true reteyner of naturall heate.

¶ Howe chaunceth it that the Lyon doeth so muche feare the flame of fyer?

Naturally the fier is hurte [...]ull to the sight: and specially to those that are hotte and drie, as chiefely the Lion is.

¶ Why do not Asses ingender in the equinoctiall tyme (that is to saye, about the middest of Marche) as other beastes doe, but tarrye a longer tyme before they doe couer the female Asses?

Bicause the Asse aboue all other beastes doeth feare the colde.

¶ Wherof commeth it that mankinde hath the hedde more hearie, then any other Creature?

By reason of the great coldenes of the braine, and heate of the harte, which panteth continually, and bringeth forth many vapores, which doe engendre heare.

¶ Wherof commeth it that the Serpent doth so muche flye the herbe called Rue, and especially the wilde Rue?

Bicause the Sarpent is colde, drie and full of Synewes, and the herbe Rue of a contrary nature.

[Page] The doub [...]s of Conte Si­gismondo Diarco.¶ Why are we more hearie before, then behinde?

Bicause the foreparte is more hotter, and more tender: wherby it follo­weth, that heare commeth forthe the sooner.

¶ Howe chaunceth it, that all gelded Creatures are weaker, then the vngelded?

Bicause the strength commeth from the Coddes.

¶ Wherof procedeth it, that when one is hontrie the spittl [...] is more bitter and salter, then at other times.

Bicause hunger augmenteth cholere: the which easely turneth into bitternes, by reason of his sharpenes.

¶ Wherof commeth it that milke sometimes doeth loosen the belly, and sometimes bindeth it?

That procedeth of the diuerse qualities which are in Milke.

The doubts of M. Al [...]s­sandro [...]ressino.¶ Why are tame beastes of greater moisture, then wilde beastes?

Bicause they liue in a more moyst ayer, and do lesse exercise them selues.

¶ But why is the ayer moyster in the Towne, then in the fieldes?

Bicause it is lesse beaten both with the sonne, and with the winde.

¶ Wherof commeth it, that moost commonly women are fatter then men?

Bicause they are colder, and do lesse labour.

¶ Why are women lesse heary then men?

Bicause they are colder, and do auoyde by their flowres, all superflui­ties that might engender heare.

¶ Wherof procedeth it, that when a man is in feare, his Coddes do retire and clinge together?

Bicause that in feare the naturall heat doeth abandone and leaue the ex­treme and vttermost partes, and retireth into the inward partes, and taketh with him both the blod and the spirites. And although that heate be placed [Page 55] in the lower and inferior partes, yet neuerthelesse for that it is retyred in­wardly, and draweth with it all the moystnes of the Coddes: it causeth that the Coddes do remaine, as it were, retyred and clonge together.

¶ Why haue not men so great brestes as women?

Bicause they haue no menstruall blodde: and further, they haue no ves­sell to reteyne it.

¶ Wherof commeth it that great Nipples or Teates, are not the beste?

The heate is better inclosed in a litle and round Nipple, then in gr [...]a [...] Teates, where the warmnes of the milke issueth out.

¶ Wherof procedeth it that betwene thirtene and foretene yeres, the Nipples of yong maydens do begin to pricke?

Bicause at that age the menstrual blodd beginneth to increase in them.

¶ Wherof commeth it, that the milke in a womans brest sou­denly decayeth, yf she geue her selfe to be immoderate in luste?

Bicause the menstruall blodd doth not ascend to the brestes to nourishe the childe.

¶ Wherof commeth it that those women that are with child of a sonne, haue their right breste harder then the lefte?

It is because the male bredeth in the right syde: and so the menstruall blodde comming to that syde, to nourishe the childe, maketh it more harde and styffe.

¶ Wherfore hath Nature geuen vnto woman but two teates onely, and vnto other Creatures mo?

Bicause other Creatures do bring forthe many yong ones at once: and women moste commonly haue but one or two children at the moost.

¶ Wherof commeth it,The d [...]ubts of Conte Camillo da Casti­glione. that many times women do bringe forthe their children before their time, through to muche Ioye or mirthe?

Great Ioye taketh away the heate of the Matrix, which causeth vn­timely birthe.

¶ But why is the thicke and plentiful milke a token of a man childe, and the milke that is cleare & thin betokeneth a daughter

[Page]The woman being with child with a sonne, is of greater heate, which thickeneth and maketh the milke to digeste: contraryewise the milke of a woman being with childe of a doughter, is lesse digested, by hauinge of lesse heate.

¶ Wherof commeth it that the milke of women (whiche without respect, and at all times be content to be imbrased) is not good for children?

At that instaunt that the woman is embrased, the beste and subtillest parte of the milke doeth retourne to the Matrix, and to the generatiue ves­s [...]lles, and that which is the worst remaineth in the Pappes: wherby the childes fare is full slender and thinne.

¶ Wherof commeth it that the milke of fayer women is not so good, as of blacke women?

Browne women are of hotter complexion, and therfore haue their milke better digested.

¶ Wherof commeth the disordinate desire that women with childe haue to eate thinges that are lothesome, most commonly in the firste or thirde moneth after they be conceued.

Suche is the appetite as the humors be which are within. And bicause the humors of women with childe are corrupted, it is no maruell although their appetite be without reason.

The doubts of S. Giouan Michas¶ Wherof procede the spottes that we see many times in the Moone?

Of the corruptions of the earth eleuated with vapores. Many lear­ned men in Astrologie, do affirme that the starres doe receiue their nou­rishment from the humors of the earthe.

¶ Wherof commeth it, that they which haue the falling sick­nes do see nothing, although their eyes be open?

That procedeth of the vnderstanding which is then (as it were) blind: and the vnderstanding causeth the sight. For the sight is no other thing▪ but a certen power, able to receiue and comprehend that which is presen­ted vnto vs, and to retourne it agayne when we will.

¶ Why do they that are fatte liue but a litle while?

It is the want of blodde, which by fatnes is consumed: for the lesse blod [...], the more they are subiect to heate and colde: and that is the cause [...] why they be fructeles and barren.

[Page 56]¶ Why do Phisitians appoint the bread for those that be sicke to be first tempered before it be geuen them?

The Leuaine hath a certeine corrupt heate in it, which augmenteth fe­uers, in suche sorte that it corrupteth the breade if there be to muche.

¶ Wherof commeth it that the paste, the more it is kneded, the better it is?

It is bicause the licor, the meale, and the leuaine being well incorpora­ted, and the moystnes resolued, the breade is more holsome and better.

¶ Wherof commeth it that the outward partes of the bodie are more subie [...]t to colde, then any other part of the same?

Bicause they are thinner, and furder from the harte.

¶ Wherof procedeth it,The doubts of M. Vin­centio Brusanti­no. that they whiche haue the ball of their eye great, haue not so good sighte, as they which haue it small?

Bicause the vertue of the si [...]ht filleth better, and is closer in a litle ball of the eye, then in a great.

¶ What is the cause that strypes layed on with rodds, do smart more then blowes with stickes?

Bicause Roddes do enter better into the bodie.

¶ Whero [...] commeth it that the herbes Pursline and Lettice, do first coole and then warme the bodies of them that do vse to eate them?

Untill the digestion be made they do coole the bodie: but the digestion made, they chaunge into good blodde, and so increase heate.

¶ Why was the thinge call [...]d of the Italians Nimphae, pla­ced in the orifice of a womans matrix?

To be an Ornament: or rather to kepe her matrix from colde, and that it should serue the same as a couerture.

¶ Why is the Capon better to be eaten then the Cocke?

The Capon leseth not his moistnes, bicause he treadeth not the Henne [...] [...] the Cocke doeth: and therfore is better.

[Page] The doubts of M. Alberto Schiad¶ Wherof commeth it, that they which haue the etique feuer or consumption, do fele no paine in sickenes?

Euery vnequall temperature is without payne.

¶ What is the cause, that a [...]ter slepe we vse to stretche our selues?

To driue away euill vapours.

¶ Why do they that haue traueled, slepe better then others?

Bicause the spirites desire to be at reste.

¶Wherof cōmeth it that they which are dronke, in beholding one thing, do thinke that they see two or many?

That commeth of the continuall and souden mocion of the eyes, proce­ding of the vapours and exhalacions of the wine.

¶ Why is a Dronkard of better iudgement in thinges that are bitter, egre, salte, and of euill taste, then any other?

A Dronkard hath his tongue better seasoned with the licour and swet­nes of the wine, and hath more moystnes in his tongue, then he that liueth soberly: wherby he may the better iudge.

¶ What difference is there betwene heauines in the hedde, and dronkennes?

Heauines in the hede causeth oppilacions and stopping: Dronkennes commeth of subtile vapours, which trouble and mingle them selues with the Braine and the vitall spirites.

¶ Why do men iudge him that hath a short arme, to be fear­full, and of euill disposition?

As the length and bignesse of the arme is a token of heate: euen so the shorte arme doeth betoken colde, for the propertie of colde is to shorten, and restraine. And as of heate procedeth hardenes: so of colde commeth feare. Being then in continuall feare lefte euill should happen vnto them, it is no meruaile though they thinke alwaies of some euill.

¶ Wherof commeth it that they which haue grosse chekes, are of dull and harde vnderstanding?

Grosse fleshe commeth of grosse humors, which also causeth grosse spi­rites, and so consequently dull vnderstanding.

[Page 57]¶ Why do they rubbe their eyes that wouldnese?

Nesing commeth of heate: and the rubbing prouoketh heate.

¶ Why do the Eagles driue away their yonge ones, before they be [...]ethered or fligge?

Bicause that without fethers they be very euill [...]auored: or els bicause they be very rauenouse.

¶ Wherof procedeth it that most commonly a man doth nese twise together?

Bicause there be two holes or breathing places in the nose.

¶ Wherof commeth it that cold water being caste in the face, doeth staunche bleding of the Nose?

It is bicause that by that meanes heate is driuen in.

¶ Why is smoke painefull to the eyes?The doubts of M. Fran­cesco Co­dazza

Bicause the eyes be of a weake complexion.

¶ Why do they liue longest that dwell in hotte countries?

Bicause they are drier: and their naturall moysture and heate doeth preserue them the better.

¶ Why do we smel a thing lesse in winter, then in Sommer?

Bicause the ayer is thicker, and lesse moueable.

¶ Wherof commeth it that the vrine, the longer it is retey­ned within the bodie, the worse it smelleth: and the excrement, the longer it is kepte, the lesse it stinketh?

The excrement the longer it tarieth in the bodie, the more it drieth, and is of lesse corruption. The driue contrarywise, the longer it is reteyned in the bladder the thicker it waxeth, and more fylthie.

¶ Why doeth the heare burne so quickely?

Bicause it is colde and drie.

¶ Why do we couer our heddes close in colde weather?

The hedde doeth waxe warme when it is kept close: for by that meanes the heate is kept in. And the kerchef or hoode serueth for the hedde, as the [Page] gowne doeth for the bodie.

¶ Wherof commeth it that they which haue their shoulders and necke hearie, be foles and obstinate, apte to do euill?

Follie and obstinacie procede of Melancholie, engendred of adust and burning cholere. And for so muche as the heare of the bodie and shoulders, com [...]eth by extrem [...] choler and heate: the choler doth neuer leaue, vntill it burne with extreme heate, and so conuerteth into Melancholie. The necke and shoulders be very seldome hearie: but if they be it procedeth of heate and drines, which complexion doeth easely chaunge into [...] Melan­colie, and maketh them fooles and peruerse.

The doubts of Cauali [...]r Gasuola.¶Why do they not thinke wel water to be good and holsome?

Euery water which standeth still, and is not heated with the sunne is earthie, heauie, and consequently nought.

¶ Wherof commeth it that Raine water corrupteth so soone, and is noysome both to the voyce and stomacke?

Rayne water for that it is engendred of vapores, is verie subtile, and therfore subiect to corruption. Being putrified, it engendreth corruption in vs, and through his stopping, it drieth the stomacke, and the pipes or vaines of the Longes. And although that by digestion the corruption doth diminishe, yet the vertue astrictiue doeth still remaine.

¶ Wherof commeth it that bitter Almondes doe kepe one from dronkennesse?

Bicause they drye the bodie: and will not suffer the vaines to be fylled, resisting the strength of the wine.

¶ Wherof commeth it that women be not sodenly dronke, and olde folkes are incontinently ouercome with wine?

The wine remaineth longer in the stomackes of olde people, being drie by nature: euen as water dothe in a tronke of wodde, drie and halfe putri­fied. But women are to colde and moist, by meanes wherof they do better resiste the force o [...] the wine.

WHy did the Auncientes painte For­tune with a double forhedd, the one side balde, and the other hearie?

The shauen syde signifieth aduersitie: the hearie parte prosperitie, which wee enioye when it pleaseth her.

¶ What hath moued many to thinke the seate of the spirite to be placed in the eyes?

Bicause the passions of the spirite doe appeare in the eyes.

¶ Why did the Romanes deme him hurtefull to the Com­mon wealthe,Euerye Iugerū or yoke is asmuch grounde as .i. yoke of Oxen wil ploughe in a daye: It maye bee tearmed our English acre. that would not contente himselfe with .vii. yokes of lande?

After the Kinges were chased from Rome, the Romanes desirouse to content them selues with a litle, to auoyde all occasion of Tiranny, assig­ned to euery Romane Citizen .vii. yokes of Lande, and no more.

¶ Why was it so longe before the Romanes did plante any Uines?

Bicause they foresawe, that wine made them dull, debilitated their synewes, weakened their forces, troubled their braines, and made them haue a stinking breath.

¶ Wherof commeth it that the Persians breath commonly stinketh?

Bicause of the diuersitie of meates, and excesse of wines.

¶ Why did the Romanes esteme the men of the countrie to be more mete for the warres, then the Citizens?

Bicause the Peysant and Cuntrie man is more accustomed to slepe vpō harde places, to endure colde and heate, honger and thirste.

[Page]¶ Wherfore is he estemed more vilanouse and infamouse that denieth the thing which is deliuered him to kepe, then he that rendreth not the thing he boroweth?

Bicause there is nothing more vilanouse then a man to do wronge to his frende, for no man deliuereth any thing in keping to any man, but to him in whom he hath reposed his greatest trust.

¶ What ment the Romanes to haue no Bakers in their Citie, before the warres of the Persians, which was .v.C. and .iiii. score yeres after the building of Rome?

The Romanes estemed the science of Baking to be but the worke of women.

¶ But tell me I pray you, why had they no Cookes as we haue?

Bicause they are strong and lustie men, not geuen to delicates, which maketh men fainte and effeminate.

¶ Howe chaunceth it that the drowned bodies of men doe swimme vpwardes, and those of women downewardes?

Nature her selfe hath a speciall regarde to the honestie of women, de­sirouse to couer their secret places. Wherof I would (it might please god) that women themselues had better consideration and regarde.

¶ Wherfore were the Carthaginians counted deceauers and mockers?

The scituation of Carthage did cause the same. For by reason of the marchaundize and tra [...]ique whiche they had with all the nacions of the worlde, they were very muche vsed and frequented to tromperie & decept.

¶ But why were the Carthaginians so desirouse, that all their magestrates should be riche?

Bicause they thought that the poore man could nor faithfully minister Iustice.

¶ What mente many braue and lustie nacions continually rather to loue warre then peace?

Bicause warre stur [...]eth men to vertue and valiaunce, and peace dra­weth them to Idlenes and all kinde of wantonnes.

[Page 59]¶ Why haue diuerse in times paste allowed and commended Flatterie?

Bicause Flatterie setteth forthe before our eyes what we ought to be.

¶ Why doth the vice of Anger dailie displease the wise?

Bicause it is a spice of Follie and Rage.

¶ Wherfore ought the vertue of Iustice to be in Princes commendable aboue al other thinges?

Bicause it is the mother of all vertue, But what shalbe demed of that Realme that is without Iustice, yf not a verie sanctuary of theues and pirates.

¶ Wherfore were they of the Countrie Campagnia estemed proude and braue?

Bicause of the fertilitie of the Countrie, and beautie of their Cities.

¶ Why be the people of Boetia more then any other counted blockeheddes and Asses?

Bicause they eate to muche.

¶ What moued them of Locres to make a law, that whosoeuer would goe about by any lawe or ordinaunce to establishe some newe deuise or innouation in their Citie, ought without reme­die (the Rope about his necke) to recite openly before the people the lawe which he would establishe, and the reason wherfore?

That was to chastise and correct those that loue nouelties and newe deuises: for if the lawe proposed pleased not the people, or was found to be wrongfull and vniuste, the proposer of that lawe had no more hurte, but soudenly was strangled. Which ordinaunce and decree kept the good cite­zens of Locres more then two hundred yeres in good estate of common welthe without any alteration and chaunge.

¶ Why did the Auncientes in olde time arme their souldiers onely with the plackard, without any other Armure?

To cutte from them all hope of running awaie.

¶ Wherfore did the Auncient aboue all thinges desire to dye honorablie?

[Page]Bicause honorable deathe couereth the faultes of the life paste.

¶ What mente the wise continuallye to ioygne wisedome with puisaunce?

That puisaunce might not be conuerted into tiranny.

¶ Wherfore did the Auncientes saye, that their mindes and soules were like vnto Lampes?

Bicause through good instructions they mighte geue lighte eche to other.

¶ What mente many sinculerly to commend pouertie?

Bicause it made men industriouse and vigilant.

¶ Why did the Auncientes ordeine, that if ther chaunced any disorder or murmuring among the souldiors, they should caste lottes, to punishe a fewe of them: and that they to whom the lotte should fall, incontinently should be dispatched?

It was to feare a great number, through the punishment of a fewe

¶ Why be those that be expert in the arte of warre alwaies blamed, yf they enter rashely into combat?

Bicause that the yssue of the battels are vncertaine.

¶ Why dyd the Auncientes paynte the ymade of vertue, girded?

To declare that the vertuouse man ought to be diligent in his affaires, and not slouthfull.

¶ What meaneth it that women are desirouse of reuenge­ment aboue all other creatures?

Their weakenes is the cause.

¶ Why were the Persians so curiouse to accustome their chil­dren to auoyde lying and to tell the truthe?

Bicause they demed veritie to dwell amonges the godds. And that they ought not to premeditate what to saie.

¶ Wherfore ought Intemperaunce to be auoyded?

[Page 60]Bicause it bringeth with him all disorder, necligenge, and inordi­nate life.

¶ Why do some prayse pouertie?

Bicause she teacheth all good maners, nourisheth and enterteyneth the good spirite, and causeth assuraunce in man.

¶ Why is a riche wife to be eschewed?

Bicause she doeth not content her selfe with the estate of a wife: but would be maistresse, and more then a maistresse.

¶ Why do many desire deathe: when as for the honor of the same, there neuer was any aulter edefied, nor Himpt songe in his praise?

Bicause it is a remedie for all euils, and an assured porte for the deade.

¶ Why is it better for a prince to be loued, then feared?

Bicause feare can not alwaies laste nor indure.

¶ Wherof commeth it that some do loue deathe, and other some feare him?

Death is fe [...]rfull to them that forgoe all thinges with life. But deathe is swete to them that leaue some eternall memorie of them selues: and hope to goe to the place of comfort and felicitie.

¶ Why do men commend drie, harde, and barren places?

Bicause such places make men carefull, industriouse and diligent, which thing no men can beare better witnes then the Bergamasques Geneuois, Ragus [...]is and Lucho [...]s, cities in Italie.

¶ Why is it saide that in geuing of benefites we ought to im­mitate the fertile fieldes?

Bicause they yelde more then they receiue.

¶ Why is delicate fare to be eschewed?

Bicause it corrupteth good wittes.

¶ Why ought no credite to be geuen to Fortune?

Bicause she is inconstant.

[Page]¶ Why is it not good to followe the opinion of the common people?

Bicause they iudge all thinges by their opinion, and not according to the truthe.

¶ Why is age when it approcheth to be feared?

Bicause age is sickenes it selfe, and the shoppe of all infirmities.

¶ What moued some to geue counsell indifferently to auoyde the conuersation of women?

Bicause they be all equally instructed in the schole of Malice, as the Comicat Poet Terence affirmeth.

¶ Why ought a man to beware of extreme pouertie?

Bicause it destroyeth good wittes.

¶ Why do some desire to become olde, and to haue no children

To be the lesse fearfull of Tirantes.

¶ Why did the Auncientes ordeine that in ciuill dissentions there should no part be taken with the common people?

Bicause there is nothing more disordred, eyther in rage, or couetousnes, then the common people, more impacient in heauines, nor more dissolued in pleasures.

¶ Why ought vnlawfull gaine to be eschewed?

Bicause the ende therof is not good, neither doeth suche gaine longe continue.

¶ Why do they compare a couetouse man to him that hath the dropsi [...]?

Bicause he is seldome satisfied, and can not quenche the couetouse thirst wherwith he is alwaies infected.

¶ What was the cause of the commaundement that we haue to honor Princes?

Bicause they are on earche a representation and lyuely Image of God, who gouer [...]eth all thinges.

[Page 61]¶ Why did the Persians make their children to beholde the or­ders and fashions of Dronckardes?

To teache them to abhorre dronkennes, by seing the disordinate fashi­ons of those that were droncke.

¶ Why did the Auncientes saie, that it were muche better to fall into the handes of Rauens, then of Flatterers?

Bicause Rauens and Crowes do eate vs when we be deade, but Flat­terers do deuoure vs alyue.

¶ Why is it not semely for a man to praise or dispraise himself

Bicause the one is a signe of follie, the other of inconstancie.

¶ Wherin resteth true Amitie?

In the vnitie and equalitie of minds, by folowing and refusing, louing and hating one thing. Amitie is lyke to the Sunne of the world: without which all thinges are darke and out of order.

¶ Howe may a true frende be knowen?

By thinges vncertaine.

¶ Who be they that do leaste feare deathe?

They that least trouble them selues with worldely thinges.

¶ What thing getteth frendes?

Good Fortune getteth them, and yll fortune loseth them.

¶ What difference is there betwene frendship and hatred?

The one ought to be immortall, and the other is mortall.

¶ Which is the best patrimonie that man can haue in this worlde

To be spare and continent in liuing: and yf our goodes be not sufficient for vs, let vs be sufficient for our goodes.

¶ What kinde of auerice or couetousnes is counted moost honest?

The couetousnes of tyme, when it is imployed as it ought to be.

[Page]¶ What is the state of the riche couetouse man?

A continuall torment, and an extreme desire to get goodes together, with feare of losse of the same.

¶ Howe may a man truely tearme temporall richesse?

Heauines of minde, snares, and nettes to catche vs: and thornes that pearce vs throughe the harte.

¶ What chaunceth to sluggardes, and to the slothefull?

To liue barely, and to reste without profite.

¶ What is the propertie of Fortune?

To feare the mightie, and to treade vnder fete the simple.

¶ Why haue the Auncientes praised temperaunce aboue all thinges?

Bicause temperaunce increaseth the pleasure that may be had in delec­table thinges.

¶ Why is the Idle and delicate life to be blamed?

Bicause with pleasure it bringeth a thousand sorrowes.

¶ Why did the Auncientes so much commend the rural life?

Bicause it is the mystres of frugalitie, diligence and Iustice.

¶ Why is a Iester or Parasite so displeasaunt?

Bicause they haue but one songe, oftentimes reciting their lies and gestes.

¶ Wherof commeth it that the Egiptians dyd cutte of the skymce before their members?

To kepe them more cleane.

¶ What was the beste thing which they of olde time thought they had receued of their goddes?

Uertue, whiche is of it selfe a sufficient rewarde, in suche wise as h [...] that possesseth it, maie esteme himselfe riche, as inioying the moste speciall part of all goodnes. Fortune geueth place to vertue, and obeyeth her in all [Page 62] pointes whersoeuer she becommeth: she can not be robbed nor loste, by fyer nor by water: she is clere and euerlasting: and whosoeuer dieth for her, can neuer die, but goeth to eternall glorie.

¶ Who be they that (in dede) are estemed happie in this world?

They that can lyue and dispatche their affaires without daunger: and in reste to liue in honour.

¶ Which is the firste point to atteyne wisedome?

For a man to knowe him selfe: and the more difficulte it is, the more profitable.

¶ In what sort should a man behaue him selfe in other mens affaires?

In suche sorte as he forget not his owne.

¶Whilest we be yong, what thinge ought we moost to re­member?

That one daie we shalbe olde.

¶ What is he that lyueth well?

He that bosteth not him selfe therof.

¶ After what sorte ought the Ignoraunce of youthe to be corrected?

By the wisedome of the olde.

¶ What is he that is braue (in dede?)

He that can exalte him selfe.

¶ What is the propertie of a gloriouse man?

Rather to abhorre death, then to desire lyfe.

¶Howe doeth vertue encrease?

Through perilles and aduersitie.

¶ Howe may one auoide aduersitie?

By pacience.

[Page]¶ Howe should we preserue our goodes, and become subiect to the inconstancie of Fortune?

In geuing them to our frendes, and in making participation therof amonges those that would vs good.

¶ To whom is Pouertie noysome?

To him that suffreth not the same paciently.

¶ What is the sause that apperteyneth to trauell?

That is Reste.

¶ Why is Fortune painted blind?

Bicause she blindeth her pursuers.

¶ What thing is verie easie to be gotten, and very harde to be kepte?

Good fortune.

¶ What is he that is free (in dede?)

He that doeth not heastely yelde himselfe to his aff [...]ctions.

¶ What is it that maketh an euill man?

To muche Libertie.

¶ What ought he to learne aboue all thinges that desireth to reigne and gouerne?

To susteine Enuie, with great courage.

¶ What is that which most of all doth ouerthrowe Princes?

The poyson of Flatterie.

¶ Howe be true Frendes gotten?

With Fidelitie and lyke duetie.

¶ What is that which so seldome is founde together, to reste in one person?

Beautie with chastitie, wisdome and richesse, youth and continencie, age without Ialousie.

[Page 63]¶ What is that which men call wine?

It is the deathe of the memorie, poyson for man, corruption of beawtie and vertue, and the flower of age.

¶ What is he that can not speake?

He that knoweth not howe to holde his peace.

¶ Where is it moost speciallye requisite for a man to holde his peace?

At the Table.

¶ What is the true Image of man?

The speache.

¶ What kinde of men is moost to be hated?

Those which vse reproche.

¶ To whom ought not a man to do good?

Neither to olde men, nor to yong children: bicause yonge children doe forget good tornes done vnto them, before they come to the age of know­ledge: and olde men do forget them by and by.

¶ What maner of life liueth man without learning?

The life of a deade man, or of suche a one that liueth in darkenes.

¶ What thinges be those that sturre vs moste to vertue?

The loue of glorie, and feare of blame.

¶ Howe maie true glorie be nourished?

By doing muche, and speaking litle.

¶ Howe do common welthes begin to increase and florishe?

They increase by vnitie, and ouerthrowe by discention.

¶ What is the most expedient remedie in thinges that we can not recouer?

Utterly to forget them.

[Page]¶ What moued Thales Miletius to saie that the goddes hard all thinges. And that all thinges was replenished with their diuinitie?

To make men more continent and better contented with their estate.

¶ Wherfore dyd Hieron demaund of Simonides what thinge God was, and at euery time he toke a great pause to make him answere?

To declare that God was infinite and incomprehensible.

¶ What moued Themistocles to saye that he was contented to [...]orget all that he knewe, and to remember nothing?

Bicause the troubles which a man hath in his memorie be greater, then the mirthes and ioyes.

¶ Wherfore is it better, according to the opinion of Themisto­cles, to geue the doughter in mariage to a poore man being ho­nest, then to a riche man of ill conditions?

Bicause it is better to mary a man without money, then money with­out a man.

¶ Wherfore did Socrates refuse the defence that Licias the Orator had done for him?

Bicause it semed to be to delicate and wanton. And to Philosophers all manlye thinges do apperteine.

¶ Wherfore did Socrates, being demaunded (whether Arche­laus the sonne of Perdicas was happie or not) answere that he had neuer spoken vnto him?

Bicause by conference and communication with him, he might haue knowen whether he had bene a man learned and of good iudgement, de­ [...]ing onely suche men to be happie.

¶ Whiche is the shortest waye for a man to atteyne vnto glorie?

To be suche a one as a man would haue him selfe to be estemed▪

¶ What kinde of sause is beste?

Hongre.

[Page 64]¶ What maketh drinke to relishe beste?

Thirste, caused by moderate exercise.

¶ What caused Solon to saye, when he was demaunded of Pi [...]istratus the tyraunt, why he spake so boldely and malepartly vnto him, that he reposed his truste in his age?

Bicause he cared no longer to liue, being so nere deathe.

¶ Wherfore did not Solon in his Booke of lawes ordeine a punishment for them that did kill their fathers?

Bicause he thought no suche wickednes could be committed. And so by those lawes he would not commit in memorie anye suche thinge to his people.

¶ What is it that mainteineth common welthes?

Penaltie and rewarde.

¶ Wherfore would not Anaxagoras, when he was a dying, be borne and caried into his countrie?

Bicause he knewe that in all places the waye was all one, to passe into a nother lyfe.

¶ What mente the same man Anaxagoras to saye, when newes was brought him of the death of his sonne. Good newes frende ꝙ he, for nowe I knowe that my sonne was a mortall man?

To declare that aduersities do grieue vs least, when we foresee that of necessitie they must come to passe.

¶ Howe chaunced it that Gorgias Leontinus neuer complai­ned that he liued so longe?

Bicause he had no occasion to complaine of age.

¶ Why did Darius (being constrayned to drinke of water troubled and infected with dead bodies) say that he neuer dranke of drinke that lyked him so well?

Bicause he neuer drancke when he was a thirst, before that time.

[Page]¶ What sawces did the Lacedemonians vse in their meate?

Sweate, duste, running, and thirste.

¶ What is the most pestilent thing that can be in man?

Loue of our selues, and delite in our selues.

¶ Wherfore was king Cyrus reputed and iudged of Lysaender moost happy?

Bicause he ioyned and coupled vertue with Fortune.

¶ Why ought angre to be auoyded and eschewed?

Bicause it is the enemie of good counsell.

¶ And why Ryot?

Bicause it is vyle and vnsemely in all ages and degrees.

¶ Why ought humaine thinges to be despised?

Bicause there is no constancie and stedfastnes in them.

¶ Wherfore is courage of harte so muche estemed: that is to saie, constantly to susteine and beare all sorrowes and calami­ties that may chaunce?

Bicause it is not inferiour to warrelyke brauerie and corage. Wherof many times the verie souldier him selfe hath nede.

¶ Wherfore is equitie and iustice conuenable and mete in a Prince aboue all thinges?

Bicause it establisheth kingdomes, and maketh Kinges to reigne.

¶ What causeth Philosophie aboue all other disciplines to be so muche embrased?

Bicause that science teacheth man voluntary, and franckely to do the thing, which other maketh him to do for feare of lawes.

¶ Why ought pleasure to be contempned?

Bicause continually she is accompanied with sorrowes.

¶ What meaneth the Swanne, when he is neare vnto his [Page 65] death, to singe better then at any other tyme?

By natures teaching, to declare what benefite we receiue by deathe, which openeth vnto vs the gate to eternall lyfe.

¶ Why haue the wise men of olde time compared our lyfe to a stage plaie or tragedie?

For that many times the worst sorte of men doe occupie the places of the best, as oftentimes we see in suche cases

¶ Why do we hate pouertie?

Bicause pouertie causeth many to wander out of the right waie, who rather then they would be constrained to begge and sterue for hongre, ap­plie them selues to robbe and murdre.

¶ Howe chaunced it in Rome, that women when they were met by their nerest Parentes and kinsmen, were kissed on the mouthe?

To knowe whether they had droncke any wine: For wine was vt­terly forbidden amonges women as appeareth by Egnacius Metuetinus who killed his wife because she had dronke wine.

¶ Wherfore is it not good to build Cities nere to a riuer side?

Bicause Riuers rayse vp vapours noysome vnto men.

¶ Wherof commeth it that Saffron and the herbe called Foenum Graecum or greke Haye, the more they be troden into the grounde, the better they growe?

Nature would the same, to signifie that reste is necessarie, and continu­all trauell not to be mete.

¶ What moued the Auncientes to thinke, that he which did eate▪ Lentilles hadde his minde better inclined to reste?

Bicause they engendre colde humores.

¶ But why would nature that the Lupine should be torned to wardes the sonne, to do the office of a Dyall, by telling the time of the daie vnto the Countrie people?

To serue for a Dyall to the laboring man, that he shoulde not trouble him selfe to loke vp to the heauens, at such time as he ought to worke.

[Page]¶ Why did the Persians vse no other pittaunce with their bread, but the herbe called Nasturtium, or water Cresses?

To declare their frugalitie and sparenes of liuing.

¶ Why did the Auncientes esteme nothing in their sacrifices to be holie, but that which was rosted?

To do vs to vnderstand that there is nothing worthie to enter into heauen, which before had not passed by the fyer of tribulation and griefe.

¶ Why had the Auncientes so great care, that neither corne nor newe wine should be tasted, before the prieste had made an assay of the firste fructes?

To signifie vnto vs that we should acknowledge all thinges that we haue to come of God, as the aucthor of all goodnes.

¶ Wherfore was Golde firste founde out?

For the destruction of man. Wherof they be so couetouse, that they care not to aduenture eche daunger for hauing of the same, according to the true verse of Uirgil the father of Poetes.

Quid non mortalia Pettorà cogit Auri Sacra fames.

¶ Wherfore is Golde so pale?

For feare of so many daungers and ambushmentes planted by man to recouer the same.

¶ Wherfore did Quene Dido in Virgil, terme her second ma­riage to be a faulte?

Bicause peraduenture the seconde mariage then was not sufferable: and she was counted a wanton and vnconstante woman that coulde not con­ [...]ent her selfe with the firste mariage. Yea and the custome was then to commend with crownes and garlands those women that liued widowes to their deathe, with no lesse praise, then they did maydens and virgins.

¶ Why did the Auncientes despise a man that desired to be to muche happie?

For that to muche felicitie engendreth forgetfulnes, and contempte of God, of honor and fame.

¶ Why were women forbidden wine in olde tyme?

[Page 66]Bicause wine prouoketh lecherie, and is noysome vnto the sence and vnderstanding.

¶ Why were the magestrates also forbidden the same?

To thintent their braine should be good and stronge, righteouslie to determine and Iudge.

¶ But why were the Souldiers and men of warre defen­ded from the same?

That by to muche drinking they should not slepe, and by that meanes all occasion of aduauntage might be taken from the Enemie.

¶ What meaneth that sa [...]ng, that fortune doth captiuate and blynd the vnderstanding?

That is when one maketh no resistaunce vnto her, but suffereth her to rule at her pleasure.

¶ Why was Bachus tearmed to be a foolishe God?

Bicause he maketh them fooles that taste to muche of his licour.

¶ Howe chaunceth it that the Thebans represented Bachus in fine and effeminate apparell, and the Indians did clothe him with manely garmentes?

That was according to the maner of the places. For as the countrie is, so is their custome.

¶ Wherfore by being conuersaunt with the beautifull and healthie, we be neither more beautifull nor healthie: but by ke­ping companie with iuste men, continent and modest, many times we resemble their maner and behauior?

Bicause the gyftes of the mynde we maie imitate and followe, but not those of the bodie.

¶ Why be riche men most commonlie wicked, and those that be good men not riche?

Goodnes seketh them that be good, in them to fixe his sure and longe habitation.

¶ What caused Siluius the Italian poet, borne in Naples, to kill him selfe?

[Page]Nothing but a leke that he had aboute him, whereof he could not abide the smell. The like happened to Cornelius Rufus, who was not able to abide a certaine corporall infirmitie wherwith he was diseased.

¶ What difference is there betwene beautie and ill fauou­rednesse?

The one geueth and increaseth, the other taketh away and diminisheth the maiestie of the person, which caused Pericles and Hiponax, although they were two worthye personages to be despised, bicause they were de­formed and ill fauoured.

¶ Wherfore did Bupalus and Anterinus most excellente ingra­uers, hange them selues by the throte?

Through an extreme disdaine conceued for certaine Sonettes and Iambicall verses written against them by the Poete Hiponax, not with­out desert, wherefore Plato admonisheth that in any wise we shoulde not prouoke the displeasure of Poetes, and the merye Poete Horace merelye writing of Poetes hath this verse. Vatum irritabile genus.

¶ What moued Socrates at the age of .lxx. yeres to geue him selfe to Musicke.

Musicke moueth the vertues of the mind, chaseth away euill thoughts and sweteneth the trauell of men.

¶ What indured Lycurgus the lawe maker of Lacedemon to establish Musicke specially in the fielde?

His experience, that Musicke made man cherfull and redie to fight, lu­stie to supporte all disaduenture and daunger of the warre.

¶ What made Achilles to be so valiaunt?

The obseruation of the discipline, and instruction of Phoenix and Chi­ron. For Philip of Macedon was instructed by Epaminondas, Alexander through his master Aristotle, Alcibiades by the diligence of Pericles and Arifron tutors, left vnto him by his father Clinia, although he had grea­test ayde and helpe by Socrates.

¶ Why were the Scithians and Thratians the most sober peo­ple of all Gretia?

The ignorance of vice prouoked vertue more then all the knowledge of the Grekes.

[Page 67]¶ Shamefastnes either in man or womā, what is it properly?

The bridle and bitte that restraineth their appetites.

¶ Poesie, what maner of thing is it?

It is the daye watche of vertue, the morning foode of a redie witte, the euening banquet of a well disposed minde, and the midnight bel of the stu­dious: which was well experienced in the noble captaine Leonidas the Spartan, who being Lieutenant generall in the warres against the Mes­senians, neuer ceased to peruse and reade the workes and poesies of Tirte­us the Poete.

¶ What vices blotted the great liberalitie and pacience in aduersitie of Marcus Antonius.

Playe, Dronkennes, Surfecting, and to much familiaritie with his householde seruauntes.

¶ What made Iulius Caesar the first Emperour of Rome so beloued of his souldiors?

The not telling and counting of his Souldiors praie, causing euery of them to take what he list.

¶ What moued the Athenians to cause the dedes and actes of Thesius the first founder of their noble Citie to be recited, which were written by Caunidias his Scholemaster, hauing dayly be­fore their [...]ies the portratures and ymages of Silamon & Parasius?

The writinges of wise men do represent vnto vs the true ymages of them of whom they be written, better without all comparison, then cou­lours or painting which haue no felinge. The forme and factes of whom cannot be so well expressed.

¶ What moued Polign [...]tus to cause at his owne costes and charges the whole warres of Troye to be painted?

The ardent desire he had to immortalizate his name.

¶ Wherefore was Aurelius that excellente Painter in Rome counted to be infamous?

Bicause he mingled Hores and drabbes among the heauenly Goddes­ses, so farre was he enamored with their Mere trix.

¶ Why would not Agesillaus in any wise suffer him selfe to be counterfaited?

[Page]Bicause he wold leaue behind him after his death his dedes & factes to serue for his ymage & cōnterfaite, which in very dede do more diuinely re­present y^e affections of the mind thē portratures of corporall Phisnogmies

¶wherfore was Philip of Macedon estemed a mā of so litle braine

Bicause he spake much and many times to small purpose.

¶ Which is the most honest excercise for a Prince?

Reading, after he hath ended his other exercises which made the Poete Homer to bring in the God Iupiter, who making a feast, caused the victo­ry that folowed in Ethiopia, had against the Giantes, to be song in verses to Apollo. Alcinous also king of the Pheacians vsed the like. Quene Di­do in the feast that she made to Aeneas, caused Iopas vpon his Citron, to singe the course of the Starres, and the beginning of the world.

¶ What was the cause of the greate estimation of Pirrhus King of Epirus?

The eloquence that he had learned of Cicneas: together with the great liberalitie and magnificence that he vsed towardes them that assisted him in his enterprises.

¶ Why is it so much requisite to chose a good nurse for y^e child

Bicause the bodie doth not onely receaue the substance of the milke, but the spirites also do fele it.

¶ Wherof commeth it that the Romanes did not see their chil­dren, vntill they were of the age of .vii. yeres?

Bicause they would not that they should come home to them, before they had learned to honor them. The French men were more diuerse, for they wold not see their childrē vntil they wer estrong to handle wepons.

¶ Why did they forbid their children the company of Ruffi­ans, gesters, bablers and all such Ribaldes?

To thintent they should not learne to geue theym selues to dishonest pleasures, and to forgette the good nature wherewith they were indued, which in the ende would be the destruction both of their body and soule.

What ought the tales and communications be that are had with children?

They ought to haue some semblance of truth: and aboue all thinges they must not be fearefull vnto them, nor supersticious.

[Page 68]¶ Why were the pensions receued of princes, abolished in many Cities?

Bicause there is nothing y^e doth soner corrupt the person then gifts: for they engender gret suspitio in thē, that do receiue them. Demosthenes for receuing of bribes of Arpalus king of Persia, was chased out of Athenes.

Why were Coriolanus and Themistocles so much against their owne countrye?

For the ingratitude of their citizens, who denied thē both their due ho­nours. Cesar also because hys country men denied him his well deserued triumphe, became enemy to his country.

¶ Why was Cato of many men compted a foole.

Bicause he rather chose voluntary death, then to yelde himselfe into the hands of Cesar, who sought no other thing of him but frendship, and was ment to pardon him al his iniuryes past.

¶ Why did Scipio take such hede of going rashlye to the skir­mishe and cumbat?

He knewe well that by his natiuitie, he was appointed to be generall of armies, and not a simple souldior: wherfore he behaued him selfe accor­ding to the Maiestie of that office, and not like a priuate souldior.

¶ Why was Demetrius reprehēded, whē he desired to haue the surname of him that had broken the first ranke of his enemies?

The true title of a prince is rather to be iust then mightie: and oughte rather to resemble God by vertue, then the Lion by force.

¶ Why did Plato refuse to reduce the common welth of the Cirenians into good order and discipline?

Bicause the abundaunce of riches had made it to licenceous.

¶ Wherof came it y^e Marius, Viriatus, & Ventidius Bassus wer so excellent in armes, & did suffer so paciently y^e labors of y^e warres?

The one was a laborer, the other a sheperd, & the third was a horskeper, wherby all thre were vsed to gret trauel, to paine, to heat and cold, and to, sparenes of life.

¶ Why would the Capadocians neuer be without a prince▪

Experience did teache them howe profitable it was to be vnder the go­uernaunce of an other.

[Page]¶ For what cause was Solon estemed a foole?

Bicause, being pursued of Pifistratus the tyraunt, he loued rather to begge throughout the worlde, then to tarrie with Cresus kinge of Lidia, who would haue geuen him part of his Realme, to the intent he mighte iustely and vertuousely gouerne, which by his aduise he thought that he might atteine.

¶ Why would the Aetheniens neuer become subiect to any Prince?

Bicause from their childehode they were accustomed to liue at libertie.

¶ With what goodnes ought he to be indued that doth reigne and gouerne?

He ought to excede his subiectes in bountifulnes, so muche the more as he doeth surpasse them in degree and honor.

¶ What is the true duetie of a Prince?

To make his subiectes to liue quietly and godly, which thing he can not doe, yf he him selfe be not good, iuste, and vertuouse.

¶ What difference is there betwene the equall and iuste Prince, and the Tyraunt?

The one vseth thoffice of a man, the other of a beaste. The Prince ser­ueth as a father to his subiectes: the Tyraunt deuoureth them.

¶ Howe may a Tyraunt assure him selfe in his Tyrannie?

By putting to deathe those that are the chiefest and moost noble. Such was the councell of Thrasibulus to Periander, & Tarquinius superbus to his sonne.

¶ Why be men naturally afraide to rebell or encounter with a Prince?

Bicause that (after the minde of Hesiodus) the Prince is established by God.

¶ Thinke you that God hath any regarde of thinges to come?

There is nothing more certaine. Romulus testifieth the same, being rescued from the water, and nourished with the milke of a wolfe: Abidus nourished with the milke of a Hynde: and Cyrus of a Goate,

[Page 69]¶ Is it any meruell then although the Persians did worshippe them as goddes?

No truely. Moreouer Homer and Hesiodus do affirme, that principa­litie and gouernement is a gifte proceding from aboue, geuen vnto men, therby to knowe the power of God.

¶ What is the nature of a liberall man?

It is not onely to geue for the reliefe of the necessities of others: but also to giue liberally, and with a free harte.

¶ Howe did the auncientes by figure and painting represent the good successe and ende of all thinges?

They made an Image, holding in the right hande a cuppe, and in the lefte hande an eare of wheate with a poppi [...] signifying thereby that he is well satisfied, that contenteth him selfe with the fructes of the earth.

¶ Wherfore was the gratitude and good remembrance, that Eschines had towards his scolemaster Socrates, so well cōmended?

Bicause he gaue him selfe to serue him, and a greater pleasure he could not do him.

¶ Wherof commeth it that Crassus, being in the beginning verie couetouse, became in the ende so liberall?

Through the gret importunitie of beggers, that neuer suffred him in quiet

¶ Why was it said that Alexandre had conqu [...]red kingdomes, and that Anaxarcus kept them?

Bicause that Alexander desperately (for the sorrowe that he had slaine Clitus his great frende) would haue killed him self, and so haue lost at one instant, the glorie of so many victories, had it not bene for the great admo­nishions that Anaxarcus the Philosopher gaue him, which preserued him from killing him selfe.

¶ Why did Alexandre vse alwaies to carrie the Iliades of Ho­mere about him?

Bicause by reding the factes of armes of the Auncientes, he lerned the pollicies of the warres, which encoraged him the more to y^e desire of wars.

¶ Of what disposition ought a sufficient Ambassadour to be?

Braue, eloquente, and wise. For it is commonly saide, that the prince is knowen by the Ambassador.

[Page]¶ Why did the Romanes call their Ambassadours which went to treat of peace with the nauie, Caduceatores.

Of the Caduceum of Mercurie, which was a rodde that he helde in his hande: signifying therby, that the same rodde was a meane betwene them that fought, and the aucthor bothe of peace and warre.

¶ What was the cause that Nicomedes kinge of Bithynia, instituted the Romanes to be his heyers?

In token of remembraunce of gratefulnes to be towardes them, being by their ayde, after he was chased from his estate by Mithridates king of Pontas, restablished in the same againe.

¶ What is that which maketh a Prince wicked?

To thinke that it is laweful for him to do all thinges, and that all wic­kednes is sufferable, hauing power to do what he liste. His great welth and aboundaunce may be also the occasion, and flatterers, euill ministers, and cruell men of warre, suche as attende about his person.

¶ Which is the hardest thing for him to do?

Dioclesian the Emperour saide: to knowe perfectly howe to vse him­selfe in his kingdome.

¶ Why are Ciuile warres so greately to be contempned?

Bicause he that hath the vpper hande doeth not onely what he liste [...] but also they which take his parte do the same.

¶ Why be Princes estemed like vnto God?

As God considereth the affection of man: euen so the liberall and mag­nanimouse Prince ought to consider the hart and power of him that doeth him seruice.

¶ Why was the liberalitie of Zeuxis reprehended of the Auncientes?

Bicause he gaue, to receiue twise the valour.

¶ Why did the Auncientes saie, that it was no nede to offer eyther golde or siluer to Sainctes?

Bicause Sainctes are not couetouse and a [...]ericiouse, as men be.

¶ Why would not certaine of the Auncientes, haue the yma­ [...]es of their goddes to be in Marble, or other stone?

[Page 60]Bicause they are tractable and plyant to our praiers and requestes: wherfore they demed it blasphemie to iudge them to be harde harted.

¶ Wherof proceded the custome that the kinges of Persia had, to geue golde and syluer to all women that they met: and to men dartes and arrowes?

Gold and syluer is conuenable to women: and weapons to men.

¶ Why did Plato in his lawes forbid that any god should be made, eyther of golde or siluer?

Bicause he demed those mettalles to be the verie poyson of the world.

¶ Why did the kinges of Persia vse to rewarde women that brought forthe many male children?

Bicause they filled the cuntrie with souldiers, which serued for the preseruation of the same.

¶ Howe was Caes [...]r healed of the falling euill?

By sobrietie and abstinence from wine.

¶ Why haue many wise men studied to be obscure in these writinges?

To astoyne dul wittes at the first sight, therby to encorage the studiouse to serche the mysteries and secretes of the same.

¶ Wherof commeth it that the moost notable learned men, yf they chaunce to erre, do wander in more heynouse errors, then those that be but meanely learned?

Bicause they trust so muche to the excellencie of their witte: and so fol­lowing their owne fantasies, most commonlie be deceaued.

¶ Wherof commeth it, that yf a wise and well experienced man do geue him selfe to vnrighteousnes, in that vice he surpas­seth them that are of lesse experience?

That Iustice is most cruell which nedeth defence by force of armes.

¶ Which be those that be wise men?

They that are not inclined to sinne.

¶ Howe long is it lawefull for a man to desire to liue?

[Page]So longe as a man is out of hatred and necessitie.

¶ Where ought true pleasure to be sought?

In our selues, and not in other.

¶ Why is moderation so much commended?

Bicause it encreaseth pleasure.

¶ Why did Epaminondas make so litle preparation in a feaste that he made for certaine Ambassadours?

To declare that they that can both be rich and suffer pouertie, may hard­lye be corrupted with money if it be offered.

¶ What made Alcibiades to be banished out of Athenes?

The enuie of the Citizens.

¶ What was the cause that Abatonius beinge so poore, was made a kinge?

His singuler goodnes which wise Alexander knewe right well.

¶ Why was Hipparchus estemed Secretarye to the Goddes▪

For the great knowledge that he had in the course of the starres.

¶ What is most to be feared in a Citie?

Honger.

¶ Howe may a man enriche him selfe?

By forsaking his appetites.

¶ Howe may we liue ioyfullye?

By putting our trust in thinges that neuer shall haue ende.

¶ How should a man be master ouer him selfe?

By amending that fault in him selfe, which he espieth in an other.

¶ What ought they to eschewe that are in prosperitie?

Hatred.

[Page 71]¶ What is the propertie of a wise man?

To applie well his time.

¶ Where lieth the felicitie of man?

In the quiet state of the minde.

¶ What maner of thing is humanitie?

It is a vertue ioined with good affection: or rather, a beneuolence mixed and tempered with dexteritie.

¶ Why were the Romanes accustomed in their base courte to place the cabinet of the graces?

To declare that the office of man is, to ayde and pleasure one another.

¶ What maner of thing is mercy?

It is an affection of the spirite, ioyned with humanitie.

¶ Howe did Licurgus bring his Citizens to humanitie?

By prouoking eche man not selfe, but to do all thinges for common profite as Bees do.

¶ Who be they that haue bene excellent in humanitie?

Alexander the great, and after him Scipio and Cesar.

¶ Why was Cato reprehended of Inhumanitie?

Bicause he loued disagrement and discension within his house: thin­king by that meanes, to profit the better.

¶ What thing is facilitie?

It is a vertue, which easely maketh a man to enter frendship with o­thers, and doth longe mainteine the same.

¶ What did Antonius pius the Emperour, to make him selfe euerye day better then other?

He toke aside the wisest of his familier frendes, and asked of them what euill was spoken of him: and if he perceaued that any euell was spoken of him iustly, he amended.

[Page]¶ What be they that were excellent in facillitie?

Philip, and Alexander his sonne: well shewing the same to Dimocra­tes the Architect.

¶ What is faithe?

It is such a godly vertue, that all other vertues withoute the same, is nothing. Without faith wisedome is follie, Temperaunce is displeased, Force is impacient, and Iustice is turned into crueltie.

¶ Of al y^e Auncients who was most excellent in that vertue?

Sextus Pompeius, son of Pompeius the great, Alexander & Scipio.

¶ What thing did obliterat and blot the vertues of Brutus?

The treason that he vsed against Cesar.

¶ What is frendship?

It is a mutuall beneuolence of two or moe, proceding of a certaine sem­blaunce in maners.

¶ Can it not be otherwise described?

After the minde of Pithagoras, it is a certaine agremente of Nature equall betwene two.

¶ Amonges the Auncientes, who was most excellent to get frendes?

Alcibiades: but he could not kepe them.

¶ What is to be required in frendship?

Asemblable wil, grounded vpon vertue.

¶ Howe many kindes of amities be there?

Plato maketh three: that is to say, Naturall, Ciuile, and Hospitall▪

¶ What is Pietie?

It is the honor that first we [...]we vnto God, then to our Country, and afterwardes to our parentes and Maiestrates.

¶ What is the office of Pietie?

[Page 72]To make the person amiable towardes his parentes and kinsefolkes, and towardes his country.

¶ Who were excellent in that vertue?

Many: but aboue the rest, Metellus, surnamed Pius, after him were these three, Decius, Ptolome Ariobarsanus and Seleucus.

¶ And who were they that were contrary to that vertue?

Nicomedes, whiche killed his father, Darius, Ptolome Philopater, and Ptolome called Phiton.

¶ Which is the true frendship?

After the minde of Epicurus, that which is ciuile, for it is alwayes ioyned with pleasure.

¶ Ciuile amitie, can it be perfect amonges moe then two.

That is very difficult: for the conditions correspondent to such frende­ship are seldome to be foūd: for as Plato saith al things ought to be cōmon.

¶ Why did Nature make man naked and vnarmed?

Nature hauing made man wise, hath geuē him meanes inough, wherby to arme himself at [...]is plesure, & to vse at one time sundry kinds of wepōs.

¶ Wherof commeth it that tall men commonly are not wise?

The length of the bodie commeth of great moistnes and heate: but dry­nes engen [...]r [...]th wisedome in man.

¶ Wherof procedeth it that Iudges and aduocates are more reuerenced of their Clientes, the Phisitiās be of their pacients?

The gaine and hope of Clientes dependeth vpon the Iudges and Ad­uocates: but the hope of the sicke dependeth not onely of the Phisitian, but rather of God.

¶ Why did the Auncientes call the falling euill, the disease [...] Hercules?

Bicause Hercules was subiect therevnto.

¶ What is the office of a thristie man?

To remember that which is past, and to thinke vpon that to come.

[Page]¶ Why ought a man rather to chose losse, thē dishonest gaine?

Bicause the euill chaunce of losse is but for a time, but the other indu­reth for euer.

¶ Howe maie a man liue godlie?

To thinke euery daie to be the laste daie of his life.

¶ Why should a man take more care for his soule, then for his bodie?

Bicause the perfection of the soule maketh the imperfection of the bo­die: and the beautie or force of the bodie maketh the soule neuer the better.

¶ Where lieth the seate of our life?

In wisdome, Strength, and magnanimitie: for there is neither wind nor tempest that can shake them.

¶ What difference is there betwene diligent and curiouse?

Suche as is betwene Religiouse and Supersticiouse.

¶ What difference is betwene affection, and good will?

Affection is a generall inclination of the spirite, which induceth a man to loue: and maketh him sorie, yf there chaunce any thing euill vnto him whom he loueth. But good wil is shewed when, being moued with affec­tion, we endeuour our selfes to shew pleasure vnto them whom we loue: in suche sorte that good will is the effect of the affection.

¶ Howe shall a man knowe them that are wicked?

By the example of the good.

¶ Howe shall the vertue of man be knowen?

By aduersitie: as golde by the fyer.

¶ What was the cause of the renowme of Sim [...]n of Athens?

His being so curtuouse and gentile, that he caused those beastes to be buried that made him to winne the prise of the games of Olimpus.

¶ What made Pericles infamouse?

His great ingratitude & inhumanitie, to suffer Anaxagoras his schole-master to dye for hongre.

[Page 73]¶ What moued Phocion to helpe them that were wicked?

Bicause he knewe the good had no nede of helpe.

¶ Why did the Romanes eate and drinke openly before the gates of their Citie?

To take better occasion to geue meate to them that did want.

¶ Wherof commeth the custome, that kinges and Princes cause their Trompettes to be sounded when they go to dynner?

To geue warning to the pore to come & take parte of their magnificence & liberalitie: and in many cōmon welthes the same custome is yet obserued.

¶ Why did Alexandre laie his Treasure in the Temple of the Sunne?

To kepe it saufe: for at that tyme holie thinges were had in suche reue­rence, that all thinges were saufe that were cōmitted and laied in the same. For that cause Callisthenes laied in the Temple of Inno his doughters do wries to be kept.

¶ What caused the victories and the great sloughter that Leo­nidas of Sparta and Themistocles made against Xerxes and his people: and what was the cause that in the ende Xerxes was slaine by the meanes of Artabanus?

Bicause he had violated and polluted the holie thinges, and spoyled the Temples, The like happened to Brennus in the Temple of Apollo: and Antiochus, bicause he would haue sacked the Temple of Iupiter.

¶ What is Religion after the mindes of the Philosophers?

It is a vertue so coupled with godlines, that it can not be losed or seperated

¶ Who were they that the Philosophers called Religiouse, and whiche Supersticiouse?

The Religiouse were they which applied their studie in the seruice of God: the Supersticiouse were they that praied incessantly for the health and longe lyfe of their children.

¶ Wherof commeth it that a man vnderstandeth one thing, and doeth another?

Bicause of contrarie thinges we be wont to atteine like knowledge: [...] bicause the mind attendeth to many thinges, and the sensual appetite but to one. But man most cōmonly liueth by reason, & beasts after their appetite.

[Page]¶ Wherof commeth it that man aboue al creatures is proude?

Bicause he doth somewhat resemble god: and being tamed aboue all other beastes, by the knowledge that he hath of many thinges, comprehen­deth by his wit al sensible thinges, and by the spirite al things intelligible.

¶ Wherfore is a pluralitie of Princes euil, & not to be suffred?

All that which may be done by one, is better done, then when it is done by many. Moreouer yf a kyngdome be tourned into Tirannie, the tirannie of one is more sufferable, then of many: and to be short, the reigne of one is the beste.

¶ Wherof commeth it that we loue better to be counted an honest man, then to be so in dede and haue an euill reporte?

Man alone is capable of honour, and therfore eche man desireth to seme to be good, and euery man would auoide the trauell that bringeth man to goodnes, albeit without the same vertue can not be in man.

¶ From whence came the, custome not to name the newe borne before the seuenth daie?

Bicause they estemed the childe at .vii. daies of age to haue escaped the daunger.

¶ Howe chaunceth it that in the beginning of sitting at the table to eate, a man careth not how nere together he sitteth, and at the ende of the meale he loueth to sitte at ease and at libertie?

When a man is hungrie he careth not for ordre, for in eating we repre­sent a Pyramis, which combreth litle rowme.

¶ Why did the Aegiptians, desirouse to liue chast, eate no salte?

Bicause through the heate therof it prouoketh Lecherie.

¶ Why doeth Homere call salte a diuine thing?

Bicause it geueth taste to all meate, and preserueth the same from stin­king, and hath a force and vertue generatiue.

¶ Wherfore be we afaird to passe through a churchyarde?

Bicause it representeth our ende.

¶ Wherfore did the Grekes fayne that there was a god that blamed all thinges?

[Page 74]To declare that there is nothing perfeçte.

¶ Wherfore was Hanibal so hated of the Romanes?

Bicause he kept no fidelitie, and despised al things touching god & man.

¶ What moued Ptolome king of Aegipte to ordeine the Ro­mane people to be the tutors of his sonne?

Bicause he knewe the Romanes to be faithfull.

¶ Howe was the common welthe of Sparta so longe time mainteined?

Some imputed the cause to the magestrates, which knew well how to commaund, some to the people bicause they knewe howe to obey.

¶ Who was the cause of the great victorie that the Lacedemo­nians obteyned against the Iliryans?

The presence of their king, which was but a childe, perswaded thervn­to by the counsell of their priestes.

¶ Why were the Athenians so vnfortunate in warres?

Bicause they gaue charge and aucthoritie vnto many.

¶ Wherfore did the Mossones a people of Asia, kepe their ser­uauntes tied and as it were dayly locked vp?

To cause them to die for hongre, yf they did any thing that was not ho­nest. For which cause Alexandre chastised them very rigorousely.

¶ Wherfore did the Athenians establishe this lawe, that yf a bond man were set at libertie, and shewed him selfe vnkinde to his master, he should returne againe into bondage?

To declare howe vnnaturall ingratitude is.

¶ What caused the kingdome of Persia so much to florishe?

Xenophon saieth that it was the great loue that they bare to their king.

¶ What thing is hardest for a man to do?

To be secrete. Which Philippides affirmed, when he besought Lyci­matus his great frende not to reueale his secretes.

[Page]¶ Why did Plato so muche refuse the liberalitie of Dionisius?

If Dionisius had bene alwaies nigh [...] vnto Plato to geue him some­what, Plato would euer haue refused it.

¶ Howe ought a man to vse Hospitalitie?

Indifferently, neither to muche nor to litle. Which Homere affirmed, when he ordeined that a traueller by the waie, yf he would not tarrie, he should not be pressed to tarrie, but if he would, that he should haue good chere made vnto him.

¶ What order is to be obserued in helping of men?

Massurius Sabinus the Lawier resoluing this doubte, saith: that first we be bound to defende the pupilles that be committed to vs in gouerne­ment & charge, vntill they be come to age. Secondly to defende and helpe our gestes and such as be lodged in our houses. Thirdly, those whose [...]utes and causes we take in hande to mainteine.

¶ Who amonges the Auncientes were the most excellent in Hospitalitie, and contrariewise the most nigardes in the same?

King Massimissa, Scipio the great, Nicomedes, Cecer, Anaximenes and Theophrastus vsed great hospitalitie. And contrariewise, Timon of Athens, Flauius of Luques, and many other had the same in contempt.

¶ What is that which is called Concorde, and wherfore was it so called?

Concord is kinn to amitie. And like as amitie ingendreth loue betwene two or many persons, euen so concorde kepeth the people tied and vnited in good peace. And concorde was so called, by reason of the concordance and vnion, wherin she knitteth and bindeth the hartes of the people, as the Quene and Mystres of all good workes.

¶ Wherfore was Domitian the Emperour so hated of the Ro­mane people?

Bicause for the least fault committed, he condempned the doers to cruell deathe.

¶ What was the cause of the great victorie that the Grekes had against Xerxes Mardonius and the Persians?

The vnion of the Grekes, like as their disagrement was the cause of their ouerthrowe: euen as discorde ouerthrewe Carthage, and all the Princes of Heliesponte.

[Page 75]¶ Wherfore was it written before the gates of the temple of Apollo at Delphos: Knowe thy selfe.

To induce vs to knowe that sparke of diuinitie which God hath pla­ced in vs, wherby we knowe that God hath done all thinges.

¶ Wherfore is it saide that there is nothing that may better resemble y^e kingdome of heauen, then the state of a Monarchie?

Bicause ther is but one god, which alone doth reigne & gouerne al things.

¶ Of what sorte of men ought a Prince to be chosen in a common welthe?

He ought to be noble of blood, he ought to be vertuouse, riche, and puis­saunt in armes.

¶ Do you thinke it to be requisite that a lieuetenaunt gene­rall of an Armie ought to be, not onely valiaunt and wise, but also happie and fortunate?

I thinke doubtles that he ought to be fortunate. The ill fortune of Pompeius may very well auooche the same.

¶ What is the principall duetie of a good Prince?

To seke meanes that his people be well instructed.

¶ What was the cause of the euill endes of Sardamapalus and Nero.

The number of Flatterers in their Courtes, [...]esters, Parasites, Bawdes, Whores, Ruffians, & all sortes of people disposed to vice, where the wise and graue were expuised and driuen awaie.

¶ What was the cause of the magnanimitie of Pirrhus king of Epirus?

The good councell and eloquence of Cyneas his Scholemaster, who by reason of his eloquente orations, forced very many cities rather to ren­der them selues freely, then by any force.

¶ Why would king Cyrus that Xenephon should be alwaies in his companie?

To geue him councell in thaffaires of his Realme. For Xenephon was not onely wise, but also valiaunt and wel instructed in the dedes of warre.

[Page]¶ Wherfore wold Alexander the gret that Onoficrates should alwaies accompanie him in the warres?

To inroll and register his actes and dedes.

¶ Wherof ought a prince principallye to take hede?

Not to chaunge his bountie and goodnes for any occasion that can hap­pen, ne yet to incline his cares to flatterers.

¶ Wherfore did Tigranes the kinge of Helesponte ordeine that they which did talke vnto him, shoulde knele vpon their knees with their armes stretched vp?

To declare that he had al power & aucthoritie ouer their bodies & liues.

¶ What is the chiefest cause of a princes ouerthrowe?

Flattery, more then force of armes.

¶ What is he in dede that maye truelye be called happie in this worlde.

The vertuouse man of meane wealth.

¶ Whervnto serue richesse?

To make the minde quiet and contente withoute whiche contentation there is no happines or felicitie in this world. But howe can he be in rest and quiet that hath not wherewith to bye his breade?

¶ What caused Alcibiades to be so hardie contrary to the na­ture of the Athenians?

His Nourse Amilca, which was a Spartan woman.

¶ What moued Diogines comming from Sparta and going to Athenes, to say: that he came from men and was going towards women?

Thereby he reprehended the delightes of Athenes, whiche made them effeminate and womanishe.

¶ Which is most requisite either that the Souldiors shoulde defende the wall, or the wall the souldiors.

It is better that the Souldiours should defende the wall.

[Page 76]¶ What is the poison of frendship?

Flattery.

¶ What maner of nourses ought they to be which are to be chosen for princes children?

Fayre, well conditioned, sage, discrete, pleasaunt, courtuouse, amiable, chaste, healthie, and of good complexion, eloquent, their speache fyne and net, that the childe may learne to pronounce well.

¶ What is the surest guarde of a prince?

The good will of his Subiectes: For that Prince is vnhappy which for the suertie of his person had nede of sortes and diuersities of guarde and watche.

¶ What is Iustice?

The honor and glorie of them that do the same, and a great benefite vn­to them, vpon whom the same is executed.

¶ Whereby shall a man knowe when a Prince beginneth to be a Tiraunt?

When forciblye he draweth vnto him the seruice of his people.

¶ What cau [...]ed Theseus to be so valiaunt?

The great fame and renoume of Hercules inflamed him, to make hys name immortall.

¶ Howe may a man be like vnto God?

In doing good to many indifferently, and not to one alone.

¶ Why do the Aethiopians which be on this side the riuer Ny­lus adore and worship two goddes, that is to saye, one immortal and the other mortall?

They thinke that the immortall God doeth worke al thinges, and the benefites which we receaue ordinarily, they beleue to come and procede of the mortall God: As the notable Cosmographer Strabo doth declare.

¶ What is the greatest shame that we can receaue?

To be surpassed in honestie, curtesie, and humanitie, by those which be [...] inferiours.

[Page]¶ Howe did Philip kinge of Macedone gaine and winne all Gretia?

By golde and siluer more then by force of armes, for he was wonte to saye, that there was no forte or castle, were it neuer so inexpugnable, but he would take vpon him to subdue it, if so be an Asse laden with gold wer able to enter the gates.

¶ What kinde of Tragedies ought we not to reade?

Those which conteine nothing els but thinges that be proude, cruell, and full of inhumanitie. But those we ought specially to reade whiche be honest and full of graue sentences, interlaced with pleasaunt talke, as the Tragedies of Euripides and Sophocles be.

¶ Why ought we indifferently to reade all kinde of Poetes?

Bicause with a meruailouse swetenes of language, they entermedle the Graces with the Muses: wherof it came that Aelius Comodus, the Em­perour was so farre in loue with Martial that he termed him to be hys Uirgil.

¶ Are men to be commended for their corporal beautie sake?

No: But for their vertue, wisedome, counsell, and force, which declare what maner of mindes they haue within.

¶ What difference was there betwene the Grekes and tho Romanes in making of their Images?

The Grekes made theirs naked, the Romanes clothed or armed accor­ding to their estate. The wise man in a long gowne, & the souldior armed. as Horatius Cocles in a goodly armure, and Accius Nauius that excel­lent Southsayer in a longe gowne.

¶ Of whence sprange the infamie of Perillus he being suche an excellent maker of ymages and pictures?

Because he applied al his cunning in making of a Bull of brasse, ther­with to please the cruell minde of Phalaris the Tiraunt, wherein were rosted and executed those whom it pleased the Tiraunt, that the crye of the executed person within was like to the lowinge of a Bull. But he was well paide for his labor, for the Tirant marking that execrable deuise, cau­sed the saide Perillus to taste the first fruites of his workmanship.

¶ Whervnto serueth Musicke?

To exercise the minde, as the fence playe, and dauncinge are proper exercises

[Page 77]¶ What was the cause that Pericles did obteine victorie a­gainst Nicias?

The knowledge in Astrologie. For Pericles foreseing an eclips of the Sonne aduertised his people therof. But Nicias hauing no knowledge in the saide science, was with his Armie verie sore troubled and appalled.

¶ What caused Driopas the Athenian to establishe this lawe: That whosoeuer had conceaued any euill opinion of God, shuld haue his hedde cut of?

Bicause there is no worse thing then to haue an euill opinion of him, which hath made and mainteineth all thinges.

¶ What maner of thinge is Religion?

It is the true knowledge of goddes owne seruice.

¶ Wherfore did Alcibiades reiect all kinde of Musike, sauing when he was at the Table at his meales?

Bicause Musike prouoked him to conceiue delight, familierlie to talke at the Table.

¶ A straunge Question, wherof I would fayne be resolued. One Stesichorus lying in his cradle, a Nightingale lighted on his mouthe, and songe vpon the same?

It was a presage that Stesichorus should proue an excellent singer.

¶ What profite bringeth Musike to him that hath delight in the same?

It sharpeneth the sprite, not onely to knowe the harmonie of the voice, but also it maketh the person to haue a better iudgement to indite eyther in rime or prose.

¶ What is true Philosophie?

The knowledge of goodnes, and howe to liue well.

¶ Howe many partes hath Philosophie?

Three, wherof one consisteth in the knowledge of the vniuersall na­ture of thinges, the other in the knowledge of man, and the thirde in mu­tuall talke. Which partes be well allowed by the Philosopher Plato.

[Page]¶ Howe happened it that Numa Pompeius being a man of meane state and conditions, arriued to the degree of one of the Romane kinges?

Religion was the cause, in such wise as all that he spake and sayd, by reason of his holines, was thought to procede from the goddesse Egeria, with whom he laie, as the Romans helde opinion.

¶ Wherfore was Tullus Hostilius another of the Romane kinges, soudenlie stroken with a flashe of lightning?

For that he made not his sacrifices to Iupiter, in suche deuocion and ceremonies as did apperteine.

¶ For what occasion were Uirgines in olde time more este­med, then they be at this present?

Bicause they were supposed to be indued with the spirite of prophesie, which manifestlie did appeare by those maydens called Sibillae.

¶ Howe chaunceth it that Virgil hath praised Aeneas ▪ with this Epitheton. In signem pietate virum. Commending him onely for his pietie towardes the Goddes?

Bicause Religion and pietie conteine in them all kinde of vertues.

¶ What caused the Poetes to vse so many fictions and in­uentions?

To allure men to abandon their barbarouse conditions and brute beha­uiors, and to tourne them selues to vertue and her exercises.

¶ What was the cause of the deathe of Ci [...]na?

Bicause he was cruell towardes his souldiors, and constreined them to fight perforce and by compulcion.

¶ What is Pacience?

A voluntarie suffraunce in thinges difficult, for loue of honor and profi [...]

¶ What is constancie?

It is a vertue which conserueth good counsell, and maketh a man per­seuer in honorable dedes.

¶ What is Opinion?

[Page 78]It is a staie fixed eyther in dede or worde, which maketh vs obstinate­lye to followe our fansie, althoughe it be without reason: onely to be su­perior in all controuersies.

¶What is Iustice?

After the minde of the Aunciente Poetes, it is a celestiall vertue pow­red downe from God into our sprites, that we might the better honor, loue and sanctifie him as aucthor of all thinges: and therfore Princes were, for good respect, called of Homere Iupiters scholers.

¶ What is the propertie of Iustice?

To loue and honor God aboue all thinges: and our neighbour as our selfe.

¶Howe many kindes of Iustice be there?

Foure, that is to saie: Diuine, Naturall, Ciuill, and Iudiciall.

¶Of what thinges is the world gouerned?

By rewarde and punishment.

¶ What is deuine Iustice?

It is that which maketh vs to acknowledge god to be our creatour, the beginning and ende of all thinges, and him of whom all creatures receiue lyfe, without participation of mortall thinges.

¶ What is naturall Iustice?

It is all waies one in all men, and varieth nothing through the diuer­sitie of Regions and Nacions: being alwaies conuenable to Nature. And as diuine Iustice sheweth the dewtie towardes God; euen so naturall Iustice is subiect to the satisfaction of nature. The disciples of Socrates affirmed that naturall Iustice is a knowledging of good & iuste thinges, and agreable to naturall reason: which thing whosoeuer doeth vse, shall become good of him selfe.

¶ What is Ciuile Iustice?

It is apperteining to a Prince or Magestrate: whose office is to pro­uide that the people be wel ruled and gouerned, and that no harme be done vnto the place wherof he hath the rule.

¶ What is Iudiciall Iustice?

That consisteth in being reasonable to all men, and to discerne the iu [...]e [...] the vniuste.

[Page]¶ What is properlie the nature of a wicked man?

To be harde, cruell, and vnwilling to receiue good counsell, to reioyce at other mens euill, to suffer no man paciently, to be angrie to here them to be praised, suche as not onely haue done them pleasure, but also those which be vtterly vnknowen vnto them. Suche were Pirron, and Era­clitus Philosophers, Tymon of Athens, Marius, Coriolanus, Pho­cion, Lucius Crassus, which was slaine by the Persians, Cato, Scipio the great, and Caligula.

¶ Why were A [...]hilles and Sylla reprehended for their victories

Bicause they were cruell and insolent towardes their Enemies, when they had ouercome them. The contrary did Cesar, Alexandre, Hanniball, An [...]onius, & Aegesilaus: all which wer greatly praised for their victories.

¶ Before whom is it lawefull for a man to vaunt him selfe of well doyng?

Before the valiaunt, or before them that knowe him not, or haue smale knowledge what vertue is.

¶ Why was Mete [...]lus despised?

For being to muche desirouse to haue surpassed Sertorius: to whom notwithstanding he was no [...] comparable in valiaunce.

¶ Howe ought a man to vse the goodes of Fortune?

That they may become subiect to man, and not man to them: folowing the verse of Horace.

¶ Wherof proceded the fayning of Poetes, that Mars was armed with Diamondes?

To declare that a prince ought to be strong, not in bodie, but in harte and corage.

¶ What is the propertie of a good Captaine?

To be gentle, politique, wise, and wittie: not to be discoraged in harde fortune, nor inflamed in prosperitie. Suche was Hanniball. See a further description hereof in the .xxiiii. Nouell of the Palace of pleasure.

¶ From whence came the great renoume that in olde time the Cimbrians, and Celtiberians atchieued in the warres?

[Page 79]Bicause they estemed the bedde of honor to be in the warres: and had rather slea their owne children, then they should be thrale and taken of their enemies.

¶ What was the cause that Scipio being but yonge, obteined suche great reputation that in his youth before rype age he was made one of the Tribunes or gouernors ouer the people: and receued the state of a Councelour, and was sente into Spaigne in the place of a Consull?

Bicause he was estemed verie holie and religiouse, in suche wise as the dogges which were set to kepe the gate of the Capitole, would neuer [...]aie at him for all their fiercenes.

¶ Why do some praise Angre?

Bicause it doeth commonlye accompanie courage.

¶ Howe many kindes of Amitie be there?

Three, that is to saye: profitable, honest, and delectable.

¶ Why was Dionisius expelled by the Locr [...]nces?

Bicause he being curteouslie receiued of them, in the time of his v [...] ­nishment, vse [...] dishonest orders towardes their wiues.

¶ Why did Amphitryon geue his sonne Hercules to Euristeus

To teache him to flye the voluptuousnes of the Thebanes, and to ac­custome him with honest labour, by following the vertues of Euristeus.

¶ Wherof procedeth the diffrence betwene one man & another

By digressing from Philosophie. I saie, that it riseth through the tra­uell of the soule, when it passeth into our bodies, descending from God through the Lodiaque, and the white Circle. In which passage all soules take their affections, and do participate with all the natures and mocions of eche Sphere and starre, according to their aspectes.

¶ What is Choler?

It is an angre, sone come, and so [...]e gone, proceding of a feoble heate,

¶ What is taken of the Planet Saturne?

Reason, eloquence, and vnderstanding, as of Iupiter force of doing, of Mars boldenes, and of the heate of the Soune feeling and opinion, and so forthe▪

[Page]¶ What is hatred?

It is an anger that hath taken roote.

¶ What is discorde?

It is a frowardnes and anger comming of hatred, which maketh men rebellious to the common wealth: whiche in dede, is the destruction of all humaine thinges.

¶ What is Concorde?

It is a vertue, which in short time, maketh small and weake thinges to growe, as Salu [...]t sayth. Concordia paruae res crescunt.

¶ Whye be Flatterers estemed worse then those that are false?

Bicause the false man doth but deceaue onelye, but the Flatterer cor­rupteth men: and therefore the Athenians punished Flatterers by death, as Timagoras was.

¶ What was the cause that Antigonus loste the moste parte of his kingedome, and was constrained to make peace with the Romaines?

Bicause he gaue more eare to Flatterers then to Haniball, that gaue him profitable counsell.

¶ Why did Scipio the great refuse the title of moste mightie, which the Spaniardes had geuen him?

Bicause chaunge of Title, is a token of inconstancie, more conuenient for women then men, which made Cesar retourning from Alba to Rome, to refuse the name king, and conceaued hatred against Uitellius the fa­ther of Uitellius the Emperour, bicause at his retourne home out of Si­ria, he kneled downe to do him honor.

¶ Why would Caesar neuer haue respecte to the saftye of his person, although that his frendes daylye did counsell him there­vnto?

Bicause he did lesse esteme the daunger of death, then lyfe in continuall feare: agreing therein to the sayinge of the Poete. That it were better to be destroyed at one blow, then doubtfully to attend the hazard of Fortune.

¶ What moued Titus the sonne of Vespasian, to pardon two [Page 80] gentlemen, who, not beinge contente to speake euell of him, hadde also conspired to depose him from his Empire?

His good nature: knowing besides that Empires and Kingedomes come from God, and be bestowed vppon them whom his goodnes plea­seth to appointe.

¶ What is the office of a good Prince?

To do well, and not to care who speake euell of him.

¶ Why had Epaminondas no regarde to be reuenged vppon them that spake euill of him?

Because he knewe that suche pacience proceded of the greate courage of the hearte.

¶ What was the cause of the death of Sardanapalus?

His euell lyfe, his lasciuiousnes wyth women, and the litle iustice that he vsed.

¶ Why was Marcellus created Consull of Rome, with Cato that dyed at Vtica?

To the intent that by the gentle and good nature of Marcellus, the se­ueritie and rigor of Cato might be moderated.

¶ What caused Nero, to cause the malefactour incontinent­ly to be dispatched of life.

His naturall crueltye. The contrarye rested in Cesar, for rewarde whereof, in thende he receaued hurte.

¶ Why is dominion or rule so weightie a matter?

Bicause it is impossible to please all men.

¶ Why would not Caligula the Emperour, heare the accusa­tion of any person.

Bicause he would that no man should hate him.

¶ What induced Dionisius to geue ouer his good nature, wherewith he was indued at the firste, and to become cruell at the ende?

[Page]The mockes and cauillations of his subiectes, who mocked him for his lokinge a squinte, and for the grossenes of his bodie, which is a nota­ble example to beware of iesting and backbiting of princes.

¶ Why did Phocion of Athenes blame Demosthenes, because he spake euell of Alexander, althoughe he was enemie to their countrye?

Bicause that Phocion, like a wise man, knewe that it serued for no o­ther purpose but to pricke Alexander forwarde to make warre againste them. Mennon for the same occasion wounded one of his souldiors saying: I geue thee wages to fight with Alexander and not to speke euel of him.

¶ Howe chaunced it that Neuius that excellent Poete, was imprisoned by the Triumuiri at Rome?

Because he was a great Slaunderer, speciallye of princes: wherefore he was constrained, when he was deliuered out of prison, to make twoe comedies, as it were for an honorable recompence: whereof the one was called Areolus, and the other Liontes, wherein he vnsayde againe al that euer he spake before.

¶ Why was Sisithcus the Poete driuen out of the Theatre by the Athenians?

For wryting against them that gaue themselues to Philosophie vnder the discipline of Cleanthes.

¶ Why did the Magnesians crucifie Daffitas the Grammarian vpon the mount Thorax?

Bicause he did speake ill of many, speciallye of Lisimachus their prince and dere soueraigne Lorde.

¶ What is vertue?

It is a perfecte and entire reason, which foloweth the mindes of the wise, and procureth them to shunne and auoide vice.

¶What is Auarice?

A disordinate appetite, a cupiditie insatiable, a disease whiche infecteth the person, making man vile and effeminate. But after the opinion of the Stoiks, Plato declareth that he whiche desireth to be riche, muste geue ouer his appetites and heape no treasure together. Other Philosophers affirme, that couetousnes is a disease that poisoneth the bodie, and maketh the minde effeminate, and can neuer be recouered.

[Page 81]¶ Why was Acchius the king of Lydia slaine?

For his extreme couetousnes, which caused him to make taxes & newe impostes vpon his people, to gather together muche treasout. Wherfore inthende his people did cast him into the riuer Pactolus, which is ful of fine gold, to thintent he might glut him selfe with gold, after which he so much thirsted. The selfe same vice of couetousnes was thoccasion of the death of Crassus, who was slaine by the Persians.

¶ What is liberalitie?

To vse richesse indifferently, that is to saye, to spende nether to muche nor to litle: so that it is as it were a meane betwene Couetousnes and prodigalitie.

¶ Why was Scopas of Thessalia so muche contempned of the wise men in his time?

Bicause he counted him selfe happie, for that his counting house was full of those thinges that neither profited himselfe, nor yet any other.

¶ What is it that maketh a man happie?

The brideling of disordinate appetites.

¶ Why did Piso reprehend the liberalitie of the Emperour Otho?

Bicause he gaue not his riches, but threwe them away. Uertue ca­steth nothing awaie, Uertue vsurpeth nothing of any other mans, Uertue hath nede of nothing.

¶ Who were they that were counted infamouse in Rome?

They that spent their goodes vpon dishonest thinges: and they which did take fines to enriche them selues by vnlawefull meanes.

¶ What was the cause of the euill name of Sylla?

Bicause he grewe verie riche in short tyme, which made him to be sus­pected of briberie.

¶ Why did Plato saie, that to liue quietlye in a Citie, bothe ri­chesse and pouertie ought to be expelled?

Riches maketh a man proude, and pouertie induceth him to euill.

¶ Wherof commeth it that Caesar was once blamed for his liberalitie?

[Page]Bicause being but a priuate man he vsed disor [...]inate expences, vnmete for his degree. And it is to be noted, that that which is Prodigalitie in a priuate person is magnanimitie in a Prince.

¶ Howe did Nicias obteine the fauor of the people?

By spending and geuing his goods liberallie: although he was not very much commended of the wise. Alexandre was greatly praised for despising of worldly goodes, esteming his true richesse to consist in his trendes.

¶ Whiche are lawefull richesse?

Those whiche are well gotten: and suche as d [...] serue vs, and not we them.

¶ What is angre?

It is a certaine boyling blodde, burning in desire to be reuenged vpon him with whō a man is offended, & is alwaies accompanied with wrathe.

¶ What difference is there betwene angre and wrathe?

The one consisteth in the will, the other in the dede: and the one may be without the other, euen as a man may be dronke, and yet notwithstanding is no dronkarde: that is to saye, accustomed to be ouercome with wine.

¶ Why did the Romanes ordeine, that when their Armies did prepare to encountre, certaine bandes should make hast to geue the onset, and therwithall should vtter certeine vehement cries?

To astoine the enemie, and to encorage their owne souldiors to fighte more fiercely.

¶ Of what age ought he to be that is first trained in the wars to make him perfect in the arte of warfare?

The yonger he is, the more perfect he shalbe in warfare: as witnesseth Hanibal, who at the age of tenne yeres followed his father Amilcar in the warres. Scipio toke vpon him to be a souldior at .xvii. yeres of age.

¶Amonges the Auncientes, who hath best deserued the name of a good and valiaunt Capteine?

I am of the opinion of Antigonus, who iudged Pirrhus to be the har­diest capteine that euer serued in the warres, and most happiest, yf fortune had suffred him to liue out his tyme.

¶Why was the campe of Mars at Rome, appointed harde by the Riuer of Tybre?

[Page 82]To thintent after swea [...]ing and exercise of armes, the youthe to washe away their sweate and dust, should entre into the Riuer, not onely to bathe them selues, but also to lerne to swimme, a thing so necessarie in a souldior, as Alexandre repented him selfe of nothing so muche, as for that he neuer learned to swimme.

¶ What causeth Idlenes?

Cato saide that by doing nothing, men did learne to do euill.

¶ From whence came the great hardines wherwith Horacius Cocles was indued, when he susteined such a fierce assault geuen by the enemies vpon the wodden bridge of Tybre at Rome?

Bicause he coulde swymme. And by the same meanes Ceser escaped from his enemies in the warres at Alexandria. Sertorius also vsed the same, passing the riuer of Rodanus.

¶ Why did the Romanes erect an Image of Claelia on horse­backe, and not otherwise?

Bicause they flying from king Porsenna, she feared not to passe through the Riuer of Tyber on horsebacke. Or elles as some saye, bicause she be­ing sente backe againe by the Senate of Rome to Porsenna, she presented him a fayer Horse richely garnished.

¶ Why did Lycurgus make the maidens of Sparta accustoma­blie to runne and wrastle naked?

To make them the stronger to abyde the trauell of childe.

¶ What ought a man chiefely to aske of God, according to the minde of Philosophers?

Good Fortune, after a man is indued with vnderstanding, howe to vse the same.

¶ What maner of thing is it to be very iuste?

To haue the knowledge of diuine and humane thinges.

¶ What is the most grieuouse disease that may happen vnto a Prince?

To loue Flatterers.

¶ Why did Agammenon the king, desire rather to haue in his companie, tenne Nestors, then tenne Aiaces?

[Page]Bicause the man that is wise, is rather to be desired then he that is hardye. For that occasion Antigonus desired alwaies to haue Zeno with him, to geue him councell concerning the affaires of his Realme.

¶ What bokes ought princes to reade, that they might lerne to be good?

Those that geue them admonishment of their duetie: for no manne da­reth speake vnto them that thing without great feare, whiche they maye finde in wryting.

¶ What was the cause of the great frendship of Lisimac [...]us towardes Philippides the Comical Poete?

Bicause he did not flatter, which is many times the propertie both of a Poete and of a courtier.

¶ What is pleasure?

A recreation of the spirite, prouoking mannes minde to thinke to in­ioye any thing, although not grounded vpon reason: and therefore it is al­wayes an enemie to vertue.

¶ What is Ioye or gladnes?

It is a motion of the spirite, proceding of a certaine opinion of a thing which we hope to enioye, and therefore is vn [...]emely for a manne of greate estate, bicause it troubleth the minde, and causeth it to passe the limittes of reason.

¶ Is it requisite then to reioise with measure?

Yea: chiefely to haue respecte to the inconueniencie that might happen by to muche mirthe: as it chaunced to those two Romane women that thought their children to haue bene dead in the iourney of Cannas, which afterwardes sou [...]denly retourned safe contrarye to their mothers expecta­tions, and as it happened to Chilo, who died through to muche ioye.

¶ To what thing oughte a manne to haue moste regarde?

To vertue, then to his health, after that to honest pleasures, and final­lye to richesse.

¶ What is prodigallitie?

It is a perturbation of the minde, diminishing vertue: which consisteth in spending extraordinarily and without order of reason.

[Page 83]¶ What was the cause of the death of Apisius, that wrote so diligently of cokerie?

He killed him selfe with nothing els but gluttonie.

¶ What is Ambition?

It is a troubling of the minde, so vehement, that it consumeth the hart and spirite, with great desire to atteine to glorie, dignitie, and honor.

¶ What is it that a man ought to couet in this worlde?

All thinges that are honest.

What is assuraunce?

It is a vertue proper to highe and lof [...]ie mindes, whiche approcheth night vnto confidence: And the propertie of that vertue is, to make a man alwayes [...]oke with a bolde and merye countenaunce, not studyinge or ta­kinge any care for ought that may chaunce: and properlye it is a tranqui­litie of the minde, wherevnto Phocion greatlye exhorted Alexander the great, but in vaine.

¶ What is Magnificence?

It is a vertue proper onely to princes: because it consisteth in greate and harde thinges, and great expences,

¶ Who is he that worthelye may be called liberall?

Aristotle saith, that it is he which spendeth his reuenue in good order, and vpon thinges desent.

¶ Is there anye difference betwene liberalitie and magna­nimitie?

Great difference: although they seme to be but one. He that is liberall, oughte to haue respect howe muche he doeth spende, what that thinge is worthe that he buyeth, and aboue all thinges that he doe not excede in ex­pence of his Reuenue. The magnanimouse and honorable withoute anye care for publicke expence, hath respecte onelye howe he may do some great and valiaunt enterpryse.

¶ Amonges the Auncientes who hath bene most excellente in valiaunce?

Cesar: And for that cause, Marcus Bibulus, whoe was companion with Cesar, in the office of Edilis, was wont to say that it chaunced vnto [Page] him as it did vnto Pollux: because, like as the temple dedicated to Ca [...]or and Pollux, was called onely the temple of Castor: euen so all the valiance that Cesar and Bibulus vsed together in the time they were collegnes in that office, redounded only to the honor of Cesar and not of Bibulus.

¶ Who was the most excellent amonges the auncientes to acknowledge and recompence a good turne done vnto him?

Pirrhus: of whom it is sayde, that he was thought to haue dyed for an­ger, that he had not time enough to succour one of his frendes.

¶ What is the nature of an vnthankefull man?

To forget the taste of good turnes past, if a man do not perseuer still in doinge him good.

¶ Who loueth more, either he that doeth the good tourne, or he that receaueth the same?

He that receaueth a good tourne, is debter to him that doeth it. The na­ture of the debter is to shunne the company of his creditour, and to disdaine him when he hath not wherewithall to paye him: But the creditour desi­reth none other thing but the health of his debter, whereby he maye finde meanes sometime to be payde.

¶ What is Constancie?

It is a vertue whiche properlye resisteth sorowe, and is contrarye to Inconstancye.

¶ What is the propertie of Continencie?

To vanquishe and subdue the Fleshly lustes. And although it be a har­der matter to vanquishe, then to fight and resist: yet the Auncientes haue better estemed the continent man then the constant.

¶ Amonges the constant who haue bene the most excellent?

Marius, Cassius, Sceuola, Attilius. Anaxarchus, Zeno, Citus Pom­ponius, Leena the harlot, Pirrhus, and manye others, whiche haue bene happie through constancie.

¶ What is trust?

It is a sure hope, and presage of a good turne that we hope for, as thogh it should without all doubte happen vnto vs.

¶ Why was Chysippus disdained of all other Philosophers?

[Page 84]For his arrogancie: for he boasted that he knewe all thinges.

¶ Why was Hipocrates blamed of Arrogancie?

Bicause he wrote to Xerxes king of Persia, that he woulde not vtter his knowledge vnto barbarous people.

¶ And why was Zeuxes the painter also blamed of Arrogācy?

Bicause when he had painted Helena, he saide that Leda her mother for all that she was gotten with childe by Iupiter, had not made Helena so fayre as he had painted her.

¶ Howe oughte a manne to behaue himselfe towardes his frendes?

In suche sorte as a man must thinke that in time to come they should be enemies: although that Cicero maketh a mocke at that opinion, and saith, that it is the poison of frendship.

¶ Howe did Mil [...]iades the sonne of Cimon of Athenes obteine so great renoume?

Bicause there was no man howe poore so euer he was, but he woulde geue eare to his request.

¶ Whye was Viriatus so muche estemed of the Portugalles, who were wont to dispise all other Captens?

Bicause he was readie in fighte, and knewe howe to defende himselfe.

¶ Whye was Philip kynge of Macedonia so negligent and slowe in the warres?

Bicause he thought it better to ouercome his enemie by policie, then with effusion of bloud.

¶ Howe chaunced it that the Lacedemonians, when they hadde obteined victorye by force of armes, didde sacrifice a Cocke: and when they came vpon the enemie by policie, subtiltie, or know­ledge, they sacrificed an Oxe?

Bicause they estemed policie better then strength.

¶ What vertues apperteine vnto strength?

[Page]Magnanimitie, confidence, assuraunce, valiaunce, constancie, stedfast­nes, and pacience.

¶ Why was Fabius Maxi nus crowned vniuersallie through­out all Italie with Grasse?

Bicause that Crowne was ordeined for Captaines and Generalles, that could conducte their souldiors to the warres, and retourne with them againe, without losse and effusion of bloud. After that sorte did Antigonus escape from the furie of Pirrhus.

¶ What ought a man principallie to espect in the warres?

Opportunitie. which Pelopidas, Pirrhus, and Marcel [...]us knowing not howe to vse, arriued very sone to the ende of their liues.

¶ Why did the Lacedemonians beate their children vppon the aulter of Iupiter?

To vse them to be constant, and to indure stripes without making complaint.

¶ What was the reason of a Lawe placed in the .xii. Tables: which was that the deade should not be wepte for?

Bicause weping and teares do witnesse a faynt and effeminate harte.

¶ What meane the Poetes to bring in Princes and knightes lamenting their misfortune?

To mocke them secretely, for without daunger they durste not do it openlie.

¶ Wherof commeth it, that Alcibiades was in his tyme com­pared to the fishe called in Italian Polpo?

Bicause he was of a nature so tractable that he could manne himselfe to all vses and fashions, like to the fishe called Polpo, which taketh his colour of the Sande, where he grauelleth or groundeth him selfe.

¶ Upon what reason did Homere call certaine people of Thra­cia halfe men, and why did he saye, that the house of Protesilaus was imperfecte?

Bicause the people of Thracia liued without women, and in the house of Protesilaus there were none but men. The like affirmeth Menander of the Geti or Gothos. But what good can an housholder do without a woman: surely in mine opinion (I speake i [...] not to please women) no more [Page 85] then a man can liue without meat, or continue without clothing.

¶ Who was the first that taught a man to liue an Actiue liue

Socrates: and as Cicero saieth, suche life is verie agreable to God.

¶ What is vertue?

It is an Armonie, or pleasaunt accorde of Nature, with other good thinges agreyng thervnto.

¶ What is the chiefest goodnes, according to the Philoso­phers opinion?

To fele no kinde of sorrowe as Hierom Rhodiotto saieth: albeit that the Stoiques and Epicurians affirme the contrarie.

¶ Why is Lycurgus amongs al y^e law makers estemed the best?

Bicause he did obserue and kepe that which he him selfe commaunded.

¶ Why did the Poetes faigne, that Prudence was borne or conceiued of the braine of Iupiter?

To declare that witte and vnderstanding (wherof Prudence doeth spring, whiche causeth vs to foresee all thinges is deuine.

¶ Wherfore do the Poetes faigne Philoctetes to be banished from his cuntrie, and to wandre by hilles and dales, dailye we­ping and sighing?

To declare that there is no sorrowe nor accident, howe weightie soeuer it be, which ought to induce man to violate nature, or to kill himselfe.

¶ Wherin consisteth true force?

To abide and supporte all harde thinges, and not to imbase his harte in aduersitie.

¶ Wherfore did the Auncientes wash before they did sacrifice?

To declare that all disordinate thoughtes, proceding of beastly affecti­ons be displeasaunt to Godde.

¶ For what reason did the auncient Romanes tearme God to be Optimum Maximum, so muche to saye right good and verye great? And wherfore did they place Optimum before Maximum?

[Page]The one Epitheton signifieth vertue, and the other puissaunce or might: yet vertue was alwaies preferred as the chiefest.

¶ What moued Anaxagoras to giue all his goodes to his frends?

The more frackely to playe the parte of a Philosopher, to yelde vnto heauen our true cuntrie (Wherof we do take our beginning and yssue) the first fructes of our mindes and sprites.

¶ What was the cause that Ac [...]ius the Poet did make a Co­medie intituled Il Cauallo Troiano: in English, the Troian horse?

A desire he hadde to reprehend those that are slowe of vnderstanding, that wer ignoraunt to vse tyme before necessitie, and not afterwards when [...] fortune did succede. Wherof rose the prouerbe. Sero sapiunt Phryges.

¶ Wherfore did the Romanes terme Fabius Maximus to be the Target of the Romane people, and Marcellus the Sworde?

Bicause the one gaue him selfe to mainteine the common welthe, but the other was eagre and sharpe to reuenge the enemies of the same. And yet bothe they were se [...]te together by the Senates order, that the grauitie of the one might moderate the hardines of the other.

¶ Wherfore did Caesar ordeine two Legions or bandes of soul­diors to be enterteined at Rome, well armed and furnished?

That the Citizens should not be surprised vnwar and noted of negli­gence. Euery Legion was deuided into tenne Cohortes or companies: in euery Cohors was L. bandes or squares: euery Square had .xxv. soldiors. the Legio commonlie conteineth .vi. thousand footemen, and .vii. C. xxxii. horsemen: but Liuie in many places of his Decades, declareth the same to be sometimes more, and sometimes lesse: yet our common accompte of the Legio comprehendeth the numbre and diuision aforesaide.

¶ Wherfore is Pompeius reproued by certeine Historiogra­phers, not to be skilfull and wise enough?

Bicause at the iourney of Pharsalis which he loste, he lefte in an I­slande called Corfu a puisaunt armie, wherwith he might haue stopped the passage of Cesar.

¶ What was the cause of the deathe of the Emperour Otho?

The hazardinge of the battell, his enemies beynge as it were in dispaire.

[Page 86]¶ What difference is there betwene Prudence and viuacitie of witte, otherwise called pregnancie of minde or Sagacitie?

Prudence geueth good Councell, and the pregnaunt witte comprehen­deth and iudgeth the councell which is moost requisi [...]e, the one being very necessarie for the other.

¶ Wherfore was Paulus Minutius the companion of Fabius, estemed so prudent and wise?

Bicause he toke Councell of himselfe in that which he knewe, and fol­lowed the councell of others in that which he did not vnderstand: esteming him to be a sotte and beaste, which had not good aduise in him selfe, and would not obey them that hadde experience.

¶ What is the duetie and propertie of them which be accomp­ted to be fyne witted?

To vse their wittes to eche diuise and qualitie, lyke vnto the fishe Ba­lena, whiche is a great fishe in the Sea, hauing a hole in his hedde, wher­by he taketh ayer, thrusting forth therat great aboundaunce of water, some times here, and sometimes there.

¶ Why was Lysandre so [...]louted and mocked of his owne people?

Bicause he vaunted and bosted him selfe to be the kinseman of Hercules, not doing any signe or token of vertue: but all that he did was by trom­perie and deceipt.

¶ Wherfore was Helanicus of Epirus so greatly estemed for his subteltie?

Bicause all that he did was for the publike wealthe, and not for his owne perticuler profite.

¶ What is Equanimitie, a vertue so muche praised?

It is a certeine purenes and constancie of minde, wherwith we conti­nue alyke in prosperitie and aduersitie, not being puffed vp with pride, or abbasing our minde. Socrates the Philosopher, and Antoninus Pius the Emperour were excellent in that vertue.

¶ Where is the seate of the affections in our bodie?

Ioye resteth in the splen, A [...]gre in the gall, Feare in the harte, Lecherie in the lyuer.

¶ What maner of thing is modestie?

[Page]It is a moderation of our appeties which obeyeth reason.

¶ For what respect did Antiochus geue so greate thankes vn­to the Romaines, that leauing him so little a Countrye, whiche before was a Kinge so mightie, and prince puisaunt?

His modestie didde him to vnderstande that he was discharged of a great burden, which hindred him before often times from slepe, from e [...] ­ting and drinking,

¶ Wherin did Tiberius moste of all declare his modestie?

In that beinge desired to taxe his people, he sayde that it was the office of a good Sheperde to shere his shepe, and not to pull of theyr skinnes.

Dionisius of Siracusa, wherein didde he shewe himselfe praise worthie?

For beinge so modest, that althoughe he were come to the estate of a Kinge: Yet he would not alter the maner of apparel, which he ware when he was a priuate man.

¶ What maner of thinge do ye call shamefastens?

It is a certaine passion which maketh the person blushe, speciallye in anye good and honest matter, and procedeth of a certaine hon [...]stie of minde. Many haue termed it to be the misteris of comelines, and the mother of honestie.

¶ What was the cause of the victorye that the Persians hadde against Astiag [...]s?

The shame that theyr wiues didde vnto theym when they fledde from the Battell, whoe seinge them runne awaye lyke shepe, lifting vp their garmentes, smockes, and all, sayde vnto theym, whither wyll ye, ye cow­ardes and dasterdlye menne, you that dare not stande to the battell. Whi­ther will ye flee? Is there no waye lefte for you, but to perse againe the wombes of your mothers? Whiche manlike woordes although proceding from womens mouthes, made that dasterdly nation to retourne and gaine the battell.

¶ Wherein appered the honestie of Socrates, so muche com [...]mended of the Auncientes?

Manye and sundrye wayes: but speciallye in this pointe, for when he hearde any one talke dishonestlie, he hidde his head with his cloake, vntill the other had done his tale.

[Page 87]¶ What is Abstinence?

It is a vertue of the minde, bridled by reason, drawing vs from disor­din ate appetites, which we haue after the goodes of this world.

¶ What is Continence?

It is a vertue of the minde, which maketh our sensuall appetites sub­iecte to reason: so that by abstinence, couetousnes is refrained: and through Continence, Lecherie is chastised.

¶ Who amongs the Auncients was estemed most abstinēt?

Paulus Aemilius, chiefelye in the victorye that he atchieued of the Persians: and in the enterprises of Spaine and Macedonia: Lucius A­cummius at the ouerthrowe of Corinthe.

¶ And in Cōtinencie, who hath excelled among the Ancients?

Cipio the great, Alexander, and Cesar.

¶ What is it that made the Corinthians infamouse?

Bicause they solde their daughters, to enriche them selues.

¶ What was the cause of the defamation of Messalina the wife of Claudius?

Her dishonest Intemperaunce and filthie lust, who would not sticke to aduenture cumbat with any aduenturouse knight.

¶ Howe did Hieron of Siracusa get so great fame, beinge but the bastard sonne of a poore laboring man?

By great temperaunce, honestie and valiaunce: whiche did so shine in him, that he was made captaine generall of the Syracusanes againste the Carthaginians: and in the ende he behaued himselfe so well, that he was made kinge.

¶ What thinges are very honest?

Those, which without respecte eyther of profite or commoditie doe deserue of them selues to be commended. And honestie is no other thinge, but a prouocation alwaies to do vertuouse dedes.

¶ What was the cause of the glorie of Theseus?

The affection that he had to folowe the vertues of Hercules: whiche [Page] caused him continually to be troubled both in bodie and minde.

¶ In what vertue did Pomponius Atticus excell?

In modestie, the companion of honestie. Such also were Hanibal, Pu­blius Surus, Anaxilaus, Epictetus, and king Philip of Macedonia.

¶ What is the propertie of Chastitie?

To rule and gouerne the affections of the minde, to chase away all dis­ordinate appetites, to conterpeise riot with reason, and in all thinges to be constant.

¶ What differēce is there betwene Chastitie & shamefastnes?

Chastitie is a generall chastisement of our affections, be it either leche­rie, gluttonie or couetousnes. But shamefastnes is tried onely in continu­ing from lechery. Those women then that are chaste, are suche as haue not committed offence, neither in bodie nor thought. But the shamefast are those which haue not had to do with any man but w^t their owne husbāds.

¶ How did Euagoras king of Cyeras obteine so great renoume?

By not deceiuing any man for keping of his promisse, gratefying his trends, for his valiance, for being enemie to vice, & al euel thoughts.

¶ What is moderate sparing properlye?

It is a vertue nere vnto modestie, which is so necessarie vnto man, that without it, he falleth into many vices. It causeth man to spende nothing superfluously, and to spare nothing that is necessary to be spent.

¶ Howe may we godlely increase our goodes?

By moderate sparing, and by tilling the earth.

¶ What is sobrietie?

It is a vertue that ruleth drinking and eating: without which other vertues are obscure.

¶ Howe maye that man become sober that is insatiable in drinking and eating?

By considering the follies which they do that are dronke.

¶ Why did the Lacedemonians vse in their feastes alwaies to cause one to be made dronke, for example vnto their children.

[Page 88]To make their children to abhorre that beastlye vice.

¶ Howe ought a man to drinke?

With suche moderation that he may abate his thirst: auoiding dronken­nes, the disease of the head and stomacke, which continually doe followe the same.

¶What did obscure the greate vertues of kinge Philip and Alexander the great his sonne?

Dronkennes: the like happened also to Cyrus the lesse, to Cato, Pro­machus, and to the sonne of Cicero.

¶What signifieth wine so disordinately taken?

The bloud of the earth, conuerted into poison.

¶ What made Massinissa of such great estimation?

Sobrietie, and his being content with such victualles, as the meaner souldiors vsed to eate. And by that sobrietie he behaued him selfe so well, that at four score and sixe yeres of age, he begat a childe, and at foure score and twelue, he vanquished the Carthaginians.

¶ Why did Solon ordeine that a man should lie with his wife but three times in a moneth only?

To accustome his people by litle and litle to shamefastnes: a thing that aduaunceth not onely women, but also men.

Howe may a man auoide all horrible and fearefull thinges?

By vertue: by which thing onely moste cruell Tirauntes haue bene reformed.

¶ Wherefore did Dimocritus put out his eyes?

To thintent he might not see the prosperitie and insolency of his coun­try men, whiche liued without Iustice, and all kind of vertue.

¶ What priuiledge haue braue and valiaunt men?

To be none of fortunes subiectes.

¶ Is it possible to fynde perfecte valiaunce in one manne alone?

[Page]Homere thinketh not so, and holdeth opinion, that force and valiaunce in respect of other vertues in the same, do many times receiue certaine fu­riouse assaultes. Likewise he supposeth that there be many kindes of va­liaunce: for he praiseth Achilles for his angre, & Ulisses for his wisdome.

¶ Why is it requisite for a souldior to be Cholerike?

Bicause Choler sturreth vp the harte and enflameth the sprite. That is force sayeth Homere, which entreth in at the nose, and chafeth the blodde.

¶ Amonges morall vertues, which is the beste?

I thinke it to be force, whiche by his vertue maketh a man not to feare death in an honorable enterprise, and subdueth his harte to Iustice and wisdome.

¶ Who was the firste that rewarded valiaunce with preci­ouse giftes?

Bachus was the firste that gaue presentes vnto valiaunt souldiors, as Crownes, Speares, Cheines, victories, pictures, and helmetes.

¶ Howe did the wise define that vertue?

Diuerslie. The disciples of Socrates saide, that it was a vertue, which willed man not to feare aduerse fortune: to whom agreed Chysippus. The Stoiques saide that it was an effection of the passionat mind, which made men obedient to the lawes without any feare. The Schollers of Plato saide, that it is a sure and stedfast meanes to chase awaie and receiue (when time serueth) all thinges which seme horrible. Aristotle saith, that it is a meane betwene hardines and feare.

¶ What maketh a man to be lustie and valiaunt?

Desire of honor any glorie.

¶ Itamus the souldior of Atigonus, did he despise deathe for Glorie sake?

No: but was content to dye, bicause being a very wicked person, he abhorred lyfe.

¶ What meaneth it that Timiotheus the Musitian, alwaies when he listed could cause Alexandre the great to entre battell, and take vpon him armes and weapon, and yet coulde neuer moue the braine of Sardanapalus?

That proceded of the nature of eyther of them, which could not be alte­red without great difficultie.

[Page 89]Is there nothing besides Choler that doeth make a man to be valiaunt?

Sorrowe maketh a man to lowre, although the true valiaunt man is constant both in sorrowe and harmes, and sheweth alwaies a good face.

¶ They that chauf through Choler, or sorrowe, may they be called valiaunt?

No: but rather hardie, cruell and furiouse.

¶ Do you thinke it a good thinge to be reuenged vpon the enemies?

Yea: yf the reuengement be done by vertue and valiaunce of harte, and not by a passion.

¶ What is the propertie of a valiaunt man?

Not to feare that thing which semeth fearefull vnto him: and that one­ly for a zeale that he hath to honor, and not by constraint.

¶ Thinke you that despaire doeth not sometimes inflame the hartes of men to be coragiouse and valiaunt?

Virgil thinketh yea, by saying that Optima Spes victis nullam sperare salutem. But I suppose that desperaunce inflameth our hartes againste our selues, and not against others.

¶ Thinke you also that necessitie maketh a man valiaunt?

I wold suppose so: for so much as necessitie constraineth a man to do what she list. And so were the Ambronians constrained by their wiues to fight.

¶ Why did the Santians kill them selues?

Bicause they wer in dispaire that they should neuer recouer their libertie.

¶ Maye a man place hope amonges the number of Morall vertues?

Many haue estemed it to be the quene of vertues.

¶ Who is the master of all thinges?

Use. For which cause the Souldior that is not accustomed to battel [...], dareth scarce shewe his face to the enemie.

[Page]¶ Whervnto ought a good Capteine principallie to haue re­specte?

To common profit, rather then to his owne perticuler commoditie. Suche was the aduise that Pelopidas the Generall of Thebes receued of his wife, as he was going to the warres.

¶ What is the chiefe ende of magnificence?

To gette Frendes.

¶ Why were Caeseres giftes beste estemed, although they were lesse then others?

Bicause he gaue them with a good will, and with his owne hande. Uoluntarie gi [...]tes do engendre more fauor towards him that geueth them: and bindeth him more that receiueth them.

¶ In what thing is magnificence most apparaunt, eyther in building and repayring of condues and mines, or in Sepul­chers, Temples, Steples, Labyrinthes, or Libraries?

I thinke the building and foundation of Cities: for it acquireth and winneth vnto man great reputacion, and the memorie therof is more then for euer. As appeareth by the fame of Tyton the father of M [...]nnon, S my­ramis quene of Babilon, Smirra the quene of the Amazones, Philotidas Nelius, [...]thamantes, Teucer, Antiochus, Perseus, Alexandre, Augustus Caesar, Marcellus, Titus, Labienus, Liuius, Mutuis, Pompelius, Corne­lius, Sempronius, and other builders of Cities.

¶ Why did the Persians establishe a lawe against those that were ingrate?

Bicause they knewe ingratitude to be the spring of all vice, the enemie of nature, the poyson of amitie, and the ruine of gentlenes, and benignitie.

¶ What was the cause of the deathe of Epaminondas?

Bicause he would haue saued his Armie besides Mantinea. The like did Paulus Aemil [...]s, although Uarro his companion did the contrarie, through whose temeritie and necligence the Romanes receiued that great ouerthrowe at Cannas.

¶ Wherof came it that the ordinaunces which Lycurgus made for the state of the warres were so greatly estemed?

Bicause they still tended to honorable victorie.

[Page 90]¶ Howe like you the sayinge of Caesar, whiche is that a man ought not to violate Iustice, but at such tyme, when he desireth to reigne and gouerne?

Forsothe I lyke it so well, as a thing most vnrighteouse and wrongful.

¶ What was the cause that the Lacedemonians loste their Mo­narchie and Empire?

The vnsaciable desire that they hadde to surmount the whole worlde, which caused them to haue enemies on euerie syde. The lyke incited the kinges of Grecia against Athenes: wherfore mediocritie is commendable in all thinges.

¶ Wherof proceded the ordinaunce that the Grekes made, to punishe the Souldior that had abandoned the weapons of de­fence, and not them that had cast away the weapons of offence?

Bicause the Souldior should be better aduised to defend himselfe then to assaile. And for that cause the Romanes in the warres did put their bra­celetes vpon their lefte arme, and not vpon their right.

¶ What is Magnanimitie?

It is a certeine greatnes of courage, wholie bent and disposed to honor, in suche wise as he can not be stoute or magnanimouse, which is not ho­nest and vertuouse.

¶ Wherfore was the Temple of vertue placed by Marcellus, before the Temple of honor?

To declare that honor is gotten by vertue.

¶ What is the propertie of him y^t is magnanimouse & valiaunt?

To enterprise and do things difficill and great, without hope of recom­pence, and with modestie and subrie [...]ie to talke of the same.

¶ What is the principall vertue that a Prince can desire?

To aspire to be the best in doing well.

¶ What moued Caesar to s [...]nde home Ptolome king of Alexan­dria his prisoner, considering the ill willes that the Alexandri [...] hare vnto him?

Bicause he thought to winne more honer to fight with a kinge, then with a multitude [...], oute a [...].

[Page]¶ What was the ouerthrowe of Galba?

Bicause he committed his gouernment to an other, and would not vn­derstand the state of the same, but referred all to certaine noughtie persons which were about him.

¶ Wherefore would not Alexander geue eare to the counsell of Parmenio, who aduised him to assaile his enemies in the night?

Bicause he estemed that, rather to be the acte of a thefe then of a valiant captaine, which ought to fight by vertue and not by policies.

¶ What maner of thing is Slouth?

Tullie doeth say, that it is a certaine feare which the slouthfull manne conceueth in him selfe of the labor & paine that he ought to do, and is con­trary to diligence. Demosthenes was not to be reprehended herein, for he was angry that day that he sawe an artificer or crafts man rise before him, for which cause, Pithias the Oratour was wont to saye, that the workes of Demosthenes did smell of the oile and candell.

¶ What was the cause that [...]ib [...]rius the Emperour loste the whole countrye of Armenia which was taken from him by the Persians, Missia by the Danes, and Samothracians and Fraunce by the Almai [...]es?

Slouth and feare of trauell, geuing himselfe daie and night to the de­lightes of Ladies in the Island of Cypres.

¶ Whye did the people of Saba the nexte neighbours of the Nabathei geue themselues so much to Idlenes, considering the diligence and industrie of the saide Nabath [...]i their nexte neigh­bours?

The fertilitie of Saba made them slouthfull, and the barrennes of the countrye of the Nabathei made them vigilant and industriouse.

¶ Why did Euripides introduce Theseus to consider and talke of all the euils that can happen to man?

Bicause a stripe foresene, doeth hurt a man the lesse.

¶ What is mercie properlye?

It is a certaine heauines arysing of an other mans griefe: whiche, as some say, ought not to moue the mindes of the good, but rather they ought to content them selues with their innocencye, without takinge paine or [Page 91] care what the wicked do susteine and abide.

¶ What is Felicitie?

It is an aboundaunce of Spirituall, corporall, and earthlie goodes.

¶ Why was Archagathus y^e Surgeon made a Citizen of Rome?

Bicause he was very mercifull and cunning in his cures: that the like of whom, the Romaines neuer sawe.

¶ Whye was Antonius the Emperour surnamed Pius?

Because he reigned without effusion of bloud: and was so mercifull as euer Cesar, Alexander, or Uespatian was.

¶ Why do Souldiors loue hunting?

Bicause it is like vnto the warres: which is the place where euerye man may learne to liue vertuously.

¶ Whiche is the godliest exercise that a man can learne?

Husbandrye: in which there is not onelye profite but pleasure?

¶ Where is the best walke that can be founde?

That walking place which is furnished with wise men.

¶ Whereof proceded the great estimation of Homere?

Bicause his workes are so full of learning, and verye good to encorag [...] mens heartes to vertue.

¶ Whye were the Greke aucthors counted great lyers?

Bicause they confounded histories with fables: suche as Herodotus and Hellanicus be.

¶What is the propertie of Iustice?

To deceaue no man: euen as the propertie of wisedome is not to be de­ceaued.

¶ When is it lawefull to lye?

For safegarde of the goodes or the life of an other: as Chil [...] did, when he forsware him selfe, to saue the life of a certaine man.

[Page]¶ What is the propertie of a gloriouse man?

To beleue rather that which is spoken of him, although it be false, then that which he perceiueth in dede to be in him selfe. For that cause was the [...]able of Iuno and Ixion feygned.

¶ What is the propertie of a vile and noughtie man?

To hide the truth for feare: which neuer chaunceth to the valiaunt and honest, who cannot abide that any man should lye.

¶Why did the Poetes say, that veritie was the daughter of memorie and tune?

Bicause she cannot be longe hidden.

¶ From whence came the wh [...]le that Ixion doth turne con­tinually, as the Poetes doe faigne?

It is the true token of a common liar, who, the nerer he thinketh he is to vertue, the further he is from it.

¶ Why did the Egiptians ordaine that a vacabonde and com­mon Iester should not be taken for a witnesse?

Bicause suche people are not worthie to be regarded: and for a little bribe, they are redie to all mischiefe.

¶ Wherfore did the Romanes forbid playing for money, ex­cepte it were in warrelike exercises: as to throwe the barre, to daunce, to wrastle, to vaute, to playe at defence, and other suche like pastimes?

Bicause in other pastimes, Fortune ruleth, and not vertue.

¶ Why did [...]pelles the Painter set his tables abrode, for eue­ry man to viewe?

That he might vnderstande mens Iudgemente of his faultes. As appe­red by a Cobler, who founde faulte in a pantofle or slipper which Appel­les had made.

¶ What mischiefes do Flatterers bring?

They corrupt all good maners: they tell lies in stede of truth: they doe euell in stede of good: vice in stede of vertue: and are ordayned to destroy [...] the good, and those that do righteouslye.

[Page 92]¶ Why would not Socrates suffre himselfe to be praised of a yonge man?

Bicause that praise in presence is a kinde of Flatterie.

¶ Whye did the Romaines so much disdaine Prusias kinge of Bitbinia?

Bicause he was the greatest flatterer that euer was borne. In so much that his flatteries were the cause that it was ordeyned at Rome, that no kinge shoulde come thither, withoute licence of the Senate obteyned before.

¶ What is Flatterie properly?

It is a vice proper and perticuler to vyle mindes, to women and cow­ardes: for it procedeth of nothing els but of feare.

¶ What is shamefastnes?

It is a kind of feare to fall into any infamie, or to be blamed for anye dede doing, or to be worthelye reprehended for some faulte. Therefore Ci­cero did terme it to be the Tamer of euell thoughtes: for she withdraw­eth man and preserueth him from committing any offence.

¶ To whom ought a man to be shamefast?

To children onelye: for to a man of age it is vnmete to blush, and to say, I had not thought to do it.

¶ Who is he that worthely may be counted valiaunt?

He that loueth life, and feareth not death.

¶ What is death?

It is an ende: from which a man ought not to retire, but to go to it ioy­fullye: and as some saye, it is a gest geuen of God to menne, by a singuler grace.

¶ Whye didde Mallius saye in the oration that he made at Rome against Furius and Aemilius, that enuie was bleare eyed, and had a verye euell sight?

Bicause that the enuiouse man considereth those thinges whiche are nexte him, and not them a farre of, whiche should be more to be enuyed, yf enuie were a vertue.

[Page]¶ Why is Enuie compared vnto fier?

Bicause it alwaies mounteth: for there is no man so mightie, that enuie will sticke to assaile, and surmounte him also, if it be possible.

¶ What was the cause of the deathe of Socrates, being so in­nosent a man?

The enuie of the Athenians: a vsuall thing in that citie: which caused also the death of Themistocles, and Aristides the iuste.

¶ Why do the Poetes faigne that Marcias was beaten of A­pollo, and Thamiras had his eyes put out by the Muses?

To declare that howe mightie soeuer a man be, he hath some bodie that goeth about to make him selfe equall with him: which is a passion almost like vnto Enuie, but not so muche different from vertue.

¶ What was the cause of the soudeine deathe of Diodorus the S [...]phistre?

The thought that he toke, bicause he could not resolue a question that Stilpho the Philosopher put to him in pastime. And excessiue thoughte ought not to fall into the harte of a vertuouse man.

¶ What meane the Poetes, by faigning an Eagle alwaies to gnawe the harte of Frometheus?

To declare the continuall studie of Prometheus, who was very lear­ned, and wise in Astrologie.

¶ Wherof commeth it that in the tyme of Ptolome there were found so many Mathematicians: in the time of Xerxes so many pleasures: and in the tune of Nero so many Musitians?

Bicause subiectes do alwaies geue their mindes to that which pleaseth their Prince.

¶ Wherin did Vespasian most declare his wicked nature?

Bicause he surrendred the greatest offices into the handes of the grea­tes Bribers, that afterwardes he might haue their goodes confiscat.

¶ Why did the Persians ordeine, that he which procured to establishe newe lawes amonges them, should be put to death?

That they might alwaies con [...]inue in their olde customes.

[Page 93]¶Howe may the Iuste and vniust be knowen?

By lawe, and not by nature.

¶What is the foundation of Lawes?

Uertue.

¶Howe did Chrysippus pain [...]e Iustice?

In forme of a virgin, hauing a seuere, graue, and fearefull countenaunce and yet neuerthelesse honorable, Shamefast, humble, and full of maiestie.

¶What is Nobilitie without vertue?

It is a thing stuffed with pride and violence.

¶Shewe me I pray you, what thinges are contrarie vnto vertue, and which are like therevnto.

The contrarie of wisdome is folishnes, and the like to it is subtiltie. The contrarie of Constancie is inconstancie, and his like is obstinacie. Strength hath for his contrarie feoblenes of harte, and hardines for his like. Iniustice is contrarie to Iustice: but crueltie is kinne to Iustice.

¶ Why would not Plato returne home to his citie, although he was greatly required thervnto by the people?

Bicause they would not vnderstand iuste and reasonable causes: and bi­cause he could not gette them by any meanes to acknowledge the same.

¶What is Innocencie?

It is a certeine nature so well ingrauen in the harte of a man, that it [...]useth him that he can not, nor may not do hurt to any man.

¶ What is he that worthelie deserueth to be called happie?

He that goeth about moost of all to resemble God.

¶ Which be the vertues that do conduct or bring vs to heauen?

Charitie, fayth, hope, pietie, Religion, and godlines.

¶ What thinges are contrarie to them?

Hatred, incredulitie, despaire, impietie, Hippocresie, and wickednes.

[Page]¶ Which are the morall vertues?

Prudence, Iustice, strength, temperaunce, magnanimitie, magnificence, liberalitie, stoutnes of corage, mekenes, innocencie, continencie, grauitie, fidelitie, and Shamefastnes.

¶ Which be the vices that are contrarie to the saide vertues?

Imprudencie, Iniustice, furie, intemperaunce, pride, vaine glorie, coue­tousnes, fearefulnes, choler, noysomnes, incontinencie, rashenes, infideli­tie, and boldenes.

¶ Is vertue the soueraigne goodnes it selfe, or the way to at­teyne therevnto?

It is the Laddre to clyme therevnto.

¶ May vices be tourned into vertues, and vertues into vices, by the varietie of the time, places and customes, or not?

Yea, considering the diuersitie that is amonges the people, in their ma­ner of liuinges.

¶ Maye a yonge man be wise?

Wisedome commeth not, but by a longe space.

¶ Nobilitie, doeth it procede of vertue?

Yea: and of nothing elles.

¶ What is requisite in an Historie?

That it declare first the Counsels, and after the deede, and thirdely the issue, called of the latin Aucthors, Euentum.

¶ Why were lawes established?

To bridle the wickednes of our mindes.

¶ Which is the moste daungerouse Ignoraunce?

Not to knowe God: and afterwardes not to knowe himselfe.

¶ May a Capteine ouercome Fortune with prudence?

Uerye hardlie, c [...]nsidering that Fortune is by the Poetes made a god­desse, and placed in heauen.

[Page 94]¶ Why is vertue so muche to be beloued or imbrased?

Bicause she is conformable to reason.

¶ Why ought not wise men to feare deathe, but rather to de­sire the same?

Bicause that this our lyfe is nothing els, but a prison.

¶ What Poetes are to be eschewed and chased?

Those that write onely to please and delight the cares, and to corrupt youthe.

¶ Wherin consisteth the force of an armie?

Some saye that it resteth in counsell, others in the fortune of the Cap­teine: some saye that it consisteth wholie in the hartes of the Souldiors, others in strong holdes, and some that the Souldiors be well armed and appointed.

¶ What warres be lawefull?

Those that be made, to obteyne peace.

¶ Why was Octauian the Emperour estemed happie?

Bicause he reigned in peace .lvi. yeres.

¶ Is it a fable or Historie that Gyges, by vertue of a ringe that he had, was made king of Lydia?

If it be true that Polycrates the Tyraunt, by reason of a stone called a Sardone, did auoide all daungers: and yf it be credible that Appollonius did lyue a hundred and thirtie yeres, alwaies as it were at the floure of his age, by vertue of .vii. ringes that Iarcas gaue him: and yf a man may be­leue the two ringes forged by Moyses, the one for loue, the other for obli­uion: and yf the ringe of Bactus be true, this historie of Gyges may al­so be beleued.

¶ Why did they prepare Arkes and Pageantes of triumphe at Rome?

To sturre men to vertue.

¶ What was the true meaning of the three Sirenes?

They were three harlotes, which with deceiptes, and with swetenes of their voice vsed to deceiue those that wer geuen to banquets & pleasure,

[Page]¶ Why was the Temple of Diana of Ephesus erected?

Some thinke that it was built by the will of God: some saye that it was for religion, or for the pryde of men.

¶ Why is it saide that worldly pleasure is like to a Lab [...] ­rinth or mase?

Bicause the entrye therof is easie, but the comming out very harde.

¶ Why did Nature make Mercurie?

To make Alchimistes fooles, and couetouse men poore.

¶ Whereof procedeth it that the Philosophers of our time, are for the most couetouse, and of euell life and maners?

They tourne vertue into vice, because they see princes to make nowe no accompte of those that be vertuouse.

¶ Whereof procedeth the credite that Flatterers haue of Princes?

Princes for the most part be great louers of thēselues: and therfore do loue those y^t do praise thē: in which point they do resemble certaine beastes which can scarce see at none daies, and in y^• darke their eyes be very [...]iere.

¶ Whereof commeth it that dogges do alwaies barke at those that be ill apparelled, ragged and torne like beggers?

Those are the dogges of the Cities, accustomed only to see people rich­ly and well apparelled: and contrarywise the Countrye dogges do neuer barke at any peasant or begger.

¶ Why is wine forbidden women in some countries?

Bicause it prouoketh lechery: a thing very vncomely in women▪

¶ What meaneth this prouerbe. Take away the light, and euery woman is of like conditions?

Perhaps bicause they would be all nought, if shamefastnes did not let thē

¶ Wherof commeth it that for the moste parte the learned haue very euil sight?

It commeth of the paper which they do oftentimes handle: for there is nothing more hurtfull to the sight then whitenes. Or els we mighte [Page 95] rather saye, that muche Studie doeth coole the partes of the bodie, speci­allye those, which are colde by nature, as the braine, the stomacke, and hindreth digestion: in such wise that by euel digestion, Fleame ingendreth in the bodie, and stoppeth the cundith: then the eyes as partakers of suche passions, are debilitated.

¶ Of what power is Nigromancie and Witchcrafte?

If a man may beleue the dreames of many writers, it can staye the course of the element and of the sonne, it can make the mo [...]e to be as redde as bloud, appease the windes, make the earth to tremble, enchaunt bestes, and cause a man or woman to be loued perforce.

¶ But howe can the Nigromancer do such strange things▪

With parfumes, coniurations, cerimonies, charmes, and carecthers.

¶ What is he that is like vnto the image of Sardanapalus?

A man well proportioned of bodie, but of brutish nature.

¶ What doth fortune represent, with her apple of golde?

That good spirites are accompanied with good Fortune.

¶ What meaneth a Plough, in the handes of a Laborer?

That trauell is the true treasure of man.

¶ What signifieth a wolfe carrying a lambe in his mouth?

A man that careth not what hurte he doeth to another, so he himselfe haue the profite.

¶ What betokeneth a man with his purse open?

That a wise man spareth nothing for his health.

¶ What signifieth a ship sonke in the bottome of the Sea?

That the perill of other ought to make vs take better hede.

¶ What doth the Antes carrying of corne represent vnto vs?

Those that liue of the sweat of other mens browes. They teache vs also in youth to prouide for age, as they in haruest do prouide to liue with­all in winter.

¶ Howe may we represent gratitude and acknowledginge [Page] of good turnes which we haue receaued?

By a Storke that nourisheth the damme.

¶ And great trauel w^t litle profit, how should we paint that?

By a child that swimmeth.

¶ What is to be vnderstanded by a Serpente?

That an euell disposed person, cannot accustome him selfe to goodnes.

¶ What signifieth a man that is painted with golde in the right hand, and fier in the left?

That he is not worthie to be a partaker of the felicitie whiche hath done no frendship in time of aduersitie.

¶ What doth he betoken that breketh his hed against y^e wall?

That he estemeth his life but a litle, which contendeth with great men.

¶ What representeth a Quadrant vnto vs?

That nothing ought to be done without counsell.

¶ What is enuie?

An horrible monster.

¶ Where is her habitation?

At the Courte.

¶ If she should happen to be banished from thence, whether would she goe?

To Monasteries and Conuentes.

¶ Wherof procedeth it that children do not loue the father so well as the father doth the children?

Loue is alwaies aduaunced, & doth neuer turne backe againe: specially for the desire y^t a man hath to make his posteritie perpetuall. Or rather it pro­cedeth of this, y^t the father hath nothing of the sonne, but the sonne hath and holdeth all of the father.

¶ Wherof cōmeth it that although euery man is desirouse of knowledge, yet very few do apply thēselues to sciences & artes?

[Page 96]Bicause to attaine to sciences, great paine is to be taken: and man is subiecte to his pleasure, a thing contrary to contemplation. Or els some do wante the right way and meane to studie.

¶ Why is Philosophie painted naked?

Bicause both in veritie and Philosophie, there nedeth no couerture: but it is necessary that all thinges be handled plainely and purely, and oughte to be voide of all sophisticall colours and carnall affections.

¶ Whye did Euripides saye in his Tragedie intituled Medea, that womens wit is vnapte to goodnes, but very well encline [...] to vnhappines?

Bicause a woman is a creature vnperfect: and where perfection is not, there can rest nothing that is good.

¶ Why is the counsell that a woman geueth vpon the soubden of much estimation, and that which she doth deuise and studye nothing worth?

Euen as vnreasonable creatures are induced and prouoked to their acti­ons, without any resistaunce, by a certaine superiour occasion, whiche is Nature: euen so the woman although of her selfe she be euill, yet the vn­derstanding and knowledge that Nature hath geuen her (which wil not be deceaued, ne yet abuse or deceue any person) doth prouoke her at the first motion to geue good aduise. But yf she haue [...]easure by studie to followe her owne inclination, all that she will do shalbe nought worth.

¶ Whye be women more couetouse then men?

Bicause they knowe that no man will set by them without riches.

¶ Whye be reasonable creatures o [...] so shorte life?

The perfection of transitorie thinges is not mesured by time: for the life of reasonable creatures, although it be shorter, yet is more desired then the life of brute beastes.

¶ Why is death called the last of all terrible things?

Bicause she is terrible both to thē that thinke to be immortall, & also t [...] euell liuers, and to those that die of a violent death: but not to others.

¶ Why is nesing demed a good signe, and not yexing?

Bicause nesing commeth from the head, which is as it were the lorde and ruler of the bodie.

[Page]¶ Why is it a thing so shamefull to kill a woman?

Bicause she is weake, and not able to resiste.

¶ Why did the painter Phidias painte Venus setting her feete vpon a Tortoise?

To declare that a woman of honor is no runner out of the dores, but kepeth her selfe within her house.

¶ Wherof commeth it that many Ladies haue so greatly este­med the leaues and seede of Agnus Castus?

Bicause it is enemie to Lecherie.

¶ Why did nature ordeine, that when Bees do engendre, no man can see them?

To teache vs shamefastnes and modestie.

¶ Wherof commeth it, that in reding a certeine Aucthor, some do gather that which pleaseth their mindes: and others do refuse and reprehend the same?

A wise Aucthor shall studie to be briefe, and not obscure, and shall haue a gyfte to teache, to be of good inuention, digested by good order: accompa­nied with graue sentences and good examples. Suche an aucthor com­ming into the hands of a studiouse man, maketh him (for the singularities that he fyndeth) to collect that which serueth for his purpose, leauing the reste, to be of no value and regarde.

¶ Why are clothes of Silke better estemed, then those of woll?

Bicause silke is more fyne and lighte, better colored, more bright and oriente then wollen.

¶ What is it that bredeth enuie moste in man?

To be sadde and melancholique.

¶ What maner of motions hath enuie?

Slowe and heauie.

¶ Of what age is she?

Olde, croked, withered, hauing a pale and leane face, her tongue in­fected with poyson.

[Page 97]¶ From whence commeth the beautie that is in the neckes of Pigeons, and in Peacokes feathers?

Of the varietie and diuersitie of colors.

¶ What is the propertie of mans harte?

To faigne and dissemble.

¶ Why is the Cameleon so meruelouse?

Bicause he transformeth him selfe into all colors.

¶ Wherof commeth the brightnes that is in rotten wodde?

Nature sheweth vs therby, that there is nothing so abiecte, but it hath some vertue.

¶ What is the propertie of the Sirenes?

To bringe deathe by singing.

¶ Wherin consist the effectes of vertue?

In wordes and in dedes.

¶ Howe may a man seme gentle in his behauior?

By his gate or going, by countinaunce, by his maner of liuing, and a­boue all thinges by his ciuilitie.

¶ Howe are secret aduertisementes disclosed?

By letters, by weapons, in loue, and by courses of armes.

¶ Howe muste a man do reuerence?

By putting of his cappe, and bowing downe his hedde.

¶ Howe ought a man to obey his Superiors?

with fidelitie, good will, deuocion, feare, and hope.

¶ Howe is a man modest in his behauiors?

When his hande is on his stomacke, his eyes loking on the ground, and his mouth shutte.

¶ In Chiromancie, what signifieth it when the mount of the [Page] Sunne is eleuated, or bowing downewarde?

It betokeneth muche good, or muche euill.

¶ And that of Mercurie?

Goodnes or dulnes of spirite.

¶ And that of the Moone?

Happie or infortunate voiages.

¶ And Mars?

Good or euill fortune in battell.

¶ And the Triangles?

Strength: euen as Angles do signifye richesse.

¶ Howe is the life of man deuided?

Into a life contemplatiue, Ciuile, solitarie, and wilde.

¶ What thing is most hardest to be tamed?

Necessitie: which the goddes themselues can not resist.

¶ What is requisite to be considered of our birthe?

The conception, the fourme, the byrthe, and nourishment,

¶ From whence commeth deceipt?

Of Truste.

¶ What be the properties of a wise man?

To rule the Starres, to knowe and gouerne himselfe, not to quayle through the assaultes of Fortune, with good discretion to spend the time, not to be afcarde of death, and to liue neither in feare nor hope.

¶ What is the state of a couetouse man?

Neuer to haue reste, and to be alwaies gaping after Richesse,

¶ What is the estate of Courtiers?

To be nourished with hope.

[Page 98]¶ What is the estate of him that loueth vertue?

To aspire alwaies to honorable thinges.

¶ Which are the goodes of the soule?

Uertue and her traine: honor, glorie, quicknes of sprite, memorie, coun­sell and discipline.

¶ Wherin consisteth true Philosophie?

To endeuor to liue vertuousely.

¶ What is a chaste woman?

A miracle of miracles, the pathe waie to immortalitie, a heauenlie thinge, and an i [...]estimable fortresse.

¶ Chroniclers, can they set forthe or illustrate the fortunes of noble men?

Yea.

¶ And Poetes likewise?

They do no lesse delight, then instructe.

¶ Which be the goodes of the bodie?

Healthe, beautie, strength, aptnes, and a ioyfull olde age.

¶ Which be the goodes of Fortune?

Nobilitie, Richesse, Frendes, dignitie, an honest wife, many children,

¶ What is Felicitie?

Fortunate vertue.

¶ Which be the trewe goodes, and which the counterfeate of the bodie, of the soule, and of Fortune?

The counterfeite goodes of the bodie are, deformitie and sickenes: Of the soule, vice and ignoraunce: and of Fortune, base estate and pouertie.

¶ What is miserie?

It is a viciouse and infortunate life, full of sorrowes and per [...]es.

[Page]¶ Wherein consisteth the Musicke of the soule?

In temperaunce, but as some holde opinion in strength.

¶ What is the office of an excellent Painter?

To knowe sundrye kindes of beastes, the differences of their sexe, their age, their properties, and other thinges.

¶ Why wer the wise women called Sibillae estemed diuines?

Bicause they wer the Secretaries and Trompets of diuine misteries.

¶ Whether is it harder to vanquishe a monster, or to bridle the affections?

The affections are most hardest to be subdued.

¶ What is the office of a conquerour?

To pardon the conquered.

¶ What be the properties of harlots and Courtizans?

To be full of wilie fetches, dampnable deuises, tirannous, scornefull, subtill, licorous, euell conditioned, with alluring lookes, and shamelesse ge [...]ures.

¶ Why do men loue to weare ringes?

Bicause the same by circle resembling the heauen, and the precious stone the starre, besides that for the most parte they are endewed with meruay­lous vertue, they giue also a certain gladnes to the eie, & to y^e hand an honor

¶ Howe is the chastitie of Lucretia knowen?

By her death: as the like of Penelope, by longe abode Uirginia by the disdaine of her father: the Almaine ladies by the halter, wherewith they were hanged. Cloelia by the siue: Sulpitia by the Temple: Dido by her ashes: and Hippo by her leaping into the sea.

¶ Which be the instrumentes of Chastitie?

The Target of Medusa, the neckelase of Iasper, and the chaine of Dia­mantes and Topazes.

¶ Wherof cōmeth it y^t the palme tree representeth cōstancie?

Bicause the more it is oppressed, & the greter weight it hath, y^• better it is.

[Page 99]¶ What is the propertie of age?

To make a man to be of good experience, wise in his doinges, of good councell when time requireth, modest and temperate in worde and dede, and graue in considerations.

¶ Why ought a man to auoide carnall loue?

Bicause his pleasures do incontinently decrease, but his sorowes doe still remaine: and he is stuffed with vanities, dreames, and vaine hopes.

¶ What is carnall loue?

It is a furor full of care: a strong sorowe, and a weake strength.

¶ What properties haue the fountaines of Chius?

To make a man foolish and harde of vnderstanding,

¶ And those of Paphlagonia?

To make them dronke that drinke therof.

¶ And that of Suses?

To make the teeth fall.

¶ And that of Tharsa?

To make the voice pleasaunt and armoniouse.

¶ And that of the Sonne?

To burne in the night, and to be colde in the day.

¶ And that of Garramanta?

To friese twise in the day, and burne twise in the night,

¶ And that of Exampus?

Bitter, filthie, and nought.

¶ And those fountaines of Arabia?

To make cattell chaunge their heare.

¶ And that of Epirus?

[Page]It lighteth that which is put out, & putteth out that which is lighted.

¶ And that of Carthage?

To cast forth oile to heale beastes withall.

¶ And that of Neptune?

To make them to die that do drinke thereof.

¶ And the water of the floud of Dalmatida?

To make him amorouse that drinketh thereof.

¶ The Rubie, wherefore is it good?

Against poison.

¶ And the Granat?

To exhilarate and content the person.

¶ And the Balais, what is his propertie?

Neuer to be hoate with any fyre.

¶ And the Saphire?

To make humble and chast.

¶ The Iacint stone, the Ametist, Sardonie, and the Asbeste, wherefore be they good?

Against the plage, dronkennes, euell fortune, and fyer.

¶ The Chrisolith, Gyrassol, the Iasper, the Turquis, and the Aga [...] wherefore serue they?

To restablish the braine, to make inuisible, to staunch bloud, to escape [...] daunger, and to geue good breath to him that runneth.

¶ The Beral, the Cassidonie, the Corneline, the Corall, the Chris­tell, and the Adamant?

To make the person amorouse, to preserue the vnderstanding, to mitti­gate hatred and anger, to resist lighning, to quenche thirst, to drawe fleshe and yron.

[Page 100]¶ Which is the most worthy person, the man or the woman?

God hath alwaies geuen encrease of excellencie vnto the last creatures that he created. And bicause the woman was last created, and is as it were the chiefe of the worke of God: she is truely the worthiest of al, being made of the most excellent creature that God created, that is to saye of man.

¶ Which is most subiect to their appetites, either the man or the woman?

The woman was most purified in her creation: and so she subdueth her appetites best.

¶ Tel me the properties of the Phenix, the Egle, the Swan, the Faucon, the Popingay, the Crane, the Pelican, the Pe­cocke, the Nightingale, the Turtle Doue, the Pye, and the Crowe?

To be immortall, high minded, a good singer, to haue good winges, to be beautifull, vigilant, amiable, gloriouse, delectable, sadde, chaste, royall, and to prognosticate the time to come.

¶ And the Larke, the Cocke, the Quaile, the Swallowe, and the Storke, what properties haue they?

To be pleasaunt, magnanimouse, delectable, sadde, and mindfull of a good turne.

¶ And the Lion, the Tigre, the Elephaunt, the Unicorne, the Beare, the Hyena, the Wolfe, the Panther, the Rinoceron, and the Leobert?

To be vigilant, swifte, obedient, humble, furiouse, inhumaine, a deuou­rer, to smell well, to be fayer, and of great courage.

¶ The Beuer, the Harte, the Squerill, the fallowe dere, the Ape, the Foxe, the Graye or Brocke, the Marteine, and the Wolfe engendred of the Harte?

To be prouiding, of longe life, nimble, fearefull, a Counterfecter, craf­tie, slepie, honorable, and spotted.

¶ What signifieth the colours of white, grene, yealow, golden, pale yealow, orenge coloure, blew, pale, and carnation colour?

Truth, hope, gladnes, diminution of amitie, inconstancie, heate, and r [...] ­ [...]engement, frendship, treason, and sorowe.

[Page]¶ The chaungeable color, the violet, the skye coler, and th [...] Tawney?

Inconstancie, gouernement, highe estate, and lowe.

A pointe in Palmistrie, and a parte of manans hande.¶ The mount of Venus being eleuated or declined, what signi­fieth the same?

Loue or hatred.

¶ The mount of Saturne a nother token of Palmistrie, what signifieth the same?

Richesse or pouertie.

¶ Howe ought euery age of man to be gouerned?

Sucking babes with milke, the Infant with roddes, the childe with shame, the yong man with good discipline, the man with armes, the olde man with good counsell, and the latter age is decrepit and twise childishe.

¶ What be the tytles of the Sunne?

The sunne is called the father of the daie, the gouernour of nature, the life of the bodie, the eye of the world, the harte of nature, the kinge of the Starres, and the visible sonne of God.

¶ Which be the winges of Time?

The time paste, the time present, and the time to come.

¶ What be the teeth wherby time doth consume all thinges?

The daie, the night, lyfe and deathe.

¶ What is the cause that in our time men be not so excellent as they haue bene in times paste?

It is Nature which dailie groweth worse and worse, or els it is be­cause vertue is not so muche commended or estemed at this present, as in times paste it hath bene. Or els it may be saide, that it is the custome of each age to make complaint of the present state.