Imprimatur THO. WEEKES▪ R. P. Episcope Londinens. Cap▪ domest.

Octavo die Maij.

Astro

logus▪

THE RESOLUER; OR Curiosities of NATURE

Written in French by Scipio Du Plesis Counseller and Historiographer to the French King.

(Vsefull & pleasant for all.

GOD and Nature hath done nothing in Vaine.

Arist: lib: 5. Cap: 8.

Plato▪

Aristotle

Iason.

W. Marshall.

London Printed by N. & I. Okes.

Anno Domini▪ MDC XXXV.

Al [...]humil Sculpsi [...]

[Page] THE PREFACE OF the Authour upon his natu­rall Curiosity, super-tituled, THE RESOLVER.

ARistippus being as­ked wherefore he in­structed his Son in good Disciplines with so great care, made this crude or raw Answer, to the end said he, That one stone should not bee set in the Theater upon another [Page] stone: It seemes by this answer, hee esteemed ignorant men be­low beasts, and things though animated, he esteemed rather a stone, above them, which hath neither sence nor life: Never­thelesse I would not so vili [...]te the dignity of Man, although he were ignorant, because of the divine Character of the Soule: but I dare hold and maintaine, that of base things, he is of worse condition then the beasts, although that they for the conservation of their kinds, have beene indowed with many rich naturall faculties, the effects of which seeme to ap­proach even to reason: But man [Page] having no neede of such facul­ties, being he hath beene created of Reason it selfe, if he would vouchsafe to use it; by the meanes of which hee may bee a neighbour even to Divinity, which is farre from brutality. Now the use of Reason ap­peares principally in the search and knowledge of causes, the which makes us to equally di­stinguish of those which are ig­norant, and of the beasts toge­ther: For the ignorant and the beasts know well the being of things, but not the causes of them; they see well that it is Day, that it is Night, they heare well enough the murmure [Page] and grumbling of the Thun­der, they marke the progresse, the perfection, the decline, and the alteration of things which are in Nature, but the causes of all these things are onely in the learned, which know, and that with singular contentment of spirit the causes. Never­thelesse as those which are shut up within a darke dull prison, cannot extend their aspects up­on all sides, but onely a tra­verse by the grates, and little openings of the same: so our Soule, a prisoner within the grosse carkasse of this materiall body, having no other way of knowledge (for the most part) [Page] of those things, then by the meanes of the Sences, which are as the windows of his prison, cannot commodiously speculate and consider, nor by consequent know; but as the Hydropickes augment their thirst in drink­ing, so the desire that they have to learne, increaseth in them even in their learning: And yet further in admiring the divers obiects that present themselves ordinarily as mar­veils to his ignorance, so that hee may have a solace in his knowing, without being satisfi­ed, and yet may draw some re­section, not perfection; the which hath therefore beene so [Page] wisely ordayned by the singu­lar providence of the soveraigne authour of Nature, to the end that being stayed in the search of the Causes in these low things, and being not able, but to admire the effects in many subiects, our Soule lifts it selfe up to the knowledge of the first cause, which is God, wholly wise, wholly good, and Almighty: This is therefore that I ought not to be blamed of curious spirits, if in this curi­ous search of causes in naturall things, I have not digg'd so profoundly into all the secrets of Nature as they would desire: for it is a thing above more then [Page] humane power; and although I have not fed them with vaine imaginations, or imagined va­nities as some, who with an ambitious arrogancy have pub­lished resolutions of the most abstruce things, which the An­cients, more able then they, have held either for inexcru­table, or for uncertaine: Also it is easie to iudge, that they did but trifle themselves herein, and that silence would have better becommed them then their too much pratling, for in the end they could not dis­charge themselves from those barres where their subtill spi­rits were so inwrapped, that [Page] they were constrained to have often recourse to the first causes, or to the universall. For if one asked them the reason, why the Adamant drawes the Iron, or the Ieate or Amber the straw, they answere, that it is by Sympathy, Analogy, and resemblance of qualities that there are in these two bo­dies, but aske them what are those qualities, they are stop­ped there, so as they are lesse resolved after such their so­lution, then they were before; for if I should grant them, that if the resemblances of some qualities are the cause of such attractions, then wherfore is [Page] it, That wood doth not draw or attract wood, stones stones, and so of o­ther things, which not onely sympathize in qua­lities, but are also of the same essence: Who is he that can yeeld a certaine reason, why the little Chickens feare the Kite, although they have never seene him, and that hee is so farre from them, as almost in the clouds; and yet they feare not the Dogge, the Cat, the Horse, nor any other Animals which passe hard by them: The same one may say of the feare which naturally the Hare hath of the Dogge, the Rat of the [Page] Cat, and other the like; but these subtill spirits will answer, that it is a certaine Antipa­thy: In truth, on the contrary, it is uncertaine, since wee can neither designe it, nor particu­larize it; for what other thing can we say, but to runne to the generall cause, and say, that nature hath given them as by instinct this know­ledge of their enemy, for the safegard and conserva­tion of their kinde. Who can resolve me of the marvel­loas invention of our Fathers, touching the needle in the Ma­riners Compasse, which turnes alwayes towards the Pole Ar­ticke, [Page] or North-starre, so ne­cessary to Navigation, the point of the same being onely touched by the Adamant: There are say they, Mountaines of Iron under this Pole, or neare it; the which for the sympathy that is betwixt the Iron and the A­damant, wherewith this Nee­dle is touched, and is the cause that this point is alwayes tur­ned towards that coast there: neither will I deny, that these Mountaines are so, because I have never beene vpon them; but yet I am not bound to be­leeve it so, although I shall de­ferre this to the authority of those which have written here­of: [Page] Therefore I will not very willingly perswade my selfe, that the attractive faculty of these Mountaines of Iron are so powerfull, that they can ex­tend so long a distance, as they ordinarily prove it in the vasti­ty of the Seas.

Who is he amongst the Phy­sitians, that can give mee a cleare and true Reason of the comming and going of the A­gue, be it quartan, quotidi­an, or tertian, and why at his comming it first shakes him with a cold fit, and after sei­zeth him with a hot, and how successively the sick have their houres certaine and infallible: [Page] nor otherwise can they resolve me, wherefore children of the seventh moneth live, and those of the eight, not; if it be not as they say in Egypt, because of the serenity of the Ayre which is in that Region: Briefly, there is an infinite number of o­ther effects, of whom the neighbour cause is hidden from us, to the end, that wee shall acknowledge our weake­nesse, and that wee should not grow proud upon our sufficiency, so short in many things, but that we should praise God, and that otherwise marking the infi­nite desire to learne, which is [Page] innated in our Soules, the En­gine of Divinity, and which cannot be satisfied in this life, drawing from us a certaine proofe of its Immortality, and that it is in another place where shee ought to be made all­knowing and all accomplished, by the enioying of the sove­raigne good in the contemplati­on of her Creatour, the most cleare Mirrour, representing and teaching all things which shall bee to her eternally in view.

For the questions con­tayned in this Treatise, I perswade my selfe, that they shall here finde solu­tion [Page] pleasant, and not vul­gar; being for the most part drawne from the Pro­blemes of Aristotle, of Alex­ander Aphrodisea, and from the workes of the most ex­cellent Physitians, Natu­ralists, and other grave Authours which I have glea­ned, and beene choise in them; having also contri­buted much of my owne as well in the invention, disposition, and facilita­ting the reasons of others; so that those, which though they have but lit­tle iudgement, may resolve an infinite of other que­stions, [Page] by the understan­ding of these here: Also it is my principall ayme and marke, to profit by my la­bours all sorts of studious persons, and that the glory may be to God, by whose grace and bounty we hold all sorts of goodnesse, which appeare by so much the more great, as we commu­nicate his gifts to others: for unhappy are those, who hide or bury their treasures, be it riches of spirit, or other communi­cable blessings.

THE TABLE OF ALL the chiefest heads that are contained in this Booke.

  • AYre. page 11
  • Animals. p. 25
  • Ascending and de­scending.p. 2 [...]0
  • A Gouty questi­on.p. 226
  • Age. p. 393
B
  • Bitternesse and love p. 16
  • Blindnesse. p. 22
  • Basili ke. p. 33
  • Bastards. p. 34
  • Beasts. p. 36
  • Baldnesse. p. 64
  • Bells. p. 94
  • Bow-strings. p. 103
  • Breathing. p. 232
  • Birds. p. 310
  • Blood. p. 340
C
  • Crooked Persons. p. 40
  • Callus. p. 41
  • Camelion. p. 44
  • Calxes. p. 46
  • [Page] Cocks. p. 100
  • Cold. p. 208
  • Cause of the Hic­up.p. 237
D
  • Dogs. p. 83
  • Dropsie. p. 248
  • Drinking and Ea­ting.p. 273
  • Dumb folkes. p. 289
  • Drowning. p. 298
  • Death. p. 403
E
  • Egges. p. 58
  • Eccho, and of the E­lement.p. 156
  • Excrements. p. 183
  • Extremities. p. 184
  • Eating and drin­king.p. 273
  • Eares. p. 314
  • Earth. p. 362
F
  • Flesh. p. 4 [...]
  • Flame of a candle p. 44
  • Fingers. p. 12 [...]
  • Face. p. 186
  • Females. p. 189
  • Fire. p. 194
  • Fevers. p. 19 [...]
  • Forme. p. 20 [...]
  • Fruit. p. 21 [...]
  • Frost. p. 214
  • Fatnesse. p. 226
  • Fasting. p. 252
  • Feare or fright. p. 327
  • Fishes. p. 333
G
  • Gravell or stone in the bladder or raines. p. 42
  • Gelded folkes. p. 45
  • [Page] Grainesse. p. 71
  • Gaping or choking. p. 177
  • Generation. p. 218
  • Gold. p. 313
  • Gunpowder. p. 336
H
  • Heate. p. 63
  • Heaven. p. 83
  • Heart, p. 93
  • Horn [...]s. p. 107
  • Habitation. p. 227
I
  • Infancy and In­crease.p. 1
  • Infants. p. 157.
  • Images. p. 249
  • Ioy excessive. p. 25
L
  • Lamenesse. p. 39.
  • Lightning. p. 207
  • Letuce p. 258
  • Laurel or Bayes. p. 264
  • Looking-glasses or Mirours p. 284
  • Life and to live. p. 389
  • Lice. p. 402
M
  • Manginesse. p. 113
  • Milke. p. 256
  • Moone. p. 266
  • Morning. p. 276
  • Moores or Ethiopi­ans.p. 287
  • Musick. p. 291
  • Mice. p. 403
O
  • Of Oyle. p. 244
P
  • Pissing and break­ing Winde back­ward.p. 172
Q
  • Quicksilver. p. 28
R
  • Running. p. 11
  • [Page] Right hand or side. p. 138
  • Resounding and Re­taining.p. 337
  • Rats. p. 403
S
  • Sharpenesse. p. 10
  • Stamerers. p. 35
  • Speaking. p. 38
  • Sneezing. p. 59
  • Sleep. p. 129.
  • Sweetnesse. p. 136
  • Shame. p. 242
  • Swearers p. [...]55
  • Sicknesse. p. 269
  • Snow. p. 294
  • Smelling p. 304
  • Sobriety. p. 342
  • Spittle of mā.p. 343
  • Salt. p. 344
  • Sunne of the Firma­ment.p. 347
  • Sorcery. p. 350
  • Sweating. p. 352
  • Spots. p. [...]59
  • Sight or seeing. p. 367
T
  • Tooth-ake. p. 9
  • Tickling. p. 62
  • Teeth. p. 115
  • Tasting. p. 223
  • Tongue. p. [...]60
  • Teares. p. 162
V
  • Vrine. p. 387
W
  • VVayes. p. 70
  • VVater. p. 141
  • VVomen. p. 191
  • VVashing of hands. p. 263
  • Winde. p. 364
  • VVormes. p. 402

Courteous Reader, I intreat you to adde these 4 words to the latter end of the last line of page 205, common to all formes.

The Resolver, OR, CURIOSITIES OF NATVRE.

Of Infancy and Encrease.

QUESTION. WHerefore is it that during our Infancy, and the first yeare after our Birth, our bodies increase much more, and more hastily then in our Youth?

Answer. Because that Nature being farre from her perfection, hasteth as much as she may, and troopeth up all the forces of [Page 2] naturall heat, which is then fer­vent and boyling, to turne great quantity of food into the in­crease of the body.

Que. Wherefore is it that Fe­males are sooner perfect in their growth then Males?

Ans. Because as in things Ar­tificiall, those which are done in most haste, are the worst ac­complished; so Nature imploy­eth lesse time to the increase of Females, as being lesse perfect then Males, which have much more of naturall heate, and are more vigorous, strong, and ro­bust, then they are: It is also the cause wherefore Daughters are deemed by right of Law ca­pable of Marriage at 12 yeares of age, and Males onely at 14, which age is called Pubertie, or Youth; as also that Nature is so free to men, that shee maketh [Page 3] them gaine twenty yeares a­bove women, for the two they went before them by increase in their childe-hood: for women decline and decrease, and cease to conceive about the 50 yeares of their age, and men are ca­pable of generation at 70 years: and wee read of some that have begotten children after foure­score yeares, as Cato the Cen­sor, and the King Massinissa, although he had attained to the age of Foure-score and sixe yeares.

Q. Wherefore is it that the vitall Faculty exerciseth not so well its functions in the increase of the body to the end of the life, as it doth to move the appetite to eate and drinke, to concoct, digest, and dispense the victuals by all the members of the body, to thrust out the excrements, and briefly, to [Page 4] nourish and sustaine the body?

Ans. Because that all naturall bodies are determined to a cer­taine quantity, otherwise they would increase unmeasurably, being then arrived to that re­gular quantity: for then Nature increaseth no more the bodily masse, the which having remay­ned sometimes in his perfecti­on, beginneth in the contrary, to decline and decrease: So as it is not necessary to the life, that the body should still increase without end, but it is above all necessary, that the other functi­ons of the vitall faculty should be exercised, because that with­out them we know not how to live.

Qu. But wherefore is it, that the body having his perfect growth, hath neverthelesse yet neede of nourishment?

[Page 5] Ans. Because that our bodies have this imperfection, that they are in continuall fluxe and losse of substance, the which we repaire, and renew by meate and drinke, which I have other▪ where shewed more amply.

Qu. How is it then possible wee should dye, since that by eating and drinking we repaire the losse of our substance?

An. Because that which is added by the meate and drinke, is of strange matter, and is not so excellent as that which is innate and wholly naturall▪ as the light in the Lampe, by the meanes of Oyle, abateth with time, and in the end we corrupt by the or­dinary alteration we receive by food, so that it is of necessity we dye.

Q. But how is it the Apostle tea­cheth us, Rom. 5. Cap. That by [Page 6] a man sin entred into the world, and by sin, death: it is not then by the fault and imperfection of the body, but rather of the foale?

A. If the first man had not sinned, truely hee should never have dyed, but had remained in the state of innocence within the Garden of Felicity, untill that after a l [...]g tract of yeares, it had pleased God to lift him living into the Heavens: but the humane body framed of corrup­tible matter, had not left to have the default and imperfection a­fore-said, the which neverthe­lesse he had repaired by a more singular and soveraigne Dyet, then that whereof wee feed at this present, which food was of the Tree of Life.

Q. Wherfore is it, that little chil­dren increase more in the Head, then in any other part of the body?

[Page 7] A. Because according to Ari­stotle, eating much, and often, naturall heate, which is very boyling in that age, lifteth great quantity of the aliment to the superiour parts, especially to the Head, which nourisheth it much more, and sooner; so that it hath beene observed five daies after their birth, the little chil­dren have not beene able to move and turne the necke, so have the parts above beene fil­led with humours.

Adolescentior Youth.

Q. FRom whence comes it, that youths about 14 or 15 years become hoarse, having their voy­ces rough and unequall, and a lit­tle time after change their voy­ces into a more grosse and grave tone?

[Page 8] A. It is because in that age the Organs and Conduits of the body dilate and stretch them­selves, and all the members in­grosse and fortifie, to be the more proper to travell, and e­specially to generation: and a­mongst other Organs, that of the voice dilateth it selfe also: but because that it is not done at [...] suddaine, nor according to some equally, by the Artery of the throate, the voyce sharpe and small, stretcheth into a more grosse and grave tone, becom­meth unequall, untill it be en­tirely changed by a perfect di­latation of the vocall Artery.

Q. Wherefore is it that about the same Puberty or Youth, that is, in young youthes at 14 yeares, and maides at 12, the haire begins to appeare in their chinnes and se­cret parts?

[Page 9] A. Because then, as the great and ample conduits of the body stretch and dilate themselves, so doe the pores and subtile conduits of the flesh, so the haire hath liberall issue likewise in the parts naturall, where the heate begins to descend with the spi­rits, which aideth to carnall co­pulation: neverthelesse women have no beards, because of their excessive humidity and coldnes, as I shall say more amply here­after upon this word▪ Woemen.

Tooth-ache.

Q. FRom whence proceedeth the aking of the Teeth?

A. From cold and austere iuyces and liquours which fret in the Teeth, as wee may prove in cutting a greene and unripe Apple, by the iuyce upon the knife.

Q. Wherefore is it that Parsley and Salt taketh away the akeing of the teeth?

A. Parsley hath a weake iuyce, yet neverthelesse it is gluing and binding, the which being administred, and sticke in the teeth, taketh away the akeing: Salt also by his acrimonious and stinging quality, produceth the same effect; and in as much as he is hot and corrosive, hee taketh away the akeing from the teeth, which proceedes of coldnesse: upon the subiect see more after, where I speake of Teeth.

Sharpenesse.

Q. WHerefore is it that Victuals sharpe and biting, provoke appetite to [...]ate?

A. It is in asmuch as they are opening, for they open the sto­macke, [Page 11] and by a kinde of tick­ling or pricking, they awake the naturall heate, in cleansing or dissipating that which held his action still, or in quiet.

Ayre.

Q. HOw can it be, that the Ayre is more moist then the VVater: for in the common o­pinion of Philosophers, seeing that the VVater wets much more, and the Ayre in the contrary dries?

A. In asmuch as Water is a body much more grosse then Ayre, so it is lesse humid then Ayre, and wetteth therefore the more: even as a piece of Iron red hot in the fire, burneth more then the fire it selfe, because of the solidity of the matter, and for that which is said, that the Ayre drieth, it is because it [Page 12] is hot: but it dries not much without the aide of the Sun and Winde, which holdeth of hot and dry.

Q. From whence comes it, that where motion chafeth the Ayre, we refresh our selves, neverthelesse when we are hot, in beating the ayre with our hats, hand-cerchiffs, or Fannes?

A. It is that in so moving and beating the Ayre, we chase be­hind us, that which was former­ly chafed, and that which suc­ceedeth and followeth suddain­ly after the other, is more fresh; for there is nothing voide in na­ture.

Q. VVherefore is it that it is more hot and smothering, the Skie being covered and charged with Clouds, then when it is cleare and faire, seeing that the Starres may more commodiously heate the [Page 13] [...]arth, the ayre being faire?

A. It is because that all the heate exhal'd aloft when the Ayre is faire▪ nothing doth thrust it downe below: and in the contrary▪ the clouds repul­sing it, downwards it falls of ne­cessity, that the inferiour regi­on of the Ayre is more heated, and as it were stifled or choaked by this repulsing of the heate.

Q. VVherefore is it that the Ayre is more moist in Townes, then in the fields?

A. Because that the buildings hinder, that it cannot bee strucke, or beaten by the rayes of the Sunne and of the winds.

Q. VVherefore is it that the middle region of the Ayre is more cold in Summer, then in VVinter?

A. It is because of the Anti­peristasis, and counter-resistance, or counter-battery of heate and [Page 14] cold: for the heate occupying the face of the earth in Summer, the cold is shut up partly within the entrayles of the earth, by reason wherof the water which issueth out, is fresh, and part fly­eth into the middle region of the Ayre, because whereby Hayle is ingendred, which is of the water taken and congealed by the cold.

Q. VVherefore is it that the ayre is not perceiveable by any of our exteriour senses, but by the touch onely?

A. Because that it hath no o­ther quality of it selfe to those which are objects to the other 4 Senses, which are Colour, Sound, Odour, and Savour: but in asmuch as it is naturally moist and dry, & sometimes also hot or cold, as it is diversly affected, we feele it strongly by the touch.

Q. But wherefore is it that na­ture hath not given it neither co­lour, nor sound, nor savour, nor odour?

A. Because that being the medium, or meanes, by the which we perceive the said qua­lities, it should be impossible for us to marke or discerne in the world, the admirable variety of colours, sounds, savours, and odours, if the Ayre were parti­cipant; for as wee behold tra­versly a glasse red, or yellow, all things seeme red or yellow: in like sort if the Ayre had certaine colour, sound, savour, or o­dour, all things would seeme to us of the same colour, sound, sa­vour, or odour, that the Ayre had, in as much that by the meanes of it we perceive these said qualities in all other things.

Bitternes.

Q. FRom whence comes it, that bitter things have for the most part some medicinall vertue, or purgative faculty?

A. It is in as much that they are of a difficult digestion and concoction, so that they serving not for food and nourishment to the body, they yet serve at least for purgation and medicine.

Love.

Q. HOw comes it to passe, that many times we love those that we never saw?

A. This hapneth not often that we love so, but those the which by reputation wee be­leeve to have some perfection, be it of Vertue, of Science, or [Page 17] Beauty, that we are so taken, and our soules doe imagine this selfe perfection more great then it is: so that it is no marvell she is so taken, and that she loves and ho­nours much more, then after she hath seene the subject▪ for rare persons are like to Tapestries, which seeme fairer a far off, then neare hand.

Q. VVherefore is it, as saith the Comicke, that the falling out of lovers is the renewing of love?

A. Because that Love is like to a flame, that increaseth by the blast, and by the winde: likewise Love augmenteth by some disfavour that one Lover receiveth from another, so as they are sometimes unassociated and retired, but after they de­sire a re-union of their love with more fervour and passion then before.

Q. VVherefore is it that the love of men augmenteth, when there are many corrivals in the enquest of one selfe subiect?

A. It is because that the jea­lousie that the one hath against the other, the which as a puffe of winde, re-inflames the fire: so doth the amorous passion▪ this is therefore that the ancient Poets feigned very properly, that Venus knew never how to put into credit her sonne Cupid, or Love, that the Greekes call Eros, untill shee had brought forth an Anteros, or Counter­love.

Q. From whence commeth that we are ashamed to discover our a­morous appetites when they sur­mount us, and discover frankely and without any shame our appe­tite of eating, drinking, sleeping, and such like?

[Page 19] A. It is because the amorous appetite is not necessary to the life, as the others are, and the open practice thereof is shame­fully censured amongst the most politicke Nations, and being shamefull to be acted, but in the night, and in hidden cor­ners, it is not comely to speake lasciviously; but amongst Nati­ons which held it no shame, nor made it no more difficult to publikely play with women in love-tricks, then to eate and drinke. And Diogenes the Cy­nick, had no more shame in this action, then to say he was plan­ting a man, as if he would say, that it should bee as lawfull to plant publikely Men, as Trees.

Q. From whence comes it, that lovers are ordinarily pale and wan, and that sometimes the ex­tremities of their bodies are [Page 20] quickly hot and cold, and all for love?

A. They are wanne when they are in defiance, feare, or despaire of their loves: because that such passions cause the blood to retire to the interiour parts, by reason whereof also the extremities of the body be­come cold; for blood giveth the Vermillion blush, and heate together: but when they are in hope, or assurance to enjoy their loves, then they are red, and have the extremities of their bodies hot, the blood run­ning and spreading over all the parts, even to the extremities, and with the blood the naturall heate.

Q. VVhich of the two is more constant in love, man, or woman?

A. Virgil and other Poets, have accused Women of ex­treame [Page 21] lightnesse and incon­stancy: neverthelesse it seemeth to me, that reason and experi­ence should combate for them herein: Reason, in as much as they are more cold then Men, and the nature of cold, is to hold and shut constantly: heate in the contrary, (the which a­boundeth more in men then in women) unties, disunites, and dissolves: Experience con­firmes the reason, in that we or­dinarily see more women de­ceived by men, then men de­ceived by women.

Q. VVherefore is it, that wo­men love more ardently and con­stantly those which have had their maiden-head?

A. It is because a woman re­ceives her perfection by cou­pling with the Male, as the mat­ter by union with the forme, and [Page 22] so women love most those which have given beginning to this perfection, or that those which have depucillated them, hold the most faire and most rich gage of their love, which is their Virginity.

Q. Wherefore is it that Mo­thers love their Infants more ten­derly then their Fathers?

A. It is because they cost the Mothers more deere, who have contributed to their gene­ration with their Fathers: And besides, they have borne and nourished them within their flankes, and after brought them forth with perill of their lives: Also that the Mother is very certaine, that they are her chil­dren, but the Father doth but thinke it onely that they are his, not being wholly certaine that they be begotten by his works: [Page 23] this is the reason that the Poet Menander singeth in his Verse,

The Infant is beloved by his Mother
More tenderly then by his Father:
Because she well doth know it is her owne,
And hee but thinkes it fruit himselfe hath sowne.

And the same reason makes Homer to feigne, that Telema­chus, the Sonne of Vlysses, be­ing asked who was his Father, answered in this sort,

My Mother hath mee told Ulysses was the man,
I do beleeve it so, for who tell better can.

Q. Wherefore is it that fathers and mothers love much more dearely their children, then they are beloved of them?

A. For three principall rea­sons, the one is, that the Fathers and Mothers love further their Children, to wit, from their birth, by which cause their love is more fortified, and the chil­dren [Page 24] love not but since they had the judgement to acknowledge them for Parents: the other is, that the fathers and mo­thers love their children as themselves; seeing a continu­ance, and a progeny of their be­ing to posterity, and the chil­dren love them not, but as be­ing sprung from their truncks, without regarding of them, as propagators of their being, the third, that nature, that alwaies hath regard to the conservation, and promotion of the Species, which shee maintains in the continuall succession of her in­dividualls, thrusts alwaies out the love of predecessors, to the successors, and regards not much behinde her the posterity of the ancestors, & that is it which cau­seth this cōmon saying that love descends more then ascends.

Animals.

Q. FRom whence comes it, that wee cannot finde any pri­vate and domestick Animall, but that there is of the same kinde wild and savage: and neverthelesse there is of the savage, that can never be made tame.

A. That is (saith the Philoso­pher) that the evill is more easie to bring forth, and produce, then the good; in as much that the good are more perfect; and that which is most perfect, is of har­dest production: now that which is Domestick and tame, being better then that which is wilde, is not so frequent, the same one may say of plants, as well as of Animals.

Q. From whence comes it that houshold beasts, are more fruitfull [Page 26] then the wilde, when they engen­der?

A. It is because they travell lesse, and are better nourished.

Q. From whence comes it, that certaine beasts, as Elephants, and Camells, will not drinke in the water, unlesse it bee stirred and troubled?

A. Because that seeing their Images in the cleare water, they are afraid, and get out, not da­ring to drinke.

Q. How is it that some Ani­mals, can sleepe with their eyes o­pen; as doe Lyons and Hares?

A. It is because they have not their eye-lids sufficiently large, to cover wholy their eyes.

Q. From whence comes it, that women have not a certaine sea­son for childe birth, as well as all other kinds of Animals have for the most part, the most perfect pro­ducing [Page 27] ducing their fannes, and their Colts, at certaine seasons of the year?

A. That the conjunction of man with woman is at will, irregular and indifferent at all times, and the most part of all other Animals, [...]oupleth not but at certaine seasons, and not all the yeare through.

Q How comes it that certaine Animalls naturally, feare o­thers, even at the first sight, as lit­tle Chickins, the Kite, the Hare, the Dog; the Lambe, the Wolfe; the Rat, the Cat; and so others, and yet feare not other strong Ani­mals, and more formidable then they are?

A. I have said herebefore in the Preface of this booke, that it is not easie to yeeld a parti­cular reason, and a neere cause, but onely in generall, that the [Page 28] same proceeds from an Anti­pathy, or a naturall hate, which is between certaine kindes of Beasts to the most weak, where­of nature hath given this instinct and knowledge of their enemies from their birth, for their safe­gard, and for the conservation of their kindes.

Quick Silver.

Q. FRom whence comes it, that Quick Silver separa­teth, and div deth it selfe into divers parcels upon a body solide, dry, plaine and smooth?

A. It is because of his sub­tilty that hee holds alwaies in­mooving, according as the fi­gure of the place permits him, because of which moo­ving subtilty, and Activity, it is called quick.

Q. Wherefore is it, that being separated in peices, he gathereth together, and againe comes in­to a body, if he be powred into a hollow place?

A. Because that being liquid, the parts separated, research­eth, and easily findeth their u­nion in a proper place, to con­taine and border them, for it is the nature of liquors, to Unite and Remasse, because of their resemblance, and the easinesse that they have to stretch forth, and runne the one within the o­ther.

Q Wherefore is it that it run­neth still round?

A. It is the nature of all the Elements, to occupy the place Spherick, Circular, or round, by reason where of they are parties, as by some naturall right that they hold from the total, aroun­deth [Page 30] so: now quick silver being no other thing, then water mix­ed with very little of Terrestrial exhalations, and that the most subtile takes the same figure▪ e­ven so as we see by experience, that drops of water, or other liquor shed upon the earth, ga­ther themselves together round as little bullets; being that moist things flye the dry, as▪ their contrary, clap into a round­nesse, to touch the lesse.

Q. But why? it seemes not to me that all the Elements occupie a round place in their parties, for the fire is alwaies in a Pyramis, not in a round; the earth hath no certaine figure in his parties, and for the Ayre being invisible, wee can know nothing of it?

A. Intruth the materiall fire is alwayes in a Pyrmais, because that wee can never see it but in [Page 31] motion, and tending to his natu­rall place above the Ayre, and likewise the small drops of wa­ter, are Ropes in the Ayre, hanging their motion, and ca­steth them into rounds, being come to their Center, but if the fire were in his naturall place, with the fire Elementary, it should bee without doubt in a Spherick figure, as the other bo­dies which inv [...]ron it: for the earth, she hath her Center round, as well as the other Elements, making but one selfe globe with the water; but if she is removed in her parts and peeces, shee retains such figure as the giver, or as shee falls in the division; because of their soliditie and dri­nesse, which permits them not to extend forth, as those of o­ther Elements, which are fluid and moist.

Q. Wherefore is it, that Quick­silver wets not a dry body running over it, seeing that it is very wa­terish?

A. Because that being in part composed of Terrestriall exhalations: so in all metalls the drynesse of them hindereth the moisture; so as Quick-silver flies marveilously, and will not be long stayed; but runnes a­long, or leapes to avoide the touch.

Blindnesse.

Q. WHerefore is it, that the blind hath better hea­ring then the cleare seeing?

A. Because that the Sense of the sight doth not distract them other-where, and being they can see nothing, they hearken alwayes more attentively, be­ing [Page 33] that Nature recompenseth in one Sense the losse of ano­ther.

Q. Wherefore is it, that they have also better memories?

A. For the same reason above said, for perceiving little of ob­iect, in comparison of cleare see­ing, they retaine what they heare, better, and longer time.

Basiliske.

Q. HOw comes it to passe, that the Basiliske kills men with his onely looke on them?

A. There is more apparance that he kills men by certaine stinkes, and venemous vapours that he exhales and breaths out, with which hee infecteth those that approach neare him: for if he saw from a far, he could not hurt them.

Bastards.

Q. WHerefore is it that Ba­stard children are or­dinarily more ingenious, and more couragious then the legitimate?

A. The cause is, that being conceived by stealth, the busi­nesse is done with an affection more particular, and ardently searching those parts which cause the child to be much more accomplished, then those which are begot with an ordinary and common affection, and some­times languishingly; and this is the cause wherefore the ancient Bastards, that the Poets called Hero's, or demy gods, have bin esteemed Sonnes of a god, and of a mortall woman, o [...] of a Goddesse, and of a mortall man▪ because of their admirable, and [Page 35] above humane vertue, as Hercu­les, Achilles, Aeneas, Romulus, and others.

Stammerers.

Q. WHerefore is it, that those which stutter, having great difficulty to ex­presse with an articular voice, can­not speake softly and low as others doe?

A. Because that to surmount this difficulty and naturall de­fault and accident, (for this may come by sicknesse, or o­ther harme) that hinders them from pronouncing distinctly and neatly, they force themselves with more contention then o­thers, and so striving, they can­not speake low, as those which have their tongues easie and smooth.

Beasts.

Q. VVHerefore is it, that Beasts goe as soone as they are brought forth, and men doe not?

A. Because that the Beasts have their naturall heate from their birth, equally diffused through all the parts of their bo­dies, and man not, but onely and principally in the head; and so the other members are not suf­ficieutly strong of sustaine him in going, untill that with time naturall heate stretcheth it selfe also to the inferiour parts, thus saith Alex. Aphrodiseus: but in effect to say better, and that the cause truely is, that men have their legs more fleshy, but the beasts being almost all [...]erves and bones; by which reason the [Page 37] Philosopher concludes, that men are many times born more lame, then any of the other A­nimals, as we shall say hereafter.

Q. But wherefore is it that na­ture hath so or dayned, that the man should in this bee inferior to the other Animals?

A. It is in my opinion, that if the beasts had beene also in­firme as men in their birth, the greatest part of them had beene lost, neither having judgement, nor conduct, nor the commodi­ties of men, and being subject to be taken, and surprized by one another, as also by man; but in mans behalfe it was very expe­dient that he should be borne so weake, to the end that he should acknowledge his basenesse and his infirmity, and that he should be lesse proud.

Q. Have not the beasts some [Page 38] iudgement, or at least, some use of reason?

A. No; but onely a certaine naturall instinct which hath bin given them for the conservati­on of their lives, and propaga­tion of their kinds.

Speaking.

Q. WHerefore is it, that no other kinde of Animal hath the faculty of speaking, be­sides man onely; or if there be any that imitate his language,▪ or ra­ther his voice, they understand nothing?

A. It is because that words are the messengers of the reason or will: and beasts being deprived of reason, have no neede, nei­ther of discourse, nor of words, their inarticular voice being to them sufficient to expresse their [Page 39] appetites, and animall passions, as joy, and griefe, and anger; for those which would have that the beasts have also their lan­guage, and that many have un­derstood them, as Tiresias, Tha­les, Melampus, and Apollonius, Tyanien, are fables, or rather follies.

Lame.

Q. WHerefore is it that the lame are more glutto­nous and luxurious, then those which have their legs equall and whole?

A. Because the food that they ought to imploy to the increase of the thighes or the legges, en­ters not through all the mem­bers, one being more short then the other, or both imperfect; which is the cause that the rest [Page 40] of the Aliment mounteth aloft, and turneth into seed, the su­perfluity whereof provoketh luxury.

Crooked persons.

Q. WHerfore is it that those which are crooked and curbed back't, have ordinarily difficulty in breathing, and have stinking breaths?

A. Because that their Lungs are by the same meanes rebaited and recurbed so, that the Ayre being there stopped and shut up, they breath with paine, and the same Ayre being not free, cor­rupts and putrifies there within them, and then breathing it out, stinkes.

Callus.

Q. HOw comes it that in a broken legge ill set, there comes to bee a rupture, or hard knot, which the Latins call Cal­lus, which is more hard, and more strong then the bone it selfe was be­fore the Rupture?

A. It is because that Nature is provident in all things, and hath more care of the parts offended, then of those which are whole, so as she distributes more abun­dantly nourishment unto them▪ as a good father doth likewise to his sicke children, and by this meanes the said parts are more fortified then they were before; the same also hapneth unto Trees.

Gravell or Stone in the Bladder, or Reines.

Q. From whence comes it that little children having the Ston or Gravell, which the La­tins call Calculus, ingender with­in the bladder, and aged men most often in their Reines?

A. It is because the little children have the conduits of the Reines very straite, so that the urine running through like a channell of water, trayneth with it by force a gravelly sand (which is the matter of the Stone) below within the Blad­der; but old men having the conduits more ample and large, there is place enough to give way to the urine, without tray­ning any matter which flowes in it: neverthelesse when it is [Page 43] heapt together in great quanti­ty, it sometimes stops the conduits, and is not suffer'd to descend so well in old men, as in little children within the Blad­der: now this sand being made of certaine adust humours, and too much boyled, is reduced in­to powder, and at last coagu­lated into a stone in the Reines.

Flesh.

Q. WHerefore is it that the flesh of young A­nimals corrupts soo­ner then that of the old?

A. Because that of the young is much more humid, and of the superfluous humidity procee­deth the corruption.

Camelion.

Q. From whence comes it that the Camelion changeth his colour so often, and takes that of the next body, to which he is nee­rest neighbour?

A. The cause is, that he hath his skinne so shining, the which as a kinde of mirrour, represen­teth the colours of the neigh­bour body diversly: neverthe­lesse according to the reflection of the light for to proove the same, it must be done in a bright day, and in the Sunne­shine, as I have seene it by ex­perience; they 7s;ay the 7s;ame of a Fish called Voulpe.

Of Candle.

Q. FRom whence comes it that the Flame of a Candle re­tires, [Page 45] or with-drawes it selfe from that side if there be neare to it [...]ron, or some other cold thing?

A. To resolve this in a word, it proceedeth from Antipathy and contrariety of qualities in the fire with other cold things.

Q. From whence comes it, that the flame of a Candle onely in Winter, and in moist times, seemes blewish?

A. The same proceeds from a mingling of the light with the vapours and fumes which pro­ceede from the Candle, the which colour is furthered also by his lighted match, procee­ding from the mixture of his blacknesse with the light.

Gelded folkes.

Q. WHerefore is it that men Gelded, which the [Page 46] Greekes call Eunuches, have [...]o beards?

A. Because they are too moist, for as a field mediocrally moyst is fruitfull, and in the contrary barren, if it be too moyst; like­wise men of middle temperature have beards, and men too moist, as the gelded folkes, children and women, who otherwise are cold, have no beards on their chinnes.

Q. How comes it that Eunuches are so extreamly moyst?

A. In that their seed which they cannot thrust out, or con­sume by naturall heat, so well as perfect men, spreads through all their bodies, and are moyst ex­cessively, by which they have their cheeks blowne up, and their Paps great even as wo­men.

Q. But since the excessive hu­midity [Page 47] is the cause that they have no beard, from whence comes it that they have hayre as well as entire men, and besides become not too much bald?

A. Because that this excessive himidity which is in them, falls by his weight below upon the other parts of the body, hindreth not the haire from being thrust out, besides, the neighbourhood to the brayne, which is tempe­rate, and besides, the aboundance of the Spirits which are in the head, moderateth it very much; neverthelesse because that it re­maines alwaies to nourish the haire more then in ful men, that become seldome or rarely bald.

Q. Wherefore is it that their legges are feeble and crooked.

A. Because they are very moist, and by consequence fle­shy and weak, and besides they [Page 48] make a great weight upon the body, which is the much more heavy, and more charged with humours, then that of perfect men, even as green wood is lesse proper to serve the bearing up, and portage of a great burthen; because it stoopes under the burthen; by the same cause al­so great drinkers, and bathers are lesse strong.

Q, Wherefore is it that the Eu­nuches become more gray hayrd then those which have all their peeces?

A. Because they cannot dis­charge the moyst humours by the Venerian act, or that they cannot consume it as well as others, because they have the lesse heate; and this white humidity blancheth also sooner their haires, whereas others become white in their Age, [Page 49] which aboundeth then in that humour, if it be not by accident, as we shall declare in its place.

Q. Wherefore is it, that the Ev­nuches cannot swallow the splean of any Animal?

A. Because that the spleane is extreamly spungeous, and swells alwaies more and more being chewed; so that the gel­ded having the throat pipe nar­row, because of their greace of their moysture cannot swallow a morcell great or spongeous.

Q. Wherefore is it that they have the voyce whining and sharp?

A. Because, as I intend to say, the grease and the humi­dity, stopping the conduit or pipe of the voice, and narrowing it, it must of necessity make the voice sharpe and small, as the Oaten pipes, the more smaller [Page 50] they are, yeeld the most smallest sound together, with having the respiration more weak then full man, and mooving by that cause lesse ayre, their voyces are more close and sharpe, and so it is with sick folkes.

Q. But wherfore is it then, that Oxen low more grosly then Bulls; and Capons have their voyce more bascthen Cocks?

A. It is because that Bulls do bellw, and Cockes do not sing but with great strength, and contention of voyce; the cause wherefore their voyce is more sharp and high, as also more strong, the which we may prove in our selves, for when we would cry the most strongliest, wee lift up our voyces, as we doe in the most base song grave and low.

Q. From whence comes it that gelded men are not afflicted with [Page 51] the gout, and Capons are extream­ly subiect to it?

A. It is because that pullen is extreamly lascivious, and a­ [...]oundant in sperm▪; so that Ca­pons being too much moyst, by their retention of the same seed become gouty, being that Ca­pons also excessivly eat, seeing that heat is little in them; but gelded men, according to the proportion of their bodies are not so moyst, so as the Capons [...]re, not so subject to the gout, in the contrary those which have all their peeces, and that play too much with women, and too often become gouty by the to much emission of their seed▪ and so the perfect man is gouty too by the Evacuation of the genitall humour, and the Ca­pon by the retention of the same seed; in the contrary the [Page 52] gelded man is not subject to the Goute, because of the re­tention of the same humour; and the Cocke, because of the evacuation of the same; and this in all is, because that Pul­len is of a nature much more moist then man.

Q. Wherefore is it that gelded Animals, as the Wether, Sheepe, or gelded sheepe, and the Capon, are better, and more tender then those that have all their pieces?

A. Because that the gelded lose not their better humours with females, and are more deli­cate, and more fat.

Q. Wherefore is it that the gelded Animals are sooner ta­med, and easily brought more gen­tle, then those which have their genitall parts?

A. Because they are deprived of their heat, and of the abundance [Page 53] of spirit that is ingendred in the spongious vessels, the which heate and spirits amove and lift up the courage, and embolden those which have all their parts.

Q. Wherefore is it that gelded Animals become more fat then others?

A. Because they lose not their better humours, and doe not runafter the Females: For the like reason the Hornes increase more in Animals that are hor­ned.

Q. From whence comes it that the Hornes of gelded Deere fall not, as of the others▪ nor the fea­thers of Capons, as those of Cocks?

A. Inasmuch as the Deere a­mongst all other horned Ani­mals, having onely their hornes solide and massive, it is needfull they have a great quantity of humidity to entertaine their [Page 54] branches, as also to fill, moisten, and nourish the feathers of the Pullen: Now the gelded Deere and Capons being more moist then those which are perfect A­nimals, because of the retention of their seed, have by the same meanes wherewith, better to moisten and entertaine the one their Hornes, the other their Feathers, and by the same cause gelded men seldome be­come bald, as I have said before.

Q. From whence comes it that we are sometimes benumb'd, and asleepe in our members, but princi­pally in our feete and our hands, by gouts, crampes, or otherwise?

A. This proceeds of the cold which infinuateth into the bo­dy by the absence of the blood, which is retired: and forasmuch as the feete and the hands are parts of the body, most farre [Page 55] from the heart, where the source and siege, and as it were the spring of the naturall heate is, and that those exterior parts are least fleshy, they are the most apt to be seized on by the cold, to be benumb'd, and a­sleepe.

Q. How is it possible that the fish called a Torpedo, benumbeth so the armes of the Fisher, without touching him, so as he is not able to helpe himselfe, but seemes as it were insensible?

A. It is because this Fish ex­hales a certaine humour and va­pour, the which hath this natu­rall vertue to benumbe: but Pli­ny in a few words saith, that it is by his odour, and a certaine winde or vapour of his body, which so affecteth the members of man.

Q. From whence comes it that [Page 56] we desiring to rest our selves, and fall asleepe, and resting upon one of our armes, it will be benumb'd, and become as unsensible?

A. It is because that in pres­sing upon it, the blood retires, and runnes to the other parts of the body, & with the blood the natural heate, its inseparable cō ­panion, and with them both the animal spirits, causers of the fee­ling, so that the member left of the blood of the naturall heate, and of the animall spirits, and seized with ▪the cold, remaines as insensible and immoveable.

Grafting.

Q. FRom whence comes it that trees grafted or inoculated be are better fruite then the wilde ones, and yet more, those which are againe inoculated, beare yet better, those which have bin twice I meane?

A. It is that Nature percei­ving [Page 57] some want, betakes her suddainely to repaire, by a more ample and better nourishment, so that the Tree being cut or slit, to graffe in, shee sendeth so much food as is necessary, and of the best to that part slit and cut, the which she fortifies, in as much more as shee was sluggish before, and produceth more faire and better fruite: the same likewise hapneth to ruptures, which being well joyned, and set the, Callus becomes more hard then the bone it selfe.

Q. Wherefore is it not good to graffe and inoculate in all times, but onely in the Spring?

A. Because that in the Win­ter the over-much cold makes the Trees to dye, by insinuating into the opening or incision of the graffe: and in Summer the excessive heate withers the tree, [Page 58] and kills it: Likewise in Au­tumne it profiteth not neither, in respect of the colds neerely comming, which are enemies to Natures productions; but in the Spring time, because there is no very great frosts after the graf­ting is made, but a temperate heate, the friend of nature ay­ding to their increase and per­fection.

Egges.

Q. WHerefore is it that Egges are such a good nourishment to the humane body?

A. Because that they are hot, and give ayde by their owne decoction, without much bor­rowing of naturall heate: never­thelesse those which are roasted in the imbars, and eaten with­out [Page 59] so me liquor, as Verjuice, Vineger, or other the like, are not good for aguish people, be­cause they are affected with a strange heat by the fever, they doe adde yet more heat to the fever.

Sneezing.

Q. WHerefore is it that men sneeze more strongly, and more often, then any other Animals?

A. It is because they eate or­dinarily more then need, and of many sorts of meat too, which is the cause that they cannot so well digest as other Animals; so great quantity of vapours mounting to the braine, which moveth and provoketh them to discharge it, which they doe by the means of sneezing, which [Page 60] proceedeth, as saith the Philo­sopher, by the force of the Spi­rits; then when the humiditie forceth them to exhale and di­still, or by the strength or ex­pulsion of some raw, and undi­gested humour: or as the Phi­losopher likewise saith, man ha­ving the conduits of his nostrils more ample and open, in respect to the proportion of his body, he lodgeth more winde and spi­rits there, which provoke him to sneeze: I will adde hereunto, that man having according to his temporall masse, more brain then any other Animall; so hath he more humiditie, so as he grow­ing cold, great quantity of hu­mours fill the conduits, the which thrusting out by the effect of the spirits, it makes that hee sneezeth strongly, in and by this conflict, and with great noise.

Q. Wherefore is it, that old folkes sneeze with more pain then young?

A. Because they have the con­duits of their nose more shut, and more straight, and as it were ta­ken and clos'd together.

Q. But why have they the con­duits of their nose more shut, then the young?

A. Because they are cold, and cold restraines and shuts.

Q. From whence comes it, that sneezing, wee shake, shrug, and tremble?

A. It is because the vaines voyd themselues of a certaine humour, or heated spirit, and fill them againe with fresh ayre, for they cannot remaine empty; it is that which maks us to shake, the same happeneth to us in emptying the bladder.

Tickling.

Q. WHerefore is it that wee tickle not our selves?

A. Because that our touch is to us naturall, and familiar, and things familiar and ordinary, mooves nor affects us much.

Q. Wherefore is it, that we are very ticklish in the soles of our feet, and under our arme-pits?

A. Because that the skinne in those parts is stretched and ve­ry delicate; as also they are parts that we are seldome touched by, which as I have formerly said, give more cause of motion and effection.

Q. Wherefore is it, that we are very ticklish about the place of the Spleen?

A. Because that the Spleene being a part spongeous and de­licate, [Page 63] it is also more easily affec­ted so that men the which feel­ing the body shot through that part of the body, have dyed laughing.

Heate.

Q. WHerefore is it that hot things are soo­ner cold in the Sun, then in the shadow?

A. Because in the shadow the cold locks up the heat, and hindreth it from dilating, or ex­haling, which is the cause that it is more strong and vigorous: And in the Sunne by the contra­ry, the heat is extended, or ex­haled by the Ayre, which is his neighbour, which being heated by the reflection▪ and stroke of his rayes, so that it is much more weak and feeble: for the same [Page 64] cause the fire is lesse hot in Sum­mer where the Sunne shineth upon it, then it is in Winter, or in the shadow,

Q. From whence comes it that a peece of Iron red hot in the fire, is much more hot, and burnes much more then the fire it selfe▪ seeing that the Philosophers hold that, that wich is such by the meanes of another, that which is the cause, ought to be much more it selfe?

A. That the fire being a bo­dy simple, and nothing solide, cannot worke so powerfully, as the Iron, or some other bo­dy that is solide, thick and grose unto which the fire hath impar­ted his quality.

Baldnesse.

Q. WHerefore is it that we become more bald in [Page 65] the fore part of the head, then be­hinde it?

A. Because that the fore part of the head is more soft, and more thinne, and divided by many seames▪ as we may see in the sculs of the dead: and the hinder part is in the contrary ve­ry hard and close, by reason whereof the humidity, which is the nourishment of the hayre, is exhaled more ea [...]ly from the parts before, whereby it lo­seth the haire sooner then of that behinde.

Q. Wherefore is it, that those which have curled locks, become soonest bald, and later gray then others?

A. They become sooner bald, because that they are of com­plection hot and dry, so that the hayre the which is also dry, falls of for want of moysture, [Page 66] which is its nourishment, & they are also later gray then others, because their heat consumes the moist humour, which is the cause of whitenesse of the hayres, be­ing it selfe of the same colour.

Q. But wherefore is it that Eu­nuches become seldome bald?

A. Because they are very moist and charged with excrements, and their hairs, as I have for­merly said, are maintained and nourished with humidity. The same thing▪ one may say of young men and women, and for the very same reason, hornes fal not from gelded Deere, nor the feathers from Capons, as I have said heere before.

Q. But wherefore is it, that old men become bald?

A. For the reason contrary to the precedent, that is by de­clining with age, naturall humi­dity [Page 67] consumes in them, al­though they abound in corrupt excrements.

Q. Wherefore is it that bald men are esteemed more luxurious then other?

A. In the contrary we ought to say, that they are more bald, for being too much luxurious, then luxurious for being bald; for by force of drying their bo­dies, and especially the braine, which contributeth most to the act Venerian, they become bald, not retaining sufficient humidi­ty to nourish the haires.

Q. Wherefore is it that bald persons are esteemed of others wic­ked and dangerous?

A. Because they are of a na­ture hot and dry, and so are prompt, hardy, and cholericke, if good education and nourture doth not moderate and correct [Page 68] them, but also those persons that are of the same complexi­on, are ordinarily judicious, vigilant, prudent, and subtill.

Calxes.

Q. VVHerefore is it that one contrary ordi­narily flies another, neverthelesse Calx, Sponge, Cloath, bran, and many other dry things receive water very easily, and imbibe and moisten?

A. We must observe, that all bodies which have pores and subtill conduits, some never­thelesse more close shut then o­thers: so then dry bodies which have pores shut, admit­teth not at all, or very little of humidity; and those which have the pores more open as the said things, admit not more of them­selves, [Page 69] that is to say, in as much as dry bodies; but accidently, because of the opennesse and laxity of their pones, by which the humidity hath ingression.

Q. How is it that quicke Lyme breakes and fall in peeces, being drenched with water?

A. In as much as the water insinuateth, and penetrateth strongly without, and within the parts of the Lyme, opening the ties of it, whereof followeth the division and separation.

Q. How is it that the Lyme quenched with water, heateth and smoakes, seeing that it ought ra­ther to grow cold by the moist cold­nesse of the water?

A. It is because the Lyme be­ing a body well burnt in the Furnac [...], holds much of the fire, and containes great quantity of fiery spirits, the which bandeth [Page 70] and gathereth together against their contrary, which is the wa­ter, and worketh vigorously a­gainst it, chafing and turning part of the same into fumes and vapours, as those which breath out of a vessell full of water put upon the fire.

Wayes.

Q. FRom whence comes it that we finde the wayes more long which are to us unknowne, then those which wee have often travelled?

A. It is because that wee de­termine and easily limit in our selves the way wee know, and cannot limit that which we have never gone, it seemes to us lon­ger then it is.

Q. From whence comes it that a plaine & smooth way, although [Page 71] it be very easie, as by fields and valleyes of great stretch, it is much more trouble some then those which are unequall and rough?

A. It is because the plaine and smooth way is alwayes alike, and that which is unequall and rough, hath in it diversity and change, which is agreeable to our nature, and solaceth much more the incommodity that we receive of others, as also that which is limited, hath divers peeces, and by retakes; but in that which wee see in a long stretch, it seemes to us infinite, and to be without limit for the sight.

Graynesse.

Q. WHerefore is it that men beginneto waxe gray neare to the temples, then behinde [Page 72] the head, by reason whereof Ho­mer calleth them Poliocrota­pous, that is to say, to the gray temples?

A. Because that this part of the head is more watery, humid, and soft, then the hinder part of the same, and by so much more subject to the corruption of the humours, which makes white the haires.

Q. How comes it that in age our haires become white?

A. Because as the Philoso­pher teacheth us, old persons a­bound in flegme, the which be­ing white, tincteth the haires in the same colour by which the haires are nourished.

Q. Wherefore is it that a man onely of all other Animals, is pro­perly said gray, when Horses also become grisseled?

A. It is because that of other [Page 73] Animals, where the haire fals all the yeare by little and little upon the Winter▪ and then comes againe after, as in Hor­ses, in Beeves, and in Dogges; or if they fall not, as wooll doth not fall much from the sheepe, it is because that such Animals live so few yeares, that they cannot change their haires and colour: but man is not of that nature, so that his haire falls not yearely; nor of so short life as the other Animals, from whom the haire falls not; it must be that in his age he still grisseleth, and becomes wholly gray, and in the end fully white by the abundance of moisture, so farre that at last naturall heate being extinct in him by the de­fault of radicall humidity, which is associated with naturall heate.

Q. But how, when other Ani­mals [Page 74] having the same default and debilitation of radicall humidi­ty, and of naturall heate in their age, wherefore shew they not the like effect?

A. This comes particularly to man, in as much as according to the proportion of the corporall masse, hee hath more quantity of braine then any other of the Animals: Now the naturall heate debilitateth and dimini­sheth in him in his age, and hee cannot conserve so great quan­tity of humidity, so that this humidity superabounding, lea­veth him; the naturall heate corrupts, and the haires then re­ceiving an evill nourishment, whiteneth, and representeth (as I have said before) by this whitenesse the colour of this corrupt humour, which is a kind of flegme alwayes white.

Q. From whence comes it that there are men white before age, and in the flower of their best time become gray?

A. The cause is labour, tra­vell, torments, affliction, and sicknesses, which doe often de­bilitate and often extinct before the time the power of naturall heate, according to the saying of Pindarus in this Verse,

It sometimes happens in our way.
To meete a young man turned gray.

And Homer to this purpose,

Care, sorrow, griefe, and dire distresse,
Gives the young head the old man▪s dresse.

Very feare it selfe, horrour, and the apprehension of an inevi­table death, hath so farre seized upon some men, as we read of a kinsman of Francis Gonzagus, [Page 76] Prince of Mantona, who accused of treason became gray in the prison, betwixt the evening, and the morning.

Q. Wherefore is it, that Horses become gray, or griseld about the head, more then any other kinde of Animal?

A. Because that they haue the bone which covers the braine much lesse hard; considering the proportion of their bodies, then any other Animal, which is the cause, as saith the Philosopher, that by comming old, the na­turall humiditie is exhal'd, and the corrupt humours affect more easily their haire.

Q. From whence proceedeth the the divers colours of the haire?

A. From the divers tempera­ments of the humours, whereof they are composed & nourished; for example, those which have [Page 77] their humours much boyled, have black haire, as the Ethiopians, Egyptians, Moores, Affricans and others; those which have them indifferently boyled, are red or deep yellow, according as the matter is more, or lesse boyled, or according to the mixture of Phlegme with cho­ler▪ but these which abound in Phlegme and Crude humours, have flaxen haire.

Q. From whence comes it that some have naturally their haire curled?

A. Galen yeelds many reasons, saying, that frizling of the haire is caused by the temperature, hot and dry of the person: as wee see that little, long, and straight bodies, when we dry them at the fire, they bend and reply; or it may pro­ceed, saith he, from the weaknes [Page 78] of the matter of the haire, which cannot remain streight streach­ed all a long, but turneth up a­gaine, and frizells below; or we may with Aristotle attribute the same, with a double moo­ving from the matter of the haires, which are but of sooty exhalations, the which being something hot and dry, and by the same, holding of Terrestriate and firy quality, the earthly fals downe below, and the fire af­fects the height, it falls then of necessity, that by this double and contrary motion the haire friz­els, and curles, all which rea­sons are sufficiently receiveable.

Q. Wherefore is it, that those which have their haire rough, grosse, and harsh, are ordinarily more strong; robust, and couragi­ous, then those which have it soft, smooth, and subtile?

[Page 79] A. Intruth the same may bee noted in many sorts of Animals, as in Sheepe, in Hares, and in such other cowardly, and flying Animals, which have all their wooll, or haire downish, and lies smooth: but in the contrary Ly­ons, Boares, and Bares have it rough and staring, the which is found by experience also true amongst men, and not with­out reason; for haire which is harsh, rough, and grose, testi­fieth that there is great aboun­dance of naturall heat, mixed with the humiditie, the which opening the pores, giveth pas­sage to the humours, which are the matter of the haire; to this purpose saies very well a Latine Poet,

A thick beard, and curled locks,
Shewes a soldier fit for knocks.

Q. Wherefore is it, that those which have curled locks, are or­dinarily camesd, or the nose tur­ning up?

A. Because they have the blood very hot, and boyling, and heat hindreth superfluous matter, to strech and extend, for the nose is of Cartilages, and a Cartilage is a kinde of bony substance, and the bone is of a superfluous matter▪ for this cause also little children, having boy­ling blood, have their noses also turning up.

Q. Wherefore is it, that such complexionated persons are more watchfull then others?

A. In as much that they are dry, and the humidity dryed up, hindreth the sleepe; upon the contrary reason, those which a­bound in moyst humors, as little children, women and drunkards, [Page 81] and those which often wash and bath themselves, are very much given to slee ping.

Q. Wherefore is it, that those which have red haire, are deemed commonly naughty boyes?

A. Because they are of a fiery nature, hasty and cholerick, but those which are well bred, knowe how to moderate and rule their passions.

Q. Wherefore is it that those which have the haire of their head of one colour, and their beard of a­nother, are ordinarily dangerous?

A. Because that it marks in them an inequality of their hu­mours and complections, which makes them naturally variable, deceivers, and disguised, if they correct not their evill nature, by good discipline: from whence ariseth this common saying:

[Page 82]
A black head and a red beard,
Take him with a good turne, and chop of [...] his head.

Dogges.

Q. WHerefore is it, that the Dog excels in smell, more then all other Animals?

A. The cause is, that accor­ding to the proportion of his body, he hath the Nerve of that sence more great then any other Animal▪ And man in the con­trary hath it very little, so that he smells not very much.

Q. Wherefore is it, that a dog of all other Animals, remaines lynde or fastned within to the fe­male after coupling, without be­ing able easily to unloose, and un­doe?

A. Alexander Aphrodeisea saith, the cause is, that the bitch in her native waies is very strai [...] [...], [Page 83] and the verge of the dog, being swolne within, by the Ebulli­tion of the spirits, he is hardly able to withdraw it after the coupling.

HEAVEN.

Q. HOw is it that we have some small perceivance of the number of Heavens?

A. By 2 principall meanes, the one is by the eclipses, defaults, or obscurity of the stars, are eclip­sed, and hidden from us a (certain time:) by others, it is a firme ar­gument, that they finde betwixt our sight, and those which they eclipse, and make defalling of light to us, that they are in some more low stage of the Heavens; for if they were not below, they would not robbethe other light from our sight: The other [Page 84] proofe is drawne from the diversity and different moo­ving of the Heavens; for all naturall bodies have one onely proper and particular motion: yet neverthelesse they note di­vers movings in the Heavens, and more great number in the inferiour Orbes, then in the su­periour, for it is infallible, that the inferiour receive this diver­sity of moovings, besides their owne naturall from the superi­our Orbes, and therefore it is of necessity, that there should be as many Heavens, as there be di­vers motions.

Q. How is it that they have a little learned that the Heavens are round?

A. I have brought out to that purpose many reasons in my Physicke, of which I will repeat heere the principall in few [Page 85] words: First that the Heavens inclosing and containing all the other bodies of the universe, ought to have the figure, there­to most capable, is round Sphearick or circular: secondly, that the Heauens being the bo­dies most mooveable of the world, as wee may perceive by the continuall motion, we ought therefore to attribute this figure to them, as most proper to the motion: thirdly that if the Hea­uens were of any other figure but round, they would be jum­bling and dashing, or piercing, and penetrating with their an­gles, corners, and extremities, in turning and rowling the one within the other, or [...]else there must rest some vacuity or voyd­nesse betwixt the angles, cor­ners, or extremities of their bo­dyes, which were absurdities [Page 86] in and against nature: fourthly that if they were of any other figure but round, in one selfe day the Sunne, the Moone, and the other Starres which are car­ryed by the rapidity or incogi­table swiftnesse of the primum mobile, or first mover, should make in foure and twenty houres the Center of the U­niverse, to appeare at certaine houres more great, then at other times, from measure taken when they approach neare the earth, which being not, it must be concluded, that the Heavens are of figure round.

Q But how? see wee not ma­ny times in one selfe same day, that the Sun and Moone appeares more great one time then another, espe­cially at morning and evening?

A. That seemes so, but it is not so for all that, but the exha­lations, [Page 87] and vapours which are betwixt us and these great globes, deceive our sight, and represent them more great then of custome, as it comes to those which regard any thing in the bottome of the water, or with Spectacles?

Q. Wherefore is it that the Heavens remaine alwayes in an equall intervall and distance from the earth?

A. Because they have not in themselves neither lightnesse, nor weight whatsoever, in re­spect whereof they bouge nor stirre not at all from their natu­rall place: but if they were of a fiery nature as some would have them, they should descend to the firy circular, which is under the Moone, as tending to their naturall place; or else they must, since the creation of the [Page 88] world have alwaies still moun­ted, and that it incessantly, as it is the nature of fire to aspire al­wayes in height.

Q. From whence comes it that the Heavens being of the same matter that the Starres are, accor­ding to the agreement of all the grave Philosophers, we see them not for all that, and yet we see the Starres?

A. It is because that the Starres are more solid and mas­sie then the Heavens, which makes that they appeare more easily to our sight, and the Hea­vens not, because of their rarity and thinnesse, neither more nor lesse, then as wee see well e­nough, thicke and grosse va­pours and smoakes, and see not the [...]ost subtill; and likewise as wee see the water, but not the Ayre.

Q. From whence comes it that this great and vast space or ex­tent which is betwixt us and the heavens, to see the heavens them­selves, which seeme of a blewish and azure colour?

A. Neither the ayre nor the fire which are betwixt us and the heavens, nor the heavens themselves, in as much as they are all simple bodies, are nei­ther coloured, nor susceptible of any colour: neverthelesse be­cause of the great distance there is betwixt us and the Heavens, all those bodies there, which are very rare, simple, and thinne, seeme to condense and thicken, and this condensation makes, that all this immense extent seemes coloured with Azure.

Q. From whence comes it that certaine Starres twinkle to our eyes, and others not?

[Page 90] A. Those which are in the Firmament, and above the 7 Planets, as most farre from us, twinkle to our respect, as doth a Torch farre off; in like man-ner the little Starres, more then the most great; because that little objects rob more easily our eyes then the great; but the Planets twinkle not, or very lit­tle, because they are more low then other Stars, every one in his Orbe; and likewise that they are more great: neverthelesse Mars twinkleth also, although that he is below other Planets that twinkle not, but that is because hee is more reddish­browne, and by consequent lesse visible.

Q. But wherefore is it that the Starres more high, and further from us, twinkle more then the o­thers?

[Page 91] A. This proceeds from the rayes of the fixed Stars which are in the Firmament, and above the Planets, their light descend­ing in the Ayre, as it were bro­ken in our sight, by the motion of the Ayre; which is the cause they seem twinckling, nor more nor lesse then the pibbles which are under the water, seemes to tremble by the mooving of of the water, the which can­not bee attributed properly to the Planets, by the reason a­foresaid, because of their rayes comming more neere, and that they are greater bodies to resist more strongly the mooving of the Ayre.

Q. Wherefore is it that wee see not the stars in the day time?

A Because that the middle meanes, or the betwixt both, which is the Ayre, receives the [Page 92] impression of the light more strong and shining, which is that of the Sunne, in such man­ner, that that of the other Stars remaines as offusked, as being confused with that of the Sun, so as we cannot distinguish it.

Q. Wherefore is it that the other Starres appeare not some­times in forme of encreasing, as the Moone doth?

A. Because that the Moone shines not by her proper light, as doth all the other starres, but onely by that of the Sunne, so that according as she is diversly infused, shee represents her selfe to us in divers figures, but when shee is of all deprived by the interposition of the earth, she is eclipsed and darkned.

Q. From whence comes it that the starres seeme to goe before us, then when we goe of the same side, [Page 93] that they runne, and likewise on the contrary (a mer [...]ailous thing) they seeme to follow us then, when we goe the contrary course of their way?

A. It seemeth to us that they goe before, when wee goe the very same way before, and that whirle in, because of their celeri­ty and incomparable swiftnesse; but when they seeme to follow us, going on the contrary side of their course, it is because of their immense greatnesse of their bo­dies, in respect of the place where wee are; although we go of the one side▪ and they of the other, they are alwayes seeming before us, which cannot▪ never­thelesse be well marked, but that they remaine alwaies either neere to us, before us, or following us.

Bells.

Q. WHerefore is it that Bels of silver are more re­sounding then those of any other metall whatsoever they bee, aad those of Iron, lesse then any others?

A. That siluer holds most of ayre, and Iron most earth: and as ayry things are most resoun­ding, so are earthly things lesse then all others.

Q. Wherefore is it that Bells covered with cloathes, be it of wol­len cloath, Silke, or whatsoever o­ther thinge like, yeelds little or no sound?

A. Because that these bodies are soft, and repercusse not the ayre, which is the cause of sound.

Q. Wherefore is it also, that a Bell filled with earth, or some such [Page 95] like matter, seemeth to yeeld no sound?

A. Because that the Ayre, which as I come to say, is cause of the sound, and is choaked or suffocated by this other body where with he is filled.

Heart.

Q. WHerefore is it that the heart is set or placed in the middle of the Animall?

A. Because that it being the treasury of the naturall heat, and magazine of the [...]itall Spirits, it is most commodiously placed in the middle of the body, from thence to expand, and to distri­bute over all the parts of the bo­dy, as the Sunne in the middle of the 7 Planets.

Q. Wherfore is it that being so in the middle, neverthelesse cha­feth [Page 96] nor heateth not so much the back and the parts behinde us, as those before?

A. Because that the bones that are in the back, hinders, that the heat cannot worke so lively together, the coldnesse of the back bones and the tempera­ment also of the heat, which proceedeth from the heart, is not so forcible to penetrate those parts there.

Q. Wherefore is it that hee is seated in such a hidden place?

A. Nature hath done the like with all the noble parts, as with the Braine, with the Liver, with the Lungs, to the end that they should not be easily offen­ded, hurt, or wronged, seeing that these parts cannot be grie­viously offended, without losse and death of the Animal.

Q. Wherefore is it that the [Page 97] heart of some Animals being torne with force out of the body, wil pant and moove still?

A. This panting and moo­ving, comes from the fervor of the blood, & of the spirits, from the heart, as sparkes and flames from the naturall heat which are not suddenly extincted after the death of the Animals, no o­therwise then a snuffe or a meske of a lighted Lampe, looseth not suddenly all his fire, nor all his light, although separated from the Oyle.

Q Wherefore is it, that in A­nimals the most couragious, as in Lyons, and in Tigers, they have their hearts very little: and in those which are the most fear­full, as the Deere, the Asse, and the Hare, they should have the most great, considering, the proportion of their Bodies, [Page 98] and neverthelesse to signifie a va­liant man, they commonly say, he [...] is a man of a great heart?

A. The Animals that have lit­tle hearts, are commonly the most hardy, because that the force of the heat amassed toge­ther in a little place, are more vigorous, and doe greater deeds, then being dispersed neither more nor lesse then an ordinary fire heats not so easily a great hall, as a little chamber; and whereas they commonly say, a hardy man hath a great heart, the same ought to be un­derstood of quality, not of quan­tity, that is to say of courage it selfe, of valour it selfe, of har­dinesse it selfe, not of the masse or piece of the heart.

Q. Wherefore is it that hurting of the heart is mortall?

A. Because, as saith the Philo­sopher, [Page 99] that it being the princi­pall and beginning of the life, if it bee wounded, there is no­thing that can sustaine or snccour the other parts that depends on it: neverthelesse it hath beene found of Animals, that although wounded in the heart, they have not dyed of the hurt; judging by that, that after they have made dissection and cure, they have found the Iron head of an arrow, or the bullet of a Hargu­busse sticking in their hearts.

Q. From whence comes it that some renowned personages have their hearts hairy, and have bin approved wonderfull valiant and couragious, as Leonidas the Lacedemonian, and Aristome­nes the Argien?

A. Because that it testified an extraordinary calour, or heate, neverthelesse naturall in them, [Page 100] the which excited smoaky ex­halations in their hearts, and such fumes are the matter of the haire, and naturall heate is ac­companied with vigour and courage.

Cockes.

Q. BY what vertue is it that the crowing of the Cocke so affrights the Lyon?

A. There is no Animall what­soever, is so fierce and couragi­ous as the Cocke, which com­bats most valiantly even to the death, his crow is also very penetrating, so as the Lyon knowing by instinct his invin­cible courage, and fierce hardi­nesse in so little an Animall, hea­ring him sing, is astonished, and retyres himselfe, so writeth Pliny.

Q. What is it that induceth him to crow every third houre, and so iustly at midnight?

A. One may ordinarily prove that he croweth not every third houre, although it hath pleased Pliny to say so, that tooke up much by heare-say, but for his crowing at mid-night they give divers Reasons: as some hold that the Cocke is an Animall wholly solarie, because whereof the Ancients consecrated him to Aescula­pius, Sonne to the Sunne, so that resenting about mid-night, that the Planet predomina­ting upon his nature, is re­mounting upon our Horizon, hee awaketh, hee rejoyceth, and sings for joy: Others at­tribute the same to his Ve­nerian desire, for hee is an Animall which is very lasci­vious, [Page 102] and why? having his Hennes about him: and other­wise hee is accustomed to sing rather after, then before his treading, and therefore this rea­son seemeth to mee nothing probable; Democritus, as Cicero reporteth, held that the Cocke satisfied with sleepe, after hee had perfected his digestion, as hee hath in him much naturall heate to well concoct and di­gest his food, hee awaketh all joyfull, and proclaimes his joy with his owne Trumpet: but that great Iulius Scaliger durst resolve nothing of this que­stion; but I dare say, that there is some apparance in the first opinion, but more in the last of Democritus.

Strings.

Q. WHerefore is it that the string of a long bow, or a crosse-bowe, breakes sooner, when one dischargeth them without an arrow, then when they shoote with an arrow?

A. It is because the Arrow abates and moderateth the vio­lence of the motion, but when one disbandeth the violence of the motion which findeth not an encounter, nor stayeth, makes a strength against the cord it selfe, and is the cause it breakes, and sometimes the Bow it selfe.

Q. Wherefore is it that the strings of a long Instrument breakes sooner▪ and will not stretch so high as those of a short Instrument?

A. Because that those of the long, stretch longer then the [Page 104] others, & have a more long space from the middle, are more fur­ther from their center, that is to say, from the place where they are tied, and that which is further from their center, is most weake, wherof we see divers examples from these words, light, waight.

Q. Wherefore is it that two strung Lutes, or other like instru­ments, being reached up and tu­ned in one and the selfe same tune, if one soundeth or play eth upon the one neare to the other, that which is not touched, shall sound, and moove also upon her Harmonious cordes, and the dissonant not moove astraw, being laid upon the string, of the untouched Lute, or such like strung instrument?

A. This is caused by the Sym­pathy, and consonance of the instrument, the strings of the one [Page 105] being touched, the Ayre which is affected with the harmony, makes to resound, affect and stir the same strings of the other, and by the same cause, if one strike a string of a Lute, which is accorded in the unison, or in the octave, it will shake also the other, which one may prove by putting a litle straw upon that which is not touched, and which is agreeing to the unison, or to the octave, of that which is struck: and better yet to Philo­sop hize upon this subject, wee will adjoyne that wee may ob­serve a double mooving in the strings of an instrument, the one is it which beats the Ayre, then before is string is struck, the other then behinde, when it retyres after that it is struck, the shake makes him to re­sound, but encountering other [Page 106] strings streatched into another tune, and out of the unison or the Octave they shall not finde the like disposition of mooving, be­cause of the dissonance, and dis­proportion of tunes, so as they will not resound at all.

Q. From whence comes it that the harmony and Systeme of the voice, or of instruments well accor­ded, is so agreeable to the hearing, and the discordaut on the contrary so offensive?

A. From this, that the establish­ed order in every thing, is very agreeable, as the unestablished and disorder, on the contrary, is displeasing; now the order and rules of harmony, consisteth on the correspondency, and Sy­steme of certaine tunes, the which failing, it follow with the irregular, and disordered, and by consequent such object is dis­pleasing [Page 107] to the senee which it peirceth.

Hornes.

Q. WHerefore is it that those Animals which have hornes, have no teeth in their gums above?

A. Because the matter and Aliment of the teeth is tur­ned into hornes in such Ani­mals.

Q. Wherefore is it, that onely horned Animals chew the cud?

A. Nature foreseeing that these Animals have no teeth a­bove in their superiour gums, and that they could not well grind, chew, nor digest their pa­sture, hath given them a vant sto­mack, that the naturallists call Reticulum, into the which they send their pasture ill chewed, to [Page 108] parboyle it, as wee say by our meat, and to soften it, and, then drawing it up to their mouthes, and there is rechewed more ea­sily, and that is called properly chewing of the cud.

Q. Wherefore is it, that in the Regions Septerntrionall, or Nor­therne, the Sheepe have no hornes?

A. The cause is, the extreame cold which shuts up the pores and conduits of the flesh, and of the bones, & by the same means hindreth the hornes from bud­ding and getting forth.

Q. Wherfore is it, that the Goats which have no hornes, have more milk then others?

A. It is because that the matter which should bee imployed to nourish the hornes, turnes it selfe into good nourishment, and into humour.

Q. Wherefore is it that amongst [Page 109] all horned beasts, the females have no hornes, excepting Cowes and Goats?

A. Because that the femalsare more cold then the males, and their coldnesse shuts and closeth up the pores of the flesh, and of the bones, as it is sayd, and so hindreth the hornes from go­ing forth, or else it is, that the females being of a nature more weak, flying and fearfull, nature, which makes nothing in vaine, hath denyed them horns, which would serve them to no purpose but to hinderanc [...], and bee an unprofitable burthen in their flight: neverthelesse, having done all things for the use and com­modity of man, she hath given the particular Kine and Goats horns, to the end that man might more easily take them, stay them, & ty them, and make them [Page 110] serve him as domesticke beasts.

Q. Wherefore is it that gelt horned beasts have their hornes longer then those which have their genitories?

A. Because that the humour genitall which they use not, is imployed to the nouriture and increase of the body, and par­ticularly to the hornes, because of their neighbourhood to the braine, which contributeth most to carnall copulation.

Q. VVherefore is it that hornes fall onely from Deere, of all other horned beasts, although that they are not gelt?

A. Because that Deere one­ly have their hornes solid and massive, and other Animals have them hollow, by reason whereof Deere not having suf­ficient humidity to entertaine the heavy burden, it falls out by [Page 111] necessity that they must fall off: it hapneth not so to those others that are gelt, because that they have more moisture to nourish their hornes.

Q. VVherefore is it that they plant imaginary hornes upon mar­ried mens heads, if their wives play the wag-tayles?

A. Because even as horned Animals being gelt, are strong, great, yet heavy, slow, and lit­tle worth, in respect of the o­thers; they give the same title to them that are unable for the act of generation, or that they be so sottish and stupid, that they know not how to governe their wives.

Running.

Q. WHerefore is it that there is more paine in [Page 112] running, then in going, and wal­king softly?

A. The celerity or swiftnesse of motion is one cause, but the most proper and nearest is that in running, one is almost alwaies in the Ayre, without easing and sustaining himselfe, where­as in going softly, we have al­wayes alterably one foote fix't and stayed upon the Earth, which sustaineth as by a coun­ter poize all the body, of which she is the true Center, and place of rest, not the Ayre; as also that the celerity and swiftnesse of the motion hinders our respi­ration.

Q. Wherefore is it that running too soone after eating, hurts our re­past or feeding, since that motion excites naturall heate?

A. Because that running is a motion too violent, which ma­king [Page 113] the meate to rise and leape within the stomacke, troubling, and hindering the digestion and and concoction thereof.

Manginesse French or English.

Q. FRom whence comes it, that we have such pleasure in rubbing and scratching the part which is infected?

A. Because there is a certaine humour thick and grosse, the which in rubbing and scratching issueth or dissipateth, and in issu­ing or dissipating, it pricketh sweetly the flesh, or rather the skin, for willingly this humour sticks ordinarily to the skin.

Q. Wherefore is it that the manginesse ceasing, wee have no more pleasure to scratch that place, but rather dolour?

A. Because that after the cause of the manginesse is taken away, the place not being infected, [Page 114] or affected as before, it is offensive to the life, if one rubbeth or scratcheth, in like sort as when it was charged with the foresaid humour.

Q. From whence comes it that after a wound is closed, or a little after healing, it itcheth?

A. It is because the party which hath beene hurt, being strengthened, and neare well, casts and thrusts out that which remaines of any evill humour within, the which staying in the skinne, makes it itch.

Q. From whence comes it that the scratchings and the itchings receive such pleasure and con­tentment in Baths, Stoves, and warme waters?

A. Because this itching and manginesse comes from a humi­dity grosse and cold, and being mixed with a moderate heate, [Page 115] such as is in baths and stoves, gives the party contentment.

Q. VVherefore is it that old folkes are more scratching and itchie then the young?

A. Because that this waterish and cold humour is very abun­dant in some old folkes: the like happens also to children, and youth, because of the abun­dance of the humidity which is in them, and often also, because of the boyling of their blood.

Teeth.

Q. WHerefore is it that the Teeth being of bones, have feeling, seeing that the o­ther bones have none?

A. It is because of little veines that are fastened to them, and from the roots also which enter within the flesh.

Q. Wherefore is it that the teeth, although they are more har­dy and solid then the flesh, feele neverthelesse cold much more then the flesh?

A. Because, as saith the Phi­losopher, teeth are fastned and in-rooted with little and subtill conduits, the which containing very little heate, cannot make resistance to the cold, as doth the flesh, which is tempered, & participateth much more with the heate then doth the teeth.

Q. Wherefore is it that the first teeth fal from the little children?

A. Because of the over-much humidity that is in them, which makes that they first loosen, and then fall, for that which is set up­on too much moisture, is not firme.

Q. VVherefore is it then that from old persons they also fall, see­ing [Page 117] that they are very dry?

A. No, too much is neither friend of nature, nor of perfecti­on; so old folkes losing their teeth with too much drinesse, and children with too much hu­midity, is neither more nor lesse, then as a wall built of dry earth and sand, instead of good morter, cannot long endure, no more then if it were founded upon a place too moist.

Q. VVherefore is it that the teeth still increase, and be­come large above in aged per­sons, and on the contrary, thinne, cleare, and small below towards the rootes, although that they have beene other wayes well stopt?

A. They become large above, in as much as they increase well neere all their life time, but that they cleare it, is by their grin­ding, [Page 118] besides they grow bar [...] in their drying by their age, which is the cause they are more cleare, and small below then a­bove.

Q. Wherefore is it, that the teeth increase so well neere all the length of the life, being that they are bones, and the other bones increase not but with the members of the body?

A. Nature hath it so wisely ordained, well foreseeing that other wayes within a little time, the teeth would consume them­selves by their grinding of their food.

Q. Wherfore is it that the teeth fall from old folkes?

A. By the lack of humiditie, as doth the leafes from the trees, as also Rumes, Catars, makes them hollow, rot; and at last fall from yong folks likwise.

Q. Wherefore is it, that they iudge shortnesse of life in those that have their teeth thinne, cleare, and not firmly set?

A. Because it is a certaine signe of the thicknesse of the bone of the head, the matter of defailance in the teeth, being turned into the thicknesse of that bone; the which is the cause that the braine cannot so easily discharge himselfe, hee makes within the head great corrupti­on, and putrifaction of the hu­midity, whereof followeth mor­tall maladies: this is the resoluti­on of the Philosopher, but I wil say further, those which have their teeeth so thinne, are of weake complection, and of a feeble nature; for if they were of a nature robust and vigorous, shee had planted in the gums teeth, firmly and thick set, for [Page 120] the fertile and well bearing earth, makes the graine grow thicke, without leaving ve­tle void places ▪ neverthe­lesse the learned Scaliger no­teth upon this purpose; that if the chawers were too hard set, the matter feeding the teeth, could not pierce them, which should be an argument rather of long then of short life.

Descending and As­cending.

Q. WHerefore is it, that wee Descend more easily, and more nimbly, then wee As­cend?

A. Because that wee beeing naturally heavy, our bodies with their proper weight, and natu­rall motion, bears vs belowe when wee descend: on the con­trary [Page 121] then, when wee ascend, they load and keepe us backe in this motion, being against na­ture; by the same reason, a stone thrust from high to low, runnes much more swiftly then she can mount from below to high, al­though throwne with a strong hand: moreover, I say, that all bodies heavy and weighty, tend naturally to their center below.

Q. Wherefore is it that we wal­low much more going upwards, then downewards?

A. Because that we have more paine in mounting, then in de­scending, by the reason deduced in the precedent question, which is because that the interiour ayre heateth sooner, then when wee goe at our ease; for wee often then blow, and respire for quicke breath.

Q. Wherefore is it, that water [Page 122] being heavy, may neverthelesse be made to mount as high as its spring?

A. The vulgar holds this com­monly as a great marvaile, and likewise Cardan hath put it a­mongst his subtilties, without yeelding any reason, but onely he saith, that nature hath so or­dained it with much providence, if she had not given it this facul­ty, and property to the water, the course of Brooks and Rivers, should be arrested and stayed at all the encounters of bodies, a little height, from whence it should have followed, inunda­tions which would have cove­vered the earth on all sides; but if we consider that the first Sour­ces of all waters comes from the Sea, and that all ebbe and return into the Sea; as teacheth the divine Oracle, wee shall [Page 123] [...]inde that this reasō is more false [...]hen common, since that expe­ [...]ience her selfe shewes us ordi­ [...]inarily the contrary, for we may [...]urne easily the water, by ditch­es and bankes of earth, which we may oppose▪ to their courses; [...]he true cause is then, that the [...]odies of the most soft, and most [...]uple, being pressed or repulsed by the most hard▪ yeeld not place plumne downe, or per­pendicularly, but lift up and in­ [...]ance themselves, for example, presse your foot amongst dirt, or Ouse, and it will swell and rise [...]n height, insteed of falling of the sides: if one would say to me, it is because of his humidity, I shall answere, that one doing the same to a heap of sand, it hapens not, or shall it not so doe? so then the water hath his way, falling from an high and eminent place, the [Page 124] flux of that which is behind, ▪sha [...] incess antly thrust still on tha [...] which is before, pressing upo [...] and thrusting one another, which is the cause that finding resist­ance, or hindrance in his course▪ and that which is thrust, canno [...] penetrate or pierce the body i [...] encounters, gives place, so as it i [...] forced by that which followe [...] it, to lift it selfe up & mount, and the other likewise that followes him, if it findes not some easie meanes to extend and spread i [...] selfe; for in asmuch as it is liquid, the extention & defusion is na­turall to it, and the descent also because of his heavinesse, and its mounting, is contrary, & caused by vyolence, for it extends in breadth, and descends sooner, & more easily, then it mounts by the hindrances that it encounters by its course; but suppose that [Page 125] the water bee so well inclosed within a pipe of lead, that it can­not extend side waies, yet it can­not for al that be so limited in his course, but that it will mount to the height of the place from his course▪ & this depends upon the force, impulsion & weight of the body, which thrusts him be­hinde, & of it that resists before, for if the repulsion & weight of the body pressed by the behinde, is more weak then the resistance of the body, which is in the be­fore, the water wil not mount so high, as if the impulsiō & weight of the body, pressing by the be­hinde, surmounteth: & it must be as is said, forced by him that resi­steth in him before: this may bee seen in the pipes of fountains, that one may cause the water to mount as high as one will, by the Artifice of weight, but [Page 126] here let us stay fix't; I hav [...] dwelt the longer upon the reso­lution of this question, to de­stroy the popular errour propo­sed in the same, and by the same meanes, to establish the truth o [...] the cause.

Q. From whence comes it, that throwing in a perpendicular line, a chippe, or other piece of wood e­qually bigge within the water▪ the upper end which first entereth within the water shall bee [...]ooner remounted upon the water, then that above shall sinke to the bot­tome?

A. It is certaine, that wood being a thinne body, containes very much ayre, the naturall place whereof is above the wa­ter, by reason whereof being thrust by violence under the water, he riseth above by his owne nature in lesse time, then [Page 127] the violence which thrusts him downe, because it was but ac­cidentary.

Q. Wherefore is it that a ball blowne full of winde, being thrust downe by force under wa­ter, sud [...]ainly mounts up againe upon the top of it?

A. Because that the Ayre or winde wherewith it is full, comes to his naturall place, which is above the water.

Q. Wherefore is it that a piece of wood being cast from high to low within the water, with a piece of lead, stone, or any other hard or solid body of the same weight, they shall both descend, and fall in the same time upon the water, yet neverthelesse the lead or stone shal sinke into the water, and the wood shall swimme upon the top of the water?

A. The wood sinks not within [Page 128] the water, because it is ayerie, and the place of the Ayre is a­bove the water, the other sinks, because they are earthly & wa­tery; but in the ayre the wood descends as swiftly as the ter­restriall and watery bodies, be­cause that the ayre, as all other Elements, excepting the fire, weighs in his naturall place.

Finger.

Q. FRom whence comes it that the fourth finger of the left hand, next to the little finger, hath beene so esteemed amongst the Egyptians, Greeks, and Romans, that they have onely adorned it with a gold Ring?

A. Because in making Anato­mies & dissections of the body, they have found that there is a little nerve in the same, which [Page 129] stretcheth and reacheth even to the heart; and for the conjuncti­on and ligature it hath with that noble part, they more honoured it then the others; and more, they call it the medicinable finger.

Sleepe.

Q. WHerfore is it that Phy­sitians forbid us to lie in our beds upon our backes, and our bellies aloft?

A. The cause is, that lying in that sort, the Reines heate, and the Phlegme which is there; hardeneth, whereby is ingen­dred the stone in the reines, it chafes also the blood that is in the veine called Cave, and the spirits that are within the great Artery; and it likewise shuts and stops the conduits of the excre­ments, whereof ensueth and proceedeth, as saith Avicen, [Page 130] Apoplexies, Phrensies, and In­cubus.

Q. Wherefore is it, that the morning sleepe is more pleasant then that of the night?

A. Because that the Sunne re­mounting in our Hemispheare and comming neare us, mooveth sweetly in our bodies, such va­pours as provoke us to sleep.

Q. But wherefore is it that sleep after dinner is hurtfull?

A. If one have watched the night before, I doe not condemne him to sleep in the day; but having sufficiently rested the night, and to take a nappe betwixt the two meales, it corrupts the digestion, looseth and slakes the members too much, dulleth and makes the head heavy, and brings one to be carelesse and unprofitable. I will say neuerthelesse that al­though the Physitians permit [Page 131] old folkes to sleepe sometimes in the day, because they cannot well rest in the night, therefore they may take a nap when they desire it; but it is not good to use it too soone after meat, or if then, but a short one with the Proverb: Somnum Meridianum aut brevis, aut Nihil.

Q. Wherefore is it that little children are very sleepy, and old folkes on the contrary very watch­full?

A. Because that little children are very moist, and neverthelesse abounding in naturall heat, the which evaporates great quanti­tity of the humidity, & sendeth it to the brain, so as the conduits by which the animal spirits flow from the brain, to the other parts of the body, being stoppen, they sleepe easily: Old folkes on the contrary are dry, & have besides [Page 132] litle natural heat in them, & is the cause that the matter & efficient cause of sleep fails in them, & that they cannot long sleep: whereas I say that aged folkes are dry, I mean they have little of radicall moisture, although they abound in ill humours, the which never­thelesse are not the cause and matter of sleep.

Q. Wherfore is it that those which have their veines very small, are more sleepy then those which have them great?

A. Because, as Aristotle saith very well, that the fumes and vapours which have their moūture to the brain, & have their stopping by the conduits of the sence, cannot easily flow, nor be dissipated by the natural heat, so easily as if the wayes were large and ample, so then it is requisit they have more time to take away the cause of [Page 133] sleepe, as also the effect lasteth n t long.

Q. From whence comes it that Harmony, and a sweet consort of a well agreeing musick, be it of voice or of instruments; yea a sweet mur­mur of waters and Rivers, the chirping of birds, & the humming of flyes, and other such obiects of the hearing, provoke sleep?

A. The same procedeth from that, as the soule is greatly affect­ed, & as it were seized & charm­ed by the hearing, gathereth all his forces for to send up great quātity of spirits, so as the other sences being altogether deprived remain as filled, & the Agitation of the same spirits mooving the vapours, & fumes to the Organes and conduits of the hearing, pro­voke a sweet and pleasant sleep.

Q. How can it bee that sorrow breakes the sleepe, and yet never­thelesse [Page 134] sleepe allaies sorrow an [...] griefe?

A. It is that sorrow and griefe troubles and hinders so much the concoction, that imaginati­on it selfe breaks the sleepe, and neverthelesse rest increaseth the motion of the troubled spi­rits, and releaseth the anguish and sorrow.

Q. How can it be, that labour provoketh sleepe, seeing it ex­pandeth and throweth abroad na­turall heate through all the body, and neverthelesse naturall heate amasseth from the interiour, is the efficient cause of sleepe, making to vapour the fumes from the sto­macke to the braine, the which turning them into water, stop­peth the conduits of the sense, which remaines by this meanes filled and bound?

A. Sleepe comes not from [Page 135] the labour, but by accident, and mediately, not as the nea­rest cause, because labour in­genders wearinesse, and wea­rinesse constraines us to rest, so that during the rest, naturall heate retires within, and wor­keth so with that shee findes within the stomacke, and in­wards, that it exhales the fumes and vapours to the braine, the which provokes sleepe, and stops the conduits of the Senses.

Q. Wherefore is it that the first sleepe is more strong, more pro­found, and holds the sense more bound, and more drown'd in sleepe?

A. Because that then it sends more great quantity of vapours to the braine, then after that one hath slept sometime, and that the digestion is made, or ve­ry neare accomplished; for na­turall heat not being so busied, [Page 136] beginnes to disperse and co [...] ­sume the vapours which sto [...] the conduits of the Senses.

Q. Wherefore is it, that when we are seized with sleepe, our eye­lids fall downe, and cover th [...] eyes?

A. Because that the naturall heate being then occupied to concoct the victuals which are within the stomacke, where they are shut up, the parts a loft during that time, are seized with cold, the which stiffens and makes them without mo­tion; for it is that heate which worketh and moveth this cor­porall masse in all his parts, and cold on the contrary stiffens all our members.

Sweetnesse.

Q. FRom whence comes it that we well feele and perceive [Page 137] [...]owernesse and bitt [...]rnesse of the pittle, that is sometime in our mouths, and not the sweet?

A. It is because that the sweet is the natural temperament which one perceiveth not him selfe, as he doth of the other qualities which proceed from some alte­ration, & cōmeth beside nature.

Q. Wherfore is it that sweet meats ingender vermin in our bodies, so­ner then those which have in them acrimony or sharpnesse?

A. Because that sweet meats are very easily corrupted, for sharp tasting things resist corruption, by reason wherof we salt & pou­der our meat to keep it, the salt drying & consuming the super­fluous humidity, but the swetnes in victuals testifieth a tempera­ture of heat, with humidity ve­ry much disposed to receive a new forme by corruption.

Right hand or side.

Q. WHerefore is it, that th [...] instruments of the sen­ces, those of the right side, as th [...] eye, the eare, and the right nostril; are not more excellent, then those of the left, seing that in all other things wee prize more the right, then the left, and especially in the parts of the body, where the right is more strong and robust then the left?

A. In as as much as to feel is to suffer or to be affected, and be­ing so, that the one & the other instruments of the sences, as wel the left as the right, is equally susceptible for the affections of the object and the other parts of the bodie consist more in action then in passion, so that the right being ordinarily, and from its [Page 139] birth more exercised, it is there­fore more strong & robust, wher­of the contrary, if the left were as much exercised, it would surmount the right in force, and in nimblenes, as you see in those that they call left handed, but neverthelesse the right part is e­steemed more excelent, then the left, because it is consecrated to divinity, & is taken for a symbol of good luck, and honour toge­ther, as we somtimes read in the Poets, that the thunder held in the left hand, is esteemed a pre­sage of good luck, that is, because that that which commeth to us on the left side, comes from the right of God, which regards us frō high, for he that opposeth me face to face, hath his right hand answering to my left, & my left answering to his right.

Q. Wherefore is it, that ac­cording [Page 140] to the common saying, that male children are ingendered o [...] the right side of the matrix, and females on the left?

A. It is a popular errour that they have beleeved otherwise then at the present; for by the Anatomies & dissections of the bodies of Women, they have seene the contrary, and that the males and females are engende­red indifferently in all the Cells of the matrix.

Q. Wherefore is it that wee beare more easily a burthen upon the left side then upon the right, since the right side is more strong?

A. It is because that upon the right wee hinder the part more strong, and lest it remaine in his infirmity and weakenesse, and bearing it upon the left side, the right remaines free, and we are something eased; or else it [Page 141] is, that as the right part is more easie to move then the left, also it endures lesse in travell.

Water.

Q. WHerefore is it that pit­water is more fresh in the winter then in Summer?

A. It is in as much as natural­ly all contraries fly most strong­ly their contrary; the face of the earth being then in Summer, heated by the double reflection of the Sunnes rayes, which beate right downe, and in a right line from high to low, the cold which cannot resist it, is shut up within the intrailes of the earth, from whence it comes, that the waters in the pits are fresh: on the contra­ry, the Sunne darting his rayes in winter obliquely and aside; [Page 142] the face of the Earth is not much heated, so that the col [...] there predominates, as the more strong, and the heate is inclosed within the earth: and for this cause, the water which is in the pits, participates of this heate, and is by this resistance of mutu­all contrarieties, which the Greeks call Antiperis [...]asin.

Q. Wherefore is it that the wa­ters in pits being drawne, and left within the tub, neverthelesse without touching the same, it is more fresh then that which they draw at the present?

It is because the Ayre in the bottome of the pit or well, and so it comes to coole the water which is left to rest within the vessell: and therefore those which love to drinke their wine fresh in Summer, make their bottels to be hanged within the [Page 143] Wells or pits, that they may be [...]he better tempered within the water.

Q. But wherefore is it that the ayre doth not coole as well as pit­water, though it bee formerly drawne, and left to rest within the bottome of the pit, or in the tub?

A. It will coole also without doubt, but not so much; be­cause it is more ea [...]ie to affect a little quantity, then a much more great.

Q. Wherefore is it that water being heated to that degree, that it is more hot then the fire it selfe to the touch, cannot for all that burne and consume wood, or such like bodies, as doth the fire?

A. It is because that the flame of the fire which burnes and consumes, is very subtill, active, and penetrating, and the water is grosse, at least in regard of the [Page 144] fire, together, that the humidit [...] of the water hindreth▪ it from consuming and burning.

Q. Wherfore is it that casting a stone, or another heavy body with­in the water, it will make many roundles of circles, waving even to the bankes?

A. It is as saith Alexander Aphr [...] ­diseus, in as much as water yee [...] ­ding to a body more strong, re­tyres it selfe, and in his retyring, one wave thrusteth another of all sides in a round, because that the water is naturaly round, as wee have shewed, in that the drops of raine falls in roundells upon the earth; for the same reason ought to be in the whole, as he is in his parts: so teacheth upon this subject the Philoso­pher.

Q. Wherfore is it that water de­scends more nimbly then ascends?

[Page 145] A. It is because it is heavy, and tends naturally to below.

Q. Wherefore is it then that the water being heavy, accabels not, and overpresseth with his wheigh­tinesse those which plunge or dive into it, and those which swim be­tween two waters, & likewise, wher­fore a paile full of water, weighes not, or swallowes not within the water it selfe, it from him that sustaines it aloft, by the chain or cord, although that it weighes ve­ry much, being out of the water?

A. It is because that water in his proper and naturall place is so well united, that the parts sus­tayn the one to the other, which hindreth, that his weight kee­peth it not down, or pressingly those which are under it: for the opinion of those which hold that water weighes not in his na­turall place, is false.

Q. Wherefore is it that rai [...] water nourisheth the plants better then that of ponds and rivers?

A. Because that in falling from aloft, she wraps up in he [...] much ayre, as the little botte [...] or bubles which are here begot­ten in falling downe, mak [...] proofe, and the ayre being of i [...] ▪selfe hot and moist, aydeth much to the production and in­crease of the plants together that those waters so ingendere [...] in the ayre, are more pure and more cleare, whereas the o▪thers still retaine some qualities of the ground, upon and by which they runne.

Q. Wherefore is it that rivers beare in winter greater burthens, and that boats sayle or swimm [...] more slowly then at other seasons even in equall depth of water?

A. It is because that the cold [Page 147] [...]ickens, condenseth and shut­ [...]th close the water, and especi­ [...]lly the frost, by reason where­ [...]f being brought to be more so­ [...]d, it will beare a greater bur­ [...]en, but it runnes the more [...]owly.

Q. VVherefore is it that sea­ [...]ater better beares & sustains the [...]essels then fresh waters, though in [...]n equall profundity and depth?

A. It is in as much as the Sea­water is grosse and more ter­ [...]estriall, caused by the burning [...]xhalations which mingleth with it, and thereby it becom­meth so salt.

Q. Wherefore is it that those which often wash themselves in sea-water, are sooner dry then those which are washed with freshwater?

A. Because that Sea-water is more thicke and dry, his proper saltnesse ayding to dry, and fresh [Page 148] water wetteth much more, which is the cause that they are longer a drying, although that Plutark seems to hold a contra­ry opinion, without yeelding a­ny other reason then the authori­ty of Homer, to as little purpose, and as far from this matter.

Q. Wherefore is it that fresh water, is more proper and better to wash and clense our cloathes wool­len or linnen, then that of the Sea?

A. Because that fresh water is more subtile, by reason where of it easily insinuates into the little holes of the cloth, and so thrusts out the ordure and dirt.

Q. Wherefore is it that those which sayle upon the sea, even in calme and faire times, are more heart sick, then those that sayle up­on fresh Rivers?

A. It is in asmuch as the odour [Page 149] of the sea is more violēt, moving and provoking them, as a strong medicine to cast & void vpwards & downwards, together with the fear & apprehension of danger, which often there is much, but this doth not happen upon fresh rivers, because they have neither that vapour there, nor any such apprehension of perill, as upon the Sea.

Q. Wherfore it it that the sea wa­ter wil not nourish herbs & plants?

A. Because that is so grosse, that it can neither peirce nor pe­netrate even to the roots, besides it is so heavy, that it cannot mount to the branches: now that it is much more grosse, and by consequence more heavy then fresh water, it appeareth by that wee have formerly said, that it beareth a greater bur­then, and sustaineth the vessells [Page 150] better, even in equall depth: joyne also that it is a dust, bitter, and saltish, because of the bur­ning exhalations which are mix­ed with it▪ the which taketh a­way the vertue of the nourish­ing hearbs and trees, as the fa­culty of moystning, by reason whereof wee cannot drinke it; for to the contrary, as wee have formerly shewed, Sea water makes dry.

Q. Wherefore is it that the sea in winter, is lesse salt, then in any other time of the yeare?

A. Bccause that it is then lesse heated by the Sunne, for beeing that the saltnesse of the Sea pro­ceeds from burning exhalations, and are drawne from the pro­fundity of the same by the heat of the Sunne: this heat being much more weake in winter, then in any other season of the [Page 151] yeare, it must of nece [...]ssit y be, that the sea should be lesse saltish together, that in the winter so many, and such aboundance of flods come and discharge them­selves within the sea, with much more great quantity of fresh wa­ter then accustomed, may also something moderate and attem­perate the saltnesse of the Sea: all these things together, may doe that which they cannot doe par­ticularly.

Q. Wherefore is it that all the naturall waters, that of the sea is onely susceptible of the flame, thats to say, may bee onely burned?

A. Because that it is more grosse, as its saltnesse sheweth, and otherwise it is as oyly, for of salt one may draw and distill an oyly liquor, and oyle will conceive flame.

Q. Wherefore is it then, that [Page 152] sea water being more fat & grosse, is neverthelesse more cleare and more transparent then fresh water?

A. It is because the Sea water is fat and oyly, as I have said be­fore, it is neverthelesse more transparent then fresh water, which is ordinarily sulied & thick­ned w [...]th the clay and dirt of the earth, but Sea water is not so sullied and muddie in going from any fountaine, but his issu­ing is from Rocks, and floting up­on sand, it is cleare and transpa­parent as Crystall it selfe.

Q. Wherefore is it that hot water, is sooner cold in the Sunne, then in the shadow?

A. It is because that the neigh­bour Ayre being heated by the reflective rayes of the Sun, the heat extends it selfe, and dissi­pateth sooner then when his [Page 153] forces are shut up within it selfe, flying the cold of the shadowed ayre: by the like reason the fire is lesse hot, then when the rayes of the sunne toucheth it.

Q. Wherefore is it that water which hath beene boyled, and after cold, sooner congealeth or freezeth, then that which hath never beene heated?

A. It is inasmuch that cold worketh with more force against that which hath beene heated, as being more con­trary to him, or else that the fire hath evapoured by his heate the more subtile parts of the water, so that as they which remaine, being more grosse, are taken, and fro­zen more easily by the cold, for grosse things are more easily frozen, then the most subtile and soft▪ as the mudde sooner [Page 154] then the water, neverthelesse Sea-water, because of his heate and saltnesse, freezeth not so soone as fresh water, although it is more grosse.

Q. Wherefore is it, that Aqua vitae, if it be excellent, conceives flame, and burnes without hurting the body that is in it, be it a linnen cloath, or such other thing?

A. It is, that being extreame hot, it conceives easily his like, and yet entertaines freely what he hath of matter.

Q. Wherefore is it that it is more light then any other liquour, and likewise that it will swimme upon oyle?

A. It is because that it holds both of ayre and of fire, which are the two light and subtill ele­ments: for all that is earthly and grosse in the wine, whereof it was made and drawne by the [Page 155] Alembicke, was separated from it.

Q. Wherefore is it that it being mixed with any other liquour, it hinders it from freezing, even during the extremity of thewin­ter?

A. Because that it is exteam­ly hot of it selfe, and therefore it is called burning water, the cause whereby it resists so the cold, be it never so sharpe and vehement.

Q. VVherefore is it that it is not profitable to a leane and dry person?

A. Because it drieth and bur­neth the humours which be not superfluous, but rather defailing in leane and dry persons; it were better therefore they did conserve them, then consume them.

Echo.

Q. WHerefore is it that the Echo reports more clearely to our hearing the last syl­lables then the first?

A. It is because that the first are broken by the last, or that we are too neare, or that wee speake the last in measure, [...]on­ger then the Echo giveth us the first, and so we cannot so well understand them.

Elements.

Q. HOw can it be, that the E­lements which haue their qualities so contrary, may be ho [...] ­den with so straight and perfect a bond together, without destroy­ing the one the other by their neighbourhood?

[Page 157] A. It is that their qualities are so justly and perfectly bal­lanced and proportioned, that they themselves are the band which most strictly ties them, the one being not able to under­take nothing too much upon the others▪ for even as a consort of foure good voyces discordant in tone, neverthelesse agreeing in their Systeme, is much more harmonious, then if they all a­gree'd in the unison: likewise the accord of the foure Ele­ments consisteth in their dis­cord, by the just proportion of their forces.

Infants.

Q. WHerefore is it that In­fants which are borne in the 7 moneth after their con­ception, many times live, & those which are borne in the 8, seldome doe?

[Page 158] A. Some attribute this to the order of the seaven planets, and hold, that the first moneth an­swers to Saturne, the second to Iupiter, and so according to the order of the Planets in descen­ding towards us; and although that the seaventh moneth bee past, wee must beginne againe with Saturne, which is a cold Planet, and Symboliseth with weaknesse: therefore children borne in the eight moneth, can­not well live, although that A­ristotle, and after him Pliny te­stifieth, that sometimes they li­ved as well as the others, and e­specially in Egypt, because of the continuall serenity of the Ayre, which is in that Region, but the foresaid reason seemes to me more subtile, then verita­ble: Fracastorius the Italian, thought better how to deale, [Page 159] then others, upon this question: hee saith, that the children of the seventh and ninth moneth may live, but not on the eight, in as much that as there are kindes of corne which comes in three moneths, others in seven, out of these times they are worth nothing, so there is▪ of the sorts of humane seed▪ the one of se­ven, and the other of nine, and out of these times the children cannot live: the which resolu­tion is yet more impertinent then the precedent, for even as the corne of seven moneths is worth nothing, at three, so to follow his manner of saying, those that beget children of nine moneths, know ▪not how to beget for seven, that may live: on the contrary, or to traverse it, those which are begotten for seven moneths [Page 160] cannot beget for nine: and neverthelesse experience every day sheweth us the contra­ry; for my owne part I see well enough, that neither the one nor the other sayes any thing of va­lue: neverthelesse I will ad­joyne, although it is possible e­nough that I shall say nothing to the liking of another: but so much I love to attribute to the perfection of the Septenarie number, the which by a certaine occult and secret vertue accom­plisheth all things: This number is very perfect, because it is composed of the two first per­fect numbers, par and impar; to wit, of the third and fourth: for the second being not composed but of an unite repeated, the which is no number, nor is per­fect; for his occult vertue, I e­steeme that it worketh upon all [Page 161] the things sublunary, because that the Moone changeth her forme from seven to seven dayes, that is, every seventh day; and shee is more appa­rent and manifest in man, then in any other thing whatsoever: For first being borne seven moneths after his conception, hee may live: in the seventh moneth after his birth, his teeth beginne to come out: at seven yeares, hee beginnes to have the use of reason: at twice se­ven yeeres, hee enters in­to the age of Puberty and to bee capable of generati­on; at three times seven yeares, hee enters likewise into the flower of his Age at foure times seven yeares▪ hee be­ginnes to enter into the Age of Virility and full perfection of his naturall vigor and manhood: [Page 162] from seven to seven, if wee take heed, a man receives ordinarily some alteration and change in his spirit, or body, or in his tem­porall goods, or in his fortune, be it in adversity, bee it in pro­sperity, such a change is prin­cipally remarkeable in his com­plection, and after all, which is full of admiration; the cli­matericall yeare, which is the three score, and third yeare of the age of man, now count seven times nine, or nine times seven, the which is ordinarily redu­ced to some extreamity & perill of his life, which the Emperour Augustus well noting, rejoyceth marvellously, to have past that very yeare, not without appre­hension, though without danger of his life; then as by the number of seven & and of nine multipli­ed, the one by the other, wee [Page 163] are in danger of death, so the ve­ry same numbers are also hap­py for the prolongation of our lives, now to cut short this question, the Lawyers appro­ving this doctrine from the Phisitians, have judged that chil­dren borne the seventh month with perfection, ought to be allowed as legitimate, if by adventure the father had beene absent.

Q. Wherfore is it that children, as as soone as they are out of their mo­thers wombs begin to cry?

A. The cause is, they feele a great change in passing out of a place so close and hot, to en­ter into an ayre free and cold, together with clarity which da­zeleth their weake eyes, which causeth them to cry, & if we shal yet further enter into the pro­found mysteries of our beeing, [Page 164] be it that they presage the mi­series of their future life, which is but a passage and a way, (not a life) to goe to a true and im­mortall living.

Q. Wherefore is it that little children have their noses turned up?

A. It is as saith Aristotle, that they have their blood boy­ling; and the heate hindereth the superfluous matter to ex­tend it selfe: now the nose is a Cartilage, and a Cartilage is a kind of bone, and a bone is a superfluous and insensible mat­ter.

Q. Wherefore is it that little children have more heate and fire, and naturall humidity then per­fect men?

A. Because they are newly composed and formed of a mat­ter hot, and very moist, to [Page 165] wit, of seed and of blood.

Q. Wherefore is it that the lit­tle tenderling children have their haire very cleare and thinne?

A. Because that they have not yet the pores of the skinne o­pen, for to give passage to the humidity: and likewise they have yet little or no smoaky ex­halations, which are matter of the haire.

Q. Wherefore is it, that little Infants have their voyces small and sharpe?

A. It is because they have the Artery and pipe of the voyce more [...]raite then perfect men, together that having much hu­midity, the conduit of the voice is stopped, and the voyce by the same meanes is more sharpe: For as the pipes of winde▪instruments expresse the sound more sharpe, if they be [Page 166] straite and small: so is it of the Arteries, Organs, and con­duits of the voyce.

Q. From whence comes it▪ that rocking provokes sleepe in little children?

A. Because, as I have said be­fore, they being very moist, this agitation and moving them up and downe, moves also the hu­mours, which mount to the braine, and provoke sleepe, which comes not so to aged per­sons, because they have not so much humidity.

Q. VVherefore is it that little children falling to the earth by stumbling against some stone, or o­ther hard or solid body, takes no such bruises and hurts as great and old folkes, that are strong and robust?

A. If they fall onely all a­long, the reason is easie; for be­ing [Page 167] little and low, they cannot hurt themselves so much, as if they fell from an high; but be­sides, it may be sayd, that they are more soft, tender, and flexi­ble, so that stumbling against any hard and solid body, their flesh resists not as it doth with bigge folkes, but yeelds and gives place, the knocke and stumble is not so rude, even as it is in a sponge, that will not breake against the stone, as a­nother stone will; or as the reeds which yeeld and wave up and downe, are not so easily o­verthrowne by a violent and forcible storme, as the Trees which refist it.

Q. Wherefore is it that the lit­tle Infants have their vitall functions so strong and vigorous, and their animall functions so weake? I call vitall functions [Page 168] their eating, concocting, digesting, nourishing, increasing and grow­ing, and the animal functions, as their mooving and holding fast?

A. Because that the natu­rall functions exercise them­selves by the meanes of the na­turall heat, which is in them a­boundant, and boyling, and the Animal functions exercise not themselves, but by the meanes of the Animal spirits, which proceed from the braiee; the which being yet very feeble, and the grisly bones, which in­composeth, and covereth them, being yet tender and fraile; it is no marvaile that the Animal spirits have their effects lesse vi­gorous, untill the braine bee fortified with age.

Q. From whence comes it that little children, which have more of iudgement and use of reason [Page 169] then their age will beare, or ordi­narily pernut or promise, which wee commonly call, too for­ward children live not long, or be­ing too fat and too great, become sots an d lubbers?

A. Truely Cato the Censor said very well, that we could not looke for any other then a hasty death of children, that are hasti­ly prudent; that is to say, when it comes too much before the due time of mature age; and the reason is taken from this, that it is a certaine argument, that such children have their braine dry out of measure, and beyond the temperature of their age; for the too much humidity, which is ordinary in all little children, hinders as a cloud, that their interiour sen­ses should not stretch so farre, so clearely, and so openly, their [Page 170] functions, as in persons of per­fect age; and the unmeasureable drinesse which is in some one extraordinarily, is the cause that within a little time the bo­dy drieth alwayes more and more with the age, so that the Organs of the Sences, yea, all the body dissolves, and deth then follows; or at least, the Sences are so ill affected, that the soule cannot worthily exer­cise his function, neither more nor lesse, then the best artificers can make no master-piece of worke with evill tooles, though instruments of their Art.

Q. Wherefore is it that little children are ordinarily slavering, and sniveling, and have their heads all of a dandering scurfe?

A. Because their naturall heat exhales from their stomacke great quantity of vapours to the [Page 171] braine, the which dischargeth himselfe by all his meanes, as head, mouth, and nose.

Q. How comes it that children pisse their beds in sleeping, with­out feeling it, which comes not much to those which are arrived to the youthfull age?

A. It is because that children are very hot and moist, as is a­bove said; and therefore they are very laske, and discharge their bladders more easily, as al­so being in a profound sleepe, the bladder dischargeth it selfe without any feeling of it.

Q. But wherefore is it that they have no seed?

A. Because that they being farre from their perfection, all their good nourishments turne into the increase of the corporal masse.

Pissing, and sneezing, and farting.

Q. FRom whence comes it, that sometimes wee shake and tremble after we have pissed?

A. Because, as sayes Alex. A. phrodiseus, that there is a sharpe and biting humour, which pric­king the bladder, moveth all the body by a strong convulsion, to the end it should more forcibly thrust out this ill humour, which fals most commonly to chil­dren, because of their much and often eating, and because they abound in excrements▪ or bet­ter, according to Aristotle, it proceeds of this, that although the bladder being full of urine which is hot, it then feeles not the cold: but on the contrary, it being discharged, (for nothing can remaine void) the ayre then [Page 173] filling it, which being cold or fresh, makes us to shake & trem­ble: the same happens to us sneezing, when the veines void themselves of some humours, or hot spirits, and that the fresh ayre enters into their place.

Q. VVherefore is it, that ordi­narily we let fly winde in pissing?

A. It is, because that as long as the bladder is full, the great gut or Colon, is stretched, and that in voiding the bladder, one holds his breath, so as the blad­der being after released and a­voided of his measure, the in­testins which were banded and filled with ayre and winde, are released alwayes by the same meanes, and so voided.

Q. Wherefore is it that horses and many other kind of Animals, and even men themselves pisse for company▪

[Page 174] A. It is by the Sympathy of the Animal spirits, or rather that the one thinkes of the other.

Q. Wherefore is it that in rub­bing our eyes we cease to sneeze.

A. Because by that meane the humidity exhales, and sneezing proceedeth not but of too great aboundance of humidity, the which nature seekes to thrust out, which is easily perceived that suddenly after our eyes wa­ter, or that wee cease to sneeze in rubbing our eyes, because that this rubbing excites heat in the eyes, neere whom we make this sneezing, & that being a stranger heat, neverthelesse more strong, extincts the other heat, which causeth the sneezing, for snee­zing is never made without some heate▪ which striveth to thrust out the cold humours: the same thing commonly hapneth [Page 175] in rubbing the nose.

Q. From whence comes it that we lifting up our noses in the Sun, it sometimes provokes us to sneez?

A. It is because the Sunne drawes some ayre or spirit of humidity which is within the head, the effluction removing, or expulsion of the same, is no o­ther thing but sneezing.

Q. Wherefore is it that we sneez sooner in the sunne, then neere the fire?

A. Because that the Sunne by his sweet and moderate heate, attracteth the humour without consuming it▪ and the fire by his sharpe heat dryes and consumes it.

Q. Wherefore is it that in soft­ly pricking the nostrill with a bent, straw, fether, or other such like thing, we provoke others to sneeze?

[Page 176] A. Because that this gentle pricking mooves and excites a certain heat, the which thrusting out the humidity, the sneezing is begotten of the conflict, which they make in this expulsion.

Q. Wherefore is it that in slee­ping wee sneeze not, and never­thelesse wee let goe winde by the conduits both high and low?

A. Because that sneezeing is made by the meanes of heat ex­cited within the head, the which retyring during the time of sleep within the stomack, and within the entrals of the body, these parts then swell themselves, and come sometime to their release, it must bee that the windes ex­hale▪ but neverthelesse the head least provided of heat, the snee­zing ceaseth.

Gaping.

Q. FRom whence comes it that we gape when we see others gape?

A. It is because of the common disposition of the spirits, or inte­riour Ayre, the which have a­mongst us al a great Sympathy, consent, & affinity, which makes them moove and affect the same thing, by the only thought; & by the same reason, hearing others sing, we sing sometimes apart by ourselves, without taking re­gard, or being attentive to the others.

Choaking.

Q. WHerefore is it that the eating & drinking wea­sen pipe, being separated from that wherewith wee breath, never­thelesse▪ if wee swallow too great a bitte or morsell, wee are choa­ked, [Page 178] and so stuffed, that wee can neither breathe, nor take breath?

A. Because that those condu­its, although different, are never­thelesse so neer neighbours that too great a morsell wil stop and ramme up the hole and condu­it of the respiration pype, which is the cause that hee must either disgorge it, or be choked and strangled.

Q. From whence comes it that sometimes it seemes to us by some fantome that we are strangled and choked in our sleep?

A. This is a disease which the Greekes call Ephialte, and the Latines Incubus, which is no other thing, saith Fernelius, then oppression of the body, the which suppresseth the breath, & aresteth the voyce, and he hol­deth that it is a thick grosse phle­gmatick [Page 179] or me lancholy humor, the which is fastened to the inte­stines, and comming to swell & puffe up it selfe by the crudities of the stomack, presseth and o­presseth the diaphragme, and the lunges, & a grosse vapour exhales from thence to the winde pipe, and to the braine, the voice is in it suppressed, and the sences troubled, and if the same con­tinues long, it will turne into an Apoplexy or falling sicknesse.

Q. But wherefore seemes it to us that wee have a heavy, foule and oppressing burthen upon our sto­macks, as if it would strangle and choak us?

A. It is because the muscles of the breast are seized with crudi­ties and grosse vapours, which exhale from the stomack, when we ea [...]e excessively.

Q. Wherefore is it that those [Page 180] which sleepe so profoundly, as doe those which have mnch travelled, that they sleepe little, or cannot bethinke them of their dreames?

A. It is in a word that they are wholy stupified in their sences.

Q. Wherefore is it, that the dreames which wee make towards our waking in the morning, are not so irregular, as those of the first sleepe?

A. Because the braine is not so charged with the digestion of the supper, as the evening dreams are.

Q. Wherefore is it, that wee sleeping, by and by after our re­past, wee dreame not suddenly af­ter sleep hath seized us?

A. Because that the great quantity of fumes and vapours, which arise from the sto­mack to the braine, hinders the images of the things that [Page 181] represent themselves to the in­teriour sences.

Q. Wherefore is it that things which we dream, seem often much more great, then they naturally are?

A. It is because that the sences so drowned, cannot so subtilly judge of the objects, but then they have recourse to things more grosse, and more sencible, in the same kinde; so a man shall seeme a Gyant or a Colossus; a thing medocrally hot, shall seeme to burne▪ a sweete Phlegme shall seeme Sugar; a little noyse to our eares, shal re­present the thunder of Can­nons.

Q. Wherefore is it that dreames which wee dream in Autumne, are more turbulent & confused, then those of other seasons of the yeare?

A. Because of the new fruites, [Page 182] the which being full of humidi­ty, boyling within the stomack, send great quantity of sumes to the head, the which mingling with the spirits, give them strange and confused illusions.

Q. Wherefore is it, that sicke folkes have more confused and ir­regular dreames then sound and healthy persons?

A. In as much as their evill and corrupt humours excite the corrupt vapours and fumes to the braine, the which mingling with the animall spirits, (the porters and representators of dreames) troubles and corrupts even them, so that they lead to the fantasie irregular kinds, and apparitions so deformed, as sometimes most fearefull.

Excrements.

Q. WHerfore is it that old folkes being charged, and even laded with humours and excrements, are neverthelesse so dry and wrinkled?

A. In as much as those which are entertained with healthful­nesse and temperament of the naturall heate and radicall moi­sture, or at least with good hu­mours, and not with corrupt ex­crements, as are those old folks, are neither dry nor wrinkled.

Q. Wherefore is it that the ex­crements of the belly of man, are more stinking then those of other Animals?

A. It is because of the diver­sity of victuals wherewith he is nourished: and moreover he ea­teth many times unmeasurably [Page 184] by custome, and without appe­tite, and doth not use exercise.

Q. VVherefore is it, that exer­cise is so wholesome and necessary for the conservation of the health?

A. Because it exciteth the spi­rits and the naturall heat to bet­ter make the digestion; and moreover it makes the evill hu­mours to evacuate and con­sume.

Q. VVherefore is it, that those which use great exercise, eate much more, and digest their vic­tuals better, then those which are sluggish, and given too much to their ease?

A. It comes, that Exercise moves the naturall heate, con­cocteth and digesteth better, then if the victuals were aso­ped and crude, like a drown'd toast, so as the digestion and for­mer repast not put over, but lay­ing [Page 185] load upon load, against the Faulconers rule.

Extremities.

Q. WHerefore is it, that the extreame parts of the body, as the feete, the hands, the nose, the eares, are more chilly and cold then the others?

A. It is, because they are more nervy, lesse fleshy, and by con­sequent more sencible; and be­sides, that they have the lesse of blood, so they have lesse heate to resist the cold: moreo­ver, that they are farther from the heart, which is the fire and heater of the body.

Q. Wherefore is it, that they esteeme it a signe of good health, (if there be no other sinister acci­dent) to be cold in the extremities of the members farthest from the heart, after repast?

A. Because it shewes that [Page 186] the naturall heate is shot within the body.

Q. Wherefore is it to those ex­treame sicke, they often apply ex­treame remedies?

A. Because it must bee, that the remedy bee proportioned and answerable to the sicknesse, being for a certaine, that a sharpe and violent malady cannot bee healed by benigne and gentle remedies, in as much that they cannot vanquish neither more nor lesse, then as a Fort well a­munitioned and defended by couragious men, cannot bee wonne without great and strong forces.

Of the Face.

Q. WHerefore is it, that Nature hath made Man with a Face [Page 187] upright, and looking towards hea­ven?

A. To the end that he should ordinarily contemplate celesti­all things, the originall of his Soule, and the eternall seate that he ought to ayme at, after the passage from this life, which the Pagan Poets themselves have knowne:

Ʋpreared lookes God onely granted man,
The other Animals he curbed downe;
But he to judge the earth & heaven to scan
Ha h only power; besides, to smile orfrown,
To laugh and weepe, and all this in the face
The high Creator plac't to mans high grace.

Q. Wherefore is it that wee sweate more in the face, then in a­ny other part of the body, being that the face is uncovered?

A. Because that it is more hu­mid, as its hairinesse shews, which is nourished by humidi­ty, and that the braine which is [Page 188] very moist, being within the head, dischargeth it selfe on all sides by divers conduits, as al­so that the humidity is descen­ding, and mounteth not as in the parts below.

Q. Wherefore is it, that the face is not cold, although it is un­cover'd, and that other parts of the body, although they are well co­ver'd, are cold and chilly?

A. Because that the face being ordinarily bare, the cold stopps the pores: which is more, the head being full of spirits which are hot, and heateth, therefore it is lesse cold; but I beleeve, that custome of keeping the face uncover'd, doth more then all: for we see in the like, that those which goe commonly bare leg­ged, feele no cold▪ and an anci­ent Hermite that went all na­ked, was used to say, that he was [Page 189] all face, to shew, that custome and the habitude of going na­ked, was the cause that he fear'd no more cold unto the other parts of the body, then to the face.

Q. Wherefore is it, that little swellings and pimples come out more in the face, then in any other part of the body?

A. In as much as there is more humidity in the Head, then o­ther where; and that these little pimples and pushes are no other thing, then an evacuation of a crude and undigested humour.

Females.

Q. WHerefore is it, that a­mongst all the kinds of Animals, the females are ordina­rily the most subtil, & scape more cunningly and craftily from mens ambusbes, then the males?

[Page 190] A. It is that being for the most part more weak then the males, nature, to repaire that defect, hath given them more wily craft, for the conservation of their lives.

Q. But wherefore then amongst the Serpents, the fishes, the be ares, the Tigers, the Panthers, and such other kindes of Animals, the females are commonly more great and furious, then the males?

A. It is that nature so pleaseth her selfe with diversity, for the ornament of the world, as also that it was expedient for the good of humane kinde, that the males of some of the▪ foresaid kindes, should bee something gentler, for if they were ful as fu­rious as the females, they should be well neere all invincible.

Women.

Q. WHerefore is it that wo­men have no beards, and ar [...], not so hairy or downy as men?

A. Because that they are of a nature cold and moist, and the cold which restrains, is the cause that the pores of the flesh being shut up, the haire cannot peirce nor get out, but onely in some parts of their bodies, where there is a particular heat▪ also their too great moystnesse like­wise hinders that their haire cannot spring out, as it is in the gelded, and in children; and no otherwise then a ground too moyst becomes infertile.

Q. Wherefore is it that women become sooner gray haird, then men?

[Page 192] A. Because, as I intend to say, they are naturally cold, and or­dinarily more idle, and lesse gi­ven to labour, and violent exer­cises, by which reason they gather together great quantities of evil humours, the which whi­ten their haire.

Q. Wherefore is it that they beare more easily cold then men, for ordinarily they are thinner cloathed in winter then men?

A. Because that they being cold, they feele cold the lesse; for every like is least affected to his like; in example, he which hath his hands cold, feeles not so well the coldnesse of a nother by, as if they were hot.

Q. But how? blood being al­wayes accompanied with heat, and women having much more blood then men, as their natural purga­tions make proofe, doth it not fol­low [Page 193] then that they should have more blo od then men?

A. No, for on the contrary lea­ving to speake further of that blood, with my modesty in the rest, they have lesse good blood then men, for not the crude blood, but the good is ac­companied with heat.

Q. VVherefore is it that Wo­men are sooner capable of concei­ving then begetting, because the lawes permit them marriage at twelve, and men at foureteene, and not before these ages.

A. It is certaine that women increase in all things sooner then men, because that nature striveth to conduce sooner to perfection things of least lust, recompen­cing in that course, what shee tooke away in the other: so then men being still capable of gene­ration, at threescore & ten, & wo­men [Page 194] ceasing at fifty; it is no great marvaile though nature advanced women in the begin­ning, since shee sooner failes them, then men in the end.

Fire.

Q. FRom whence comes it, that fyre doth yeeld lesse heat in Summer then in winter, seeing that in Summer, it seemes that its heate were ioyned to that which comes from the double reflection, o [...] stroke of the Sunnes [...]ayes, it should bee more hot then i [...] Winter?

A. Because that in Summe [...] the ayre is heated by the double reflection of the Sunnes rayes, and the heat of the fire finding the ayre affected with the same quality, extends and spreads, and so is much more weakened i [...] [Page 195] winter: on the contrary, the aire [...]eing cold, the fire gathereth in­ [...]o himselfe all his heat, to make [...]esistance to this great cold, with which it is besieged of all parts: So that all his forces being thus united, his heat is much more sharpe.

Q. Wherefore is it that the fire is lesse hot when the Sunne shines upon it?

A. It is the same reason that I have formerly brought upon the precedent question.

Q. Wherfore is it that the fire gos out, if there be not matter which [...]e can take to its nourishment?

A. It is, that his heat is so active and subtile, that it cannot bee re­tayned, nor entertained without matter, but quickly dissipa­teth.

Q. How is it then that fire be­ing cover'd with ashes, conserves [Page 196] it selfe so long a time?

A. It is because his vertue (so subtill and active) is retained as [...] prisoner, being hindered to worke by the meanes of the ashes wherewith it is cover'd.

Q. Wherefore is it, that wee see not the element all fire which is a­bove the ayre, as we doe here below the materiall fire, seeing that ac­cording to the Philosophers, it is ten times more vast then the ayre, and yet wee see the Starre [...] of the heavens which are above it?

A. It is, because the Elemen­tary fire is a body very much more simple then the ayre, and without any colour; if we then cannot see the ayre which wee sucke and breathe, and with which wee are environed, al­though it is more grosse then the fire elementary, how can wee see then the fire elemen­tary [Page 197] it selfe; but wee see well e­ [...]ough our fire materiall, be­ [...]ause it is coloured, and a yel­ [...]ow reddish glow, and white [...]ame, because of its mixture [...]ith terrestriall exhalations, [...]hich proceed from the matter [...]y which it is nourished and en­ [...]ertained.

Fevers.

Q. WHerefore is it, that those which are fu­rious by the ex­ [...]eame fits of a burning Fever, are [...]o very strong and robust during [...]heir fury, and a little after be­ [...]ome extreamely weake and lan­ [...]uishing, when the fit is past?

A. It is, that the extreame [...]eate and drynesse which is in [...]heir bod [...]es, bandeth their [...]erves for a little while, which [Page 198] by and by after loosing the bo­dy becomes againe weak, stret­ched out, and languishing.

Q. From whence comes it, that in winter, which is the most coldest season of the yeare, burning fe­vers reigne most; and on the contrary the shaking fits are most rigorous to the aguish?

A. In Summer the cold afflicts more the feverous, and the heat in Winter, because of the An­tiperistasin; for in Summer the the heat shuts up the cold with­in the body; and on the contra­ry in Winter, when the cold is more strong, in the without the heat, gaineth the within, so that the one exciteth the sha­king fits; and the other the burning, being besieged by his contrary within the body, as within a Dungeon; from whence he resists him, and doth all his [Page 199] power to maintaine and defend himselfe there.

Q. Vpon what reason is it▪ that the Physitians iudge that that the Fever will bee more long and dangerous, when the Feverous are hungry, then when they are thirsty and desire drink?

A. The cause is (saith they) that the Fever proceeding fom a sweete Phlegme in those which have great drouth or thirst, and of a Phlegme sharp and salt in those whic [...] are hungry: and because that the acrimony of this Phlegme exciteth the appetites to eat: but this Phlegme beeing very holding, gluing, and viscous, it is in asmuch more harder to purge.

Q. Wherefore is it that they give great draughts, and but now [Page 200] and then to the dry feverish not of­ten and little sips?

A. So prescribe the Physiti­ans, although Aristotle seems to hold a contrary opinion: but experience and reason together makes us beleeve the Physiti­ans; for as burning coales in the smiths forges being sprinkled by little and little with water, flames and burns the more, like­wise the burning and Ardour of the Fever is augmented, if the sick drinke by little and little. Aristotle neverthelesse hath said very well, that if the sick drink suddenly, the draught doth not sprinkle his entrayles,▪ but it runneth into the Bladder, like a grosse raine that wets the earth, much lesse then a small, because that it stayes not, but runnes and wets upon the surface most: but the Physitians intend, that gi­ving [Page 201] a great draught to the pati­ent to drinke, hee should drinke softly, & by little & little, with­out hasting or gulping lit downe, all at a breath or pull.

Q. From whence comes it that those which are afflicted with the Fever, are ordinarily thirsty, and have not appetite to eat; and on the contrary being wel, they are hung­ry, and not so thirsty?

A. It is because that the heat, or ardour of the Fever makes them so dry during their sicknesse, and the great quantity of evill hu­mours wherwith they are filled, takes away their appetite of ea­ting: on the contrary beeing well healed, and these evil hu­mors purged and consumed, they are extreame hungry; for the body being refreshed by the ex­pulsion of the strong heate of the Fever, they are very thirsty.

Q. From whence comes it, that our bodies being composed of foure divers humours, and all being subiect to corruption during our life, there is (for all that) but three which can cause the Fe­ver?

A. It is that the blood, which is one of the foure humours, be­ing a great friend of Nature, and furnishing nourishment to the body, if it comes to recule, and to be too abundant, ingenders not onely the Fever, but a re­pletion which the Physitians call Plethora, corrupting and pu­trifying it selfe with a Fever, and it remaines no more blood, but yellow choler; whereas the super-abundance of the other three humours, the Phlegme, the Melancholy, and the cho­ler, without corruption of pu­trifaction of any of them, [Page 203] may beget the Fever.

Q. Wherefore is it that the Fe­ver quartane dures longer then the other Fevers, although shee gives more of release.

A. It is because it proceeds of a grosse and terrestriall matter, neverthelesse viscous, holding; and, if one may so say, opiniona­ting, the which is the cause that it lasts more long time, al­though it bee with more inter­vall and relax; for it doth in long time that which the others more sharpe, doe in few dayes.

Q. Wherefore is it, that it is more hurtfull to old folkes then to young?

A. Because that old folkes being very dry, the Fever dries them more, and often conducts them to the grave or tombe; and young folkes being more hu­mid, finde them not so ill, the [Page 204] Fever having more wherewith to betake him to, and a great quantity of humidity to resist his fervency.

Q. Wherefore is it, that the Physitians hold that wee must en­tertaine a Fever quartane sweetly, and with gentle remedies: cum quartana (say they) benignè a­gendum?

A. This is not, as the vulgar commonly say, that the Fever quartane and the Gout the Phy­sitians cannot see, looking all a­bout; for they know right well, violent remedies doe take away the Fever quartane, yea, better then the Mountebanks and Em­pyricks▪ but they proceed more discreetly then they, for they love better, you should travell your selfe with this Fever, then to hazard your lives in giving you Antimony or Sow-bread, [Page 205] for these are the violent reme­dies, that beare away good and evill humours together, and o­ther cor [...]asives, so that in cu­ring you of one evill, they leave you many others, and some­times kill the malady indeed, as I have seene and observed: but the But or ayme of the prudent Physitian, is to take away the sicknesse, and restore the pati­ent unto his intire health, and perfect estate, not to chase one malady by another, as boyes doe with Elder-gunnes, by shut­ting out one paper-pellet, and leaving in another.

Forme.

Q. WHerefore is it that the Physitians establish not a primer forme for the first mat­ter, and principall of things na­turall, as they do for a first matter

[Page 206] A. In asmuch that forme is not onely the principall, which gi­veth being to things, but also that it makes difference and distinction, and to diversify the one from the other; to which diversification nature is pleased above all, for if she had but one forme commonto al matters, all the things of the world should not onely be of one liknesse, but also vniforme, (that's to say) one selfe same thing.

Q. A branch of a tree halfe dry, and dead, and the other halfe green, and living, is this one selfe same thing?

A. No? they are truely two formes of bodyes, but not ma­thematicall; that is to say, they are two bodyes different in na­ture and in forme, but their di­mentions are conjunct, although different in quantity.

Lightning.

Q. HOw is it possible that light­ning can produce so mar­velous effects, for it kils Animals, breaking their bones without any wound appearing, it breakes the sword within the scabard without hurting the sheath; melteth the mony within the purse, without hurting the purse?

A. The lightning which pro­duceth these effects, is extramly subtile, and wholy firy, which is the cause that it breakes, bru­seth, or melts, that which resi­steth it, and doth nothing of force to that which yeeldeth without any resistance.

Q. But what produceth it yet more contrary effects, for it makes the raine to issue out of the vessell, without any knowne passage what­soever, according to Lucretius: [Page 208] and on the contrary according to Seneca, it makes a thick skumme, or conglutinate substance within the space of three dayes, although the vessell be crack't and broken?

A. Ha! intruth these are mar­vells indeed, but all founded up­on naturall reasons; for, as reci­teth Lucretius, the lightning can by this subtil heat wholly exhale the wine as a vapour, and, as saith Seneca, it doth it when the lightning suddenly decocts it, by his extreame and unexpressable heat, upon the surface of the wine, producing a froth, con­taining the wine as a skinne of a Goat.

Cold.

Q. WHerfore is it that those whit hare seized with a great cold, comming near a good fire, f [...]ele a great griefe, & are like to swoun, as wee proove ordinarily, [Page 209] rubbing then our cold hands, close to, and before it?

A. It is because contraries wor­king vehe [...]ently, and violently against contraries, they must of necessity be subject to the passiō during that conflict, especially the humane body, the which be­ing more temperate, then those of other Animals, feels much more of the combate of those two contrary extreames, with griefe, but to apply and mode­rate remedy, let them warme themselves a farre off.

Q. Wherefore is it, that cold things offend more the teeth and the nerves then the flesh?

A. Because that those parts are more terrestrial, and by con­scquent more cold then the flesh, which holdes more of ayr and of fire; so that adjoyning cold to another cold, the subject is much [Page 210] more effected and offended.

Q. From whence comes it, that the extreame parts of the body are blacke, and as it were transpier­ced with the cold, during the ex­tremity of the winter, although that in our interiours wee are warme?

A. It is because the extreame cold closeth and shutteth within the naturall heate, and the cold seizeth onely upon the extre­mities of the outward members, as when a powerfull enemy as­saults the courtaines, and out­ward walles of a strong place or Fort, and constraines the be­sieged to keepe within the wals and Cittadell.

Q. From whence comes it, that those which are seized with a great cold, have their flesh looking as dead folkes, and their visa­ges tarnish't with a leaden colour?

[Page 211] A. Because the cold surmoun­teth the heate, and congealeth the blood, and for this cause old folkes for want of naturall heate become so tarnish, and looke with a leaden colour.

Q. Wherefore is it, that those which are chill with cold, are so unperfec [...] in talking or speaking?

A. Because that the cold shut­ting and thickning the humidi­ty, bindes up their tongues, and takes away the easinesse of its moving, as also that their sha­king caused by the cold, causeth itso.

Q. Wherefore is it, that the cold benumbeth, and makes ani­mals slothfull?

A. Because that it chaseth the naturall heate from the interiour parts; and is the cause that the body being exterially seized with it, the members are re­strayned, [Page 212] all stiffe, and as taken and bound, so as they are not a­ble to exercise their functions, and remaine all unable and be­numb'd.

Fruits.

Q. WHerfore is it, that of fruits some are within their parts unprofitable, and are nothing worth to eate, and others, as Nuts and Chesnuts?

A. It is, because that nature is so pleased with her diversi­ty, and neverthelesse shee so di­versifieth with such a provi­dence, that shee intends princi­pally to the generation and con­servation of their kinds: and it is therefore, that shee hideth and shuts up within the seede of the fruits, and puts on the out-side that which is least profitable to the production of the like.

Q. Wherefore is it, that the [Page 213] fruits, and such as are most tender, little, and furthest from their ma­turity and perfection, are in so much the more bitter?

A. Because that with time they are decocted alwayes to more advantage, ripening and becom­ming more sweete and savorous by the exhalation of the super­fluous humidity, and by the hea­ting of the Sunne.

Q. Wherefore is it, that vul­garly they hold, that after raw fruite they must be temper'd with drinking wine?

A. Because that raw fruite boyling within the stomacke, as must within the vessell, as be­ing hot & moist, and further be­ing heated within the stomacke with naturall heate, but wine be­ing infused, cocts the crudity & humidity rebounding, besides, wine by his strōger heat extincts [Page 214] the boyling of the raw fruite, and abateth his waight▪ but wa­ter, although contrary to the quality of Wine, is also very good, and more wholesome af­ter raw fruite; although the common speech of drinkers say, that it cooles, and abateth this extraordinary boyling▪ for so saith Aristotle in his Problems, and the wisest Physitians ap­proveit.

Frost.

Q. WHerefore is it that the Frost and Ice being in­gendred of one selfe same matter, that is, Raine, it freezeth not for all that, as it raines in all seasons?

A. Because that the Snow and Raine comes from great clouds, amassed from vapours, which [Page 215] are drawne into the middle regi­on of the Ayre, and there hang­ing many dayes: and the Hayle comes not but from vapours drawne from the bodies, hang­ing one night, the same va­pours being not able to lift themselves high, are congea­led and taken together by the cold in cold seasons, but in sea­sons temperate and warme, they come to dissolve in small drops of water, which wee call the dew.

Q. Wherefore is it, that water and oyle congeales easily, so doth not Wine nor Vinegar, or saltish waters?

A. It is because that Wine or saltish waters having in them some heate, resist easily the cold, and cannot be brought to congeale, but very seldome, or by an extreame cold: Vinegar [Page 216] also, because it is very subtile and retaines some thing of the qualities of wine resisting also the cold: but water beeing very cold, and participating with the grosse vapours of the earth, is ea­sily taken & congealed with the cold; and oyle being temperate, resisteth more the cold then the water, but not so much as wine and liquors more hot.

Q. But wherefore is it that in frosty weather, a little fall or an overturne, maks us runne into the danger of breaking an arme or a legge, sooner then in other seasons?

A. The cause is that the hu­midity being bound in by the cold, the body and limbes are more stiffe, more bended, and by the same meanes more fraile, brittle, and more easie to break, even as candles frozen, be they of waxe of tallow, or of rosin, [Page 217] as also on the contrary, the hu­midity being spread, & diffused through all the body, the mem­bers are more loose & flexible.

Q. Wherefore is it, that Aqua vitae being mixt with any other li­quour, keepes it from freezing?

A. Because it is very hot, and therefore it is called burning water, and is very good in your inke in the winter-time.

Q. How comes it, that the cakes of ice swimme upon the top of the water in Rivers?

A. Because they are made of the most light water, that is to say, of that which is uppermost, for the bottome of Rivers con­geale not, because that all the heate retires thither, flying the cold which seizeth upon the sur­face of the water & of the earth.

Q. Wherefore is it, that the bo­dies most grosse, are sooner con­gcaled [Page 218] and frozen, then the subtile and smooth, as by example, the mud sooner then the water?

A. Because that the more subtill being more active, resists [...]more then the passive, neverthelesse if the more grosse bodies bee more hot, and they resist yet more easily then the subtile cold, so the wine resists the frost more then the water, and the water of the Sea, more then the water of the River.

Generation.

Q. FRom whence comes it that all the Animals of the world have appetite to ingender and beget their like?

A. Nature hath given them all this appetite, to the end they should conserve their species, and kinde.

Q. Wherefore is it, that the naturalists hold, that of all the motions and changings, onely ge­neration and corruption, are done in an instant, and without any con­sideration of times?

A. In asmuch that if genera­tion and corruption should bee done with any space of time, a thing should receive his being, in part and part.

Q. From whence comes it, that certaine Animals bring a great sort of little ones, and others onely one?

A. Nature as I have said often, above all things pleaseth her selfe with diversity▪ but yet we must note herein the provi­dence, for commonly the Ani­mals that live but a little while, produce also often, and that much more often then the o­thers; the multitude of their [Page 220] little ones; where the fre­quent production repaireth, the small lasting of their lives; as in dogges, in swine, and al­so in all birds and fishes: on the contrary, those which live more long time, produce sel­dome but one, because that du­ring their long lasting, they may divers times beget many others, as Men, Elephants, and Deere doe.

Q. Wherefore is it, that during the blowing of the northern windes they beget more of males, and when the winde blowes in the south, they beget more femals?

A. Many learned and wise men say, they have so obser­ved it; and the reason of this is, that the North winde by his coldnesse makes to close and unite the naturall heat within the interiours, & so the males which [Page 221] are naturally more hot then the females, are begot oftner in that time, then on the contrary, because that the south winde languisheth, and letteth slack naturall heat, the generation is lesse vigorous, so that it must be then the Sex feminine, which is more cold, and more weak, and begotten oftner then the masculine.

Q. From whence comes it, that learned and prudent men, often be­get children unhealthfull, weake, and sots; and the sots and ignorant on the contrary beget children unhealthfull, well advised, warie, and strong?

A. It is because the sots and ignorants attend brutishly the carnall copulation, and have not their spirits diverted other where, so as they accomplish the act fully, and from thence [Page 222] it comes, that they beget chil­dren well complexioned and ac­complished: On the contrary, men learned and wise, have of­ten such extravagancy of spirits, that they least attend the carnall and brutish pleasure in this act of generation, that they doe little, and the children which are then begot, are lesse accomplished.

Q. Wherefore is it, that the Physitians hold, that the corrupti­on of one thing (whatsoever it be) is followed with the generation of another?

A. Because that there is no corruption, but by the privation of the forme precedent, and suc­cession of another wholly new, the matter alwayes remayning, the which cannot bee naturally annihilated, nor cannot change, but in the form [...]

Taste or tasting.

Q. HOw comes it, that all bo­dies are not sappish, that is to say, savorous, and perceptable by the taste?

A. For that the watry humi­dity is not decocted in all by the heate; for savour and taste con­sisteth in the mixture of the dry in earth, with the moist in wa­ter, both concocted with heat.

Q. From whence comes it, that fruits are of better taste in mode­rate and temperate Regions, then in cold?

A. Because that in cold Re­gions the moisture is not suffici­ently decocted by the heate, and that the cold hinders them from full ripening.

Q. Wherefore is it, that by the rigour of an extreame cold, vic­tualls [Page 224] become walowish and with­out taste?

A. Because that the taste (I take the taste for the sauour, ac­cording to the vulgar fashion,) consisting in a temperate heate; so an extreame cold makes, and takes away the taste from the victualls.

Q. Wherefore is it on the con­trary, that victualls too much de­cocted, become untastefull?

A. Because that by too much heat, the moysture hath beene too much decocted, and dryed, and the taste or sauour consi­steth in the mixture of the dry and the moyst, moderately de­cocted by heat, as I have former­ly said.

Q. How comes it, that sweete meates are more pleasing, & agree­able to the taste, (since that sweet­nesse is but an index of tempera­ture,) [Page 225] how then are they sharpe▪ and sowre; neverthelesse we are not so fully pleased with the sweete, as with those which have some little pricking of sharpnesse?

A. It is because that the sweet victualls are ordinarily more succulent and nourishing, by rea­son whereof they glut and fill more then the tart, or meanly sharpe, the sharpnesse of which, pricketh, exciteth, and pro­voketh more the appetite, then it doth glut it.

Q. Wherefore is it, that the sick become ordinarily without taste?

A. Because that their palats of the mouth, and the tongue, (which are the principall instru­ments of the taste) are seized with some evill humour that de­praves them.

Q. From whence comes it that [Page 226] there are some waters wallowish, and meerely without any taste?

A. It proceeds by the ground by which they runne; for if it be fat clay or marle, they are fleshy and without taste.

A gouty question.

Q. WHerefore is it, that they commonly say, the gouty have great store of crownes?

A. It is because they being people given much to their ease, idlenesse, and to bee still sitting, they bethinke them­selves of nothing else, but to tell over their money, and so they contract themselves to the gout by their idlenesse, and such bu­sinesse.

Fatnesse.

Q. WHerefore is it, that fat folkes live ordi­narily lesse time then the leane?

[Page 227] A. Because that fat folkes have lesse blood, which is the humour in the most benigne, and the most friend to nature, for conservation of naturall heat, for the food which turneth in them into fatnesse, turneth it selfe into blood in the leane.

Q. Wherefore is it, that fat folkes are more coole in the vene­rian combate then the leane?

A. Because that the superflu­ity of the food which turnes it selfe into seed in the leane per­sons, is imployed into nourish­ment of the fat, [...]having a grosse masse of body to sustaine, joyne to this, that leane folkes have more blood.

Habitation.

Q. WHerfore is it, that those which inhabite in hot [Page 228] Countries, are more prudent then those which inhabit in cold.

A. Because that those are more sober, more dry, and lesse loa­den with excrements, and the others which are more devou­ring, and given to the throate or swallow, because their natu­rall heate is shut up within their entrailes, and by that cause the braine is ordinarily more troub­led with vapours and fumes which rise from the stomacke; together, those which inhabit cold Regions, are more chole­ricke, impatient, and boyling; but those of hot Countries, are more melancholy, patient, and stayed.

Q. Wherefore is it, that those which inhabit in hot Regions, live longer for the most part, then those which inhabit in cold?

A. Because that those in the [Page 229] cold Regions, are ordinarily more afflicted with the cold, the which extincts and corrupts their naturall heate. On the contrary, those in the hot Re­gions, by the affinity of the aire; (provided also that it bee not extreame hot at all times) are better preserved, and more long.

Q. Wherefore is it, that those which inhabite in cold Countries, are commonly more robust and couragious, then those which are in hot?

A. Because that the naturall heat of them there is held shut in the interiours, makes them full of courage, and in the o­thers it is dispersed and ex­panded through al the members of the body, by reason whereof it is more languishing and loose within them: But on the con­trary, [Page 230] wee see many times, and that truely, that the nations more hot, have in most times mastered the more cold, and it is by reason, the hot nations are more wairy and prudent, as I have said before, and also better polititians, and better, and more regular in martiall discipline.

Q. Wherefore is it that those which inhabit in high places, are more healthful, and grow old more late, then those which keepe themselves, and in habit in low grounds?

A. Because those diseases which are the most dangerous▪ come from putrifaction, and age it selfe, is a kinde of putrifacti­on: now the ayre in low places is in quiet, in tranquility, and lesse subject to the blasts of of winde, and for the same rea­son more subject to putrifaction, [Page 231] then those which are in up raised places, where the Ayre is ordi­narily agitated with the windes, and so they live there more longer, and in better health.

Q. Wherefore is it, that the change of habitation is dangerous to those that are in good health, and often profitable to the sick?

A. It is a good course, that those which are in good health, should not make change, neither of their habitation, nor of time; unlesse they mean to alter their health, as thē aire is alter'd; & on the contrary, the sick, if they can­not indure it, receive ordinarily comfort, by the changing of the habitation, and of the time; for if the one is not profitable to their complexion, or estate of their health, the other may be.

Breathing.

Q. WHether of the two pre­cedeth in Animals, ei­ther the inspiration, or the expira­tion: I call inspiration the recep­tion of fresh ayre, which stretcheth the Lungs, and the expiration the expulsion of the heated ayre, which is made in restrayning and abating the Lunges, which are like to a paire of bel­lowes, serving to refresh the heart?

A. This is a question very hard to resolve; neverthelesse the de­cision of the Philosoper, seemes to mee, to carry a likelihood of a truth, saying, that since by the expiration of the Animals, they finish their lives and dye; it must bee that they beginne to live by a contrary princi­ple, [Page 233] that is inspiration.

Q. Wherefore is it that infants [...]espire and breath more of­ [...]en and short, then aged per­ [...]ones.

A. Because that infants, as I [...]ave shewed you herein before, [...]re much more hot, by reason whereof they have neede to [...]ee more, and more often refre­ [...]hed, together that they al­ [...]o eate much more, having re­gard to their corpulency, and quantity of body, then the a­ged: so that the conduits of the respiration beeing ordinarily stopped in them, by the vapours and fume [...] of their dyet, they breath more often and short.

Q. How comes it that one can­not breath but with great difficul­ty, and especially when one is stuf­fed in a place where there is but little ayre?

[Page 234] A. It is because that the re­spiration is no other thing, but the reception of a fresh ayre, and the expulsion of that which is formerly heated by the within; it comes then, that being in a place where there is little ayre, as also that it is soone hot by the frequent attraction, which is in the within, and not having more means of attracting, and drawing in the fresh ayre, it fol­lowes, that one may bee soone stifled.

Q. From whence comes it that some people are so short breathed?

A. It proceeds of some rhume, that it dischargeth it selfe upon the Lungs, or it is some other indisposition of the Lunges; of which wee can make but judgement according to the effects.

Q. From whence comes it that [Page 235] [...]ommonly being fasting, our breath [...]s sharp and strong?

A. It is because, that from the stomack issue, and evapourate fumes of an evill savour, if they are not tempered with fresh victuals, & this comes pri [...] ­cipally to much sitting persons, to the sick, and those which have eaten too much, because both the one and the other have cru­dities in their stomacks, or that they cannot wel and intirely de­coct and [...]igest their victuals, al­though this also may proceed from too great heat, and adusti­on; for things over cuted, and ad­ust, have an unpleasing smell, violent, sharp, or stinking, or else according to Aristotle, it is be­cause that the aire which is with­in the body, voideth, & doth not moove after the digestion, being that heat corrupts the Phlegmy, [Page 236] excrements by his immobility▪ or it appeares, that it is over­much heat▪ for it ordinarily in­genders thirstinesse.

Q. From whence comes it, that in winter we see the breath of men and other animals, as it comes fu­ming out of their mouthes and no­strils, and as they respire it; and in Summer wee cannot see or dis­cerne it?

A. It is, because that in Sum­mer the exteriour ayre being more subtill, and more hot then in another season, the breath which issueth from the interiour parts of the body is so heated, that it spreads suddenly through the ayre, affecting the same qua­lity, spreads, I say, with so much attenuation, that it cannot bee perceived: and contrarily in the winter, finding the ayre more thicke, grosse, and very cold, it [Page 237] eepes it selfe unite and close in [...]suing, to resist the coldnesse in [...]e ayre, which is its contrary.

The hic-up.

Q. WHerefore is it, that the hic-up, especially if it [...]e not very violent, ceaseth in hol­ling the breath, or else if we are [...]uddenly frighted or afflicted with [...]ome opinionate unhappinesse?

A. Because that the hic-up proceedeth of a sudden difficul­ty in breathing, and that in hol­ding our breath, it must bee of necessity, that we shall a little af­ter respire; by course likewise, we being made attentive to that which feared us, & banded us a­gainst that which frighted us of some unhappines, makes us hold our breath, and sometimes with a profound sigh fetcht from the [Page 238] stomacke, it hinders the cause of of the hic up, so reasoneth Alex. Aphrod. but Aristotle yeeldeth another reason not much diffe­rent from this: it is saith he, that the hic up proceedeth from a chilly cold, and the retention or holding of the breath, hea­ting the inward part, the hic up ceaseth from his cause by means of a contrary cause.

Q. Wherefore is it, that Vine­gar also stayeth the hic up?

A. Because that Vinegar hea­teth the stomack, and the hic up proceedeth from a certaine cold humour, which stayes the ayre and the breath, this humour be­ing so heated and thinned, exha­leth, and by the same meanes giveth free way to the respira­tion.

Man.

Q. WHerefore is it, that Man, amongst all o­ther Animals is borne naked?

A. To the end, that he should acknowledge his frailty and mi­sery, and otherwise, that hee should praise God, that although he hath made him to bee borne naked, yet neverthelesse he hath created all things for him; and therefore if hee should be after­wards covered, that he may co­ver and cloath himselfe as it seemes good to him, bee it mo­destly or proudly, lightly or heavily, according to the tem­perature of the place of his ha­bitation, and the divers seasons of the yeare.

Q. Wherefore is it, that men re­semble [Page 240] not their fathers and mo­thers, as doe the beasts?

A. In as much as men in the venerian act use it in all times, as also because of the vivacity of their spirits, which is divine, have some divertisment and thought of divers things, where­as the beasts are wholly atten­tive to their couplement; and also that men often mingle in­discreetly with women, and with much heating themselves in the businesse, which the beasts doe not.

Q. Wherefore is it, that men twinkle their eyes more often, and more quicke then any other ani­mal?

A. Because, that (as noteth the Philosopher) some Ani­mals have no eye-lids, as the Fishes; and others have none but underneath, as the birds, [Page 241] and foure-footed beasts, which engender Egges, not a living animall, and those which have both above and below as well as men, have their skinnes more hard, which is the cause that they have them not so movea­ble and flexible.

Q. Wherefore is it, that com­monly little men are more prompt, more subtill, and cholericke, then [...]he great?

A. It is, because that the ver­tue and naturall vigour, toge­ther with the forces of the spi­rit, being more united in a little body then in a great, and not having to sustaine so great and heavy a masse, have also their motions more prompt and more subtill; and for this same cause the Physitians hold, that men which are great and fat, are not so healthfull, as those which are [Page 242] of little or middle stature.

Shame.

Q. WHerefore is it, that shame makes us to blush red?

A. Because there is a respect and reverence of those of which we have that shame retaining o [...] our actions as in suspence, & the blood hath leasure to spread, and run more easily by all the body▪ and especially to the exteriou [...] parts, the rednesse whereof wee suddenly marke, because it is not ordinary; or else it is, that nature, as to cover us, sends the blood to the exteriour parts of the body, and being it cannot sufficiently cover, teacheth us in the same case to put our hands before the face, as the little chil­dren doe; for nature will doe it, although they were never shewed it.

Q. Wherefore is it, that shame being a kinde of feare, we should not rather grow pale then red?

A. Shame is not an absolute feare, not feare of receiving a­ny hurt in our bodies, or in our health, but onely a feare to be mock't, misprized, or blamed, by reason whereof nature makes the blood to mount up, and co­ver the face, and teacheth us to carry the hand before the vi­sage, and to bow downe the head something, to hide us when we are ashamed; but when wee feare to receive some hurt in our bodies, or to lose our lives, nature sends the blood to the heart, which is the principle of life, to fortifie it, and the o­ther parts during that time dis­provided, remaine pale and wan.

Q. Wherefore is it, that they [Page 244] esteeme young men to bee of a good nature, when they have failed in any thing, which d [...]e blush for the same?

A. Because that they acknow­ledge their fault, and that they acknowledging it, have shame, which is a true signe and testi­mony that they are sorry, which gives a hope of amend­ment.

Oyle.

Q. WHerefore is it, that that part of the oyle which is most high within the vessell, that of the wine which is in the middle, that of the honey which is in the bot­tome, is accounted the best in all three?

A. Because that of the oyle is most cleane, ayrie, and light, [Page 245] and is the most excellent, and that of the honey, the most close and heavy, is on the contrary, the best: now the parts the most light, mounts to the most high, and the more heavy, descend to the bottome, and so by conse­quence those are the most ex­quisite in the houey, and those other in the oyle: Now for Wine, the part most low is lesse pure and sweete, because of the lees; and that above likewise, because of the neighbourhood of the ayre, the which invi­rons it on all sides of the ves­sels; for the ayre by his too great humidity hurtheth and corrupts the wine.

Q. Wherefore is it, that Oyle swimmeth above all other liquors, except upon Aqua vitae?

A. Because it is fat, and by consequent ayry; for fat things [Page 246] hold much of the ayre, and that which is airy, is more light then that which is watry or ear­thy; and beeing more light, hee riseth on the top; by the same reasō oyle wil not much mingle with other liquors▪ neverthe­lesse aqa vitae will swimme up­on the oyle, because it is firy, and holds of the fire, which is the most active, subtile, and light of all the Elements: the cause also, why it receives suddenly the flame, and wherefore also it is denominated burning wa­ter.

Q. But why? if oyle for being more fat, holds him so above the o­ther liquors, how is it that it swimmes also upon grease it selfe, against that Axiome of the Physi­tians, who hold, that which is such by the meanes of another, the same is yet more such: If then [Page 247] oyle is so light that it swimmes upon all other liquors, because of his fatnesse, it must bee that fatnes it selfe should swimme upon the oyle?

A. Oyle swimmes not upon all other liquors, because of a strange fatnesse, but because of his own proper; which he holds more of the ayre, and so this de­stroyes not this said Axiome of the Physitians, if it swimme upon another strange fatnesse, with which it hath not any par­ticipation.

Q. From whence comes it that a leafe of paper platted in forme of a vessell, and filled with oyle, will not bee consumed by the fire, al­though that there is nothing al­most more easie to receive fire?

A. Because that the paper being very porous, the heate of of the fire penetrateth ath wart [Page 248] the pores, and goeth working against the oyle, which is more contrary to him, as also that the partes of the oyle heated by the fire, and bearing of his heate, mounts aloft, and they below remaining cold, resist the heate of the fire, and conserves the paper, untill that the fire hath surmounted, and affected all the parts of the oyle, without finding any any more resistance from his action, for then the paper burnes and consumes; the like to this is the kettle full of water, the bottome of which is cold the fire.

Dropsie.

Q. WHerefore is it that those which are sick of the dropsie, though they are full [Page 249] of water and of humours, cannot for all that quench their thirst, with great dr [...]nking?

A. Because that they digest not their drinkes; and then spe­cially when they have the fever, it is heated, & become saltish, and biting, which ingenders an unex­tinguishable thirst within them, as also that although they have their bodies full of water and humidity, it runnes not, nor distributeth it selfe to the other parts of the body, be­ing dryed, for lack of being sprinkled, and moystned, and from this drynesse proceedes their extreame thirst.

Images.

Q. FRom whence comes it that pictures to the life seeme to regard us, upon what side soever wee goe?

[Page 250] A. This same proceeds from our mooving, in as much as wee take no regard to that, but on­ly to the picture; neverthelesse perceiving that there is a moo­ving in one action; wee attri­bute through errour of the sen­ces, to the aspect of the picture, neither more nor lesse, then doe those which are sayling within a boate, they thinke it is not the boat which goes and re­mooves, but the shore of the wa­ter, the houses, and the trees, which they looke upon.

Ioy.

Q. HOw can it bee that cer­taine persons have dyed of extreame ioy, as the Roman wo­men, whereof one beleeving (as they had told her) that her sonne was dead at the battell of Tra­semena, [Page 251] where the Romans were defeated by Hannibal, lamen­ting within her house; but after seeing him enter safe and sound, dyed suddenly with ioy; and the other going out of the Gates of the Towne, for to en­quire of her sonne, with those which came from the defeiture, of Cannes, and perceiving him there amongst others, dyed in the place with sudden ioy.

A. Because that even as oyle being powred with moderation within a Lampe, it entertaines and conserves the flame, but being excessively, and all at a sudden infused, extinguisheth and choakes it: even so mode­rate joy rejoyceth the vitall spirits, but an excessive extream, and sudden one choakes it; or it may come thus, because [Page 252] that as naturall heat flyes with the blood, to the interiour parts of the body, by an exces­sive affrighting or feare, so by an excessive joy it abandons the interiour, and most noble parts, and by suddenly running to the exteriours, wherof some­times insues the dissolution of the soule from the body.

Fasting.

Q. WHerefore is it, that those which have long fasted, are more dry then hungry?

A. Because that naturall heat finding nothing against which it may worke, or to what it may betake it selfe, stickes to the humidity, and consumes it: so drying then (by this meanes) the body, the thirst, which is the appetite of the hu­midity [Page 253] and of the cold, sezieth us sooner then the hunger, which is the appetite of the dry and the hot.

Q. From whence comes it that we are more heavy fasting, then after repast?

A. It is that by the meanes of the victualls, the Animal spirits which were dull, are wakened and rejoyced, and be­ing so, under-lift the body; ne­verthelesse this must bee under­stood of those which eate sober­ly, and that it bee done for the refection of the spirits, and of the forces, not for to quell them; for whosoever crams himselfe full of victualls, shall finde himselfe after repast, more heavy and dull, then hee was fasting.

Q. Wherefore is it that wee are more prompt to bee cho­lericke [Page 254] being fasting, then after meate?

A. The cause is, that after the repast, the spirits are more busi­ed in concocting and digesting of the meate newly eaten, but when wee are fasting, they are easily moved to swel and boyle, as also that the nourishment by the victuals, repaires the losse and continuall effluxion of the substance of our bodies, and we are then merry and joyfull after the refection and repast.

Q. Wherefore is it, that sicke folkes, although they are weake, and by consequence have more neede of refection and reparation of spirits and of substance, can ueverthelesse fast more long time, then those which are well?

A. Because that naturall heat workes not so vigorously in them, as in those which are [Page 255] [...] good and perfect health.

Q. Wherefore is it, that those [...]hich are fasting, accomplish the [...]enerian act more nimble, then [...]hose which are fully glutted?

A. Because that those which are fasting, have their conduits more open, and moreover they have ended their concoction and digestion, and that their naturall heate is more free, and the matter of such sports is se­parated from that which serves to the refection of the mem­bers, and distributed to the spermaticke vessels.

Swearing.

Q. WHerefore is it, that com­mon swearers & blas­phemers are so full of oathe [...] for all slight occasions, and so ordinarily are lyers and peri [...]rers altogether?

[Page 256] A. Lyers (as the Philosophers say well) beare alwayes the paine of their vice about them; and although sometimes they tell true, yet they are not be­leeved, their words being al­wayes suspected; for lyers then seeing, that folkes will not give credit to their meere words, for­tifie their Tales with oathes, and swearing, and so very of­ten they perjure themselves, ly­ing being to them a degree to passe to perjury, as Cicero shews wisely the same in an Oration of his.

Milke.

Q. HOw is it, that Milke is so white, seeing that it is made of blood which is of a colour red?

Ans. Because it is very well [Page 257] cocted and recocted, and more, it is purified from the more grosse parts, as it is done with­in the spongious vessels of wo­men, so as this matter purified and subtillized as a scumme, becomes white: In like manner Wine, after its decoction di­gestion, becomes white; as it is visible in the Urine of those which are in health, and the victuals being well decocted, become white within, but for the outward part, the adustion of the fire causeth them to bee of another colour, the which the naturall heate doth not, for it heates and decocts without burning.

Que. Wherefore is it, that the milke of Women, who indiscreet­ly, and too often mixe with with men, is hurtfull to little children?

[Page 258] A. Because that by the vene­rian conjunction, the best and more subtile parts of the ali­ment, goes to the matrix, and to the genitall parts, and that which is most corrupt, remaines for the nourishment of the In­fant.

Q. Wherefore is it, that wine after milke is very hurtfull to the health?

A. Because that the wine makes it to crudde, so as the milke within the stomack is as cheese, so as it is after very hard to de­coct and digest, and most often corrupts within the stomack, to the great prejudice of the health.

Letuce.

Q. VVHerfore is it that the Ancients eate letuce [Page 259] at the end of their repasts?

A. They used it so ordina­rily after supper, when they had eaten, and drunke much in any banquet, to the end that the letuce which is very cold, should provoke them to sleepe, and further resisting the exces­sive heate of the wine, it might serve them as an Antidote a­gainst drunkennesse.

Q. Wherefore is it that now they eate it at the beginning of the meale?

A. Some doe it to sharpen the appetite, especially when the letuce are dressed in a sal­ [...]et with oyle and viniger; for [...]t serves also well to the viniger, and the oyle is added, to moderate the crudity of the one, and the Acrimony of the other: Others use it for a better consideration, to the [Page 260] end that the substance of the letuce (beeing brought be­fore any other dish, should serve to the cooling of the veines▪ and that it might also re­fresh the blood, and temperate the over great heate of the Liver.

Q. Wherefore is it, that the Po­ets feigne that Venus buried her faire Adonis under a letuce­bed?

Answere. To shew the ex­treame coldnesse of this herbe; the which extincteth the luxuri­ous appetite.

The Tongue.

Q. WHerefore is it common­ly said, that the tongue is the best and worst piece of the humane body?

A. This must be considered by [Page 261] its workes, for the tongue is the deliverer of the reason, and of the will, and then it is the best piece of the humane body, if it bee applied to the prayse of GOD, and to the discourse of things honest and good: and it is the worst also, when it is im­ployed to evill speaking, and to undecent and dishonest pur­poses.

Q. Wherefore is it, that the tongue changeth very easily his colour?

A. Because it is covered with a skin [...]e very delicate and simple, and for this cause it is the more susceptible of the impression of all colours, especially of potions or drinks, which extincts and paintes it diversly, as also that be­ing very spungeous, it is imbibed more easily with [Page 262] all sorts of liquours.

Teares.

Q. VVHerefore is it, that little children and women shed more abundance of teares, then men of perfect age?

A. Because that little chil­dren and women are more hu­mid, and have the pores and subtill conduits, by which issue the teares, more open and loose.

Q. How comes it to passe, that many times by great dolour, sor­row, and anguish, as also for great ioy, pleasure, and contentment, we shed teares?

A. Because that dolour and anguish shuts the pores, by which followeth this humour, and strayneth the drops, which we call teares, as one squezeth a sponge imbibed with some li­quour; [Page 263] and joy on the contrary, loseth, and makes overture of the same humour to issue out.

Q. From whence comes it, that the teares of a Boare are hot, and those of a Deere are cold?

A. It is because the Boare is couragious, and of a nature hot and boyling; and for this cause his blood is blacke, hot, and boyling, the which mounting aloft when he is in his fury, his teares are heated: and the Deere on the contrary, being fearefull, loose, and a flyer, his feare and affright cooleth him more, his blood retiring to his interiour, so that his teares become so much more cold.

Washing the hands.

Q. FRom whence comes it, that those which wash in winter [Page 264] their hands in warme water, feele soone after them more cold, then those which wash them in cold wa­ter?

A. It is, because that warme water opens the pores, and by that meanes gives entrance to the cold; and cold water on the contrary, shuts the pores; for cold is restringent, and hinders the cold from penetrating so ea­sily: I counsell not for all that, to wash the hands in the mor­ning with cold water, but to mingle therewith a little Wine, because the water cooleth the nerves, and causeth shaking.

Laurell or Bayes.

Q. WHerefore is it, that the Laurell-tree is so seldome touch'd with lightning?

[Page 265] A. It may bee often touch'd, but the flash strikes not much, nor leaveth much marke, but in bodies which are more hard, and which make resistance; it doth but passe by the soft and souple without offending them; for lightning is composed of a spirit, or exhalation very sub­till: now the Laurell is very souple, ayrie, and as a sponge, which is the cause that it re­sisteth not the lightning, nor is by it offended, neither more nor lesse: then as wee see by experience, that the lightning breakes the bones within the body, without any way tou­ching or offending; and produceth many other strange ef­fects, as I have shewed else­where.

Q. Wherfore is it, that the leafe of a Laurel cracks in the fire?

[Page 266] A. It is for the reason afore­said, that it greatly holds of the ayre, [...]he which is extreamly humid, and pressed by the fire, cracks in goeing out, because that it takes is way by force, and ontrance, as doth the humidity of the chesse-nut, when it is put under the embers, without be­ing cut on the top.

Moone.

Q. WHerefore is it that Physitians, the labou­rers, the Mariners, and others, observe so strictly in the exercise of their Arts the constitution of the Moone?

A. Because she hath a particu­lar vertue, and predomination upon the things here below, and which is more, shee is more neerer to us then any other o [...] [Page 267] the Planets, and having a lesse [...]urne and circuit to make, shee changes more often her con­stitution, and this frequent change, ought to bee more ex­actly considered, and obser­ved, especially by those men which are to prove every day the events.

Q. Wherefore is it that victuals corrupt sooner in the shine of the Moone, then of the Sunne?

A. Because that the Moone hath her heat weake, and moy­steneth more then shee dries, and the Sunne on the contra­ry dryes much: Now exces­sive humidity being cause of corruption, it is no marvaile, if the Moone, which extends, dilates, and spreads humidi­ty, and likewise augments it, and aydes corruption.

Q. Wherefore is it, that [Page 268] wood cut in the full of the Moon, is more subiect to be worme eaten, and to rot sooner, then if it were cut in any other time?

A Because the Moon then being in her most strong vigour, dilates so much more, the bo­dies as well sensible, as insensi­ble, which yeeldeth them more subject to putrifaction.

Q. From whence comes it, that those which sleepe in the rayes of the Moone, comming to wake, finde themselves all besorted, be­benummed, and as troubled in their understanding?

A. Because that, as I intend to say, the Moone dilates the humours of the body, and e­specially and notedly those of the head, the which mingling with the Animal spirits, troubles the braine.

Sick folkes and Sicknesse.

Q. FRom whence comes it, that people more often fall sick in [...]ummer, and that the sick dye [...]ore often in Winter?

A. It is, that in Summer there [...] more causes of sicknesses then [...] winter, because that the natu­ [...]all heate is spread and diffused [...]rough all the body, by rea­ [...]on whereof the interiour being [...]sse heated, the stomack is [...]lled with crudities, and undi­ested humours, and to the me also, adde the great quan­ [...]y and diversity of fruites, that [...]eople are accustomed to eate, [...]ves ayd also: as also that the [...]res being open, and the [...]inne being loose by this diffu­ [...]n of the naturall heate, they [...] ordinarily subject to take [Page 270] cold, from whence ens [...]eth ma­ny maladies: to the contrary, in Winter, the naturall heate being inclosed within the interiou [...] parts by Antiperistice, wee di­gest more easily our meate, and therefore if we doe fall sicke, i [...] must come from some great and violent cause.

Q. From whence comes it, tha [...] the Spring-time and the Autumn [...] which are the most temperate sea [...] sons, bring us neverthelesse mor [...] maladies then either Winter [...] Summer?

A. It is, because that goin [...] out of an intemperate and we [...] risome season, to enter into temperate and an agreeable, th [...] evill humours gathered tog [...] ­ther, during the intempera [...] season, beginne to stirre a [...] move by this change, and [...] fect also the body, and make [...] [Page 271] sicke; and therefore the Spring­time and the Autumne are two unhealthfull Seasons, and yet more by accident and inconse­quence, then the Winter or Summer, which brings them of themselves.

Q. But why is it yet, that Au­tumne is more unhealthfull then the Spring-time?

A. Because that comming out of Winter, and from the cold, we enter into the Spring-time, and into the heate, which is a friend to Nature: And on the contrary, wee goe out of the Summer and heate, and enter within the Autumne, and ap­proach to the cold, which is an enemy to Nature.

Q. Wherefore is it, that sick­nesses are many times infectious to those which approach neere the sicke, and health cannot be so com­municated?

[Page 272] A. Because that health (as saith well the Philosopher,) is as rest, and sicknesse is a moo­ving or stirring, which is many times comunicable, according to the disposition of the subject, and quality of the disease, for all maladyes are not infecti­ous, but onely those which they call contagious, and stri­king, which proceeds from some corruption of the spirits, or which corrupt the spirits; and which comming to exhale outwardly, infecting the neigh­bour aire, communicates so their corruption.

Q. Wherefore is it that accor­ding to the doctrine of the Physiti­ans it is not good for sick folkes to eate much?

A. Because they cannot well digest it, by reason that their naturall heate is in them, so [Page 273] weakned and hindred by the e­vill humours, and the s [...]perflu­ous nourishment, mi [...]g [...]ed with their evill humours, easily cor­rupt, so that the sicknesse is aided and prolonged to the perill and danger of the subject.

Eating and Drinking.

Q. VVHerefore is it, that as the proverb saies, one shoulder of mutton will pluck on another, and that the appetit [...] comes in eating?

A. It is that the pores and subtile eo [...]duits of the body be­ing stuffed with some thick hu­mour, grosse, or gluing, are ope­ned by the victualls, especially if they have some little pointing or sharpnesse, the which like a tickling excites the appe­tite, or naturall heate, as also [Page 274] dissolves or consumes the hu­mours, the repletion of whom hinders the appetite.

Q. From whence comes it, that hunger passeth away in drinking, and thirst augmenteth in eating?

A. It is because that the drinke temperateth all that it findes dry and unprofitable, by its hardnesse and weight within the stomack, the which digesteth better, or more easily, being so temperate, and then after by the other concoctions the same is distributed to all the parts of the body, and so hunger pas­seth in this sort: but thirst, which proceedeth for want of humidity, augments the more in eating, because that victu­alls if they be solid, dry up the humidity which resteth within the stomack.

Q. Wherefore is it, that in Sum­mer [Page 275] one drinkes more, and in Win­ter they eat more then in any other season of the yeare?

A. It is because that the Sum­mers heate drying our bodyes, we must moysten and liquour them more then is usuall, and by Antiparisticis it comes, that in Summer the externe or outward heate, is the cause that wee have lesse of naturall heate within the stomack to digest: and on the the contrary, in Winter, the cold predominating upon the exteri­our, the naturall heate enforceth himselfe, and gathers all into the interiour, by reason whereof we eate and digest our victualls better.

Q. Wherefore is it then, that in Autumne wee eate many times yet better, then in winter?

A. It is not, that in Autumne we have interiourly more naturall [Page 276] heate, but because wee have greater appetite to the new fruits, which is then in abun­dance, and likewise that bread which is our dayly food, is then made of new corne.

Morning.

Q. WHerefore is it, that the Mornings are ma­ny times colder then the night, see­ing that in the morning the Sun is more neare to us?

A. Because that in the Mor­ning the dew which is gathered together by the coldnesse of the night, fals upon the earth, and cooleth the ayre together, that the evening and the first parts being lesse removed from the precedent day then the last, have some feeling of the heate of the same day, the which weake­ning [Page 277] and diminishing by little and little, is extinct or dimini­shed at the end of the Night.

Que. Wherefore is it, that the Morning-study is best, and most profitable?

A. Because that the spirits are more free after their repose, and the Braines and Organs of the body are discharged of the fumes and vapours arising from the victuals, the digestion be­ing accomplished.

Memory.

Q. WHerefore is it, that we retaine better that which wee have learned in the [...] [...]or­ning, then in any other time of the day?

Answ. It is, because that the [Page 278] braine is not then hindered and troubled with vapours, the di­gestion being intirely perfected, as also because the spirits are more free, and lesse occupied, then after the perception of ma­ny new objects, which bring confusion and trouble, ranking themselves in the memory.

Q. But how is it possible, that so many and divers obiects can ranke themselves, and bee kept in the memory without confusion?

A. In truth it happens often, that those which know most, confound themselves also the most, if they rule not their me­mories by judgement; but this treasure being prudently dispen­ced, although that it must bee, that the diversity of things con­founds the one the other: But on the contrary, they may bee brought to more advantage: [Page 279] for as a house well furnished and garnished with all sorts of move­ables, or as a Farme accompani­ed with plowed fields, with woods, with vines, with foun­taines, and with all other profi­table things for a countrey­house, is much more to be estee­med, then if it consisted onely of one of these things.

Q. From whence comes it, that a very happy memory is seldome found with a very great and neate iudgement, and a gentle spirit in one selfe person?

A. From this, that the retay­ning memory consisteth in the dry and hard temperature of the braine, neverthelesse it hindreth the vivacity of the spirits: but yet if the organ of the imagina­tion is of a temper soft & moist, and that of the memory, of a temper mediocrally dry, they [Page 280] both may bee found in one selfe person, although the same is as rare as excellent.

Q. Wherefore is it that neither young children, nor old folkes, have any hould in their memo­ries?

A. Because that both the one and the other, are in perpetuall mooving, the one in increasing, and the other in declining, which is the cause that the Ima­ges of the objects are not so deeply ingraven in their memo­ries, ot else it may bee for this cause, that young chil­dren have the Organ of the me morie too moyst, and old folkes to dry, so that the one cannot imprint and strongly engrave the Images of the ob­jects deepe enough in their memory, and the other per­ceive the object too lightly; [Page 281] neverthelesse children may have a good memorie for ano­ther reason, that is, because they are not disturbed either with affaires of importance, that may divert them, nor o­ther waies to charge their memories with too many things.

Q. Wherefore is it, that those which learne promptly, retayne it lesse, then those which are long a learning?

A. Because that those which are so prompt, imprint the ima­ges of the object too lightly in the memory, and the others in­grave them profoundly, be­cause they repeat and inculcate them.

Q. Wherefore is it, that Ele­phants, Dogs, Horses, and other Animals bethinke them better of the wayes, where they have [Page 282] but once gone or beene, then men doe?

A. Beasts have not properly this bethinking, but a continuall thinking, the which having once lost, they cannot reco­ver, neither by discourse nor reasoning, because they have it not; neverthelesse the beasts re­taine more long time their thoughts to marke a way, then men doe, because they are not distracted in their sences by di­ders things as men are▪ and by the same cause country clownes, and rustick people, also marke better the wayes, and such other things more heedfull, then men of knowledge, or those which have their minds disturbed with many businesses.

Q. How is it possible that wee bethinke our selves of dreames, seeing that they are not things [Page 283] done but representations to the in­teriour sence?

A. Because that the soule then represents the Images of things then dreamed, as truthes nor more not lesse, then when they describe us a Towne, a Pro­vince, or they report us a bat­taile, wee doe then imagine in our selves, that which we have not seene.

Q. Wherefore is it, that wee easily forget dreames?

A. Because that during the time of sleepe, the sences being clouded, the faculties of our soule exercise more loosly their functions, and that the images of the dreames being but represen­ted as in darknesse, and shad­dowes, are therein lesse percei­ved, and lesse stable.

Q. Wherefore is it also, that we easily forget our soules, being [Page 284] being during that time distracted, and other-where busied, things which appeare during that di­straction?

A. As we have perceived them lightly, so as lightly wee forget them: for the sence being distra­cted and occupied with divers objects, the operation is more weake, the imagination more light, and the images lesse way imprinted and ingraven in the memory.

Looking-glasses or Mirrours.

Q. VVHerfore is it that wee suddenly forget our proper images, after wee have seene them in the Glasse, and retire our look from the glasse or mirror?

A. It is because that wee see the image representing us in the Mirrour, only by reflection, [Page 285] and not by imprint or graving in solid matter, and as it is so light­ly represented, it is also as light­ly imprinted in the imagination or fantasie, and by consequent lesse profoundly graved in the memory.

Q. Wherefore is it, that hol­low Mirrours burne things which are opposed to them in the rayes of the Sunne?

A. It is, that the solary rayes comming to give them­selves together, and by a con­junct forme, they incountering in one selfe point, they yeeld an extreame heate by their re­flection and redargement, the which heate burnes the oppo­site bodies, and likewise in­flames strawes, leaves, and such other dry and tender things, as also wood, &c. by the meanes of which Mirrours and [Page 286] glasses Archimedes burnt the vessels and engines of Marcel­lus before Syracusa?

Q. From whence is it, that wood, stone, or any other like body well polished cleane, and united, may serve for a mirrour, although that in truth they are more shad­dowish and dull, then diaphanicall or transparent bodies?

A. Because the pollishment of such bodies yeelds them shi­ning, and shining bodies returne the images of objects opposed.

Q. But wherefore are they shi­ning?

A. Because that they have not in them any slits or enter-open­nings, and all their parts being very equall and united, (provi­ded also they bee very cleane) the light is not any way taken from them, as it is in the bodies ill polished, or full of Crevises, [Page 287] bee the Crevises never so little, in as much as the parts more high, take away the light from the more low.

Moores, or Aethiopians.

VVHerefore is it, that the Aethiopians and the Moores have their Teeth very white, and their skinne very blacke?

A. It is, because that the heate of the Sunne which is very po­werfull and vehement in their Countrey, affects the skinne, burnes the blood and the hu­mours within, and dries also the teeth, exhales the humidi­ty, and makes them to appeare more white, as also, that the teeth seeme yet more white neare to their skinne, which is blacke, because that contraries appeare with more luster, be­ing [Page 288] neare their contraries.

Q. How can it be, that the Sun blancheth their teeth, and blackes their skinne?

A. It is because as I will bold­ly say, the extreame heate of the Sunne makes to exhale the humidity from the teeth, and dries them; and the things dry­ed become more white, but in burning the humidity of the flesh without exhalation, their skinne becomes blacke.

Q. Wherefore is it, that the nailes of the Moores are not also white as their teeth, seeing that the heat of the Sunne doth also ex­hale the humidity?

A. Their nailes are in truth white; but they appeare not so much as they are, because of their black flesh which is under­neath their nailes, and takes a­way their shine from the light.

Dumbe folkes.

Q. FRom whence comes it, that those which are borne deafe, are also dumbe?

A. Some say, that there is a certaine tye and conjunction of [...]he nerves, which stretch to [...]he eares and from the tongue, [...]he which being indisposed [...]rom the birth, it must bee of [...]ecessity▪ [...]hat those two facul­ [...]ies should be equally affected; [...]hey agree also, that certaine [...]icknesses may cause deafnesse, [...]ithout making them dumbe; [...]nd on the contrary, that one may be made dumb for all that, without becomming deafe, be­ [...]ause that it may so fall out, [...]hat the one branch of the nerve may be offended, without hur­ [...]ing the other, but without [Page 290] searching further into so much subtilty, we may say, that the deafe which have not heard, nor understood word from their birth, have not knowne how to learne: for which cause they seeme to be dumbe: for it is cer­taine, most part of the deafe are able yet to yeeld some inarticu­lar voice.

Q. Wherefore is it that the dumbe can expresse themselves so lively by signes?

A. It is because they have got­ten such a habitude, using al­wayes signes, as the others doe words and speech, joyning to it, that Nature recompenceth their want of Speech in the in­vention of signes, to expresse their conceptions.

Musicke.

[...]. WHerefore is it, that singing musically, if [...]e base be wanting, they finde it [...]ore easily, then if the treble [...]re, or another part?

A. Because it is the voice the [...]ost grosse, and which singeth [...]e most softly; for the most [...]osse things, and which goe [...]ith a more slow moving, are [...]ost perceiveable by our sen­ [...]es, then those which are more [...]ooth and light, as also that [...]e Base is the foundation of all [...]e Harmony, the which wan­ [...]ng or failing, all the rest are in [...]nfusion.

Q. Wherefore is it, that Musicke [...] so agreeable to all sorts of people, [...]ung and old, learned and igno­ [...]ant, civill and rusticke?

A. Because it is composed and [Page 292] [...] [Page 293] [...] [Page 292] [...] [Page 293] [...] [Page 292] ruled with a certaine order and well measured cadency, being a Systeme together, or a con­sort of many different voyces together well accorded; or as the colours well mingled and sorted, delight the sight, exqui­site perfumes the smell, victu­als and sauces well seasoned the taste: Likewise voyces conso­nant and agreeing, delight the hearing; for in generall, Nature is well pleased in the faire order and temperature, and our sen­ces in the same imitate Nature.

Que. How is it then possible, that some persons are not pleased with Musicke, since that being a thing so well ordayned, so sweete, pleasing, and measurable, and so much according to Nature?

A. It is, because that such men are ful of discord, of hatred, of envy, of cruelty, and felony▪ [Page 293] briefly, they are wholly unnatu­rall and inhumane, as that Athe­as, King of the Tartars, to whom Ismeneas, a most excellent play­er on the Flute, being brought to him prisoner, he was reque­sted to permit him play before him, which having done, and all the assistance ravished with the sweetnesse of his Harmony, excepting onely this barbarous Tartar, who sayd in mocking Ismeneas, that hee tooke much more pleasure in hearing his Horse hinny.

Q. Wherefore is it, that the most part of those which are igno­rant of Musicke, are more plea­sed with hearing an onely voyce shrill and tuneable, then to a Musicke accomplished with all his parts?

Answ. It is as with the igno­rant vulgar in the Art of Pain­ting, [Page 294] which are taken more with fresh colours, in pictures, and white dawbed faces, then with the delicated draughts, and rare bestowed shaddowes, and light­nings of an Apelles, or Mi­chael Angelo, where all the pro­portions are curiously observed, and makes more businesse of a petulant and bawling advocate, then of him which observes with moderation al the precepts of Rhetorick; likewise those which understand nothing of musick, love better to heare of­ten a long squealing voyce, then a perfect and harmonious consort.

Snow.

Q. HHow comes it, that snow is so white, seeing that when it is dissolved into water▪ [Page 295] it becomes black insteede of that white?

A. Because that Snow con­taines in him much ayre, by rea­son whereof hee is very light, white, and as a scumme, but neverthelesse in his resolution, we perceive nothing but water, in as much as the ayre in him is invisible, because of his thinnes: Bodin very little to the purpose, as hee ordinarily miscounts, in that which is of naturall things, attributeth this whitenes to the water; for on the contrary the water blacks, which experience, makes us to see in things wet­ted, of what soever colour they be, they seeme more black.

Q. Wherfore is it, that snow pro­siteth much to the fruites of the earth?

A. Form any reasons, first, that in covering them, it defends [Page 296] them from the extreame rigour of the winter: secondly that it choakes the evill weedes, that then but begin to peep upon the face of the earth, and are not much rooted within the same: thirdly, that being scum, it holds something of fatnesse, because of the ayre which is in­closed in it, and comming to re­solve into water, it fatneth the earth: fourthly, that if the fruits thrust too forward forth, it re­pulseth their vigour to the root, by reason whereof they are the better nourished.

Q. Wherefore is it, that in sum­mer there is snow upon the height of the mountaines, and neithe [...] in the vallies nor fields?

A. Because that the high moun­taines are lifted up unto the mid­dle region of the Ayre, which, as wee have formerly [Page 297] sayd, is cold in Summer, by rea­son whereof, the Snow is there conserved, which falls not so to the lower parts, where in in Summer the heate is predo­minant.

Q. How can it bee, that hot water cover'd with strawe, con­serves and retaines his heate▪ and that Snow covered also with straw, in a fresh place, re­maines in [...]ire without resolving or melting, retaining his cold­nesse, seeing that heat and cold are two qualities diametrally con­trary?

A. It is because the straw is not properly of himselfe, nei­ther hot, nor cold, nor dry, nor moyst, and for this cause, it is called of the Greeeks Apoion, that's to say, exempt of quality: and neverthelesse is susceptible of qualities of the [Page 298] subject to which it is applied to, in as much more easily, that if it participates of any of them; it is therefore it conserves and entertaines hot things in their heate, and cold things in their coldnesse: from thence comes it also, that it is very proper to conserve the fruits, and to keepe them from corruption and rottennesse.

Drowning.

Q. WHerefore is it that the bodies of drowned folkes come againe to swimme up­on the water after few dayes, and notedly as they have observed, up­on the ninth day?

A. Some say, that nine dayes after the body is drown'd, and sunke under the water, the gall splits and breakes, and the bitter [Page 299] liquor which was therein con­tained, being runne out, the body lifteth it selfe upon the water: Others hold that the gall crackes not for all that, but that all the parts of the body being attenuated, and thinned by the moisture of the water, and the grosse humours being e­vacuated, it is then more suple, and comes againe upon the water, some dayes after it is drowned: But it seemes to me, that it is rather because of windes which ingender within the caules, filmes, or mem­branes, which cover the inte­stines and the belly, called of the Physitians Omentum & pe­ritonium, as an excessive swel­ling of the belly, shews us; for all corruption and rotten­nesse is ingender'd of heate, and heate dissolves humidity, [Page 300] and it ingenders winde, the which reason is subtilly brought forth by Cardan.

Q. Wherefore is it, that the bo­dyes of drowned men comming up upon the water, swim upon their backs, and those of women upon their bellies?

A. To attribute this (as some have doe) to the prudence of nature, which hath a will to cover the secret partes of the one Sexe more then of the other, seemeth to mee a reason too light, and I will like better to say, that it is because of the difference of the parts, of the one, and of the other; for women have the vessells of before, more ample, large, and capable, then the men, as the naturall parts, the matrixe and the conduits of the Urine, which is the cause that they are [Page 301] lesse subject to the stone, and beare their children in their flancks, besides that, their breasts are spungeous, and drink up a great quantity of water, which weigheth and heavieth much more the fore parts of their bodyes, and by consequent drawes it downeward, for it is certaine that the most hea­viest parts still incline downe­ward: on the contrary men have their shoulders more grosse and large, then the women, and the bones and ligatures of the vertebres, or back bones more strong, great, and firme, by reason whereof those parts incline downeward, as also that they have the organes and con­duits of the voyce, and of their respiration, and breathing, more ample, as it appeares in this, that they have the voyce [Page 302] more grosse and more strong, which being filled with ayre, lifts their bodies upward, and the face towards the Heaven, and the back upon the water.

Night.

Q. WHerfore is it, that in the night time, griefes, wounds, and other of our maladies, gather together, and increase?

A. Because that in the day we see, heare, breath, smell, taste, runne, and have many other di­vertments which allayeth our griefes, and in the night the sence of the touch is onely busi­ed, and is also more affected with griefes; together, the exces­sive cold and moysture of the night aydes to it also very much.

Q. Wherefore is it, that wee [Page 303] heare better, and more further in the night, then in the day?

A. Because that the noyse of Animals, and an infinite of such like things, ceaseth in the night, and all beeing still, in si­lence and in rest, the hearing peirceth better upon his ob­jects; and moreover, our other sences, and especially the sight, distracts us much in the day, not exercising then their functi­ons, the hearing being then the most sharp.

Q. Wherefore is it, that we rest sooner and better in the night, then in the day?

A. The reason politick is, that the day is more proper to us, for travell and labour, be­cause of the light; but the reason naturall is, that the night is more cold and moyst, then the day, and the cold, and the humidity [Page 304] provokes sleepe, as also that ha­ving travelled hither and thither in the day, we repose and rest better in the night.

Smells and Smelling.

Q. WHerfore is it that man excels not in smelling, as many other Animals doe?

A. Because that man, in regard of his corporall masse, having much more of braine; then any other Animal, and the braine being cold and moyst, and the Odours on the contrary hol­ding more of hot and dry, is the cause that the smelling of men is weakned by the neighbour­hood of the braine; for the faculty of smelling lies prin­cipally in certaine little bosses or rundells of flesh, which the Physitians call Mamelles, [Page 305] which are above the nares or nostrills, joyning to the braine.

Q. Wherfore is it, that those which have the braine tempered with hot and dry, excell in smelling a­bove others?

A. Because the odours are of the temperament, of the hot and of the dry.

Q. Wherefore is it that those which excel in smelling, have al­so ordinarily spirits good and sub­tile?

A. Because that their brain be­ing of the above said temper, the heat serves them to the prompt conception of the objects, and the dry, to retaine them, which are the qualities of a faire spirit.

Q. Wherefore is it, that they have seldome a good sight?

A. Because that the instrument of the sight is watrish and moyst, and that of the smell is of [Page 306] the contrary temperature, by rea­son whereof they cannot much excell in both the two toge­ther.

Q. Wherefore is it, that Arabia Felix, Africa, and other hot regi­ons, are very aboundant, and plant plentifull in all Oderiferous, and Aromatick things?

A. Because that being hot and dry, they have the same tempe­rature as the odours are of.

Q. Wherefore is it, that the flowers which grow neere to Oig­nions, have a more violent smell, then otherwise they would have?

A. Because that the Onyon dry and heate the earth, and communicate by that meanes those two qualities to the flow­ers, the which qualities forti­fie the odours.

Q. Wherefore is it, that those which are Rheumatick smell [Page 307] very little or nothing?

A. Because the instrument of the smell being moistned by the the Rheum, is altered and depra­ved.

Q. If good and sweete Odours come from heate, wherefore is it then, that dunghils, and the excre­ments of the belly, which are very hot, stinke neverthelesse, and are of a very ill savour?

A. No, too much, no excesse, hath no temperature, and in these things, there is not onely heat, but an excessive boyling of them, but to the good smel is re­quired a temperature, not an excesse.

Q How is it, that fishes can smel things under the water, which wee cannot?

A. This hath bin a doubt whe­ther the fishes can smell, and doe affect Odours under the wa­ter, [Page 308] but Experience hath shewed that they can, being drawne by subtill unces, and sweet-smelling pastes, that the Anglers and crafty Fishers make for baits to take them with; and the Philosopher hath so deter­mined it: Now the Fishes recei­ving, or perceiving the odours, by the Fistulaes and Conduits, (that the Greekes and Latines call Branchia) without any re­spiration or attraction of aire, co­vet them, because they have no lungs for the most part; but in our parts wee cannot sucke the water without breathing, and in breathing, instead of ayre, we at­tract water, which choakes us.

Q. Wherefore is it, that per­fumes are not so sweete smelling, and pleasing neare the fire, especi­ally if the fire be sharpe and scal­ding?

[Page 309] A. Because that the too much asperous he ate of the fire dissipa­teth that which is odoriferous, and by that meanes the odour exhales with the fume; but if the fire be moderate, the odours are more easily sented.

Q. Wherefore is it, that in Winter we sent lesse the perfumes and odours, then in Summer?

A. Because that the cold thic­kens the ayre, and yeelds them more soft and slowly, and as im­moveable, to beare the odours; as also, that the odour proceeds, (as I have often said) of a tem­perature hot and dry, the cold taking much of the vertue and perfection of the odour.

Q. VVherefore is it, that hid­den flowers smell not so well as o­thers?

A. Because that the terrestri­al part mingling with the odour, [Page 310] bemusts the point of the odour.

Q. Wherefore is it, that dogges have not as good a sent in the Spring-time, as in any other time of the yeare?

A. Because that the great quan­tity of flowers which yeeld di­vers odours in that season, de­ceiveth the dogges nose, and makes them to lose the sent of the fumes and traces of the beasts.

Birds.

Q. WHerefore is it, that wee have divers kinds of passenger­birds, and not of foure-footed beasts?

A. Because that those birds being very chilly, flying the ri­gour of the Winter, and there­fore fly into hot regions, as also [Page 311] that it is more easie for them to carry themselves other-where; then for the other Animals, and to search the regions more tem­perate, Nature having given them to that end wings.

Q. Wherefore is it, that Birds being covered with feathers, the which should keepe them marvel­lous warme, are neverthelesse more chilly then foure-footed beasts?

A. Because that the quilles of their feathers let loose, and in­ter-opens their skinne, and by this meanes give way, and make more overture for the cold?

Q. Wherefore is it, that Birds have their sight more sharpe and subtill then other Animals?

A. It is, because they are com­posed of a matter more ayry and subtill, because whereof they are light, and can lift themselves up in the Ayre, and some of [Page 312] them dare looke fixtly, the Sun shining in their face even at noone-day.

Q. Wherefore is, that Birds have neither bladder nor tonnell thereto?

A. Because they pisse not, and therefore those parts were to them unprofitable.

Q. But wherefore pisse they not, since they drinke?

A. Because they have need of a great quantity of humidity to nourish and entertaine their feathers withall, and on which they imploy their drinke, as also that by drinking they make their excrements more humid, the dry and the moist issuing out by one and the same conduit.

Q. Wherefore is it, that birds have no teeth?

A. Because that the matter of the teeth is imployed in their [Page 313] beake, and that they cannot have both together, as also, that having their stomacks very hot, they can digest their victuals without the wing it, and by that reason they have no neede of teeth, for Nature hath done no­thing in vaine.

Q. VVherefore is it, that birds in sleeping, hide their heads un­der their wings?

A. Because they may avoide the cold from their heads.

Gold.

Q. WHerefore is it, that Gold is the most heavy of all metalls, seeing that accor­ding to the Philosophers and the Chymists themselues, it is the least terrestriall?

A. Because it is extreamely so­lid, and more decocted then any [Page 314] other of the metalls.

Q. Wherefore is it, that all me­tals leave a thicke ordure or taint to the hands, if by a frequent tou­ching, excepting onely Gold?

A. It is because that it is ve­ry well decocted, and is the lesse fat; for this fatnesse and ordure of other metalls, is as a kinde of viscous grease.

Eares.

Q. VVHerefore is it, that the Eares, which have lesse of blood then any other part of the Face, neverthelesse grow red, and most then when wee blush with shame?

A. Because that the blood mounting with the heate to the visage, covers us when we are ashamed, runnes more willing­ly [Page 315] to the parts that are voide, as to the Eares, then to the others; or else it is, that they are nearer to the temples, where the heat rankes it selfe the most often.

Q. From whence comes it that the Membrane called Mening, or Tympan, where lies the hearing, breakes easily in the divers, or those which swimme betwixt two waters?

A. It is, because they are constrained to hold their breath a long time, and in so doing, this Membrane swells, and the water comming to beate a­bove it, breakes it, if they bring not some remedy, as is the infusion of Oyle, or stop­ping the Eares with a sponge, or other such like things.

Q. But wherefore is it, that in holding our breath out of the water, this happens not to us [Page 316] by the impulsion of the Ayre?

A. Because that the ayre which comes to strike within ou [...] eares, is not so grosse a body, nor so strong as the water, and so it cannot doe such a forcible ef­fect.

Que. VVhat is the cause of the bitternesse of our eare waxe?

A. It comes from a putrified and corrupt humour, which ga­thered together, thickens and heats there within, and being such, can bee no other then bit­ter; as are all things over­cocted and rotten: this humour neverthelesse is not unprofit­able within the eares, but being thickned, fleas, and other little flyes which may insinuate with­in the eares, may trouble us, are there taken by this conglutinate humour.

Q. From whence comes it that wee cough in scratching within the eares?

A. It is because there is a lit­tle conduit which answeres to the Lungs; so that in rubbing or scratching within the eares, there runneth often by this lit­tle conduit a little humidity which exciteth the cough.

Q. From whence comes it, that the left eare being peirced, the flesh is much more consolide, then the right?

A. Because it is more moyst, and more soft, and things humid are consolid, and heale them­selves more easily then the dry, and hard; it is therefore that infants, the which are more moist, are healed of their hurts more easily and sooner then old folkes.

Q. Wherefore is it, that neither [Page 318] birds nor fishes, have exteri­our cartilages rising up, and ioy­ning with the conduits of the hearing?

A. Because the one may avoid in flying the danger which might happen, of that side; and the other being without that danger within the water, those cartilages have been to them unprofitable, and nature hath made nothing in vaine.

Q. Wherefore is it, that men doe not moove the exteriour cartilages of the eares, as doe other Animals which have them?

A. Because that the other A­nimals have a great volubilitie, and flexibility, (wee must speake so for want of a better word) in the muscles of the ears, the which should bee unprofi­table, and indecent to men, which can expresse their con­ceptions, [Page 319] not onely by words, but also by other signes, and e­specially in their faces, which are open and uncovered; neverthe­lesse there have beene men knowne, which have had this mooving of the eares, as all the family of the Flacci of Rome, and I my selfe have seen in Gas­coigne two men which had this mooving.

Q. How is it, that by a great noyse, humming and a whizzing of the eares ceaseth?

A. It is because that a great noyse takes away the lesse, by the repercussion of the ayre.

Q. How can it bee done, that if there fall water within our eares, it shall runne out by the infusion of oyle?

A. Because that oyle swim­ming upon the top of the wa­ter, and sticking to the same, [Page 320] drawes it with him in running out, as also, that Oyle is a li­quor which makes gliding those things which are moistned▪ and so that which is within, shal flow forth more easily.

Q. Wherefore is it, that in gaping wee scratch the Me­ning, Tympan, or interiour Mem­brane of the eares, wee shall feele griefe?

A. Because that in gaping, part of the ayre which we sucke and draw by the mouth, runnes interiourly within the Eares, and makes this Membrane to band his forces, to thrust it out; so that being so banded, wee cannot scratch without suffe­ring some griefe.

Q. VVherefore is it, that nature hath made the cōduits of our eares sinewie, oblique, and awry; and further, rampir'd them with [Page 321] Cartilages within and without?

A. To the end, that the ayre should temperate it selfe within his scrues and turnings, and not offend many times by his cold­nesse the sence of the hearing; and to the end also, that the bo­dies which happen to beate within our eares, should not offend the Tympan or Me­ning; and to repulse yet bet­ter, shee hath beene pleased also with an admirable provi­dence, to rampire and defend this sence within and without, with cartilages lifted up like Ba­stions.

Q. From whence comes it, that putting the finger within the eare, wee heare a deafe noise like a Taber?

A. It comes, that the finger pressing the ayre which is with­in the Crany and Conduit of [Page 322] the eare, and that ayre which is very moovable and subtile, comming to strike against the mening, tympan, or interiour membrane of the eare, which is the instrument of the hearing, ingenders this tabouring and deafe noyse.

Q. Wherefore is it, that wa­ter infused or shed within the eare, offendeth the hearing, although that many other liquours offend not at all?

A. It is because water is cold, and coldnesse being an e­nemy to the nerves, it offen­deth the nerves, which serve to the hearing.

Q. Wherefore is it, that a harsh noyse, as the whetting of sythes, turning of Brasse, and such other like things, is very trou­blesome and disagreeable to the hearing.

[Page 323] A. Because that all noyse, and all sound is heard by the meanes of a subtile ayre, the which by a naturall sympathy and affection of the spirits, or that the interiour ayre, or the hearing it selfe is so affected, and from thence it comes that the sounds of sweete and har­monious songs, delight the hearing, as on the contrary, rat­ling of Iron, skreeing of wheels, scraping of Brasse, and such rude sounds, are so displeasing▪ it is also the cause why wee sing sometimes without thinking of it, and are moved to condole with those which lament.

Q. Wherefore is it, that the Winde beeing opposite to places, from whence comes the sound of Bells, the roare of a Can­non or other like things wee heare not so well, nor so farre [Page 324] as if the Winde accompany the sound?

A. It is because that the winde being opposite to the place, forom whence comes the sound, it hindereth the motion and agitation of the Ayre, or re­pulseth the Ayre it selfe, which beares the Sound to our cares, and blowing from the same side, from whence comes the sound, it fortifies the agita­tion of the Ayre, and makes it bee brought more nimbly to us, more farre, and more cleare.

Que. How comes it to passe, that the glasse windowes trem­ble, by the noyse and crack of the Thunder, and of the Cannon, although they are very farre off?

A. It is because the Ayre is so mooved, agitated, and beaten, [Page 325] to the long, to the large, and ve­ryfarre.

Q. Can one heare under water?

A. Very well, as the divers testifie, and even the fishes get them away at the noyce which is made upon the Water, or by the water: Pliny recites that there were Fishes in the store Ponds of the Roman Emperours, which would come out of the water, beeing called by certayne names they had given them.

Que. Wherefore is it, that one understands better within the house, those which speake without, then those which are without, un­derstand those which speake with­in the house?

A. Because that the voyce of those within, goes out, and ex­tends it selfe in the great and vast amplitude of the Ayre, [Page 326] which weakens it much, and the voice of those without en­tring within, cannot be much dilated, but is there as shut, and is there then more strong and resounding.

Q. Wherefore is it, that wee heare lesse in breathing, then in holding our breath?

A. Because that in respiring, we draw the ayre in height, and the spirits which fill the con­duits, hinder, that the sence of the hearing cannot so commodi­ously exercise his functions; as also that in breathing, wee our selves make a little noise to our selves, which incommodates the hearing.

Q. Wherefore is it, that wee heare better a voyce or a sound comming from high to low, rather then from low to high?

A. Because that the voyce is [Page 327] accompanied with a certaine watry humidity, the which be­ing more heavy and light, bea­reth more easily the voice from high to low, then from low to high.

Feare or fright.

Q. WHerefore is it, that those which are feared or frighted, become pale and wan?

A. Because that Nature draw­eth the blood into the most no­ble and interiour parts, even as those which feeling themselves weake in the field, get unto their Garrisons, their Castles, and Towers best fortified, and most strong: Now the blood, which gives a vermillion colour to the face, and to all the parts of the body, being retired to the within, it must bee of necessity, [Page 328] that the exteriour parts by the want of it, become wanne and pale.

Q. Wherefore is it that they tremble?

A. Because that the nerves be­comming cold, slack, and weake, by the absence of the blood of the naturall heate, and of the a­nimall spirits, which are retired into the interiour, cannot sup­port the burthen of the body, but the members shake and tremble.

Q. Wherefore is it, that with­out thinking on it, they let goe their excrements, by both the conduits below?

A. Because that the muskels ofthe vessells, which contayne the excrements, are so weakned by the absence of the heate, and of the animall spirits, that they slacke, and by that meanes [Page 329] sometimes they escape, without being perceived.

Q. Wherefore is it, that those which are seized with feare, by an inevitable perill or danger: as for example, those that are led to execution, have ordinarily an extreame thirst?

A. Because that the heate retiring, and gathering together, as is said, into the interiors, dries them, and there exciteth the thirst, although the extremities of their bodies, as hands, and feet, are very cold & trembling.

Q Wherefore is it, that we are soone frighted in the night and in darkenesse, especially being a­lone; more then in the day, and in the light?

A. Some attribute the same to the danger that one may get by stumbling, or other mischiefe, when wee can see nothing: but [Page 330] the question is of another kinde of feare, then of the danger of knocks, and stumbling, for I will suppose, that if one bee within a good bed, and stirrs not, the true reason is then, that the enemy of humane kinde, being a friend of darknesse, and as the Psalmist saies, marcheth in darknes, and is then most redoubtable to men, as being a spirit, and of a nature more strong then ours, and that it is so, there is none that hath not sometimes approoved it, as in going alone in the night, and it may bee without appre­hension of any danger at all, bnt in an instant a suddaine feare seiseth upon them, because in my conceit, there is some e­vill spirit that wee doubt, with­out seeing it, as the weaker A­nimals are affraid, approaching to the Lyon, although they see [Page 331] him not: I will not deny never­thelesse that the night also aug­menteth all sorts of feare, be­cause of the enterprizes, and sur­prizes, which may bee made then with the most commodi­ty, but there is another natu­rall terrour, which comes often to men, when they are in a place of perfect assurance, and as soone to the most couragious, as to the veriest cowards; for verily I have seene brave, generous, and magnanimous persons feare spirits in the night extreamly, when weak, and fellowes of base courage, have marcht on a long way with firme assurance. Vlysses in Homer durst not goe a­lone in the night, but would have for companion Diome­des, the most most valiant of the Greekes, next to Achilles. I will attribute neverthelesse wil­lingly, [Page 332] all these feares come from the force of the imagi­nation, and want of faith; for by the one and the other, wee propose a thousand terrours, but hee which hath his confidence in God, and inhabites (as saith the Psalmist) under the wing of the Almighty, shall not bee mooved at all, with the Arrow which flyeth by day, or the Spirits which wallketh by night, nor the nightly horrours shall not feare him: and to put this in our memories, the church sings this in our evening song.

Q. Wherefore is it, that the haire will stare, and stand up an end, with feare and horrour?

A. It is, because that such pas­sions coole the exteriour parts of the body, and by the absence of the heat, which retyres with the blood into the interiour [Page 333] and the cold binding and restrai­ning the pores, the haire being by the same meanes bound and pressed from the root, lifts itselfe up and stares.

Fishes.

Q. WHerefore is it, that Fish eate upon their backs, and their bellies aloft, con­trary to all other Animals?

A. Because they feare the prey should scape them below, be­sides that they should make the shaddow of themselves in eating it, if they held the prey, or the food, below them.

Q. Wherefore is it, that Fish are more gluttenous then other A­nimals?

A. It is because that being very moyst, they have need of the dry, and that the watry food [Page 334] with which they ordinarily nou­rish themselves, sustaines them not so well as the terrestriall, to­gether, that for those of the Sea, the saltnesse of which excites yet more their appetites, and makes them so much the more devouring and gluttonous.

Q. VVherefore is it, that Fishes are not so subiect to diseases, as land-animals?

A. It is, because they are in an Element more pure then the Earth, for the Earth is much more mingled with mixt bodies, then the Water.

Q. How can it bee, that during the Winter, and the extreame ri­gour of the cold, when the water is frozen over with Ice, the Fish, which of himselfe is also very cold, dyes not for all that cold­nesse?

A. It is, because that the cold [Page 335] occupying the surface of the wa­ter, the heate retires to the bot­tome, and the Fish also for the conservation of their lives.

Q. Wherefore is it, that Fish begin to spoile and corrupt in the head, and other Animals in their intrayles?

A. Because that Fish have not much ordure and excrements in their intrailes, as other Animals, the which for this reason begin to corrupt there; but the Fish having otherwise very little braine, instead whereof there is aire inclosed within their heads, the which being hot and moist, is the ordinary cause of their corruption.

Gun powder.

Q. HOw is it possible, that so little a quantity of Gun powder should thrust out a ball [...] bullet so farre, and with such a strength or force, as is marvel­lous?

A. Because that this powder which is firy, being a lighted and reduced into flame, occu­pies much more of place, then when it was in his masse or earthly substance, so that for to extend it selfe, and to make way, to the end, to take up as much place as he needs, it for­ceth the bullet which is before it, to flie out with such an im­petuosity, that it thrusteth it out so very farre, that it makes it breake and shatter all that it encounters.

Q. From whence proceeds this great noise and terrible bounce that the Peeces make?

A. The reason is neare the ve­ry same that is in the precedent question, and more, as the fire is active and violent, it forceth the ayre inclosed within the Cannon, to give it place; and in this conflict the ayre being beaten and repulsed with such force with the Bullets issue which is within, and then ensu­eth this most fearefull cracke.

Resounding and retaining.

Q. WHerefore is it, that the high places and buil­dings of hard matters, solid, and well polish'd, and are not o­therwise subiect to humidity, resound, and retaine more then those which are soft, moist, or rough?

[Page 338] A. It is, because that the ayre beaten by sound, or by voyce, is after rebeaten and re­pulsed by bodyes, hard, dry, and well polish't, and the ayre re­beaten and repulsed brings us a­gaine the same sound, o [...] voyce; but this returning is not done by places soft and moyst, because they give place to the Ayre beaten or received into them, nor in places rough, because the parts being one more ele­vated then another, the Ayre beaten by the voyce lodged betwixt the two being not e­quall, nor strongly beaten: and from hence comes it also, that Musick is more dull in hanged chambers, then in empty.

Q. From whence comes it, that old buildings resound so much, if one make a noyse neere them?

A. Because that the inclosed [Page 339] Ayre within them being very dry, serves as a Tabour, against which the exteriour Ayre moo­ved and thrust by the voyce, or some other sound, comes to strike, and resound by the sym­pathy that hee hath with it, and reports the same voyce, the same sound, or the same wordes.

Q. How comes it, that certaine [...]laces, repeat, and report, many times the same voyce?

A. According to the number of Cavernosities fill'd with ayre, wee heare divers voyces, for so many times as the voyce is re­peated, so many diuers hollow Cavernes there are, which the Greeks call Echo.

Blood.

Q. WHerefore is it, that the blood of all the o­ther humours is red?

A. Because it is tincted by the Liver which makes it.

Q. Wherefore is it, that man a­mongst all other animals bleeds at the nose, without being hurt or struck?

A. Because that to the proporti­on of his body, hee hath more great quantity of braine, then a­ny other animal, and by the same meanes there proceedeth more of humidity, so that he is forced when the veines bee full of too much excrements, which min­gle them with the blood, to dis­charge themselves with that which is the most subtile, by the conduits of the nostrills neere to [Page 341] the which the veines come to knit from the braine (for, as saith Aristotle) that blood which go­eth out of the nose, being cor­rupt by the mixture of excre­ments, becomes more subtile, then if it were intire; and as it is more subtile and thin, so it runs more easily, being by it selfe thrust out by the more grosse.

Q. Wherfore is it, that the tempe­rature of sanguine persons, is bet­ter then any other?

A. Because that the blood is hot and moyst, which are two qualities most friendly to nature, and for this cause, even old men which have this temperature, beare themselves better then others.

Q. Wherefore is it, that those which have their Lungs very hot, have red faces?

A. It is because that the [Page 342] blood boyling in the Lungs, sends up aloft red vapours, the which staying under the skinne, spots it with his proper colour.

Sobriety.

Q. HOw is it, that Sobriety and Labour which we na­turally fly, keepes us in health and good cheere; and Idlenesse, to which we are much inclin'd, in­genders the most part of diseases?

Answ. Because that sicknes­ses proceed ordinarily from the superfluity of excrements, which come from our incontinent ea­ting and drinking, idlenesse, and too much rest: And on the con­trary, labour consumes them, and sobriety and abstinency are the cause that the naturall heate being not too much hindered, makes its function the better, and [Page 343] decocting the victuals, and also consuming the superfluous hu­mours.

Spittle of Man.

Q. WHerfore is it, that hu­mane spittle serves for an Antidote and Counter-poison, to swellings which proceed from stinging of waspes, and hornets, or the touching of toads, or Scorpi­ons, spiders, and such other vene­mousthings, and even kils the ser­pents: And moreover, by what vertue it heales also scratching, Ring-wormes, or that is called flying fire, and takes away man­ginesse?

A. It is certaine, that mans spittle, especially when it is fa­sting, serves as a soveraigne re­medy to the above-said things, and others the like; because it [Page 344] hath in it a venom more strong, which drawes and takes away the other, as the fire healeth slight burnings, now this venom proceedes from the crudities of the stomack, and of corrupt humours, the which [...]ysing from the stomacke to the brain, and descending again into the mouth, the reason where­fore the breath of people fa­sting is more sowre, and more strong, then after they have drunke or eaten, and that of sick folkes is more stincking, then that of healthfull Per­sons.

Salt.

Q. WHerefore is it that salt and salt peter, cast into the fire, makes a noise and cracks?

A. In as much as within [Page 345] salt there is a humidity, the which being attenuated by the fire, turnes into exhalation and vapour, which occupies more of place, then did the humidity before, so that to give way, it breakes and opens the Salt, and causeth this little▪pidling noyse, and cracking: Cardan hath held, that the cracking and pidling of the Salt-peeter, is because it holdes of the Earth, the which reason is wholly sottish, and absurd: for if for holding of the earth, the Salt-peeter should bee fizling within the fire, the Earth it selfe should yet more fizle and crack, then doth the Salt-peeter, which is notoriously false.

Q. Wherefore is it, that bread without salt weighes more, then that which is salted, being that all things should remaine equall?

[Page 346] A. Because that Salt dries the humidity, and makes the bread much to evaporate, and much lightening the bread: And from thence it comes also, that hot bread and tender, weigheth more then when it is cold and setled, the humidity being not yet evaporated in so great quan­tity.

Q. By what vertue is it▪ that salt preserves victuals from pu­trifaction?

A. Putrifaction proceeds from a superfluous humidity, which being dried by the Salt, which hath vertue to consume moi­sture, the poudered salt-meat is conserved a long time without being corrupted.

Sunne of the Firmament.

Q. FRom whence comes it, that the heate of the Sunne tannes our skinne, and on the con­trary, whitens linnen?

A. It is, because that his heat boyling the humours of our bo­dies, and it becomes blacke, and blacketh by the same reason the hide or the skinne: and linnen­cloath drying more easily in the Sunne, becomes more white, the humidity being evapora­ted; for it is the moisture that tooke away his whitenesse, nei­ther more nor lesse, then a white wall becomes blacke by casting water on it, and whitens in its drying.

Q. From whence comes it, that the Sun blacks more the flesh then the fire it selfe?

[Page 348] A. In as much as the heate of the Sunne, is more subtile, and infinuateth further within the flesh, neverthelesse with­out burnings, and the fire ha­ving his heate grosse, because of the matter wherewith hee is nourished, cannot black with­out burning, for neere hee burnes and blacks, and a farre off hee neither blackes nor burnes.

Q. From whence comes it, that the sunne whytens oyle in heating it and blacks our flesh?

A. Because that in heating the Oyle, hee drawes that which is there terrestriall, and our flesh being wholly terrestri­all, cannot he heated without blacking of it.

Q. From whence comes it, that the heate of the Sunne melts wax, and dryes durt or mud?

[Page 349] A. We must not onely consi­der, but also the disposition of the agent, as also of the subject, or patient▪ so then, though the heate of the Sunne, or of the Fire, which melts wax, bee the very same that har­dens the mudde, or the Earth, but so it is, that the disposition of the subject is very divers▪ for the Wax being fusill, that is to say, apt to melt, melts and runnes liquid in the Fire, or in the Sunne, the heate mooving the humi­dity, even the same that is with­in it, (for wax is very moyst) but the mudde and the Earth beeing of their selves very sandy and dry, the same heate drawes out all the humidity, which is to them a stranger, and so it is hardened and dry in drying, and dryed in hard­ning, [Page 350] neverthelesse the fire may bee so violent and sharp, that it may consume the waxe, and re­duce it into a cinder or ashes, or extreamely harden the clay.

Q. From whence comes it, that sometimes wee see a forme of a crowne, or roundle about the Sunne or the Moone, and likewise two or three sunnes at a time?

A. It comes from the refle­ction, or beating back of the rayes, or light of the Sunne, by the opposition of some dewie clowd, that is ready to melt.

Sorcery▪

Q. HOw is is it, that Sorce­rers can transforme men into Wolves and other kindes of Animals?

A. Errour: for that they cannot [Page 351] doe; but they charme the eyes of men, and especially of those which are in an evill estate of their soule, or which have a weake and wavering faith, for they cannot change forme with­out dying.

Q How can it bee that certaine wicked persons can be-witch with their onely looke, and especially doe mischiefe to little children?

A. This is not, as holds the Platonists, and the Opticks, by the rayes of their eyes, but by some wicked and venemous va­pour that goes out of their eyes, or rather from all their body, which hurts more the little chil­dren, then perfect men; because that the children being more soft and tender, they are more easily affected and infected; yet thinke I further, that the same may be done more by charmes [Page 352] and spells, or other detestable meanes that the sorcerers learne of the authour of all accursed­nesse.

Sweating, and to sweat.

Q. VVHerfore is the sweat salt?

A. Because the most sweete and benigne part of the foode turnes it selfe into nourishment, and the remainder into the ex­crements, of which the hardest to digest, retaining their crudi­ties, have also some pricking and saltnesse, as the sweate and the urine.

Q▪ From whence comes it, that the sweat of the head smells not so ill, as that of the other parts of the body?

A. Because that being lesse [Page 353] constrained, it exhales more ea­sily; now it is lesse constrayned from the head then the others, as it is easie to judge, for that the haires grow there, and in­crease, by opening the pores of the skinne with more facility: so then where the sweate of the head sents not so ill, or at least, smells not so ill as the other parts of the body, it is because that it exhales more easily, and doth not strive so to get out.

Q. Wherefore is it, that when one wrestles, when one leapes, or doth some other violent exer­cise, they sweate lesse, then when they doe rest after such ex­ercise?

A. Because that by these ex­ercises they move the humours with violence, and neverthe­lesse they give them not the [Page 354] leisure to gather together, du­ring the agitation, as they doe when they rest after so great motion and stirring, or else that it is because that wee re­tayne our breath forcibly, with­in, during that time wee so travell and labour, which is the cause that the nervs streatch­ing and spreading the Spirits, stop the Conduits, for the sweate, and when wee repose suddenly after, wee breath and blow, so that the Nerves un­bend, and the spirits retire, let­ting at liberty the sweate to is­sue, for the sweating, then so these two reasons, besides many others are brought by the Phi­losopher upon this question, but these two seeme to mee, to bee sufficient.

Q. Wherefore is it, that the Sunne heates more those which are [Page 355] naked, then those which are cloa­thed, and yet those which are na­ked, sweat more then those which are cloathed▪

A. Because that it dryes the humours of the bodyes of them which it heates naked, and the cloathes turnes the heat of the Sunne, retayning by that meanes the humours, and hindring, that they shall not be so easily dryed, and consu­med.

Q. From whence comes it, those which rubbes, and dryes them­selves, sweate yet much more, then if they left the sweat still upon their bodyes?

A. Because that the drops of the sweat, which are upon their bodyes, stoppes the pores; and hinders the issue of the sweat which is within, but drying away the sweat which [Page 356] is upon their bodies, they give liberty for that which is with­in, to againe issue out.

Q. Wherefore is it, that after wee have drunke fresh coole drinke, especially in the Sum­mer, wee sweate more then if wee had not drunke it so coole and fresh?

A. Because that fresh and coole drinke thrusts out the heate, the which constraineth with him the humours▪ and dilates the pores, making them issue to get forth.

Q. Wherefore is it, that wee sweate more sleeping then wa­king?

Ans. Because that the heate retiring into the interiours by the meanes of the sleepe, du­ring the which the parts exte­riour are seized with cold, and so it thrusteth out the super­fluous [Page 357] humidity, which hee sen­deth also to the braine.

Que. Wherefore is it, that in stewes, or hot houses, or within hot bathes, they sweate more when it is cold weather, then when it is hot?

An. This is by an Antiperi­stasis, for the cold thrusting and shutting the heate within the bo­dy, it makes to exhale the hu­midity without by the pores.

Q. Wherefore is it, that wee doe sweate more going up a hill, then comming do [...]ne?

A. The reason is very easie; for naturally our bodies are heavy, and incline downe­ward, by reason whereof ha­ving more paine, and that wee breath with more diffi­culty in mounting, then in de­scending, wee also sweate the more.

Q. Wherefore is it, the Physiti­ans hold, that cold sweate is a cer­taine index or signe, that the body is in an indisposition, and hold not so of the hot sweats?

A. Because that sweate is a kinde of excrement, the which being but in a little quantity, may easily be heated, but when it is in abundance, not: For on the contrary, it remaines cold; now the superfluities of excre­ments being the ordinary cause of sicknesses, it must bee, that when it is in great quantity, (as is judged by the coldnesse) the body is then in a great in dispo­sition.

Q. Wherefore is it, that the Physitians call [...]th sweating of a­guish folkes unprofitable, if after the same, the Fever torments them strenger then it did before?

A. Because that such sweats [Page 359] are rather indices of weakenesse, then of health, as also that the excrements and the most subtill parts of the evill humours eva­porate onely by the sweate, the more grosse and dangerous re­maining still within.

Spots.

Q. VVHerefore is it, that little white spots come oftner upon the nailes of the hands, then of those of the feete, and sooner to little children, then to men of perfect age?

A. It is, because the feete by the continuall travell and exer­cise of going, consume the flegme, which is the cause of these white spots, and on the nailes of the hands of little chil­dren sooner, being they are more flegmaticke, and more [Page 360] moist then men of perfect age, they are therefore more subject thereto.

Q. From whence proceeds, that the spots which appeare in the round of the Moone, make are­presentation of a humane visage?

A. It is, because the Moone hath some parts more thinne, more smooth, and simple then others, the which for this cause are so much the more cleare and transparent; the other parts which are more thicke, remaine to our aspects as shaddowie, cloudy, and spotted, shewing to us darkely, which are the cause, that the parts more cleare seeme to rise up, and to make a resemblance of a humane vi­sage, being for certaine, that things darke appeare not so far off so raised up, as those which are white or cleare: Plutarch [Page 361] hath made a Treatise upon this subject, where hee hath many words without any reason or truth, or truth-like, but the solution before is of that great Arabian Philosopher Aver­roes?

Q. But wherefore is it, that wee perceive it rather with a humane face, then with any other image?

A. It is, because of the round­nesse of this Planet, especially when she is in the full; for then representing to us a humane head, shee after represents to us the face.

The Earth.

Q. HOw is it, that the earth can subsist in the other Elements, without tumbling or falling towards, unto the other Hemispheare, seeing that a little peece of it cannot be sustained, nei­ther in the Ayre, nor in the VVa­ter, but descends alwayes downe­ward?

A. A little piece of Earth tends alwaies downeward, be­cause it is not in its owne natu­rall place, as doth all this great and heavy Masse, which main­taines it selfe in his natural place by his proper waight, and can­not shrink nor tumble to the o­ther side of the Hemispheare, or Antipodes, no more then from ours, for that were to mount, not descend, or to fall downward.

Q. Wherefore is it, that the [...]arth sometimes smells, and yeelds a certaine pleasant odour?

A. That happens not alwayes, nor in all earths, but onely in [...]hose which are good and fer­ [...]ile, and that after long drinesse, and heates, there fals some small [...]aine; for the humidity of the Earth being well decocted▪ by [...]he heates, and drynesse, min­ [...]les it selfe with the raine, and [...]hen comming to exhale, it [...]eelds a certaine pleasing sweet [...]dour; as things well decocted, [...]rdinarily yeeld a good smell.

Q. From whence proceed the earth-quakes?

A. They either proceed from exhalations, or from windes, [...]nclosed within the Cavernes of the earth, which if they cannot get out, strive to give themselvs way by force, grumb­ling, [Page 364] and murmuring within, and in the end violently ope­ning and bearing up the earth.

Winde.

Q. WHerefore is it, that the winde is more ve­hement in a straight place, then in a vast or open place?

A. Because that in a straight and shut up place, his forces are more united and heaped to­gether, and in a vast place they are diffused, and by the same meanes more loose.

Q. VVherefore is it, that when the South-winde blowes, wee finde our selves loose and sluggish?

A. Because that winde by his heat and humidity, looseth and weakens the body.

Q. Wherefore is it, that when [Page 365] the south-winde blowes, the plants thrust out, grow, flowrish, and fru­ctifie more has [...]ly then with other windes?

A. Because as I have formerly sayd, this Winde is hot and moyst, and heate and hu­midity, are the efficient causes of generation.

Q. Wherefore is it, that the fal­ling starres ( I meane the exhala­ [...]ions, which being inflamed in the [...]yre, and fall to the Earth when [...]hey are made very hot,) are a cer­ [...]ain index, or signe of great windes comming?

A. Because that such fires which resemble starres in fal­ [...]ing so high, are ordinarily thrust downward, by the winde which beginnes sooner to blow aloft then below.

Q. From whence comes it, that the Windes blow from that [Page 366] side where there are few on [...] clouds?

A. It comes from this, that the winds themselves chase the clouds before them, or dissipate them.

Q. Wherefore is it, that the most cold windes dry the most?

A. Because they carry away with them the vapours and hu­midities whereupon they blow.

Q. From whence comes it, that the windes are more weake in pla­ces where they begin to blow, and in extending they fortifie them­selves alwayes more and more?

A. Because that all things have their beginning ordinarily, little and weake, and especially things moving; as then the Ri­vers increase to a measure, and runne over, or overflow, the fields, in receiving the Rivers of all sides; so the windes augment [Page 367] them with the matters of exha­lations, and neverthelesse forti­fie themselves by blowing more strongly as they still extend; for the after-movings are fortified by the precedents.

Sight, or seeing.

Q. See wee, (or as speake the Philosophers) the vision, or is it made by the emission or sending out of the rayes of our eyes, or by the reception in our eyes of the species or images of ob­iects belonging to the sight? For example, when I see a house, a man, or a horse, is it that the rayes of my eyes glancing upon those obiects, bring backe the i­mage to the sight, or is it, that the image diffuseth it selfe through the ayre, and sometimes by the water, which is the medi­um betwixt our eies & the obiect, [Page 368] and so is received into the sight?

A. This hath beene a very great dispute agitated [...]long a­mongst the Ancients, and even to this day is amongst the Opi­nionists; but I will resolve it onely thus, that the vision ma­king in an instant it selfe the ob­ject of things most farre, it is im­possible that it can make it selfe by the emission of the rayes of the eyes, because that in an in­stant it cannot penetrate to the objects: as in example, even to the very Stars, and then to retire backe againe, and to bring the i­mages to the sight; therefore it must be of necessity that the vi­sion is made by the reception of the species or images from the objects, the which representeth themselves in all the space of the medium, which is betwixt the objects and our eyes, if some o­pacous [Page 369] body hinder it not.

Q. Wherefore is it, that com­ming out of darknesse, and going into the light: or on the contrary, going out of a very cleare light place, and entring into a shadow­ed place, we see not very clear, but as it were halfe blinded?

A. Because that going from one extremity to another, the sight is troubled at the first dash by the object, contrary to the precedent, (as sayes Alex. A­phro.) but better and more pro­foundly to philosophize, it is not the darkenesse makes our visuall spirits to retire so much, or farre in the within of the nerves op­ticks, and comming after to the light, our sight is dazeled by the flash of the strange light: & con­trarily, cōming into a place very cleare as the Sunne-shine, or in a place lesse cleare, as within a sha­dowed [Page 370] chamber, the eyes not being ayded with his great stran­ger light, which had dazeled the naturall light, and therefore we see not suddenly so cleare.

Q. Wherefore is it, that putting our hand before the Sun, or a flame, we see the obiect better?

A. Because that the light of the Sunne, or of a flame, is more strong and aboundant, and daz­leth our sight; but in putting something before it, our sight is not dazeled, but rather ayded, & exerciseth more commodiously its functions.

Q. Wherefore is it, that those which cough or vomit, forcibly seeme to see flashing of light before their eyes?

A. Because that the convulsion which all the body receives by such thrust-out strengths of the visuall spirits out of the eyes, the [Page 371] which being cleare and lumi­nous, represent also a certaine clearenesse, or firy flashing by reflection to our sight.

Q. From whence comes it that wee waking in the night, or sud­denly rysing, we perceive a certain kinde of light, which we call chi­ming of the eyes?

A. Because that during the sleep, great quantity of visuall spirits gather together in our eyes, the which being shut and pressed (as they are firy and luminous) pro­duce some kinde of light, especi­ally if we rub our eyes in the wa­king; for these visual spirits re­present to us a certaine flashing of fire.

Q. Wherfore is it, that we grow ashamed if one kisseth the sight, or turnes them from it?

A. It is because that the eyes being as the mirrours of the [Page 372] soule, in which one may see an­ger, love, feare, & such other pas­sions, also one likewise doth be­come shamed, & the rather if we bear respect to any one, we fear, and so have shame to regard them fixtly, and with audacity.

Q. From whence comes it that we sooner see the lightning, then wee heare the crack of the thunder, be­ing that the thunder precedes it, or is made in the same time?

A. It is because that the sight receives in the instant, the ima­ges of things being presently represented to our view; as with­in a very cleare mirrour, and the Sounds caunot bee heard, but in the measure that the menings, or tympans of the eares are beaten with the exteriour Ayre, which bears the sounds through the hollow and screwed tur­nings of our eares, which cannot [Page 373] be done in an instant: for the same reason also if wee looke from a farre upon one stricking upon any thing, wee shall see him give the Blow, before the Sound will come to our eares; but if in the same time that the lightning flasheth our sight, wee also heare the thunder, it is a signe that wee are not farre then from it: It is therefore that the Latines cal it, Periculum, which signifieth danger, quia tunc im­minet periculum.

Q. But wherefore is it, that all things being visible by the meanes of their colour, and that the bodies retaine every one his colour, as well in the darke as in the light, we see them not so, for all that, in the darke?

A. It is because that the colours are not perceptible to the sight, but by beeing cleared [Page 374] by some light, by reason where­of all things seeme darke in the night.

Q. Wherefore is it, that looking over-thwart the water, the obiects seeme to us more great then they are?

A. It is not, as say the Opticks and Platonicians, because of the diffusion of the rayes of our eies, but by the reception of the spe­cies; for that is the cause that the images of the objects dilate themselves in the water, as be­ing more grosse then the ayre, neither more nor lesse then a soft body, as waxe, stumbling or hitting upon a body more hard, stretcheth long and wide.

Q. Wherefore is it, that looking with spectacles, things seeme to us more great?

A. For the reason deduced in the question precedent, for the [Page 375] matter of the Spectacles recei­ving the species or images of the objects, makes them to extend, as being more grosse then the ayre.

Q. Wherefore is it, that a wa­ter-mans Oare, or a straight staffe, being part within the water, and part out of the water, seemes to bee broken?

A. It is, because that the species of visible things represent themselves not so well, nor so neately athwart the water, which is much more grosse then the ayre, and so the parts within the water seeme more farther.

Q. Wherfore is it, that a smoake or mist appeares more thicke a far­off, then neare hand?

A. Because that wee perceive not a farre-off his tenuity and thinnesse, and that the parts seeme to us wholly contiguous and shut together.

Q. Wherefore is it, that pur­blind folkes, and those which have their sight short, looke upon the ob­iects so neare, and old men so farre?

A. It is, because the purblind as is manifest by the whites of their eyes, have much clarity and internall light, the which hath no neede of much ayde from the externall: on the con­trary, they are dazeled with too much externall light, by reason whereof they draw the objects to their eyes, or shut their eyes halfe way to regard it: On the contrary, old folks have little in­ternall light, and are constrained to regard the object a far off, to the end they may aide them­selves with the strange light.

Q. Wherefore is it, that the ob­iect seemes lesse a farre off, then neare hand?

[Page 377] Ans. Because that the species and images of them diminish themselves in all their parts, cō ­ming from a long distance, yea, even dissipate and loose them­selves in the ayre if they are too farre, or too little?

Q. Wherfore is it, that a white colour hurts the sight?

An. Because that it is an ex­treame object, the which dissi­pateth great quantity of visuall spirits: or else according to Ga­len, because that the whitenesse strikes backe upon our eies with too great a flash of light, which dazeleth, and by too long con­tinuation extincts the interne light of our eyes.

Q. Wherefore is it, that long darkenesse also hurts our sight?

A. Because it is of the other extreame, and that it sutteth the visuall spirits farre within [Page 378] the head, without which the ex­ternall light is unprofitable to our sight.

Q. Wherefore is it, that a light very shining and sparkling of­fends the sight?

A. Because it is disproporti­oned to the sence, for it must be, that the sensible object be pro­portioned to the sence, thereby to accomplish the enjoy, but all ex­tream objects offends the Sence, as too great noyse the hearing, a too violent Smell the Smel­ling, and so of the others.

Q. Wherefore is it that wee see more exactly upon one eye, then with both, by reason whereof, to better see wee are accustomed to close or shut the one?

A. Because that although their mooving be accordant and uni­form; neverthelesse being dou­ble, it is not so exact and certain, [Page 379] as being simple, because that proceeding only from one, there is nothing that can, (bee it ne­ver so little) yeeld their moo­ving unequall, as also that all the two eyes having one selfe principall, and one selfe faculty, and vertue of their mooving and function, it is more vigorous and certaine, being joyned and united, for when wee shut the one, and hold the other open, it runnes and yeelds all to that onely, which is open, as is easie to judge, by the example of the question following.

Que. Wherefore is it, that some little flie, or some little straw, falling within one of our eyes, the soverayneremedy for thrusting it out, is to shut or halfe-close the o­ther?

A. Because that the visuall [Page 380] spirits, which runne, flowes, or passe by the Nerves optick within the two eyes, yeelding it selfe all in grosse, into him which is open, finding the other close, and filling him, thrusts out this hindring stranger, especially if it be very light.

Q. Wherefore is it, that having two eyes, wee cannot for all that looke with one aloft, and the other below, or with one here, and a­nother there, as wee remoove the Armes or the Legs di­versly?

A. Because as I have formerly said in the first question, both the eyes together have one selfe principall of Seeing, and therefore one selfe mooving, nature haveing so ordained it, to the end that they should not deceive themselves in the per­ception of their object, as if they [Page 381] regarded it diversly, which is not the same of the Armes, and of the Legges, that have e­very one their particular princi­pall of their mooving, and of their forces.

Q. From whence comes it, that pressing one of the eyes, either above or below, wee see the ob­iect double?

A. Because that by this means the muskells of one eye beeing more shut then those of the o­ther, wee breake the Society of the eyes, which conspire and ac­cord intirely in their moovings, affections, and passions, and sci­tuating the instruments of the sight the one more high then the other, it is of force that wee see two objects, for in this sort they making two divers moovings, also wee see two times, not one onely, the which [Page 382] wee may understand by the example of the touch▪ for if wee crosse two fingers of one hand, putting the ends the one upon another, and then rowle a little pellet, it will seeme to the touch two pellets, because you touch two times one selfe­thing?

Q. Wherefore is it, that having two eyes, yet we for all that see but one onely species or image of the obiect?

A. No otherwise, then al­though we have two eares, yet we heare but one sound; cause is, the principall of their mo­ving being one thing, and these two organs making but one and the same sence; but provident Nature hath so pleased, that one sence should have two instru­ments, to the end, that if wee should come to the perfection [Page 383] of one, the other might remaine quiet.

Q. Wherefore is it, that we see not the obiect which is right a­gainst, or close to our sight?

A. Because that the sight is made by the meanes or medium illuminated, or transparent, as the ayre is▪ so that if there bee not a medium illumined or trans­parent, as is the aire and the wa­ter, cleare and cleane betwixt our eyes and the object, wee should not see: for according to that Maxime of the Philoso­pher, the [...]encible object being applied right against us, or close to the organ of the sence, hin­ders the [...]encibility, the which Maxime is infallible to the sence of the sight.

Q. From whence comes it, that when we are greatly moved with choler, our eyes grow red, as [Page 384] Homer said of Achilles, when he grew wrathfull against Aga­memnon?

Ans. It is, because that then, when the blood boyleth, the more subtill parts of it mount aloft, and appeare principally in the eyes, because that they are transparent.

Q. VVherfore is it, that smoake, vinegar, onions, and other sharpe and biting things are ill to the Eyes?

A. Because they are ex­treamely delicate, and have moreover the pores and con­duits much open, they are there­fore more easily affected and offended with those things, the which exhale from vapours sharpe, subtill, and biting.

Q. VVherefore is it, that being so delicate, they are neverthelesse nothing chilly; for all the cold [Page 385] that such things make?

A. It is because that they have in them Luminous and hot spirits, and moreover they are furred, with fatty, and many tu­nicks.

Q. Wherefore is it, that the teares which proceed from sorrow, and trouble, are hot and salt, and those which proceede from some malady of the Eyes, are cold, and little or nothing strongly salt?

A. In asmuch as the Eyes being infected with malady, there is great quantity of super­fluous humidity, which cannot bee decocted by the heat, re­mains cruse, and by consequent cold, and then when the eyes are not infected with malady, the heat easily decocts the humidi­ty, which is the cause that so be­ing well decocted, it is hot, sharp, and saltish.

Q. From whence comes it, that the left eye shuts more easily, then the right, seeing that the right parts of the body are more vigorous then the left?

A. Because that the left eye is more moist, for moyst things are more easie to restraine and shut: now since all the left side of the body is most moyst, it appeares by this, that it is more soft, and lesse robust and strong.

Q. Wherefore is it, that man is more subiect to have his eyes turned, more then any other A­nimal?

A. Because that man, especi­ally in his infancy, is more sub­ject to lofty evills, then any of the other Animals, the which malady by the extreame con­vulsions which it gives, may make the eyes to tnrne, as being [Page 387] [...]ore moveable, and more deli­ [...]te, and yet sooner then any o­ [...]er part of the body; as also, [...]at man having the eyes more [...]eare one to another, then any [...]ther Animal, and looking be­ [...]wixt them to the forehead, this [...] the cause that this default is [...]ore easily to bee remarked in [...]e eyes of man.

Q. VVherefore is it, that those [...]hich have double balls in their [...]es, are suspected to be witches?

A. As the other imperfections [...]f the soule are most often mar­ [...]ed by the imperfections of the [...]ody, so this vice of the eyes is [...] marke of this other vice of the [...]oule.

Vrine.

Q. WHerefore is it, that in the Vrine, the more it is [Page 388] retained within the bladder, the more it bec [...]mes stinking, and the fecale and grosse matter; on the contrary, the more it is retained within the intestins, the lesse it stinks?

A. It is because the urine be­comes more greasie, more sharp, salt, and grosse within the blad­der, and by the same meanes more stinking, because that it is there more decocted, being long retained, and on the contrary, the fecale & grosse matter dries so much the more▪ as it stayes within the intestines, and stinks lesse: the reason is therefore dif­ferent, because the matters are different, for in the urine the hu­midity corrupts by the excessive decoction, and in the grosse ex­crements it is consumed.

Q. Wherfore is it, that Physitians [...]udge of diseases by the urin of the [...]seased?

[Page 389] A. Because that the Urine [...]unneth through the body, re­ [...]eives and retaines the affec­ [...]ion of the humours predomi­ [...]ate in it, and by that meanes discernes the causes of the di­seases, which proceeds ordinari­ly from the superaboundance and superfluity of some humour.

Q. From whence proceeds the [...]uppression of the Vrine?

A. The causes may be divers, as the gravell of the stone, or the stone it selfe, sometimes hauing viscous Phlegme where­with the conduits of the Urine are stopped within the raines, or within the bladder, &c.

Life, and to live.

Q. WHerefore is it, that men lived longer in the be­ginning of the world, then since, & [Page 390] the world goes now alwayes in de▪clining, both in quantity of body and in force, be it in dayes, or in length of life?

A. It is folly to say as some have esteemed, that in the be­ginning of the world the yeares were more short then since▪ for the Chaldeans, Egyptians, He­brews, Persians, Medes, Greeks, Romans, and other politicke na­tions, have measured thei [...] yeares by the course of the Sun, and those which divided the yeares in lesse then in twelve Moneths,▪ composed also the Moneths with more dayes then we doe, s [...] that all comes to one reckoning: Others will say, that before the flood, men eate not the flesh of Animals, but onely nourished themselves with the fruits of the earth, the which were very savorous, the [Page 391] generall inundation or flood not having then borne away the fat­nesse from them, and that this frugality and continence pro­longed their dayes: this in my opinion might well ayde it, but the true cause is, that for the sins of men God hath cut off and shortned their lives, when hee ordayned, that thay should not after live beyond a hundred and twenty yeares, although some would have this hundred and twenty yeares from the time which passed after that God so sayd, untill the Flood: If wee must yet yeeld a naturall reason, we may say, that it was expedi­ent, that in the birth and begin­ning of the World, men lived more long time, to the end they might ingender great number of clildren to people the earth▪ but after that the Earth was well [Page 392] peopled, it was not further needefull that they should re­maine so long upon the same, otherwise all republicks should be forced to disgorge them­selves of the affluence of Men, it would bee an occasion of great debates, and noyse of Warres, dissentions, and of all confusion, as also that the Earth were not able to furnish them with sufficient food to their nourture: and therfore after all this considered, wee ought often to thinke of our end, and the state of future things teach­eth us by the decline of the mag­nitude and force▪ of the body, and the life it selfe, the intem­perance of seasons, the sterility and barrennesse of the earth, let them bee to us an assured testi­mony, that the World waxeth old: even as sayth the Psalmist [Page 393] and that quickly, and very quickly its end approacheth (in speeking of life, christian reader) bethinke thee of thy death, and of a more long and happy life, in which thou shalt know both things naturall and supernatural.

Q. Wherefore is it, that those which are of a sanguine complecti­on live more longer then others?

A. Because the mixture of hot and moyst which is proper to the blood onely, and not to any of the other complections, is the best of all the tempera­ments for the conservation of the life.

Age▪

Q. FRom whence comes it, that old folke have their colour tarnisht and tanned like lead?

[Page 394] A. The same proceedes from the want of naturall heate, even as during the great colds and frosts of the Winter, the [...]lood beeing chilled, wee have the Skinne tarnisht, the Flesh as rotten, and the colour leaden and blackish▪ or else it is that all rottennesse blacks, and Age being a beginning of putri­faction, produceth the same effect, for it is the blood that giueth the vermillion colour, which being dryed in our Age, causeth this leaden and tanned colour.

Q. From whence comes the wrin­kells of old folkes?

A. From the lack or default of the heate and moysture, for the bodies of old folkes beeing very dry, and much cold, their skinne with drawes, the humi­dity consumes, and the cold [Page 395] hath the vertue to wrinkle and restraine it.

Q. Wherefore is it, that folkes which are very old, tremble, grow croockt back, stooping downe, and cannot carry themselves up­on their feet, and also sometimes their belly and their bladder, discharge themselves, without their feeling it.

A. All this proceeds from the same default, and lack of naturall heate, which is the cause that the muskells in be­ing weakned, cannot easily further support the burthen and waight of the members▪ but all the corporall masse trembles, and boweth downward, now the muskells of very aged persons being so debilitated, unbend themselves, and the excrements issue by the parts below, without their feeling it.

Q. Wherefore is it, that troubles make one old?

A. Because they dry the body and consume the good humours, it is therefore, that those which are afflicted with any griefe, are ordinarily thirsty and dry.

Q. Wherefore is it, that the Phy­sitians prescribe and ordaine to old folkes to eate often and little?

A. Because that having ve­ry little naturall heate, they must entertaine that which they have, by little and little, and ne­ve [...]thelesse must not leave it long time without nourishment, for even as a little lampe is quickly extinct, by too great a quantity of oyle powred in all at a clap, or time; likewise the little natu­rall heate which remaineth in old folkes, is extinct by a too great quantity of foode taken all at a time.

Q. Wherefore is it, that old persons are given more to drinke Wine then young?

A. It is because that the na­turall heat is weakned, & begin­neth to fayle them, which they would repaire by the meanes of wine which is hot.

Q. Wherfore is it, that wine im­moderately taken, hurts them more then the young folkes?

A. Because that the little na­turall heate which is left them, it is easier surmounted by a great quantity of Wine, which is then but as a stranger, and is more strong.

Q. VVherefore is it, that old folkes b [...]hink them better of that which they have done in their youth, then that which they have done not long since?

A. Because that having had in their youth their sences per­fect▪ [Page 398] and vigorous, and their sen­ces then perfect and strong, they have there ingraven more firme­ly the images of the objects: but in their age the sences being debilitated, the memory also weakened, they cannot retaine so well that they there lodge.

Q. Wherefore is it, that old folkes are so doubtfull?

A. Because that having know­ledge of the subtilties and hu­mane tromperies and deceits, they are alwayes in distrust, fea­ring to be surprised: they are doubtfull saith the Philosopher, because they are incredulous, and incredulous because they have much experience of hu­mane things, in which they have proved much deceit.

Q. VVherefore is it, that old persons take a singular pleasure to lie with young children, and the [Page 399] young children on the contrary, love not that?

A. It is, because that the heat of little children that are fat, and pretty bulchins, heateth sweet­ly the old folkes, the which is their proper want: The little children on the contrary, feeling themselves infected with their vapours and corrupt humours, and smelling them stinke, they fly their imbraces: also it is cer­taine, that little children which have beene accustomed to lye with old folkes, impaire much, and yet much more with old women, because of the corrupt vapours which goe out of them, being not able otherwise to dis­charge their naturall purgations.

Q. VVherefore is it, that old folkes are so covetous and holding, and the young on the contrary, are so prodigall?

[Page 400] A. Because that old folkes know by experience, how diffi­cult and hard a thing it is to get wealth, and therefore are spa­ning; further, the desire they have to end their dayes in rest, feeling themselves weake and uncapable of travel, makes them covetous: but the young folkes on the contrary, feeling them­selves strong and robust, and sturdy, promise themselves all things happily, and ignorant of the difficulty to get and obtaine wealth and meanes, all things are good cheape with them, and use and abuse wealth with an excessive profusion.

Q. Wherefore is it, that old folkes feele lesse dolour, and lesse paine travelling to death, then the young?

A. Because that naturall heat being very little and weake in [Page 401] old folkes, it is easily extinct, by reason whereof they dye sweetly, as we see a Lampe ex­tinct, when there is no more oyle; or a Candle goe out, when there is no more Tallow: but young folkes being more sturdy and robust, because of their naturall heate, which is in them great and strong, resist much more vigorously, and more long the assaults of Death, and are also much more and more long travelling and labo­ring in the combate: For as Apples that are very ripe, fall From the Tree with the least Thake, and the greene ones [...]n the contrary, hold firme, and cannot bee pluck't off but with force and violence; like­wise men being arrived to the maturity and ripenesse of their age, are easily carried and borne [Page 402] by death, and the green youth in the contrary resists him, and suf­fers by the same meanes more long and more great convulsions and dolours.

Wormes and Lice.

Q. WHerefore is it, that the Physitians hold that it is a presage of death, when living wormes comes out of the bo­dy of man, by the conduits above or below of themselves, without be­ing forced by any drugs or medi­cines?

A. Because that they feele an extreame inflamation of hu­mours, or a putrifactiō, or a mor­tall weaknesse, which gives them the way of flight, by the condu­its, be it by the fundiment, bee [...] by the mouth, or by the nostrils, knowing that by a certaine natu­rall instinct, that they cannot ex­pect [Page 403] from that body any good nourishment, likewise Lice a­bounding opon the sick, shew they are neare death.

Rats and Mice.

Q. WHerfore is it that Rats and Mice abandon ru­inous and falling houses?

A. It is by a certaine naturall instinct they finde, and knowthe walls to shake, the posts to bee unjoynted, and their little holes to be in another estate, then cu­stomeable, they then presage some neare ruine, which makes them dislodge.

Lastly, Death.

Q. VVHerefore is it, that all Animals flie death?

A. Because that death is the privation of the present being, and all things desire naturally [Page 404] to conserve their being.

Q. VVherefore is it, that dead folks waigh more then the living?

A. It is because that the vi­tal or animal spirits, which beare up the body, being extinct with the naturall heate, becomes like to a heavy lump of earth, and waighes all downe, even to the earth or grave.

Q. How is it, that the nayles, or haires grow from the dead?

A. It is not as some have suppo­sed, that the parts covered with flesh, being uncovered, and un­fleshed, that thereby it seemes that the nailes, and haires should grow▪ but it is that the nailes and haires being no part of the body, but meerely excrements, serving for ornament, and enter­tainers of the humidity, by meanswhereof, they yet grow after the separation of the soule.

Q. How comes it, that death is so frightfull, horrid, and fearefull, to some rich men, and criminall delinquents?

A. Because some rich, loo­king then into the glasse of their consciences, and seeing then (almost too late,) the ug­ly formes of their wrongs done, to many, and undone people they had to deale with; as also the uncertainety of their soules journy, before that Dreadfull Tribunall, where Justice it selfe sits, holding the scales of equi­ty with a terrible hand, the exe­cutioners ready about him, with all the exquisite torments of a gehenna; moreover thinking how many goodly houses, plea­sant gardens, and orchards, with aboundance of utensels, gold, silver, asalso worldly respects; for having these things which [Page 406] they then of force most part with, these are the stings of that Serpent Death, so piercing through an evill conscience, and not unjustly intituled the worme of conscience, grievously then gnawing, as also their thinking how they shall at the blowing of that dreadfull Trumpe, in vaine desire the hills to fall upon them, and with Dives, be de­nied a small drop of water to coole their flaming tongues.

Let them therefore, while they have time, and before their cor­porall animall sences are be­numb'd with this Torpedo, Death, confesse their wrongs to God, and the wronged; make hearty contrition, and by all humble praiers desire Gods gra­cious mercy. And because they can yeeld him nothing, let them restore, and make satisfaction to [Page 407] those they have (of their Chri­stian brethren) brought into mi­sery, and not thinke it enough to builde an Almes-house for twelve idle beggers; as for the delinquents, be they murderers, perjurers, theeves, and such wic­ked and ungodly persons, I leave them to the judgement and mercy of God, and advise them from the sin of presump­tion. And to conclude, oh how happy is he, that in the feare and love of God, puts off this morta­lity, and puts on immortality, which the Creatour of Heaven and Earth, that hath made all things visible and invisible with so infinite wisedome, and hath pleased to grant man a measure thereof, to discerne the things that are here formerly spoken of, grant us this gracious God, that still humbly, with all thank­fulnesse, [Page 408] wee may acknowledge this thy great bounty, which thou hast given us above all o­ther Animals, and grant us by thy mercy, and for the merits of thy Sonne Iesus Christ, that wee may discerne the invisible things of thy Kingdome, and prayse thee among thy Saints, saying honour, glory, and power, bee ascribed to God on high,

AMEN.

FINIS▪

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