DELECTABLE
demaundes
,
and
pleasaunt
Questions
,
with
their
seuerall
Aunswers
,
in
matters
of
Loue
,
Naturall
causes
,
with
Morall
and
politique
deuises
.
Newely
translated
out
of
Frenche
into
Englishe
,
this
present
yere
of
our
Lorde
God
.
1566.
Imprinted
at
London
in
Paules
Churchyarde
by
Iohn
Cawood
for
Nicholas
Englande
.
Cum
priuilegio
ad
imprimendum
solum
.
To
the
Studiouse
and
well
disposed
youthe
of
Englande
.
THE
learned
Poete
Horace
,
myndinge
to
bestowe
the
trewe
prise
of
wisedome
vpon
him
that
is
most
worthy
,
saieth
that
he
by
good
right
doeth
deserue
the
same
,
which
can
best
skil
how
to
knitte
and
ioyne
profite
and
pleasure
together
.
For
those
two
thinges
be
as
it
were
vncoupleable
,
forsamuch
as
the
gods
,
as
Hesiodus
doth
witnes
,
would
that
profitte
were
dailie
accompanied
with
sweate
and
trauell
:
and
that
commonlie
th
end
of
pleasure
is
sower
and
bitter
.
He
therfore
of
good
righte
is
to
bee
tearmed
a
passinge
good
workeman
,
which
can
with
such
●astnes
of
consent
incorporate
&
vnite
them
,
as
th
one
maie
stil
interchaungeably
ensue
and
rise
of
thother
.
To
which
entent
(
notwithstanding
their
diuersitie
of
opinions
)
th
auncient
Philosophers
altogether
endeuored
,
sieking
euery
one
after
his
veyne
,
in
suche
sorte
to
pollishe
and
beautifie
that
most
excellent
porcion
of
vs
,
the
minde
,
as
prepared
the
better
to
receaue
the
print
of
vertues
seale
,
we
mought
in
this
race
of
frailtie
climbe
to
some
degree
(
at
least
)
of
trewe
happines
and
sound
felicitie
.
But
bicause
the
name
of
vertue
is
of
suche
maiestie
,
as
at
the
firste
vewe
it
would
dashe
and
dismaie
her
firste
and
feble
beholders
,
certaine
Philosophers
castinge
asyde
their
frostie
beardes
,
and
other
such
ceremonies
of
Philosophicall
showe
:
with
louing
care
to
cherishe
and
mainteine
those
soft
and
gentle
minds
,
that
could
not
yet
wel
broke
the
pain
full
bruntes
of
scollerlike
customes
:
haue
deuised
certein
pleasant
confections
(
as
it
were
wherwith
to
sauce
and
sweten
the
studie
of
Philosophie
,
)
handling
eche
parte
therof
so
familiarlie
,
that
the
most
wild
and
haggard
heades
were
oftetimes
reclaimed
to
harken
&
follow
their
holsome
Lessons
.
And
so
the
phrigian
fabler
Aesope
,
geuing
fained
speche
and
conference
of
talke
to
creatures
vnreasonable
,
vnder
cloke
and
color
therof
lefte
vnto
the
reasonable
most
necessary
preceptes
of
all
humanitie
and
morall
dewtie
▪
The
like
hath
bene
from
time
done
by
a
number
of
noble
Poetes
,
who
in
their
fabled
forgeries
(
yf
they
be
well
marked
)
haue
vttered
all
maner
of
most
depe
and
profound
learning
,
I
speake
not
of
the
Comike
writers
,
who
pretending
but
sport
,
by
pretie
contriuement
of
partes
and
persons
,
teache
howe
to
beare
our selues
towardes
all
sortes
,
and
specially
to
shonne
the
cosining
trappes
of
those
that
are
numbred
amonges
the
vilest
kynde
of
people
.
Which
selfe
same
fruite
is
also
to
be
gathered
of
these
our
common
plaies
and
showes
,
which
grounded
(
after
a
sort
)
vpon
the
rules
of
Philosophie
,
do
whet
and
sharpen
the
wittes
of
the
lokers
on
:
euen
as
the
Barriers
,
Tilte
,
Torney
,
wrestling
,
leaping
or
running
do
by
vse
strengthen
the
●●mmes
,
and
frame
the
bodie
better
and
more
ab●e
to
discharge
,
when
neede
shall
earnestly
require
their
office
of
armes
.
In
respect
wherof
,
hauing
fallen
into
my
handes
of
late
a
certeine
Frenche
booke
,
the
woorke
sure
of
some
learned
and
Skilfull
writer
,
driuing
principallie
to
the
like
good
purpose
,
deemed
it
could
not
bee
,
but
labour
worth
,
to
spende
some
vacaunt
daies
,
in
teaching
it
to
speake
our
mother
english
tonge
.
Especiallie
for
that
in
full
perusing
thesame
I
founde
he
had
so
handsomlye
by
waie
of
question
,
couched
together
the
moste
behoueable
pointes
of
all
Philosophie
,
as
to
the
diligent
reader
mought
nedesly
bring
with
it
exceding
riche
encrease
,
bothe
of
profitte
and
pleasure
.
The
rather
truely
,
bicause
in
order
of
his
treatise
,
not
intermedling
with
the
particuler
dewtie
of
any
calling
or
estate
he
generallie
concludeth
of
matter
not
impertinent
to
all
degrees
.
So
that
leauing
the
rawenes
of
th
infant
and
childishe
yeres
to
the
care
and
correction
of
their
nourses
and
scholemasters
,
beginneth
to
shape
his
fyrste
preceptes
to
the
best
aduauntage
of
that
age
which
(
as
it
is
most
disposed
to
the
vanities
of
loue
,
so
moste
likelie
to
be
abused
&
miscaried
by
thesame
)
may
here
in
some
part
lerne
to
knowe
and
eschewe
the
tempting
deceiptes
of
that
Boy
she
godde
,
and
his
blinde
disciples
.
From
thence
leadeth
he
vs
into
the
darke
storehouse
of
natures
secretes
,
where
with
open
eies
perusing
the
weke
condition
of
the
world
and
worldely
thinges
,
yea
and
of
vs
our selues
,
for
whose
sake
they
were
principallie
ordeined
,
maie
remaine
therof
both
more
mindefull
and
thankefull
to
our
creatour
.
Lastely
,
he
bringeth
vs
to
the
fountaines
of
good
nurture
,
teaching
not
onely
in
priuate
cases
of
our
owne
liues
and
houses
,
but
in
common
welthe
matters
also
,
to
geue
suche
verdict
of
thinges
incident
,
as
amonges
the
wise
and
sagest
gouernors
,
shal
make
vs
estemed
not
altogether
ignoraunt
or
emptie
of
good
vnderstanding
.
All
which
thinges
,
although
it
is
not
vnknowen
,
maie
by
the
lerned
be
picked
out
of
the
works
of
th
old
&
autentike
Clarkes
,
yet
for
so
much
as
falleth
not
to
al
men
such
opportunitie
,
as
wherby
to
rake
vp
their
so
huge
&
infinite
volumes
,
it
is
to
be
hoped
,
the
greatest
number
,
those
specially
whose
good
spirite
moueth
rather
to
geue
their
leasured
howres
to
some
vertuouse
exercise
,
then
to
ydle
(
and
for
the
mooste
parte
dispraisable
games
)
will
with
suche
equitie
vse
and
constre
this
englishing
of
these
brief
collections
,
as
of
a
labour
louingly
vndertaken
,
bothe
for
their
delectable
recreation
of
minde
,
and
profytable
helpe
of
studie
,
wherevnto
Bee
wished
vniuersallie
moost
happie
successe
,
tyll
for
the
further
benefite
of
them
that
fauour
the
reading
of
the
Scriptures
,
which
(
truthe
to
saye
)
all
men
aboue
all
thinges
ought
to
fauour
,
shall
herevnto
also
be
annexed
the
like
Questions
of
diuinitie
,
ryght
pleasaunte
,
familier
and
moost
necessarie
.
QVESTIONS
OF
LOVE
,
AND
THE
Answers
.
WHEROF
doeth
it
come
,
that
Ruffians
,
Iesters
,
and
common
Dauncers
be
lesse
subiecte
to
Loue
then
other
?
That
may
come
by
the
continuall
familiaritie
that
suche
men
haue
with
women
:
in
whom
they
haue
no
pleasure
for
respect
of
loue
,
or
whose
familiaritie
doeth
make
Loue
lothesome
or
out
of
taste
.
¶
What
is
the
cause
,
that
he
that
loueth
feruently
is
soone
angrie
?
Because
the
sprites
and
humors
of
Louers
be
verie
hote
,
and
boyle
continuallie
.
¶
How
commeth
it
to
passe
,
that
an
amorouse
woman
is
so
curious
to
be
finely
appareled
and
decked
?
She
doeth
it
to
increase
and
set
foorth
her
beautie
,
therby
to
subdue
and
drawe
those
vnto
her
,
that
be
moost
beautifull
and
desirous
to
Loue
.
¶
But
why
be
rough
and
hearie
men
more
prone
and
disposed
to
the
amorouse
battell
of
Loue
,
then
other
?
Bycause
they
abound
and
be
more
full
of
humors
then
other
.
¶
What
hath
moued
certeine
Greke
Poetes
to
saie
:
that
Loue
is
the
moost
excellent
amongest
all
the
heauenly
goddes
?
It
is
perchaunce
because
there
is
no
Philosopher
that
doeth
teache
the
maner
of
mans
life
●o
well
as
he
,
or
maketh
man
more
practique
or
quicke
sprited
.
¶
But
why
hath
Loue
bene
estemed
a
godde
?
Bycause
he
maketh
an
Idiote
to
speake
well
,
a
coward
to
be
bolde
and
hardie
,
a
melancolike
man
Ioyful
,
a
heauie
and
slouthful
man
prompt
and
readie
to
all
enterprises
,
be
they
neuer
so
great
.
Or
els
he
is
made
a
godde
,
for
man
to
excuse
him selfe
,
and
to
cast
vpon
Loue
all
that
,
which
by
the
same
he
hath
done
and
susteined
.
¶
Why
be
Louers
so
desirous
of
corporall
&
bodelie
beautie
?
Bycause
beautie
(
as
auncient
Poetes
do
affirme
)
doth
please
the
Goddes
,
is
agreable
to
men
,
is
not
lothesome
nor
heauie
to
him
that
is
indued
therwith
:
but
desired
aboue
all
thinges
that
may
be
wished
.
¶
what
is
the
reason
and
cause
of
Nosegaies
,
garlandes
of
floures
,
and
grene
bowes
,
wherwith
Louers
be
wont
to
adorne
the
frontes
of
their
Ladies
lodginges
?
It
is
to
honor
them
as
their
goddes
on
earth
,
and
to
shewe
that
such
Nosegaies
,
Garlandes
,
and
Maie
bowes
doe
serue
for
the
spoiles
and
triumphes
of
their
Ladies
,
and
for
true
signes
of
the
seruice
and
deuotion
of
their
louing
seruantes
.
¶
But
wherof
commeth
it
that
we
dreame
seldome
of
the
thing
that
we
loue
?
All
louers
being
tossed
and
vexed
with
diuerse
thoughtes
can
not
stedfastlie
graue
and
settle
any
one
thing
in
their
fantasie
:
for
their
houghtes
be
like
the
circles
and
bubblinges
of
the
water
,
which
are
dissipated
the
one
by
the
other
.
¶
From
whence
commeth
it
,
that
certeine
Louers
vpon
the
viewe
and
sight
of
their
Ladies
,
doo
blushe
?
It
riseth
of
the
blodde
and
sprites
which
ascend
vpwardes
,
wherof
the
face
,
fullest
of
poores
of
any
part
of
the
bodie
,
doeth
charge
it selfe
with
coulor
.
It
may
be
also
,
that
it
procedeth
of
a
singuler
reuerence
that
they
beare
to
their
Paramoures
.
¶
But
why
doo
they
afterwardes
waxe
pale
?
There
is
no
true
louer
but
is
troubled
with
some
disquiet
or
contrarietie
.
Yf
the
cause
then
of
his
paine
doe
present
it selfe
before
his
eyes
,
the
same
doeth
easelie
growe
and
increase
.
And
so
Nature
retiring
vnto
the
inward
partes
,
as
into
her
holde
or
forte
,
carieth
with
her
both
the
blodde
and
sprites
,
leauing
the
superior
partes
without
any
coulor
,
¶
Howe
chaunceth
it
,
that
barren
and
vnfruitfull
women
be
more
hote
and
prompt
to
loue
,
then
they
which
are
fruitefull
and
beare
children
?
Bycause
that
suche
doo
moore
abound
with
seede
,
and
do
purge
them selues
of
their
naturall
disease
lesse
then
other
doo
.
¶
Why
doe
Louers
delight
to
beare
in
their
handes
Nosegaies
and
Apples
?
All
Louers
haue
desire
to
enioye
and
possesse
the
floure
and
the
fruicte
of
others
age
and
beautie
,
wherin
they
reioyce
,
when
soeuer
they
see
the
same
.
And
so
be
amorouse
bothe
of
flour●
and
fruicte
,
and
of
all
suche
beautifull
thinges
that
they
see
.
¶
But
why
be
Louers
for
the
moost
part
readie
to
wepe
?
Poore
Louers
continuallie
be
pricked
with
some
Naile
,
and
fele
cause
wherof
to
complaine
,
being
of
Nature
,
fearfull
,
suspiciouse
,
Ielouse
and
troubled
,
so
that
it
is
no
merueile
,
if
such
and
the
like
passions
do
prouoke
them
to
teares
.
¶
What
meaneth
it
that
Louers
be
continually
as
it
were
in
a
fyre
?
The
affection
of
Loue
doeth
moue
and
trouble
their
sprites
,
which
doeth
raise
in
them
this
heate
.
¶
Why
be
women
more
prone
to
the
combat
of
Loue
,
then
any
other
creatures
at
all
times
and
seasons
?
Nature
hath
indued
them
with
more
delicate
touchinges
,
and
with
more
moderate
complexion
then
other
.
Besides
this
,
they
be
of
complexion
who●e
and
moiste
:
a
thing
verie
proper
and
requisite
to
that
plaie
and
pastime
.
¶
Howe
commeth
it
,
that
men
take
no
pleasure
in
the
plaie
and
game
of
Loue
,
when
they
haue
lust
to
make
water
?
Bycause
euen
then
the
Conduictes
are
full
:
and
that
which
is
full
of
moistnes
cannot
receue
other
humor
.
It
maie
be
also
,
that
the
heauines
and
weight
of
the
vrine
doeth
restraine
and
stoppe
the
conduicte
from
whence
the
seede
doeth
issue
and
come
.
¶
Wherfore
is
the
pleasure
of
Loue
,
greater
then
all
other
pleasures
that
may
be
ymagined
?
That
commeth
of
the
Sperme
which
passeth
through
all
the
partes
of
the
bodie
,
yelding
vnspeakable
pleasures
to
thother
members
.
¶
How
chaunceth
it
,
that
men
of
melancholike
complexion
be
more
liuelie
,
then
other
in
combat
of
Loue
?
The
windie
passions
wherof
they
be
full
,
be
causes
of
the
same
:
which
make
them
more
wakefull
and
disposed
thervnto
.
¶
Why
doe
Phisitians
praise
mediocritie
or
seldome
vse
of
Loues
game
?
Bycause
the
same
doeth
lighten
the
bodie
,
reioyce
the
spretes
,
comfort
the
braine
,
recreate
the
senses
,
and
expelleth
from
them
all
accidentes
proceding
of
melancholike
humor
.
Excesse
also
is
to
be
blamed
,
because
it
doeth
weaken
the
bodie
,
and
is
hurtefull
to
the
sight
.
¶
Why
doeth
Nature
geue
to
Loue
so
great
pleasure
?
For
preseruation
of
mankind
,
which
through
the
same
is
continued
.
¶
Why
doe
they
soone
grow
to
graie
heares
,
which
be
much
geuen
to
Loue
?
Bycause
they
expell
from
them
their
naturall
heate
,
wherby
life
is
conserued
and
mainteined
.
¶
Why
doeth
the
beare
of
the
hedde
and
eyebrowes
of
those
that
be
fornicators
and
lecherouse
soonest
fall
?
The
game
of
Loue
doeth
marueilouslie
coole
the
superior
parts
,
which
being
made
bare
and
voide
of
blodde
and
sprete
,
can
not
digest
that
which
doeth
nourishe
the
same
.
And
so
the
vapors
proceding
of
digestion
be
not
sufficient
and
able
to
ingendre
heare
of
the
hedde
and
eyebrowes
.
¶
What
maketh
a
man
after
he
hath
committed
the
acte
of
Venus
,
to
be
soudenlie
melancholike
and
angrie
?
Because
in
the
doing
of
the
same
we
lose
and
skatter
the
moost
part
of
our
vitall
spirites
,
which
maketh
vs
heauie
and
sadde
.
¶
What
is
the
cause
that
a
man
doeth
sooner
dispatche
that
acte
fasting
,
then
when
his
bellie
is
full
?
The
Conduictes
wherby
the
seede
doeth
passe
,
be
more
open
fasting
then
after
meate
.
¶
Wherof
commeth
it
that
Louers
care
not
to
spend
the
whole
night
in
Loue
.
Euery
vehement
passion
doeth
holy
drawe
a
man
thervnto
,
and
suffreth
him
not
to
geue
himself
to
any
thing
els
,
but
to
that
wherof
he
thinketh
,
and
whervpon
he
bendeth
his
fantasie
.
¶
Why
be
Louers
so
carefull
of
the
sight
and
amorouse
lookes
of
their
Ladies
?
All
Louers
be
wont
to
suffer
them selues
to
be
fedd
with
such
allurementes
,
and
there
is
no
part
of
the
bodie
that
doeth
so
well
manifest
and
declare
the
interior
passions
of
the
minde
as
the
eyes
.
Also
we
saie
,
that
the
eyes
are
the
true
harboroughes
of
the
harte
.
And
therof
it
commeth
that
when
one
kisseth
the
eyes
affectuously
,
as
a
thing
desired
:
It
semeth
that
he
kisseth
the
thought
,
and
the
soule
it selfe
.
Wherof
certeine
Poetes
,
with
good
reason
haue
written
that
Loue
boroweth
his
arrowes
from
the
eyes
of
Louers
,
to
serue
him selfe
agaynst
them selues
.
¶
What
doeth
moue
the
Poetes
to
faine
Venus
to
be
of
Massiue
golde
?
That
may
be
by
reason
of
her
rare
and
excellent
beautie
,
or
els
bycause
she
is
so
much
desired
as
golde
,
some
assigne
the
cause
vpon
the
great
some
of
golde
that
Louers
doe
consume
and
spend
vpon
Loue
.
¶
What
is
the
cause
that
Louers
doe
vse
so
to
forsweare
them selues
?
Loue
doeth
laugh
at
such
periuries
,
Louers
therfore
desirouse
to
serue
there
god
,
do
sweare
continuallie
.
Or
els
it
procedeth
of
a
certein
lightnes
caused
of
diuerse
thoughtes
which
doe
rise
in
their
mindes
.
¶
Howe
chaunceth
it
,
that
men
leaue
not
to
loue
a
woman
although
through
age
,
or
some
other
accident
or
chaunce
,
she
waxeth
ill
fauored
and
foule
?
That
commeth
of
Loue
,
which
is
blind
,
and
being
blind
,
can
not
know
or
iudge
the
imperfections
of
other
.
But
howe
should
he
take
knowledge
of
that
which
he
can
not
blame
.
And
howe
can
he
blame
that
which
he
is
constrained
to
embrace
and
wholie
to
pursue
.
¶
From
whence
commeth
it
,
that
moost
comenlie
we
be
geuen
feruentlie
to
loue
,
not
those
onely
of
whom
we
neuer
receiued
pleasure
,
but
those
also
whom
we
neuer
sawe
?
Euerie
one
beareth
the
Image
of
his
minde
in
his
face
,
and
therof
may
bee
gathered
some
signe
or
token
of
the
witt
and
nature
of
the
person
,
by
meanes
wherof
we
maie
coniecture
whervnto
she
is
most
enclined
,
which
is
the
verie
spring
and
beginning
of
naturall
amitie
or
hatred
.
¶
Howe
chaunceth
it
,
that
diuerse
men
can
not
obteine
the
grace
and
fauour
of
their
Ladies
,
although
they
doe
serue
them
,
honor
them
,
and
adore
them
?
Bycause
(
as
Aristotle
saithe
)
there
is
nothing
in
them
worthie
to
be
beloued
.
But
what
man
is
he
so
voide
of
Natures
grace
,
but
hath
somewhat
in
him
worthie
of
Loue
.
¶
But
what
is
the
cause
that
some
Suters
be
better
beloued
of
their
Ladies
then
other
some
?
The
Ladie
enriched
with
beautie
and
good
maners
,
is
like
vnto
the
sonne
that
doth
euerie
where
equally
extend
his
beames
,
which
notwithstanding
are
receiued
vnequallie
,
of
some
more
,
of
some
lesse
after
their
capacitie
.
The
sterres
also
therin
doe
beare
some
rule
,
so
that
after
the
saying
of
Diogenes
the
Stoique
,
the
signes
comune
to
two
persons
,
that
is
to
saie
,
vnder
which
the
one
and
the
other
shal
be
borne
,
and
those
signes
agreing
,
do
cause
the
willes
of
the
same
two
persons
to
be
ioyned
&
vnited
.
¶
Why
be
these
little
and
pretie
angers
and
fallinges
out
which
chaunce
amonges
Louers
the
refreshing
and
renewinge
of
Loue
?
That
shall
euer
be
,
bycause
Loue
is
like
a
flame
that
will
goe
out
and
dye
yf
it
be
not
blowen
and
oftentimes
moued
:
Or
els
we
may
well
saie
that
the
more
the
thing
which
we
desire
is
denied
,
the
more
we
desire
it
.
¶
Wherof
commeth
it
,
that
we
be
ashamed
to
comunicate
to
other
our
desire
and
lust
to
the
combat
of
Loue
,
and
of
other
appetites
and
desires
,
as
to
drinke
,
eate
,
slepe
,
and
such
like
we
be
not
ashamed
?
Bycause
that
the
same
carnall
affection
is
not
so
necessarie
nor
so
profitable
for
this
life
as
the
other
appetites
be
.
¶
Wherof
commeth
the
diuersitie
of
weapons
wherwith
Loue
is
wont
to
wounde
men
and
women
,
fishes
,
birdes
,
and
other
foure
foted
beastes
?
Of
the
diuerse
nature
of
thinges
that
he
assayleth
.
¶
You
will
say
,
that
beautie
fayling
,
loue
decreaseth
.
I
wold
say
yea
,
bycause
Loue
is
no
other
thing
but
a
desire
of
beautie
.
¶
Wherof
commeth
it
,
that
a
man
being
touched
with
loue
can
not
ridde
him selfe
of
that
passion
by
any
dexteritie
,
policie
or
witte
:
Loue
is
a
certeine
estate
and
plight
that
doeth
wrappe
and
folde
the
minde
of
man
,
and
with
a
certeine
swete
mocion
doeth
transport
him
into
the
thing
by
him
desired
.
This
affection
riseth
by
the
contemplation
and
iudgement
that
he
hath
of
beautie
,
which
causeth
him
to
conceiue
in
his
sprite
and
minde
suche
admiracion
and
desire
,
that
whether
he
will
or
no
he
is
caught
in
the
Ginnes
and
nettes
of
Loue
.
¶
Why
doe
the
newe
maried
vse
roquet
,
and
muske
when
they
go
to
bed
with
their
new
maried
wiues
?
Bycause
such
thinges
doe
prouoke
luste
and
engendre
seede
.
¶
What
reason
haue
certeine
people
of
the
North
partes
to
seeth
with
water
a
certeine
stone
called
Gagates
,
causing
their
spouses
before
they
lye
with
them
to
drinke
therof
?
That
is
to
knowe
whether
they
haue
made
any
faulte
or
not
before
.
For
the
propertie
of
that
Stone
is
soudenlie
to
force
them
to
make
water
that
haue
indured
and
suffred
the
act
of
man
.
¶
Howe
commeth
it
,
that
yf
a
man
geue
him selfe
to
much
to
the
sporte
and
plaie
of
Loue
,
the
same
doeth
diminishe
the
pleasure
therof
?
Bycause
the
seede
being
sore
diminished
is
but
a
certeine
waterishe
matter
of
no
great
heate
,
which
can
not
yelde
any
great
pleasure
.
¶
What
is
the
cause
that
women
which
be
of
verie
hote
Nature
cannot
conceiue
?
Great
and
vehement
heate
doeth
distroie
and
corrupt
the
seede
,
and
therfore
they
which
be
verie
hote
are
comenlie
fructeles
and
barren
.
¶
Why
doe
some
women
loue
men
that
be
blacke
,
and
some
other
those
that
be
faier
and
well
collored
?
Women
of
feble
sight
loue
them
that
be
blacke
,
because
blackenes
doeth
ioyne
and
vnite
the
sight
to
much
disparcled
,
and
by
this
meanes
doeth
comforte
the
same
:
Or
els
we
may
well
saie
that
euerie
thing
doeth
loue
and
desire
his
like
,
They
therfore
which
be
hote
of
nature
loue
them
that
be
blacke
,
bycause
they
be
more
prone
to
heate
.
Other
which
be
of
colder
nature
doe
loue
them
that
be
white
because
they
be
of
colde
complexion
,
the
mother
of
whitenes
.
¶
Wherfore
haue
the
auncient
compared
Loue
to
dronkennes
For
nothing
elles
,
but
bycause
it
maketh
men
,
(
which
before
were
colde
,
heauie
and
couetous
,
)
iustie
and
liberall
.
¶
Why
were
Oysters
consecrated
by
the
auncient
to
Venus
?
Bycause
Oysters
doe
prouoke
lecherie
.
¶
Wherfore
doe
not
common
harlotes
conceiue
:
or
yf
they
doe
,
it
is
verie
seldome
?
The
diuersitie
of
the
seedes
doeth
lette
conception
,
and
causeth
that
the
same
can
not
be
reteined
.
¶
What
meaneth
it
,
that
the
purse
of
Cupido
is
tyed
with
a
Leke
?
This
prouerbe
doeth
declare
that
Loue
is
liberall
and
fyndeth
no
let
to
put
his
hand
in
his
purse
.
¶
Which
is
greatest
,
the
hurt
or
profite
that
commeth
of
loue
?
He
that
doeth
not
loue
of
him selfe
,
estemeth
the
losse
to
be
greater
then
the
proffet
.
¶
Thinke
ye
that
Loue
hath
iudgement
or
no
?
Howe
can
he
with
iudgement
cause
Louers
daylie
(
as
euerie
man
may
see
)
to
fall
into
suche
enormities
.
¶
Wherof
commeth
it
,
that
for
the
moste
part
,
the
children
which
maried
women
doe
borrowe
,
or
which
be
nor
lawfullie
begotten
commonlie
called
Bastardes
,
do
resemble
more
their
husbandes
,
then
those
that
be
legitimate
or
lawfullie
by
them
begotten
?
The
reason
commeth
of
an
Imagination
that
they
haue
to
be
soudenlie
taken
or
espied
of
their
husbandes
:
And
so
their
husbandes
be
alwaies
in
their
fantasie
,
for
it
semeth
to
them
that
they
be
continuallie
before
their
eyes
,
and
that
they
saie
vnto
them
:
what
doest
thou
,
thou
shameles
whore
?
Is
this
thy
assured
promis
made
vnto
me
at
the
mariage
daie
?
¶
Wherfore
be
Bastardes
for
the
moost
part
of
better
corage
and
more
lyuelie
then
lawfull
children
?
That
procedeth
of
a
more
ardent
force
and
vertue
of
him
that
doeth
beget
them
:
for
man
is
more
earnest
in
that
acte
,
when
it
is
secretlie
committed
and
done
in
a
heate
,
then
at
other
times
,
bicause
the
affections
are
not
distract
hither
and
thither
:
and
principallie
when
suche
encountres
and
metinges
maie
be
boldelie
done
without
feare
.
¶
Wherefore
be
yonge
women
more
prompte
to
laughe
then
other
?
Yonge
women
are
vnder
the
safegarde
and
tuicion
of
Uenus
the
Goddesse
of
laughter
,
and
so
they
do
easelie
laugh
.
It
may
also
be
said
,
that
they
haue
tendre
and
delicate
bodies
,
and
laughter
is
no
other
thing
then
a
spice
of
Ioye
,
wantonnes
,
or
tickeling
.
¶
Doe
you
thinke
that
Loue
is
so
blind
as
he
is
painted
,
or
that
his
sight
be
good
?
Wherfore
should
not
I
thinge
him
blinde
?
sithe
amonges
my
neighbors
I
see
the
moost
ill
fauored
to
be
best
beloued
of
the
fayrest
.
¶
What
people
(
after
your
mind
and
iudgement
)
be
moost
worthie
to
be
beloued
?
I
thinke
those
that
be
learned
:
bicause
they
maie
gyue
pleasure
to
the
bodie
,
proffit
to
the
spirite
,
and
make
their
fame
immortall
.
¶
Wherin
is
the
subtilitie
of
women
moost
discouered
?
In
that
that
they
seme
to
loue
one
alone
,
and
neuerthelesse
doe
gyue
them selues
to
many
.
¶
What
woman
thinketh
her selfe
moost
worthie
to
be
beloued
,
the
faire
or
the
foule
?
Before
I
shall
answere
you
,
shewe
me
a
woman
,
that
thinketh
her selfe
to
be
foule
.
¶
Wherfore
do
Phisitians
forbidde
yong
Louers
to
forbeare
their
Ladies
incontinentlie
after
meate
,
and
when
they
bee
fasting
,
when
they
haue
bathed
themselues
,
after
they
haue
vomited
,
and
when
they
shall
receiue
medecines
?
Bycause
by
suche
forces
digestion
is
letted
,
the
bodie
is
made
feeble
,
and
waxeth
colde
:
and
it
hath
bene
at
all
times
daungerouse
to
vse
two
purgations
at
one
instant
.
¶
What
meaneth
it
,
that
the
lokes
of
Ladies
do
wholy
turne
vs
from
all
other
obiectes
,
and
doe
drawe
vs
vnto
them
?
The
lookes
of
Ladies
be
nerer
neighbor
to
the
ymage
and
imagination
of
beautie
then
any
other
thing
,
which
aboue
all
thinges
doeth
rauish
our
senses
,
and
they
doe
pleasauntlie
binde
and
captiuate
the
same
of
purpose
,
in
th
ende
to
bring
them
to
subiection
.
¶
What
might
induce
the
wife
of
king
Aguilfus
of
Lomberdie
to
abuse
her selfe
with
a
Dwarfe
,
hauing
to
her
husbande
the
goodliest
man
that
euer
ware
crowne
?
This
trym
goddesse
knewe
well
that
Nature
is
accustomed
to
amend
in
small
members
the
fault
that
happeneth
to
be
in
the
greater
,
&
supposed
that
the
matter
which
should
be
in
the
armes
and
legges
was
fallen
to
engrose
the
Ordinaunce
,
the
canon
shot
wherof
Ladies
do
willingly
receiue
.
¶
What
be
the
conditions
that
an
amorouse
Ladie
ought
to
haue
?
That
she
be
not
couetouse
,
that
she
be
curteis
and
easie
to
be
spoken
vnto
,
neate
and
secret
in
her
doinges
.
¶
What
properties
be
requisite
in
a
Ladie
that
right
well
maie
be
called
fayre
?
That
she
haue
a
fayer
and
a
comelie
personage
,
a
fayer
necke
,
a
small
bodie
,
a
litle
mouthe
,
and
white
teeth
and
cleane
.
¶
Is
this
a
prouerbe
good
?
Loue
him
that
will
loue
thee
.
Ye
verie
good
:
for
he
is
a
beaste
that
will
not
loue
,
beyng
beloued
.
¶
Whether
is
the
man
or
the
woman
more
subiecte
to
Loue
?
That
question
is
very
euident
,
a
man
is
soner
taken
and
●rapt
in
Loue
then
a
woman
.
For
we
see
that
the
man
,
which
is
borne
to
a
thousande
good
and
great
enterprises
,
doeth
for
Loues
sake
abandon
all
glorie
and
honor
that
he
may
receiue
.
¶
Why
haue
the
Poetes
fained
Pan
(
the
godde
of
Lecherie
)
to
trotte
vpon
Goates
feete
?
To
declare
that
he
was
lecherouse
.
And
here
is
to
be
noted
,
that
all
the
nourishmente
which
should
be
imployed
vpon
the
members
that
want
,
remaine
in
the
vaines
,
and
not
being
able
to
be
applied
to
the
members
that
lacke
,
doeth
wholie
conuert
into
seede
,
which
beynge
augmented
doeth
encrease
luste
.
In
token
wherof
we
see
them
that
be
spare
of
fleshe
and
haue
great
vaines
to
be
verie
mete
and
apt
for
Uenus
.
For
this
cause
Uenus
was
geuen
in
mariage
to
haltinge
Uulcane
,
bycause
that
they
which
doe
halt
are
commonlie
great
Lechers
.
Contrariewise
they
be
vnapt
thervnto
,
whose
members
be
greater
then
naturallie
they
ought
to
be
,
bycause
that
superfluitie
in
members
doeth
drawe
vnto
it
for
his
nourishing
and
maintenaunce
all
that
which
is
good
and
superfluouse
of
nature
,
which
otherwise
would
haue
bene
conuerted
into
seede
.
¶
Why
haue
the
auncient
and
they
of
these
daies
painted
Loue
with
winges
?
To
declare
that
the
desires
of
Louers
be
highe
,
and
labour
to
atteine
highe
and
great
enterprises
.
¶
Who
deserueth
more
to
be
fauored
of
loue
?
the
fayer
of
simple
and
honest
meaninge
,
or
the
foule
that
is
sage
,
craftie
,
and
well
aduised
?
Prudence
is
the
beautie
of
the
minde
,
which
contineweth
longer
then
the
beautie
of
the
bodie
.
¶
Can
loue
be
without
Ialousie
?
I
thinke
not
.
For
testimonie
wherof
be
Ouid
,
Uirgill
,
Plutarch
and
Boccace
,
who
writeth
in
a
Sonnet
:
If
Loue
liued
without
Ialousie
.
&c.
¶
Why
be
Ladies
soner
amorouse
of
a
Souldior
,
then
of
a
learned
man
?
Souldiors
be
more
liberall
,
and
not
so
subtill
as
Scholers
be
,
more
easie
to
be
allured
with
enticementes
of
women
.
There
is
no
Souldior
so
braue
,
yf
a
woman
saie
vnto
him
:
that
he
hath
a
fayer
bearde
,
that
his
legges
be
well
proporcioned
,
that
he
is
comelie
on
horsebacke
,
stronge
to
incountre
and
ouerthrowe
his
enemie
,
but
incontinentlie
doeth
not
geue
ouer
and
submit
himself
vnto
her
will
and
pleasure
.
¶
What
is
the
cause
,
that
many
dispysing
their
wiues
,
be
so
fonde
vpon
curtesans
and
harlottes
?
The
Curtesans
suffer
not
them selues
to
be
sene
,
except
they
be
fyrste
painted
,
but
wiues
must
often
be
s●ne
of
theyr
husbandes
,
which
causeth
them
to
seme
not
to
be
so
fayer
.
Or
we
may
saye
that
wines
continuallie
be
at
their
husbandes
backes
,
misusinge
them
with
byle
and
vnsemelie
wordes
,
which
maketh
them
to
tast
of
other
meates
,
and
causeth
them
to
ymagine
a
thousand
other
appetites
and
lustes
.
¶
Wherfore
haue
Louers
so
feoble
voices
?
Of
the
feare
that
they
haue
to
displease
their
Ladies
.
And
therwithall
the
vnequall
motions
wherwith
their
spirites
are
moued
,
which
forceth
this
feoblenes
of
voice
.
¶
Where
doeth
Loue
shewe
her
greatest
force
,
eyther
in
making
the
foole
to
become
wise
,
or
the
moost
wise
,
or
aduised
man
,
to
become
a
beaste
.
If
there
be
more
paine
to
breake
downe
,
then
to
builde
:
I
beleue
there
shal
be
more
adoe
,
to
restore
wisdome
to
him
that
hath
lost
it
,
then
newelie
to
make
him
wise
.
For
Loue
and
follie
,
be
nothing
els
,
but
an
alienation
of
the
good
sence
and
witte
.
¶
May
a
man
die
,
through
vehement
Loue
?
Of
this
the
historie
of
Seleucus
and
Antiochus
maie
testifie
,
and
beare
witnes
,
which
may
be
reade
in
the
fyrst
Tome
of
the
Palace
of
pleasure
lately
published
.
¶
Which
should
be
the
greatest
hart
breaking
?
the
Ladie
dying
in
our
sight
and
presence
?
or
in
our
absence
?
I
would
thinke
by
her
presence
,
for
the
eyes
doe
geue
greater
felinge
of
dolor
and
griefe
then
the
eares
.
¶
Wherof
commeth
it
,
that
men
haue
diuerse
Iudgementes
of
the
beautie
of
women
?
It
is
a
prouerbe
deriued
from
the
auncient
Grekes
,
that
all
faier
and
beautifull
thinges
,
be
hard
to
be
iudged
:
euen
so
of
this
difficultie
commeth
this
diuersitie
of
Iudgementes
.
¶
Howe
chaunceth
it
,
that
many
which
be
estemed
men
of
verie
good
Iudgement
,
be
surprised
with
the
loue
of
foule
and
ill
fauored
women
?
It
may
be
that
they
haue
marked
a
certeine
beautie
in
them
,
which
doeth
not
appeare
outwardlie
.
In
like
maner
,
Painters
and
Musitians
haue
iudgement
of
draughtes
and
accordes
,
wherof
none
doe
take
heede
but
suche
as
haue
skill
in
the
same
.
¶
Wherfore
be
they
,
whose
bellies
be
couered
with
heare
,
so
geuen
to
women
?
Lecherie
doeth
procede
of
the
heate
of
the
raignes
,
wherof
doe
ryse
great
vapors
,
which
engendre
the
heare
of
the
bellie
,
the
aboundaunce
of
the
heare
of
the
bellie
doeth
signifie
the
heate
in
the
generatiue
partes
,
¶
Doe
you
thinke
the
discouering
of
Loue
,
to
be
the
cause
sometime
that
a
man
obteineth
not
his
desier
.
That
chaunceth
many
times
by
reason
that
such
women
doe
loue
their
honestie
very
muche
.
¶
Is
the
trauell
greater
in
secret
and
conceled
loue
,
then
in
that
which
is
discouered
and
open
?
Without
doubte
there
is
greater
paine
in
concealed
loue
:
bycause
a
man
can
not
euent
the
heart
of
loue
conceaued
,
which
by
comunicating
and
counseling
with
some
other
,
may
be
made
more
conforta●le
and
easie
.
¶
Whether
is
more
constant
in
loue
:
the
man
or
the
woman
?
The
man
▪
being
bothe
of
bodie
and
spirit
more
firme
in
all
affaires
.
And
naturallie
he
is
more
constant
and
of
better
perswacion
in
loue
.
¶
Wherof
commeth
it
,
that
he
which
loueth
is
moost
commonlie
beloued
?
That
peraduenture
maie
come
,
bycause
our
spirites
can
not
resist
the
amorouse
shottes
which
doe
procede
of
the
swete
lookes
that
Louers
doe
continuallie
cast
one
vpon
another
.
Or
els
we
will
saie
:
that
it
is
the
propertie
of
nature
to
couple
and
ioyne
like
to
like
,
and
to
skatter
and
diuide
the
thinges
which
haue
no
proportion
together
.
¶
Wherfore
do
men
saie
,
that
to
Neese
is
a
good
signe
in
the
facte
and
dede
of
Loue
?
Bycause
it
commeth
of
the
braine
,
which
is
as
it
were
the
litle
Cauan
and
withdrawing
place
of
all
the
senses
.
And
it
semeth
that
all
the
senses
doe
agree
and
geue
their
assent
to
the
sentence
and
conclusion
of
Louers
.
¶
Wherof
commeth
it
,
that
secret
loue
is
more
burning
and
feruent
,
then
that
which
is
discouered
and
open
?
That
chaunceth
bycause
the
secret
Louer
hath
no
meane
of
ease
and
rest
to
lett
out
the
fyre
that
doeth
consume
him
,
the
vertue
of
Loue
being
of
meruelouse
force
and
strength
,
and
so
not
able
to
atteine
the
thing
which
he
loueth
best
is
vnto
him
greater
trauell
and
paine
,
then
yf
he
inioyed
it
,
or
might
discouer
it
to
his
frende
for
his
comforte
.
¶
Whether
were
it
better
that
there
were
loue
or
no
loue
?
I
beleue
it
to
be
better
that
there
were
loue
,
for
somuch
as
it
bringeth
vnto
vs
more
good
effectes
then
euill
,
and
to
my
minde
and
opinion
Plato
agreeth
,
who
making
a
definicion
of
Loue
doeth
saie
,
that
it
is
nothing
els
but
a
desier
to
get
and
obteine
a
faier
and
beautifull
thing
.
¶
Thinke
you
that
one
maie
be
in
loue
with
an
other
,
onely
vpon
fame
and
report
?
Yf
Loue
be
wont
to
place
himselfe
in
the
chamber
of
our
mindes
,
by
entrie
through
the
gates
of
our
eyes
,
who
doubteth
but
likewise
he
may
enter
by
the
dores
of
our
eares
,
to
harborough
him selfe
in
our
vnderstanding
.
Boccacio
in
his
Decamerone
and
Plutarche
be
of
the
same
opinion
.
Example
hereof
may
be
sen●
,
by
the
historie
of
the
Duchesse
of
Sauoie
,
and
the
Lorde
Iohn
of
Mendozza
:
which
may
be
redde
in
the
Pallace
of
Pleasure
aforesayd
.
¶
What
doeth
incite
a
man
more
to
vertue
?
eyther
honor
?
or
the
desire
that
he
hath
to
please
the
thing
he
loueth
?
I
doe
not
iudge
or
thinke
that
Loue
doeth
serue
for
a
spurre
to
pricke
men
to
vertue
:
supposing
that
a
man
desireth
it
for
none
other
purpose
,
but
to
enioye
it
.
¶
Wherof
commeth
it
that
diuerse
women
haue
remained
longe
time
without
louing
any
person
,
and
afterwardes
haue
burned
with
loue
?
I
saye
that
the
vertue
of
the
Planetes
haue
wrought
it
:
for
in
this
vniuersitie
of
thinges
nothing
doeth
moue
it selfe
,
that
doeth
not
take
his
fyrst
motion
of
the
planetes
.
¶
Who
loueth
moost
feruentlie
,
the
hardie
or
the
Coward
?
It
is
the
bolde
and
hardie
,
for
the
coward
commonlie
dareth
not
aduaunce
him selfe
foorth
to
proue
his
fortune
.
¶
Are
ye
not
of
this
opinion
,
that
he
which
is
more
liuelie
and
of
spirite
more
excellent
is
lesse
content
with
one
Loue
alone
?
Yes
truely
,
and
that
is
accustomablie
sene
amonge
men
and
women
:
for
why
?
to
content
him selfe
to
loue
in
one
place
,
is
an
acte
of
pusillanimitie
and
of
smal
hart
and
corage
,
which
is
the
cause
that
my
mystres
doth
not
content
her selfe
with
a
thousand
seruantes
.
¶
Which
is
greatest
paine
?
to
get
and
obteine
the
loue
of
one
,
or
to
mainteine
the
same
being
gotten
?
To
mainteine
it
after
my
iudgement
,
because
of
the
great
inconstancie
of
women
which
doe
sone
fill
and
satisfie
them selues
,
and
are
quickelie
angrie
and
soone
wearie
,
lightly
found
and
sone
forgotten
,
verie
slipperi●
Catta●l
.
¶
Who
is
more
easie
to
be
perswaded
that
they
are
beloued
,
the
man
or
the
woman
?
The
man
,
and
that
maie
be
clerelie
sene
:
for
Ladies
neyther
by
long
seruice
,
great
giftes
or
otherwise
,
can
perswade
them selues
to
be
beloued
,
but
euermore
they
be
readie
to
replie
,
that
a
man
doeth
dissemble
and
counterfaicte
the
trueth
.
¶
What
doeth
certifie
the
woman
that
she
is
loued
?
The
perseuerance
in
Loue
.
¶
Is
there
no
other
signe
then
perseuerance
?
To
be
Ialouse
of
them
,
and
to
geue
liberallie
,
yf
perchaunce
they
be
couetouse
,
as
in
dede
they
be
for
the
moost
parte
.
¶
Why
is
Loue
painted
by
some
in
forme
of
a
Shepherd
?
Bycause
they
which
pursue
and
followe
loue
be
more
lyker
beastes
then
men
.
¶
Which
hath
greatest
force
in
man
?
hatred
or
Loue
?
I
wolde
saie
,
that
the
passion
of
Loue
should
be
greatest
.
And
why
?
man
through
hatred
neuer
killed
him selfe
,
which
men
doe
often
times
through
extremitie
of
Loue
.
¶
Is
Loue
blinde
as
he
is
painted
?
The
vulgare
and
common
loue
is
blynd
,
but
the
celestiall
loue
is
not
:
but
with
great
dexteritie
it
openeth
and
discouereth
the
greatest
secretes
.
¶
Why
be
they
that
haue
small
legges
more
subiect
to
loue
then
others
?
That
procedeth
of
the
aboundaunce
of
seede
that
maketh
them
so
Lecherouse
,
which
thing
commeth
ordinarilie
to
those
,
whose
inferior
parts
of
the
bodie
receiue
no
great
nourishment
:
Bicause
all
that
which
Nature
taketh
from
the
nether
partes
,
is
by
Nature
conuerted
into
superfluitie
and
seede
.
Therfore
we
should
rather
haue
demaunded
,
why
men
greatlie
giuen
to
lecherie
haue
for
the
moost
parte
so
small
and
slender
legges
?
¶
Wherof
doeth
it
come
,
that
Louers
haue
so
litle
knowledge
of
the
imperfections
of
their
Ladies
?
One
great
mocion
doeth
lette
an
other
.
Euery
Louer
then
beyng
troubled
in
spirite
,
the
iudgement
of
his
sence
is
impeached
and
letted
in
suche
wise
as
he
remeineth
blind
in
the
thing
which
he
loueth
.
¶
Why
doe
louers
so
often
breake
their
faith
and
promis
one
to
an
other
?
Youth
aboundeth
in
heate
,
and
is
subiect
to
diuerse
and
many
thinges
,
and
can
not
staie
it selfe
in
one
thought
,
wherby
it
procedeth
that
the
auncientes
haue
made
Uenus
the
mother
of
Loue
,
whom
many
Louers
do
followe
.
¶
Doe
ye
thinke
that
by
Magique
arte
the
heart
of
an
obstinate
woman
maie
be
mitigated
to
condiscend
to
the
pleasure
of
a
Louer
?
All
they
that
haue
written
of
Naturall
thinges
affyrme
the
same
.
The
Diuines
saie
contrarie
.
And
I
in
the
diuersitie
of
opinions
in
so
great
men
dare
not
declare
mine
owne
.
¶
Is
it
possible
that
a
couetouse
man
may
become
amorouse
?
The
forces
of
Loue
haue
alwaies
beene
more
braue
and
fine
,
then
those
of
couetousnes
.
So
I
beleue
that
Loue
can
not
onelie
make
the
Couetouse
liberall
,
but
also
prodigall
:
for
as
the
couetouse
haue
had
no
measure
to
get
goodes
,
so
they
may
haue
as
litle
to
spend
them
,
yf
they
thinke
that
by
money
they
maie
inioye
the
thing
that
they
loue
.
¶
Wherfore
haue
men
more
libertie
then
women
to
loue
in
moe
places
then
one
?
Take
modestie
,
shamefastnes
,
and
feare
from
women
,
and
ye
take
awaie
their
life
,
which
chaunceth
not
to
man
.
¶
Wherfore
be
Louers
continuallie
readie
to
demaund
the
hartie
good
will
of
them
that
they
loue
?
The
harte
is
the
feate
of
desire
and
of
all
knowledge
,
all
which
be
readie
to
obey
the
thing
that
it
loueth
:
the
ymage
wherof
representing
it selfe
pleasant
before
the
eyes
of
Louers
,
doeth
rauishe
from
them
both
the
hart
and
the
principall
partes
.
And
therof
it
commeth
,
that
being
as
it
were
robbed
of
them selues
,
and
oppressed
with
intollerable
bondage
,
they
require
with
all
importunitie
to
be
restored
and
placed
in
their
intire
and
former
estate
.
¶
Wherof
commeth
it
,
that
commonlie
we
suffer
our selues
to
be
allured
to
loue
thinges
wherof
there
is
no
hope
to
atteine
vnto
?
That
is
for
lacke
of
knowledge
of
the
beginninges
of
Loue
,
the
which
are
light
and
litle
.
And
although
that
all
hope
is
cut
of
and
taken
from
vs
to
inioye
the
swete
embracementes
which
Loue
doeth
promis
:
Neuertheles
the
beautie
of
the
thing
beloued
,
doeth
delight
vs
,
and
the
remembraunce
therof
doeth
occupie
the
braine
.
Suche
passions
haue
bene
called
of
our
elders
,
dom●ne
desires
,
bycause
they
doe
still
and
stealinglie
possesse
the
hart
vnware
,
and
by
litle
and
litle
take
increase
.
And
our
reason
should
not
be
hindred
yf
it
were
susteined
by
hope
.
¶
Wherfore
be
all
the
ioyes
of
Louers
vncerteine
?
Bycause
in
loue
there
doe
dailie
chaunce
diuerse
casualties
,
as
suspicion
,
Ialousie
,
feare
,
angre
,
Peace
,
refuse
,
disdaine
.
¶
Why
is
Loue
compared
to
a
Darke
laberinth
or
Maso
?
Bycause
the
entrie
and
comming
in
is
easie
,
and
the
goyng
out
impossible
.
¶
Wherfore
doe
men
compare
loue
to
a
Crocodill
?
The
nature
of
a
Crocodill
after
the
mind
of
those
,
that
haue
written
of
natural
thinges
,
is
to
followe
those
that
flye
from
him
,
and
to
flye
from
them
that
doe
followe
him
:
And
so
is
it
with
Loue
.
Therfore
I
geue
councell
,
that
who
soeuer
will
inioy
th
effecte
of
his
desires
,
that
he
be
not
to
sharpe
and
egre
to
pursue
and
followe
his
Ladie
.
¶
Beleue
ye
that
Loue
&
good
iudgement
maie
be
together
?
I
beleue
no
:
for
then
the
foule
and
deformed
should
neuer
be
beloued
.
But
we
see
not
onelie
the
contrarie
to
happen
but
which
is
worst
,
those
that
be
the
vilest
,
indewed
with
moost
treason
and
least
loyaltie
and
faith
,
howe
foule
so
euer
they
be
,
are
moost
commonlie
best
beloued
.
Wherof
commeth
it
,
that
diuerse
which
loued
feruentlie
to
haue
some
comfort
,
did
soudenlie
lose
that
great
heate
of
loue
?
All
vehement
loue
doeth
not
longe
continewe
,
for
within
a
while
the
spirite
hath
leasure
to
examine
it selfe
,
and
to
retourne
to
due
vnderstanding
,
thinking
vpon
all
thinges
that
might
violate
and
corrupt
the
same
,
wherby
the
sensuall
appetites
be
by
this
meanes
restrained
.
¶
Why
doe
men
call
loue
bothe
flame
and
fyre
?
It
is
not
possible
better
to
expresse
howe
insupportable
a
thing
it
is
,
considering
the
heate
of
the
desires
which
it
ingendreth
in
the
hartes
of
his
seruantes
,
and
the
tirannie
that
he
vseth
towardes
those
whiche
are
vnder
his
power
,
whom
he
bringeth
to
ruine
and
consumeth
like
fyre
without
any
pitie
.
¶
What
is
the
cause
that
Louers
take
pleasure
to
retourne
so
often
to
those
places
where
they
haue
had
ioye
and
solace
of
their
loue
?
Bycause
in
so
doing
they
conceiue
Ioye
,
and
the
memorie
of
that
which
they
moost
loue
,
doeth
refreshe
them
.
And
yt
semeth
then
that
this
remembraunce
doeth
double
the
pleasure
alreadie
receiued
.
¶
Why
are
men
rather
amorouse
then
women
?
For
that
they
are
of
hoter
complexion
,
and
their
spirites
more
quicke
and
prompte
.
¶
Why
be
wemen
more
firme
and
stedfast
in
loue
then
men
?
Bycause
thinges
which
of
them selues
be
colde
,
be
lesse
subiect
to
mobilitie
and
inconstancie
then
those
that
be
hotte
.
¶
Wherof
commeth
it
,
that
women
be
more
easelie
perswaded
to
be
loued
then
men
?
Bycause
they
esteme
them selues
muche
more
then
there
is
cause
.
¶
But
why
be
they
angrie
,
or
why
doe
they
frowne
and
lower
when
men
saie
they
be
foule
or
olde
?
Foulenes
moost
commonlie
commeth
of
age
:
and
age
is
the
high
waie
to
death
,
which
naturallie
doeth
anoye
and
displease
all
persons
.
¶
Wherfore
is
it
saide
,
that
the
coughe
and
the
passion
of
Loue
can
not
be
kept
secret
?
They
be
two
thinges
of
great
force
,
for
the
coughe
troubling
the
bodie
can
scantlie
be
concealed
or
hidden
.
Loue
is
a
passion
proceding
of
a
certeine
fyer
which
by
the
eyes
is
discouered
(
and
manifesteth
it selfe
by
the
coulor
of
the
face
,
)
and
by
all
the
actes
of
a
Louer
it
maie
be
comprehended
and
knowen
,
so
that
without
great
paine
and
difficultie
,
it
can
not
be
hidden
.
¶
From
whence
do
the
amorouse
send
forth
so
many
sighes
?
Their
continuall
thoughtes
sende
all
the
heate
to
the
harte
,
wherof
it
commeth
that
necessarilie
it
is
conuenient
for
them
to
respire
and
breath
,
of
which
respiration
sighinges
be
forced
:
wherby
the
coldnes
of
the
ayer
is
drawen
to
temper
the
inwarde
heate
.
That
maie
also
ryse
of
the
consideration
of
the
time
lost
of
the
detestation
that
commeth
of
lecherie
,
of
the
v●●inision
of
honor
&
reputacion
,
and
finallie
that
the
successe
of
dishonest
loue
,
is
tragicall
,
noysome
,
furiouse
and
miserable
.
¶
Wherfore
haue
the
auncient
painted
loue
holding
floures
in
one
hande
and
fyshe
in
thother
?
To
shewe
that
Loue
is
a
lorde
bothe
of
Sea
and
lande
.
¶
Thinke
you
that
loue
doeth
yelde
greater
force
,
corage
and
strength
to
him
that
doeth
combat
and
fight
in
the
presence
of
his
Ladie
?
There
is
nothing
more
certeine
.
And
for
this
cause
was
brought
in
and
ordeined
the
braue
and
lustie
companie
of
the
errant
and
wandering
knightes
,
to
geue
pleasure
to
Ladies
by
Iustes
and
turneis
.
¶
Who
receiueth
moste
contentacion
,
the
victoriouse
and
louing
knight
,
or
the
gentlewoman
for
whom
he
hath
fought
?
The
knight
as
I
suppose
ought
to
be
best
contented
,
as
hauing
cause
to
content
himselfe
with
his
owne
acte
and
dede
of
Chiualrie
.
For
he
that
doeth
beste
,
is
worthie
of
greatest
praise
:
And
he
that
runneth
best
for
his
Ladies
sake
,
is
best
worthie
to
inioye
her
.
¶
Wherfore
do
amorouse
Ladies
impute
that
to
fortune
which
chaunceth
contrarie
to
their
hartes
desire
?
Bycause
they
like
rashe
creatures
without
due
consideracion
esteme
al
thinges
to
be
ruled
and
gouerned
by
Fortune
.
¶
Is
it
loue
,
to
loue
the
Image
of
a
woman
?
It
is
not
loue
,
but
rather
rage
and
madnes
.
¶
What
be
they
that
loue
by
a
certeine
destenie
and
influence
?
They
that
can
geue
no
reason
or
any
cause
of
their
loue
.
¶
Doe
ye
thinke
it
to
be
true
,
that
the
Goddes
were
Louers
?
You
must
knowe
that
the
olde
and
auncient
Poetes
were
great
diuines
,
and
speaking
of
one
thing
they
signifie
another
.
True
it
is
that
ther
be
diuerse
well
learned
that
can
not
abide
poeticall
allegories
,
which
after
my
iudgement
haue
no
great
reason
on
their
side
.
¶
Wherfore
was
Paris
desirouse
to
see
the
three
Goddesses
naked
,
when
he
was
appointed
arbitrator
of
their
beauties
?
To
geue
better
iudgement
by
viewing
the
proporcion
of
their
bodies
.
O
how
many
faier
&
beautiful
be
ther
in
outward
apparance
,
which
vnder
their
sumptuouse
garmentes
and
crimson
robes
be
full
foule
and
ill
fauored
:
that
if
Peter
Grubbe
of
Belchelianger
,
or
Ioanne
Stubbes
of
Norton
follie
viewed
them
naked
as
Paris
did
the
Goddesses
,
they
would
runne
home
for
the
next
gemman
or
Iustician
of
peace
to
interteigne
them
,
for
they
would
scarce
vouchsafe
.
¶
Thinke
you
that
the
beauties
of
Ladies
is
a
commendable
argument
to
dispute
of
?
Wherfore
not
?
seing
that
the
wisest
haue
written
beautie
to
be
a
gift
of
God
.
¶
What
moued
the
auncient
to
saie
,
that
Loue
is
a
lorde
ouer
goddes
and
men
?
Bicause
all
that
which
is
made
eyther
in
heauen
or
in
earth
is
made
for
Loue
.
Remember
what
the
Philosopher
saieth
:
All
thinges
do
moue
that
men
do
loue
and
desire
.
¶
Which
is
moost
to
be
feared
?
the
bowe
of
Loue
?
the
mase
of
Hercules
?
or
the
sworde
of
Mars
?
The
bowe
of
Loue
,
and
speciallie
when
he
shoteth
his
Arrowes
of
Leade
.
But
not
so
much
when
he
shoteth
his
arrowes
of
gold
and
syluer
.
¶
Howe
is
it
possible
,
that
women
should
haue
faces
of
Angelles
,
and
heddes
of
deuilles
?
Be
not
Deuilles
called
Angelles
in
holie
write
?
Reade
the
scriptures
and
ye
shal
be
resolued
.
¶
Doe
you
thinke
that
a
Louer
maie
be
enchaunted
by
the
sight
of
his
Ladie
?
If
Shepe
after
the
minde
of
Uirgill
by
a
looke
mait
be
charmed
:
how
much
more
may
delicate
Loue
be
subiect
to
enchauntmentes
?
¶
Can
women
by
any
celestiall
influence
be
made
better
or
more
rigorouse
toward
their
louing
seruantes
?
The
Mathematiques
,
Astrologiens
and
Magicians
by
diuerse
and
many
experiences
and
peremtorie
reasons
affirme
the
same
,
in
such
wise
as
I
dare
not
affirme
the
contrarie
.
¶
How
can
the
fyre
of
Loue
(
not
participant
with
any
other
element
)
inflame
our
hartes
.
It
is
onely
a
maner
of
speaking
verye
common
to
Latinistes
called
Netaphora
.
¶
Wherof
commeth
the
loue
of
two
,
which
doe
equallie
loue
eche
other
?
Some
thinke
that
it
commeth
of
their
conuersacion
and
mutuall
familiaritie
:
other
of
Angelles
and
spretes
assigned
to
eche
man
.
And
other
of
the
concurrantes
and
conformitie
of
the
planetes
.
¶
Wherof
procedeth
the
rare
beautie
of
women
?
Some
doe
saie
that
it
commeth
of
the
temperature
of
the
elementes
:
other
doe
tell
reasons
more
excellent
.
¶
Why
did
Euripides
saie
,
that
Loue
was
like
a
Tragedie
?
Bycause
that
Loue
is
euermore
accompanied
with
heauines
,
with
complaintes
,
and
with
a
harde
and
bitter
ende
.
¶
Is
there
any
difference
betwene
the
grace
of
a
woman
and
her
beautie
,
or
whether
they
be
all
one
?
I
beleue
that
there
is
a
difference
:
for
the
one
hath
a
greater
force
then
the
other
to
cause
a
man
to
be
content
and
satisfied
.
¶
Whether
is
it
a
greater
auenture
to
get
the
grace
of
a
faier
woman
,
or
els
to
recouer
it
,
if
it
were
lost
?
It
is
a
greater
acte
to
recouer
it
as
I
beleue
,
women
being
of
their
owne
nature
disdainefull
and
stoute
in
their
opinion
.
¶
Howe
maie
a
man
doe
to
obteine
and
gett
the
fauor
of
an
other
?
Some
doe
saie
by
merite
,
some
other
by
fortune
,
other
doe
impute
it
to
the
conformitie
of
Nature
,
and
some
to
attribute
the
same
to
influence
or
destenie
.
¶
Whether
of
these
three
qualities
be
beste
to
obteine
the
grace
of
women
,
Beautie
,
Riches
,
or
Learning
?
They
which
be
faier
desire
to
haue
faier
seruantes
.
Riche
,
those
that
haue
wherwithall
,
and
the
learned
loue
them
that
be
learned
:
But
moost
commonlie
riches
is
best
liked
of
women
for
their
mainteinaunce
,
although
with
wise
women
learning
is
of
greatest
price
.
Is
it
possible
that
a
Louer
maie
see
continuallie
the
things
that
he
loueth
?
That
chaunceth
to
those
speciallie
that
be
not
touched
with
Loue
,
that
is
to
wit
,
which
can
represent
to
them selues
those
which
be
absent
by
cogitacions
.
¶
Howe
maie
the
harte
of
a
louer
liue
that
is
not
beloued
?
He
maie
liue
verie
well
,
considering
that
it
is
more
pleasure
to
loue
(
as
I
haue
at
other
times
affirmed
)
then
to
be
beloued
.
¶
Maie
a
man
establishe
lawes
to
Louers
?
I
thinke
not
,
but
yet
I
will
not
denie
that
they
which
loue
by
a
certeine
gifte
of
nature
or
chaunce
fatall
,
Lawes
maie
be
established
,
whervnto
they
maie
subdue
them selues
.
¶
Is
there
any
thing
in
the
worlde
that
maie
retire
&
draw
an
amorouse
man
from
the
thing
that
he
loueth
?
Onlie
disdaine
maie
withdraw
him
more
then
any
other
thing
.
¶
Why
doe
the
auncient
painte
Cupido
,
to
force
him selfe
to
pluck
a
braunche
of
Palme
out
of
the
hand
of
an
other
Cupido
?
In
auncient
bookes
there
is
remembraunce
made
of
two
Cupidoes
the
one
chast
,
the
other
lasciuiouse
and
dishonest
.
The
chast
is
he
that
doth
stronglie
bynd
&
bring
him
that
is
lasciuiouse
&
dishonest
into
subiection
.
¶
Howe
can
a
louer
die
in
himselfe
and
liue
in
an
other
?
This
is
cleare
,
that
the
harte
is
more
where
he
loueth
,
then
where
he
geueth
life
.
¶
Wherfore
be
the
angers
of
Louers
of
so
litle
continuaunce
?
Bycause
they
are
angrie
for
trifles
and
thinges
of
nothing
.
¶
Howe
many
sortes
of
Louers
be
there
?
Two
sortes
:
the
one
after
Plato
celestiall
,
and
the
other
vulgare
and
terrestiall
.
¶
How
commeth
loue
in
vs
?
by
iudgement
or
by
destenie
?
Most
often
by
iudgement
,
for
diuerse
times
men
iudge
before
they
●oue
.
¶
Is
there
any
pleasure
in
the
world
that
surpasseth
the
con
?
tentacion
of
Louers
?
No
,
for
why
?
the
seed
commeth
from
all
partes
of
the
bodie
,
〈…〉
which
causeth
an
vniuersall
pleasure
throughout
all
the
bodie
.
Wherfore
do
men
esteme
women
to
be
an
euill
like
to
the
fire
and
to
the
sea
?
Bycause
there
is
no
day
but
that
by
women
euils
do
come
and
infinite
misfortunes
.
¶
Which
procedeth
most
from
women
,
swetenes
or
bitternes
?
For
one
swetenes
comes
a
Sea
of
sharpe
sower
bytternes
.
¶
When
be
louers
most
vexed
and
offended
with
themselues
?
When
by
a
certein
default
of
nature
they
cannot
make
the
ramme
to
butt
.
¶
Wherof
commeth
it
that
men
compare
the
state
of
louer●
to
a
shippe
vpon
the
sea
?
For
the
great
daungers
wherin
they
dayly
be
.
¶
What
would
a
trewe
Louer
do
being
a
farre
of
when
he
seeth
the
shippe
(
wherein
his
Ladye
is
)
to
bee
in
daunger
of
drowning
?
He
would
make
vowes
to
Loue
,
and
with
ioyned
handes
beseche
him
to
saue
her
,
though
it
coste
him
a
Taper
so
bigge
as
the
maste
of
the
Ship
.
to
offer
to
his
Godhedde
.
¶
wherin
hath
the
Louer
greatest
pleasure
?
In
the
contentacion
of
the
bodie
,
or
of
the
minde
?
In
the
contentacion
of
the
bodie
,
the
bodie
beyng
the
true
obiecte
of
Loue
.
And
sith
it
is
so
:
when
a
woman
beginneth
to
ware
hoare
heared
,
geue
her
a
blowe
vpon
the
tayle
with
thy
foote
and
let
her
goe
.
¶
Why
doe
we
loue
the
bodie
so
muche
beyng
but
●arthe
and
corruptible
?
We
loue
it
because
we
can
not
alwaies
haue
it
.
Can
the
loue
of
the
bodie
and
of
the
sprite
agree
together
,
or
whether
be
they
contrarie
?
They
be
contrarie
,
and
one
against
the
other
.
¶
I
would
knowe
whether
the
bodie
alone
might
content
the
Louer
?
Not
yf
he
be
vertuouse
,
gentle
and
of
a
good
Nature
.
¶
When
a
woman
answereth
nothing
to
the
request
made
vnto
her
,
is
it
a
signe
that
she
agreeth
thervnto
?
Sometimes
yea
,
sometimes
no
:
wherof
a
man
can
grounde
no
certeine
iudgement
yf
he
pursue
no
further
.
¶
Wherfore
doo
yong
women
loue
perfumes
so
muche
?
They
be
al
Uenus
children
.
And
the
Greke
Poetes
affirme
that
Uenus
neuer
departed
from
any
place
without
leauing
an
exquisite
perfume
behinde
her
,
for
witnes
of
her
presence
.
Besides
this
all
perfumes
and
good
odors
doo
eyther
open
the
appetite
or
els
prouoke
Uenus
.
¶
Wherfore
doe
men
compare
the
beautie
of
a
woman
to
a
flower
?
Bycause
it
is
soone
come
and
soone
gone
.
¶
Why
doe
men
fayne
that
Loue
liueth
among
floures
?
Bycause
that
floures
giue
continuall
hope
of
fructe
.
And
euen
so
doth
Loue
,
for
he
nourisheth
and
enterteineth
his
seruantes
continuallie
with
hope
,
trusting
to
inioy
at
the
last
the
fructe
longed
for
.
¶
Of
two
Louers
,
which
shall
we
esteme
more
to
be
fauored
,
him
from
whom
his
Ladie
shall
take
awaie
a
nosegaie
and
put
it
in
her
bosome
,
or
him
to
whom
she
shall
giue
a
nosegaie
that
she
her selfe
did
weare
?
The
properties
of
women
is
to
take
and
not
to
geue
.
I
saie
then
that
he
shal
be
best
beloued
,
to
whom
she
shall
geue
the
nosegaie
.
¶
Of
what
coulor
should
women
be
moost
desired
?
I
would
desire
them
to
be
of
the
coulor
wherwith
men
paint
vertue
,
which
is
redde
:
but
men
doe
desire
the
pale
,
and
yet
they
them selues
desire
to
be
redde
.
¶
Of
whom
haue
women
learned
to
close
their
eares
against
the
supplications
of
poore
Louers
.
Of
the
Serpent
Aspis
which
is
deaffe
and
venemouse
.
¶
Wherfore
doe
men
saie
that
a
woman
hath
the
looke
of
a
Serpent
,
and
the
eye
of
a
Basilisque
.
By
reason
of
the
great
subtiltie
and
crafte
wherwith
they
vse
to
entrappe
and
drawe
men
to
their
loue
.
¶
Be
Herbes
medicinable
for
loue
.
Yes
I
haue
sene
th
experience
therof
at
Mantu●
a
citie
in
Italie
albeit
Ouid
crieth
out
that
loue
can
find
no
remedie
in
herbes
.
¶
Wherfore
is
the
life
of
a
louer
not
beloued
compared
to
hel
?
He
that
made
such
comparison
dyd
it
by
good
iudgement
.
¶
Thinke
ye
that
women
be
the
greatest
goodnes
that
is
in
all
the
worlde
?
They
that
iudge
and
esteme
so
be
blind
and
haue
placed
their
sences
on
earthly
thinges
,
but
they
whose
mindes
be
directly
bent
on
high
woulde
saye
the
contrary
.
¶
Is
there
greter
swetenes
then
bitternes
in
amorouse
death
?
Bitternes
in
all
thinges
doth
surmount
and
passe
all
swetenes
and
specially
in
loue
.
¶
Why
do
women
generally
hate
warre
?
Bycause
it
retayneth
men
,
and
thereby
are
depriued
of
their
seruice
and
intertainement
.
¶
Do
louers
liue
in
more
peace
and
quietnes
being
nere
or
farre
of
?
They
liue
better
in
peace
a
farre
of
,
that
I
canne
speake
by
good
experience
,
for
it
is
not
long
ago
that
I
being
seruaunt
to
a
Lady
of
Placentia
a
citie
in
Italie
,
she
assured
me
to
haue
proued
in
her self
my
saying
:
and
it
is
not
yet
three
wekes
that
a
Lady
whom
I
serue
with
all
deuotion
sayd
the
like
to
my
great
griefe
and
sorowe
.
¶
Must
we
be
ceremoniouse
in
loue
?
All
trewe
louers
liue
in
loue
with
fidelitie
and
integritie
of
heart●
without
any
ceremonies
.
¶
Is
it
more
pleasure
to
loue
or
to
be
beloued
?
I
beleue
to
loue
,
considering
that
it
commeth
and
procedeth
of
a
free
and
franke
action
and
dede
.
¶
Who
is
better
content
,
the
bridegr●me
or
the
bride
when
they
embrace
eche
other
.
The
bride
,
and
that
it
is
so
,
ye
shall
see
them
continuallie
ryse
vp
merie
and
ioyfull
in
the
morning
.
What
signified
the
auncient
Poetes
,
by
causing
the
girdell
of
verginitie
to
be
vnknitte
at
mariages
.
What
elles
,
but
that
the
bride
muste
chaunge
her
estate
,
and
signifieth
that
she
was
vntyed
(
that
is
to
saie
)
made
free
to
this
end
,
that
like
a
good
huswife
she
should
not
be
slouthfull
,
but
goe
about
her
house
,
and
looke
to
all
partes
of
the
same
.
¶
Which
is
best
maried
,
the
mayde
taken
perforce
,
or
the
man
whom
she
loueth
?
In
the
acte
of
mariage
will
ruleth
,
and
not
force
.
¶
Is
Loue
a
thefe
?
what
is
he
accustomed
to
steale
?
He
is
a
thefe
,
and
a
great
robber
of
hartes
.
¶
Doe
you
thinke
it
theft
,
to
robbe
by
meane
of
beautie
?
Is
there
any
greater
thefte
?
Is
not
beautie
the
cruellest
Tyrant
that
is
.
¶
Wherein
doeth
the
beautie
of
women
resemble
the
spring
times
?
For
that
it
doeth
soone
passe
a
waie
and
perishe
.
¶
Wherfore
be
all
thinges
more
disposed
to
loue
in
the
spring
time
,
then
in
any
other
season
?
Bycause
that
then
the
humors
doe
moue
them selues
,
and
the
bloud
doeth
waxe
hotte
.
¶
What
is
the
greatest
happines
that
man
can
haue
in
loue
?
To
possesse
and
plaie
with
his
louer
,
without
Ialousie
or
suspicion
.
¶
The
eyes
of
the
Ladie
haue
they
suche
force
vpon
the
harte
of
the
Louer
,
as
the
beames
of
the
Sunne
haue
vppon
thinges
on
earthe
?
Yea
doubtles
,
yf
the
lookes
be
amorouse
,
otherwise
it
is
cleane
contrarie
.
¶
The
time
imployed
about
Loue
,
is
it
well
bestowed
,
or
is
it
loste
?
Yf
a
man
bestowe
his
loue
well
he
loseth
nothing
,
but
doeth
rathe●
gaine
.
¶
Is
loue
subiect
to
time
,
as
all
other
creatures
be
?
Loue
is
free
and
is
in
propertie
aboue
time
.
¶
What
is
the
greatest
pleasure
that
a
true
Louer
can
feele
?
To
thinke
that
he
is
borne
to
serue
and
please
his
Ladie
.
¶
Be
our
hartes
drawen
by
an
amorouse
woman
,
as
the
Cloudes
by
the
winde
Caecias
,
Iron
by
the
Adamant
,
and
strawe
by
Awmbre
?
There
is
farre
greater
force
in
the
drawinges
and
inticementes
of
women
.
¶
Maie
Loue
be
well
called
and
tearmed
an
Enchaunter
and
Magician
?
His
effectes
be
supernaturall
:
and
therfore
to
be
estemed
a
Magician
,
and
more
then
a
Magician
.
¶
Wherfore
haue
certeine
wise
men
painted
Loue
with
his
eyes
vnbounde
?
To
shewe
that
nothing
is
hidde
from
him
,
and
that
there
is
no
crafte
vnknowen
vnto
him
,
wherof
he
hath
not
the
counterpoiz
.
¶
Doe
ye
beleue
,
that
a
trewe
louer
doeth
thinke
,
that
he
may
merite
the
grace
of
his
Ladie
by
his
seruice
?
All
true
louers
doe
iudge
and
esteme
their
Ladies
to
be
of
inestimable
price
and
valour
,
otherwise
they
coulde
not
be
induced
to
loue
them
.
And
yf
it
be
so
,
howe
can
a
Louer
be
so
arrogant
to
thinke
that
for
a
litle
dured
trauell
he
can
get
suche
fauor
?
¶
Wherof
was
Loue
made
?
He
was
composed
of
pleasure
and
displeasure
.
¶
Wherfore
be
women
compared
to
Proteus
.
Bycause
of
their
great
inconstancie
.
¶
Tell
me
,
yf
it
were
possible
for
Louers
to
chaunge
them selues
into
many
and
diuerse
formes
,
as
Proteus
did
.
In
what
forme
were
it
best
for
them
by
wishing
to
remaine
with
their
Ladies
?
I
would
aduise
them
to
become
Satyres
,
which
haue
their
tayles
harde
and
stiffe
continuallie
.
¶
Wherof
procedeth
so
many
Bawdes
?
Bicause
many
desire
to
depend
of
other
rather
then
of
them selues
.
¶
Howe
is
it
possible
for
poore
Louers
to
ende
their
trauels
?
By
dispaire
,
neuer
to
be
fortunate
in
Loue
,
or
neuer
to
enioye
th
effecte
therof
.
¶
Why
be
yong
hores
commonlie
olde
bawdes
?
To
cause
other
to
feele
the
pleasure
which
they
whilom
did
feele
them selues
.
Or
elles
bicause
they
would
that
all
other
were
like
them selues
,
that
they
might
haue
no
cause
wherof
to
be
ashamed
.
¶
Ought
she
to
be
called
a
bawde
which
doeth
the
message
without
taking
of
money
?
I
saye
that
she
doeth
not
deserue
to
weare
that
hoode
,
considering
it
procedeth
of
pure
pitie
which
she
taketh
vpon
the
weakenes
and
fragilitie
of
other
.
¶
What
qualities
ought
one
to
haue
to
be
a
perfect
bawde
?
They
muste
sometimes
be
discrete
and
haue
a
respect
to
thinges
:
sometimes
they
muste
be
importunate
,
foreseing
,
well
speaking
,
and
that
they
maie
and
can
consider
both
the
time
and
condicions
of
the
persons
.
¶
Falling
into
the
handes
of
a
pitilesse
woman
,
what
were
best
to
doe
?
To
absent
him selfe
from
her
,
and
to
passe
ouer
into
some
other
countrie
?
Or
elles
to
haue
her
daylie
before
his
eyes
,
and
to
take
occasion
of
trauell
?
The
surest
thing
is
to
absent
him selfe
farre
of
.
¶
I
desire
to
knowe
yf
the
ordonaunces
of
Loue
be
reasonable
or
not
?
The
principall
ordonaunces
of
Loue
are
,
that
they
loue
equallie
:
and
that
betwene
the
Louer
and
his
Ladie
there
be
nothing
hidden
.
And
thus
I
esteme
the
ordonaunces
of
Loue
to
be
verie
reasonable
,
seing
that
he
vseth
suche
qualitie
in
thinges
vnequall
.
¶
Doeth
Loue
vse
his
lawes
with
equitie
or
with
rigor
?
He
that
vnderstandeth
them
wel
,
shal
fynd
that
Loue
continuallie
hath
vsed
and
doeth
vse
his
ordonaunces
with
great
equitie
.
¶
Be
not
the
lawes
of
Loue
subiect
to
other
lawes
?
The
lawes
of
Loue
be
soueraigne
aboue
all
other
.
¶
Are
they
contrarie
to
the
lawes
of
Nature
?
No
they
be
rather
conformable
vnto
them
,
and
be
as
it
were
one
thing
.
¶
Maie
Loue
be
called
an
excellent
Phisician
?
Nay
rather
a
hurter
of
men
,
for
howe
can
he
take
vpon
him
the
title
of
a
Phisician
that
can
not
heale
any
other
woundes
but
those
that
he
him selfe
maketh
.
¶
Of
what
power
is
the
Scepter
of
Loue
?
Able
to
make
them
liberall
hardie
and
pacient
that
will
followe
his
trace
.
¶
Yf
loue
procede
of
Idlenes
,
howe
can
the
same
make
men
ingeniouse
and
wittie
?
Loue
hath
alwaies
done
and
yet
doeth
great
miracles
,
and
therfore
for
him
to
do
that
is
no
great
meruell
.
¶
Howe
may
Louers
be
moost
truelie
tearmed
:
fooles
or
wise
men
?
I
will
call
them
wise
,
yf
they
haue
well
set
and
placed
their
loue
,
and
by
louing
do
not
lose
them selues
.
Fooles
I
will
also
esteme
them
,
yf
they
loue
the
thing
without
reason
&
measure
that
is
not
worthie
to
be
beloued
.
¶
Wherof
ryseth
Ialousie
?
It
commeth
to
some
of
the
feare
that
they
haue
to
lose
the
thing
that
they
moost
loue
.
To
others
,
to
see
that
which
they
loue
,
to
loue
another
.
¶
Who
is
moost
Ialouse
?
the
man
or
the
woman
?
and
which
of
them
hath
greatest
occasion
?
The
woman
is
moost
Ialouse
,
but
the
man
hath
the
greater
occasion
:
the
reason
therof
and
the
cause
I
will
kepe
silent
for
this
time
.
¶
Is
the
Ialouse
person
blinde
,
or
hath
he
a
good
iudgement
to
foresee
?
If
Ialousie
be
moderate
,
it
sharpeneth
both
the
iudgement
and
sight
in
such
wise
,
as
it
seeth
and
knoweth
all
:
But
yf
it
excede
it
is
more
confuse
and
blynde
then
a
Moule
.
¶
Whom
doth
Ialousie
become
?
or
whom
doth
it
not
become
?
Ialousie
is
not
comelie
in
him
that
hath
experience
of
the
faithfulnes
of
his
Ladie
,
but
Ialousie
is
not
vncomelie
in
him
that
is
a
newe
Louer
.
¶
Thinke
you
that
where
loue
is
great
,
there
Ialousie
may
be
great
also
?
Many
doe
thinke
the
contrarie
,
bycause
that
the
vehemencie
of
loue
doeth
so
transport
the
person
,
that
he
is
neuer
seperated
from
the
thinge
that
he
loueth
.
¶
Were
it
good
for
them
that
be
Ialouse
to
dye
without
cause
in
that
rage
?
What
should
they
feare
more
?
It
should
be
well
imployed
.
¶
Wherof
commeth
Ialousie
?
Of
enuie
and
loue
.
¶
Is
the
Ialouse
man
without
iudgement
?
Not
alwaies
,
considering
that
moost
commonlie
the
scapes
of
Ladies
are
discouered
:
and
he
is
verie
blinde
that
can
not
perceiue
them
.
¶
What
is
the
propertie
of
Ialousie
?
It
is
to
serue
to
a
thousand
deathes
,
to
prepare
embushmentes
for
the
honor
of
Ladies
,
and
to
mingle
in
the
middest
of
other
pleasures
,
poysones
mischiefes
and
hatredes
.
Doe
ye
thinke
that
Loue
doeth
onelie
intrappe
the
light
and
tender
hartes
?
I
doe
thinke
that
it
intrappeth
all
,
and
there
is
none
that
is
able
to
shut
the
gate
against
him
.
¶
Is
it
possible
that
a
noble
sprite
for
a
small
matter
may
be
entrapped
?
I
beleue
that
it
maie
,
for
euerie
gentle
spirite
for
eche
litle
trifle
is
inflamed
,
whose
noble
and
gentle
mynd
is
subiect
to
Loue
.
¶
Is
it
sufferable
to
falsifie
faithe
in
loue
?
Why
not
?
●ith
it
is
nourished
onely
with
discept
,
treason
,
and
falshod
.
¶
Is
the
seruice
of
Loue
more
troublesome
then
others
?
In
effect
it
is
more
weightie
and
troublesome
:
but
in
will
much
more
easie
to
be
disgested
.
¶
What
is
it
that
pacifieth
Louers
in
their
greatest
trauell
?
It
is
Hope
.
¶
Wherfore
doe
they
faine
loue
to
be
tyed
to
a
piller
of
Iasper
,
The
water
of
the
riuer
of
Lethe
being
dronken
doth
cause
a
man
to
forget
his
memorie
.
with
a
chayne
of
Diamonde
and
Topace
,
dipped
in
the
flodde
Lethe
?
To
prouoke
women
to
be
pudike
and
chaste
,
and
to
turne
their
eyes
from
the
wanton
allurementes
which
their
louers
be
vse
toward
them
.
¶
Should
the
ingrate
or
vnkinde
woman
be
beloued
?
No
,
because
there
can
not
be
founde
a
worse
vice
then
ingratitude
.
Wherfore
we
ought
to
deme
her
hollie
transformed
into
the
nature
of
brute
beastes
?
¶
Which
is
the
trewest
seruice
in
loue
?
A
stedfast
and
a
constant
faithe
.
¶
The
Louer
that
is
loued
,
is
he
a
seruant
or
a
maister
?
He
is
rather
a
seruant
then
a
master
,
for
so
muche
as
he
is
clogged
with
a
double
chaine
.
To
loue
and
to
be
loued
be
two
chaines
,
although
that
the
one
be
voluntarie
and
the
other
by
necessitie
.
¶
Doe
you
thinke
that
a
woman
without
the
preiudice
and
hurte
of
her
honor
,
maie
satisfie
one
that
hath
serued
her
a
longe
tyme
and
season
?
I
dare
not
saie
without
preiudice
.
But
yet
I
wil
affirme
that
she
is
to
be
excused
,
yf
she
geue
him
some
●ase
that
hath
long
&
faithfullie
serued
her
.
¶
Whiche
is
the
greatest
ingratitude
that
may
chaunce
in
loue
?
Not
to
rewarde
at
all
his
seruices
.
¶
Why
is
the
seruice
of
Loue
worthie
of
greater
rewarde
then
other
?
Bycause
the
longer
one
continueth
therin
,
the
greater
bitternes
he
endureth
and
suffreth
.
¶
Thinke
ye
that
Loue
hath
placed
his
principall
treasure
in
women
?
I
beleue
so
,
because
it
hath
geuen
them
the
soueraintie
aboue
all
men
.
¶
Who
is
the
moost
fortunate
in
loue
?
the
Attendant
,
or
the
possessor
?
The
possessor
hath
one
contentacion
,
but
the
attendaunt
hath
more
then
a
thousand
.
¶
Is
loue
the
cause
of
good
or
euill
?
Of
good
,
seing
he
maketh
fooles
wise
.
¶
Why
doe
men
saie
that
loue
is
a
perfect
musitian
?
Bycause
he
tuneth
the
sprites
and
affections
which
before
hadde
no
agreement
.
¶
Why
doe
men
saie
,
that
a
faier
woman
is
a
monster
in
beautie
?
Bicause
it
is
a
rare
thing
,
as
monsters
be
.
¶
Doe
Courtyzans
loue
,
or
doe
they
faine
to
loue
?
There
be
manie
reasons
to
saie
that
they
loue
not
,
but
experience
teacheth
the
contrarie
,
for
I
knowe
them
that
be
madde
for
loue
,
and
other
that
die
for
the
same
.
¶
Wherfore
doe
Louers
many
tymes
take
vpon
them
longe
Iourneis
to
ridde
them selues
from
Loue
?
Bicause
dailie
trauel
in
Iourneis
do
cause
new
and
straunge
thinges
to
appeare
,
able
to
cause
a
man
to
forget
loue
,
I
speake
nothing
of
the
paines
men
haue
,
nor
yet
of
the
newe
loues
that
maye
chaunce
,
which
as
one
nayle
doeth
driue
out
an
other
,
so
they
make
and
cause
them
to
forget
their
fyrste
.
¶
Wherof
commeth
it
that
many
Louers
,
the
more
they
be
ill
intreted
of
their
Ladies
,
the
more
they
be
inflamed
in
their
lou●
That
commeth
of
a
certeine
constancie
of
Nature
.
Or
we
maie
well
saie
that
all
Louers
be
not
masters
ouer
them selues
.
¶
Wherof
doeth
it
come
,
that
the
woman
is
more
Ialouse
then
the
man
?
Bicause
she
is
more
fearefull
and
suspiciouse
:
or
elles
bicause
she
loueth
with
lesse
discretion
then
the
man
.
¶
whether
is
it
more
difficulte
to
flye
loue
,
or
to
dissemble
it
,
when
one
is
entangled
with
the
same
?
He
that
loueth
not
at
al
,
nor
is
ouercome
with
any
affections
,
can
without
great
payne
dissemble
loue
:
but
where
loue
ruleth
and
mastereth
,
it
hath
suche
force
,
that
in
despite
of
vs
he
doeth
manifest
and
shew
himselfe
.
¶
How
chaunceth
it
,
that
dyuers
great
amities
&
frendships
are
vpon
smal
occasion
turned
into
great
hatred
and
malice
?
That
commeth
through
the
lightnes
and
inconstancie
of
Louers
.
¶
Howe
commeth
it
,
that
he
whiche
is
soone
taken
with
Loue
,
doeth
soone
forget
it
?
He
is
like
to
them
that
ryde
a
great
gallop
,
and
by
and
by
waxe
wery
¶
Why
be
some
more
geuen
to
their
kinne
,
and
of
them
take
more
pleasure
,
then
of
other
?
For
the
conformitie
of
bloode
.
¶
What
meaneth
it
,
that
although
diuerse
women
beyng
of
Nature
couetouse
and
holde
fast
,
yet
cannot
geue
them selues
to
loue
those
that
be
riche
?
They
doe
that
,
to
shewe
that
they
will
not
sell
their
good
grace
,
but
be
willing
to
geue
it
liberally
,
as
beyng
of
a
noble
and
gentle
spirite
:
but
howe
many
shall
ye
fynde
of
that
mynde
.
¶
Why
doe
they
esteme
it
daungerouse
to
loue
a
man
that
is
fayre
?
Because
that
suche
be
moost
desired
,
or
they
be
of
Nature
more
proude
then
other
.
For
Beautie
is
the
mother
of
pride
.
¶
Wherof
commeth
it
,
that
women
do
greatly
hate
those
that
haue
forsaken
them
:
and
with
greater
malice
yf
they
carrie
awaye
any
thing
of
theirs
?
The
double
losse
which
they
receiue
is
the
cause
.
¶
Why
should
we
not
ground
our
loue
vpon
those
that
be
to
yonge
?
Bicause
they
be
inconstant
,
very
bolde
,
and
euer
more
curiouse
of
new
seruauntes
and
louers
.
¶
Howe
chaunceth
it
,
that
moost
commonly
the
beautifull
desire
to
haue
seruauntes
and
Louers
that
be
faier
.
And
that
the
vertuous
those
that
be
vertuous
?
Similitude
and
likenes
doeth
engendre
and
breade
loue
.
¶
Howe
is
it
that
they
which
haue
a
short
or
dimme
sight
,
are
more
geuen
to
loue
then
other
?
It
maie
be
bicause
they
se
not
the
foulnes
&
imperfections
so
wel
as
others
¶
Wherof
commeth
it
,
that
the
Contrie
people
do
loue
paiesantes
better
then
Citizens
?
Bicause
they
be
more
affectioned
to
their
lyke
.
¶
Why
doe
women
appeare
fayrer
by
candle
light
,
then
in
the
cleare
daye
?
Bicause
their
painting
or
beautie
doeth
glister
more
by
candle
light
then
otherwise
:
euen
as
our
body
and
fleshe
doeth
shine
more
beyng
in
the
sunne
,
then
in
the
shadowe
.
¶
Which
of
these
were
it
beste
to
serue
?
a
mayde
?
a
maried
woman
?
or
a
wydowe
?
The
loue
of
the
mayde
is
moost
constant
,
of
the
widowe
muche
more
pleasaunt
,
and
of
the
wedded
woman
more
sclaunderouse
and
hurtefull
.
¶
Wherof
commeth
it
,
that
such
as
loue
Religiouse
men
can
scantly
and
with
great
payne
retyre
them selues
?
The
Religiouse
for
the
most
part
be
learned
,
and
consequently
they
can
perswade
and
make
the
simple
woman
vnderstand
a
thousand
tales
and
ioyes
,
causing
them
to
beleue
,
that
they
will
do
them
pleasure
,
&
that
they
shal
triumphe
in
Paradise
,
and
be
placed
&
set
in
the
ranke
and
companye
of
Angelles
.
¶
Whereof
commeth
it
,
that
manye
be
so
amorouse
of
Nunnes
?
Bicause
the
hidden
beautie
is
moost
desired
,
and
because
they
he
attired
and
colored
with
ten
thousand
toyes
:
and
it
semeth
that
al
their
words
be
so
swete
as
Suger
and
Rose
water
.
¶
Wherof
commeth
it
,
that
those
which
be
yonge
are
more
amorouse
then
other
?
Bycause
they
truste
to
receiue
greater
pleasure
.
¶
Wherfore
is
loue
painted
to
be
placed
betwene
slouthfulnes
and
hatred
:
and
that
Idlenes
goeth
before
,
and
hatred
foloweth
with
winges
?
Bicause
Idlenes
doth
engendre
loue
,
&
of
loue
many
times
riseth
hatred
.
¶
Whereof
commeth
it
,
that
women
which
of
nature
be
timerouse
,
be
neuerthelesse
stronge
and
hardy
in
amorouse
enterprises
?
Bicause
Loue
doeth
darken
their
vnderstanding
,
and
in
thinges
wherin
they
should
be
moost
fearefull
,
doeth
harden
and
encorage
them
.
¶
Wherof
doth
it
come
that
olde
women
for
the
moost
part
are
embraced
of
yong
men
,
and
that
sometimes
old
men
do
sooner
enioye
yonge
women
?
Olde
women
through
experience
be
very
bolde
and
hardie
,
and
without
any
regarde
imploye
them selues
vpon
yong
men
.
Olde
men
(
bicause
they
be
not
●o
be
feared
,
and
that
without
suspicion
they
may
speake
familierlie
by
good
aucthoritie
by
reason
of
their
age
▪
)
doe
come
for
the
mooste
parte
where
yonge
men
for
nothing
that
they
be
able
to
doo
can
come
.
¶
What
meaneth
it
,
that
women
geuen
to
Loue
,
be
more
disposed
to
charmes
and
enchauntmentes
then
men
?
Of
their
follie
and
fonde
belefe
,
which
is
the
thing
principally
required
in
charmes
and
enchauntementes
.
And
therof
it
commeth
that
the
number
of
women
witches
be
greater
then
men
.
¶
What
is
it
that
causeth
moost
the
vnion
and
coniunction
of
Louers
?
The
diuersitie
of
complexion
causeth
the
effectes
of
Loue
to
be
diuers
.
And
moost
commonly
the
celestiall
influences
be
the
causes
of
their
vnion
and
coniunction
.
¶
What
doeth
it
meane
,
that
simple
Shepardes
haue
ben
taken
with
the
loue
of
some
great
Lady
and
Princesse
?
We
euermore
desire
the
thinges
which
we
cannot
haue
.
Loue
also
taketh
pleasure
in
many
straunge
thinges
.
But
there
is
yet
a
thing
more
straunge
,
to
see
two
persons
of
diuerse
fortune
,
the
one
to
dye
for
the
other
.
Reade
the
historie
of
Tancredy
in
the
Pallace
of
Pleasure
.
¶
Wherof
commeth
it
,
that
yonge
women
which
be
in
loue
,
are
neuer
satisfied
in
dauncing
,
and
in
all
other
thinges
they
be
of
foeble
complexion
.
Immoderate
desire
of
Dauncing
is
Uenereall
,
yonge
women
and
maydens
be
subiect
to
Venus
.
So
that
in
such
actes
they
neuer
finde
them selues
molested
or
weried
.
¶
From
whence
commeth
it
,
that
Loue
maketh
vs
solitarie
and
pensiffe
?
Loue
as
Ouide
doeth
write
,
is
full
of
feare
and
care
.
And
it
perteyneth
to
the
fearefull
to
be
solitarie
and
pensif
.
¶
What
is
the
cause
that
many
doe
esteme
themselues
not
to
be
well
loued
,
yf
Ialousie
be
not
mixed
with
Loue
?
The
feare
which
they
haue
to
leese
the
thing
that
they
loue
,
doeth
cause
the
Louer
to
be
more
cherished
.
¶
What
causeth
manie
men
although
they
be
faier
,
yonge
,
riche
and
freshe
,
to
be
Ialouse
of
the
least
wretche
they
see
?
It
may
come
of
their
owne
concepte
.
Or
for
that
they
know
the
lightnes
of
their
mistres
behauior
.
¶
Wherfore
doe
women
require
aboue
all
thinges
,
their
seruauntes
and
Louers
to
be
secret
?
Loue
being
discouered
ther
is
not
so
great
pleasure
:
besides
that
Loue
disclosed
can
bring
nought
els
but
damage
and
trauel
,
and
somtime
daunger
of
death
:
as
may
be
red
in
the
second
Tome
of
the
Palace
of
Pleasure
,
almost
readie
to
the
print
,
Of
a
Lady
of
Burgundie
.
¶
Wherof
c●mmeth
it
,
that
Louers
delight
so
much
in
Musike
Musike
is
a
very
vayne
thing
.
And
Louers
alwaies
followe
after
vanitie
.
Yet
I
will
not
blame
all
sortes
of
Musike
,
but
that
onely
which
is
lasciuiouse
and
doeth
effeminate
the
sprites
.
¶
What
meaneth
it
,
that
many
doe
loue
feruently
,
and
yet
cannot
be
beloued
.
That
procedeth
by
reason
the
complexions
can
not
agree
.
¶
Howe
chaunceth
it
that
Loue
doeth
make
men
leane
.
Louers
be
in
continuall
trauell
,
which
drieth
vp
the
bones
,
by
reason
wherof
they
diminishe
and
consume
them selues
.
¶
What
is
the
cause
that
the
talke
of
Loue
or
sighte
of
th
effectes
therof
in
painted
Tables
,
make
men
desirouse
to
enter
into
his
snares
.
The
pleasures
that
be
past
are
by
such
meanes
brought
to
our
memorie
,
and
so
the
pleasure
is
double
.
¶
Why
doeth
Loue
blind
vs
from
seyng
the
Imperfections
of
the
thing
which
we
loue
?
Loue
is
blinde
,
and
doeth
blinde
other
.
¶
Why
is
a
man
many
times
amorouse
of
a
woman
vpon
her
onely
faine
?
Renowme
doth
euermore
make
thinges
greater
then
they
be
.
And
the
minde
estemeth
thinges
more
great
by
hearing
,
then
by
sight
.
¶
Why
doeth
the
earnest
viewe
and
beholding
of
a
person
make
a
man
amourouse
?
The
eyes
are
the
messengers
of
loue
,
but
specially
when
the
beames
which
procede
from
the
hart
do
vnite
&
conforme
them selues
to
the
thing
viewed
and
loked
vpon
.
¶
What
is
th
occasion
that
Louers
do
studie
to
applie
them selues
to
the
imperfections
of
their
Ladies
?
It
is
the
better
to
resemble
them
,
beyng
well
assured
that
conformitie
of
maners
doeth
ingendre
loue
.
¶
Howe
commeth
it
,
that
women
can
better
perceaue
and
discerne
those
that
be
amorouse
,
then
men
.
It
may
be
that
they
are
more
experte
in
the
practise
of
Loue
,
as
beyng
more
subiect
vnto
it
then
men
be
.
A
goodly
historie
hereof
may
be
sene
in
the
second
Tome
of
the
Pallace
of
Plesure
,
of
Quene
Anne
of
Hungarie
.
¶
From
whence
commeth
it
that
amorouse
Ladies
are
more
liberall
then
they
which
resist
Loue
?
It
is
the
propertie
of
Loue
to
cause
them
to
be
liberall
and
free
harted
.
¶
Wherof
commeth
it
that
when
Louers
do
talke
with
their
Ladies
,
spittle
doth
come
and
encrease
in
their
mouthes
.
The
tonge
often
times
moued
doeth
heate
it selfe
,
and
that
heate
doeth
resolue
into
spittle
.
¶
Wherof
commeth
it
that
when
amorouse
dames
do
talke
with
their
Louers
,
their
brestes
seme
as
though
they
would
departe
,
their
bosome
doeth
leape
and
hop
with
suche
force
.
That
procedeth
of
the
great
neighbourhod
that
the
hart
hath
with
the
pappes
from
whom
all
the
vitall
spirit●s
do
procede
,
who
retyring
them
to
the
brestes
,
be
the
cause
of
such
motions
.
¶
Wherof
commeth
it
that
diuerse
amorouse
women
do
often
times
speake
euill
of
their
seruauntes
or
Louers
?
It
is
to
put
away
the
suspition
that
men
may
engendre
of
their
Loue
,
or
els
for
feare
that
other
women
should
backebyte
them
.
¶
Why
do
men
so
willinglye
kisse
the
eyes
of
theim
whom
they
loue
?
The
eye
is
the
derest
parte
of
the
bodie
:
and
in
the
eye
a
man
maye
see
and
knowe
what
is
hidden
in
the
hart
,
or
els
they
do
it
because
the
eye
is
the
beginning
of
Loue
.
¶
Wherfore
do
Louers
hyde
them selues
when
they
go
about
to
content
eche
other
.
Bicause
of
the
filthines
of
the
acte
,
or
by
a
naturall
shamefastnes
,
for
that
they
seme
to
do
a
thing
that
is
not
very
honest
.
¶
Wherfore
be
Louers
so
curiouse
to
knowe
the
name
of
their
Ladies
?
Bicause
they
suppose
to
finde
in
the
names
some
secrete
thinge
that
maye
yelde
them
hope
to
enioye
the
thinge
that
they
so
greatly
desire
,
or
els
we
may
well
saie
that
Louers
will
not
onely
possesse
the
bodies
of
their
Ladies
,
but
also
haue
all
that
is
ioyned
therevnto
,
and
that
whiche
doeth
depen●
thereof
.
¶
Whereof
commeth
it
that
Louers
be
so
importunate
to
demaunde
of
their
Ladies
howe
well
they
loue
them
?
It
is
to
certifye
them selues
the
more
,
of
whiche
assuraunce
the
spirite
doeth
appaise
it selfe
,
and
receiueth
contentation
.
¶
Wherefore
do
Louers
delyght
to
carye
about
them
anye
thing
that
hath
bene
their
Ladies
?
To
be
more
agreable
vnto
them
,
and
the
better
to
conforme
them selues
to
their
desires
and
willes
.
¶
Wherefore
do
Louers
geue
their
coloures
the
one
to
the
other
?
The
conformitie
of
dedes
and
will
doth
ingendre
and
augment
amitie
.
Besides
this
the
coloures
secretly
do
geue
to
vnderstand
the
thinge
that
inwardlye
we
do
suffre
,
as
by
signifying
of
inconstancie
,
diminution
of
heate
,
mockeries
,
trauels
,
humilitie
,
highnes
,
we
do
shewe
it
by
the
colours
of
a
yelowe
,
pale
,
redde
,
blewe
,
whyte
,
graye
,
and
incarnate
.
¶
What
causeth
diuerse
Ladies
estemed
wyse
and
of
good
iudgement
to
geue
theim selues
ouer
to
vyle
men
,
infamouse
and
wicked
?
I
haue
tolde
you
often
times
that
Loue
is
blinde
,
and
doeth
captiuate
the
senses
,
abandoning
iudgement
and
foresight
in
women
,
speciallye
in
those
that
be
amorouse
,
whose
wittes
be
very
weake
and
vnperfecte
.
¶
Whereof
commeth
the
custome
that
the
Grekes
do
eate
a
confection
made
of
Quinces
(
commonly
called
Marmalade
)
the
first
night
of
their
mariage
?
Bicause
they
feare
to
disease
and
werie
their
spouses
at
the
first
recountre
and
meting
.
¶
Whereof
commeth
it
that
manye
be
in
loue
with
Gard●ners
?
Their
simplicitie
perchaunce
is
the
cause
:
Or
els
because
gardens
be
dedicated
to
Venus
,
and
those
that
be
continually
within
them
do
sauour
of
Rosemarye
,
Margerome
,
or
of
some
other
swete
herbe
.
¶
Howe
chaunceth
it
that
the
newe
maried
women
the
first
night
of
their
mariage
go
so
vnwillingly
to
bedde
,
and
do
rise
the
next
day
so
lustie
and
ioyfull
?
That
commeth
of
the
perfection
that
they
haue
receiued
of
the
man
,
for
then
they
knowe
that
they
be
women
in
dede
.
¶
Wherfore
doeth
agrement
in
loue
cause
thinges
to
please
vs
,
which
otherwise
should
not
so
doe
?
Loue
of
necessitie
doth
enflame
.
For
we
seing
many
to
pursue
the
thing
we
loue
,
the
opinion
which
we
haue
of
her
beautie
doeth
increase
in
vs
.
¶
Why
doeth
a
woorde
many
tymes
more
allure
the
harte
,
then
longe
seruice
?
Bicause
seruice
was
not
inployed
to
the
purpose
,
and
the
worde
was
spoken
to
effecte
.
¶
Howe
commeth
it
that
women
touched
vpon
the
Nauell
,
be
incontinent
prouoked
with
a
desire
to
enter
the
fielde
?
There
be
certaine
vaines
in
the
mawe
,
wherof
the
Nauell
is
made
,
and
the
mawe
is
the
very
seate
of
voluptuousnes
:
It
is
no
meruaile
then
if
they
be
moued
therevnto
when
they
be
touched
vpon
the
same
.
¶
What
is
the
cause
that
some
louers
be
better
pleased
with
the
Melancholike
,
then
with
the
liuely
and
lustie
?
Louers
be
easelie
induced
to
beleue
that
they
be
beloued
,
and
perceiuing
their
Ladies
to
be
Melancholike
and
heuie
,
they
esteme
that
to
come
of
the
care
that
they
do
take
of
them
and
of
their
affaires
,
but
it
maye
be
that
it
commeth
of
the
agrement
and
similitude
of
complexion
.
¶
Why
be
riche
women
more
geuen
to
loue
then
the
poore
?
Idlenes
is
the
cause
,
who
is
the
mother
of
all
superfluitie
.
I
leaue
to
speake
of
the
delicate
meates
and
the
good
wines
that
the
riche
doeth
vse
,
without
hauing
any
griefe
or
vexation
which
troubleth
their
braine
.
¶
Why
is
loue
most
commonly
painted
with
his
eyes
bound
vp
?
Bicause
he
blindeth
poore
Louers
and
maketh
them
so
like
vnto
beastes
,
that
they
cannot
at
all
deserne
the
imperfections
of
their
Ladies
.
¶
Whye
do
Louers
delighte
to
heare
amorouse
histories
of
Loue
discribed
aswell
by
aunciente
writers
,
as
the
histories
written
by
aucthours
of
our
time
?
By
the
conformitie
of
their
passions
,
and
likelihode
of
their
affections
.
¶
Why
be
women
well
content
when
they
be
told
that
other
women
be
in
loue
as
well
as
they
?
Bycause
theyr
faulte
semeth
the
lesse
,
not
beyng
alone
spotted
with
that
vice
.
¶
Wherfore
do
stepmothers
loue
their
sonnes
in
lawe
,
and
hate
their
doughters
in
lawe
?
They
hate
their
doughters
in
Lawe
because
they
drawe
all
the
substaunce
from
their
sonnes
:
and
they
loue
their
sonnes
in
lawe
as
the
principall
goodnes
and
solace
of
their
owne
doughters
.
¶
Why
is
loue
better
liked
in
the
Cuntrie
then
in
the
To●●
?
Bycause
in
villages
there
is
not
so
great
respect
,
and
for
that
all
commodities
and
thinges
are
not
to
be
founde
there
,
Louers
be
constrained
to
applye
themselues
one
to
another
.
Moreouer
the
pleasure
of
gardines
,
of
hunting
,
fyshing
,
and
other
Cuntrie
delightes
doe
moost
commonly
cause
men
to
kepe
themselues
at
home
,
and
to
forgett
the
toyes
and
follies
of
Townes
and
Cities
.
¶
Wherof
commeth
it
that
amourouse
women
be
more
ticklishe
then
other
?
Women
prone
to
loue
be
delicate
for
the
moost
parte
,
whose
skinnes
be
lose
and
softe
,
more
easie
to
be
tickled
.
¶
Why
do
women
loue
them
moste
earnestly
that
had
their
Maydenhede
,
and
men
cleane
contrary
hate
those
women
whom
fyrst
of
all
they
embrased
?
Women
by
the
coniunction
of
the
man
doe
gayne
perfection
,
and
the
man
therby
maketh
him selfe
vnperfect
,
bicause
the
woman
is
a
creature
vnperfect
,
and
as
the
Philosophers
say
,
a
creature
caused
&
not
complete
.
¶
Why
be
some
hard
to
be
perswaded
that
they
be
beloued
?
Bicause
they
perceiue
not
themselues
amiable
:
and
because
they
know
that
in
them
there
is
nothing
that
may
incite
other
to
loue
them
.
¶
Wherfore
do
Louers
many
tymes
write
to
their
Louers
,
with
the
Ioyse
of
Onions
,
or
of
Leamondes
?
Bicause
the
thing
which
is
written
with
suche
ioyse
should
not
appeare
manifest
,
except
it
be
neare
the
fyre
,
and
they
do
so
to
kepe
their
loue
secrete
.
¶
Why
do
not
Louers
subscribe
their
letters
which
they
write
to
their
Ladies
and
Paramoures
?
The
reason
and
cause
is
aboue
mentioned
,
beyng
assured
that
yf
their
Loue
●ere
disciphred
,
they
should
haue
lesse
pleasure
.
Besides
this
away
shuld
be
opened
for
false
tonges
,
to
impeach
&
lett
their
mindes
&
purposes
¶
Why
do
Louers
write
one
to
another
amorouse
sonnets
in
ryme
rather
then
in
prose
?
Poetrie
is
the
frend
of
Loue
.
And
all
the
praise
belonging
to
loue
was
alwaies
more
swetely
songe
and
celebrated
by
Poetes
then
by
Orators
.
¶
Wherfore
do
women
so
willingly
beholde
them selues
in
Glasses
?
To
contemplate
and
beholde
their
beautie
to
esteme
the
same
as
it
is
worthie
.
Or
els
it
procedeth
of
a
certeine
lightnes
that
is
in
them
.
¶
But
wherfore
vse
they
more
willingly
glasses
of
Stele
,
then
of
Christall
?
Stele
is
of
a
more
sounde
substaunce
,
conforting
with
his
glimse
or
reuerberation
the
sight
more
then
Christall
doeth
.
¶
Wherfore
doe
we
present
women
with
glasses
,
gloues
,
ringes
,
chaines
,
Iewels
and
pretie
fannes
to
coole
their
faces
or
defende
the
same
from
the
fyre
?
Glasses
do
serue
them
to
see
their
beautie
:
fannes
refresh
and
cole
them
cheynes
to
signifie
that
they
be
foles
,
and
had
nede
to
be
cheyned
:
gloues
to
lett
their
handes
from
snatching
,
still
ready
and
proper
to
the
spoyle
:
Ringes
that
they
may
consider
th
ende
with
the
beginning
,
and
to
thinke
vpon
the
tyme
present
and
to
come
.
¶
What
is
th
occasion
that
many
women
haue
liued
chastely
in
their
youthe
,
and
approching
to
age
,
haue
geuen
them selues
ouer
to
wantonnes
?
It
may
be
that
in
their
youth
they
laboured
muche
,
for
trauell
is
enemie
to
loue
.
Or
els
they
were
so
well
loked
vnto
,
that
they
had
no
leasure
or
tyme
to
attempt
that
enterprise
.
¶
Wherof
doeth
it
c●me
,
that
louing
and
amorouse
women
be
geuen
to
bable
and
prate
more
then
other
?
If
loue
be
not
to
excessife
it
rendreth
and
maketh
folkes
ioyfull
,
lustie
,
and
well
speaking
.
And
commonlie
it
semeth
that
heauines
stoppeth
the
Orgaines
and
conduictes
of
the
voyce
:
contrariewise
Ioye
and
gladnes
of
the
harte
doeth
open
and
vnlose
them
.
¶
What
is
the
cause
that
many
rapt
with
loue
doe
vpon
the
soudein
lose
this
loue
?
All
they
which
be
of
hote
complexion
be
subiect
to
soudeine
mutations
and
chaunges
,
and
runne
hither
and
thither
without
any
reste
.
¶
Wherof
commeth
it
that
Louers
lose
their
eating
or
appetite
?
The
amorouse
passions
doeth
disparse
their
hartes
into
sundrie
parts
,
and
their
liuely
and
vitall
spirites
be
vnproper
to
digestion
through
being
to
much
distracte
hither
and
thither
,
and
plonged
in
affections
of
Loue
.
¶
Why
did
the
auncientes
painte
Loue
with
a
window
or
a
gate
in
his
stomacke
,
wherin
were
written
these
two
wordes
:
Farre
of
,
and
at
hand
?
To
show
that
he
which
is
a
Louer
must
loue
aswel
in
absence
as
in
presence
¶
But
why
was
he
painted
bare
hedded
?
To
shew
that
betwene
Louers
ther
should
be
nothing
couered
or
hidden
.
¶
Wherfore
do
some
paint
Loue
with
the
face
of
a
man
,
and
not
of
an
Infant
?
To
shew
that
a
louer
ought
to
be
constant
as
very
men
be
,
and
not
like
the
brutishe
.
¶
I
desire
to
knowe
wherfore
the
notable
painter
Zeuxis
did
painte
him
with
a
grene
robe
?
Bycause
Louers
lyue
in
continuall
hope
:
and
grene
doeth
signifie
no
other
thing
then
hope
.
¶
But
why
doeth
he
sett
vpon
the
borders
of
his
Robe
these
wordes
:
Deathe
and
Lyfe
.
Bycause
that
true
Loue
dureth
both
in
lyfe
,
and
also
after
deathe
,
and
breaketh
neu●r
for
any
accident
that
may
happen
.
¶
And
wherfore
did
Appelles
painte
him
with
these
wordes
written
in
his
forhedde
:
Springe
time
and
Sommer
?
To
showe
that
in
Loue
there
is
both
prosperitie
and
aduersitie
,
which
are
represented
by
those
two
seasons
.
¶
Wherfore
do
they
geue
him
winges
?
Bicause
the
desires
of
Louers
do
tend
alwaies
to
highe
thinges
.
¶
Wherfore
do
they
make
him
a
childe
?
Bycause
that
whosoeuer
doeth
geue
him selfe
to
loue
,
hath
no
vnderstanding
:
for
moost
commonlye
he
loseth
for
a
thing
of
nought
,
matters
weightie
and
of
great
Importaunce
.
¶
What
moued
th
inhabitauntes
of
Cipres
to
paint
Loue
,
hauing
a
Turkie
bowe
behind
his
backe
,
and
his
Arrowes
before
It
was
because
that
loue
hath
a
custome
to
wounde
all
them
that
he
meteth
.
And
bycause
that
he
secretly
doth
the
same
,
they
place
the
Turkie
bowe
behinde
his
backe
.
¶
Wherfore
be
his
arrowes
neuer
blunt
,
but
sharpe
?
Bicause
they
should
wound
the
better
and
enter
more
depely
,
for
they
make
him
sore
to
feele
that
is
wounded
with
them
.
¶
Howe
commeth
it
that
women
,
howe
dissolute
or
whorishe
soeuer
they
be
,
their
bodies
being
vncouered
do
hide
their
priuie
partes
?
That
commeth
of
a
naturall
shamefastnes
:
or
it
is
bicause
that
suche
partes
are
filthy
&
yll
fauored
to
looke
vpon
,
and
without
any
proportion
.
Howe
commeth
it
that
one
loke
is
more
hurtefull
to
Louers
,
and
woundeth
them
more
then
any
touching
or
talke
?
That
is
because
loue
taketh
his
beginning
of
loking
.
¶
Why
doe
Louers
waxe
so
soone
pale
and
leane
?
The
passions
of
the
minde
doe
bringe
the
bodie
to
a
poore
estate
.
¶
What
is
the
cause
that
the
game
of
Loue
doeth
prouoke
man
sometimes
to
slepe
and
sometimes
to
watche
?
If
it
be
vsed
excessiuelie
it
hindreth
slepe
,
for
the
partie
euacuated
and
made
foeble
by
suche
excesse
,
his
spirites
be
diminished
and
moued
by
disquieting
of
the
brayne
,
whervpon
slepe
is
interupted
:
but
when
the
spirites
be
quiet
and
at
rest
,
then
the
braine
is
cooled
,
and
therof
riseth
slepe
,
the
nourice
of
Nature
.
¶
Wherof
commeth
it
that
this
pastime
and
play
doeth
often
times
expel
from
vs
al
melancolie
and
heauines
of
minde
?
I
will
shewe
you
,
with
the
seede
there
is
extruded
certeine
adust
and
burning
vapors
which
bredeth
in
vs
heauines
and
melancholie
.
Afterwardes
man
beginneth
to
waxe
pensife
,
because
he
hath
loste
and
seperated
from
his
bodie
the
thing
that
nourished
his
members
.
¶
Wherof
commeth
it
that
Postes
,
Ryders
,
weuers
,
and
generally
they
which
be
accustomed
to
great
agitation
of
the
body
be
more
lecherouse
then
other
?
Mouing
doeth
heate
the
reynes
and
the
vessels
of
generation
.
Trauell
also
doeth
open
the
conduictes
where
the
seede
doeth
passe
,
and
is
not
to
be
doubted
:
but
colde
doeth
cause
the
humors
to
be
in
a
maner
vnmoueable
,
letting
the
seede
from
comming
to
the
generatife
partes
.
¶
Wherof
commeth
it
that
men
of
hotte
,
stronge
and
good
complexion
,
absteining
from
copulation
with
women
do
commonly
fall
into
the
fluxe
,
or
haue
the
yealowe
Iaundesse
,
or
be
troubled
with
immoderate
colere
?
Men
with
their
seede
do
auoyde
certeine
corrupt
humors
,
the
which
remayning
in
the
bodie
be
conuerted
eyther
into
colere
,
or
elles
into
the
yealowe
Iaundesse
.
¶
What
is
the
cause
that
Harlottes
and
whores
doe
stincke
so
rammishe
?
Bicause
they
seldome
reteine
their
seede
,
which
beyng
out
of
the
Matrice
doeth
corrupt
and
stincke
.
¶
Is
it
lawfull
for
a
louer
to
take
his
pleasure
with
any
other
besides
his
owne
Ladie
?
I
answere
no.
Neuerthelesse
his
Ladie
beyng
absent
and
can
not
inioye
her
,
he
may
haue
libertie
to
vse
another
,
yf
she
resemble
his
owne
in
suche
perfection
as
she
may
be
tearmed
a
seconde
Ladie
:
but
not
in
any
wise
to
fyxe
his
harte
vpon
her
.
He
then
,
I
say
,
that
vseth
suche
a
one
in
his
Ladies
absence
is
the
rather
to
be
excused
,
but
neither
of
them
is
to
be
admitted
in
my
iudgement
,
yf
he
meane
to
deserue
the
tytle
of
a
true
Louer
¶
Tell
me
then
what
thing
is
Loue
?
It
is
a
passion
that
doth
blind
the
sprites
,
remoueth
the
vnderstanding
,
taketh
all
the
memorie
awaie
,
causeth
ruine
and
losse
of
goodes
,
maketh
a
man
weake
,
and
is
the
enemie
of
youthe
,
and
the
deathe
of
olde
age
,
the
mother
of
all
vices
:
the
receptacle
of
pe●sife
mindes
:
a
thing
without
●eason
,
without
order
and
stabilitie
,
and
the
whirlepoole
of
mannes
libertie
.
¶
What
is
a
woman
of
her selfe
?
A
beaste
vnperfecte
,
geuen
to
ten
thousand
passions
and
pleasures
,
abhominable
to
be
thought
wel
of
.
So
that
yf
men
would
doe
as
they
ought
to
do
,
they
wold
not
follow
them
nor
pursue
them
,
with
other
desire
or
appetite
,
but
as
things
ineuitable
,
which
necessitie
doth
constrein
them
to
vse
.
¶
Wherfore
be
there
so
fewe
women
that
can
content
them selues
to
loue
one
?
Bicause
a
woman
is
nothing
but
Lecherie
,
in●aciable
.
And
for
this
cause
she
careth
neyther
for
number
,
nor
for
any
thing
that
is
honest
,
so
that
he
be
able
to
couer
her
skinne
,
he
is
welcome
.
¶
What
is
the
cause
that
Loue
beyng
discouered
commeth
seldome
to
per●ection
?
For
the
lettes
that
commeth
therby
.
¶
Why
haue
olde
men
the
repulse
of
yonge
women
?
Bicause
they
haue
not
wherwithal
to
ease
them
where
it
Itcheth
.
¶
Why
do
women
counte
them
beastes
that
be
ouer
curious
and
diligent
to
serue
them
?
Bycause
they
knowe
themselues
vnworthie
of
suche
seruice
.
¶
Is
it
true
that
men
saye
,
when
one
kisseth
two
mouthes
,
one
of
them
must
nedes
stincke
.
I
beleue
so
,
yf
he
loue
perfectly
.
¶
Howe
commeth
it
that
Louers
are
more
suspiciouse
then
other
?
Bycause
their
mindes
be
continually
troubled
.
¶
Why
is
it
so
noysome
for
a
riche
woman
to
suffer
trouble
?
Riches
ingendreth
pride
and
insolencie
,
¶
Where
do
noble
mindes
commonly
mete
together
?
Where
the
fayrest
Ladies
be
,
¶
What
is
required
in
a
perfect
Louer
?
To
feare
and
reuerence
aboue
all
thinges
the
mighty
power
of
Loue
,
and
to
referre
or
reporte
to
him
of
all
his
thoughtes
and
desires
.
¶
Howe
do
men
come
to
the
fruicte
of
Loue
?
By
hope
and
perseueraunce
.
¶
What
thinges
are
contrary
to
the
kingdome
of
Loue
?
Shame
and
feare
.
¶
Who
be
they
that
doe
not
let
to
serue
Loue
,
although
they
be
otherwise
pressed
with
affayres
?
Lustie
and
coragiouse
hartes
,
which
in
despite
of
busines
doe
not
passe
to
suffer
them selues
to
enter
the
yoke
of
Loue
.
¶
What
be
the
paines
of
Loue
?
Hurtes
and
woundes
more
then
deadlie
:
that
is
,
desires
full
of
rage
,
extreme
trauell
,
exile
and
banishmente
,
greuouse
martirdome
,
and
pryde
intollerable
.
¶
What
is
the
meate
of
perfecte
Louers
?
Sighes
and
teares
.
¶
Wherwithall
do
they
make
sacrifice
to
Loue
?
With
cleane
hartes
,
which
are
not
spotted
with
any
couetousenes
.
¶
Who
be
the
messengers
of
Loue
?
Pleasure
,
Trauell
,
swete
,
bitter
,
warre
,
Peace
,
life
and
deathe
.
¶
What
are
the
causes
of
Louers
sicknesses
?
Hart
breakinges
,
hurtful
fastings
,
the
hungre
of
Loue
,
trembling
quiuering
,
and
continuall
trauels
,
secrete
dolors
,
the
extremitie
of
vexations
,
and
great
watchinges
.
¶
which
are
the
benefites
of
Loue
?
Playes
,
stepe
,
beddes
,
pleasures
,
rest
,
tranquilitie
,
contentation
,
aboundaunce
,
peace
,
refreshinges
,
and
other
reioysinges
.
¶
Who
be
most
secret
in
loue
,
men
?
or
women
?
Women
be
moost
secret
no
doubte
,
bicause
they
speake
lesse
then
men
,
a
thing
likely
to
be
true
,
but
seldome
sene
.
Is
the
benefite
greater
by
beyng
secret
in
Loue
,
or
the
hurte
by
too
muche
speaking
?
I
thinke
the
hurte
surmounteth
.
¶
Thinke
you
that
by
the
dexteritie
of
the
sprite
,
men
may
knowe
the
secretes
of
Louers
?
The
holie
Scripture
doeth
witnes
,
that
the
harte
of
man
cannot
be
knowen
,
and
that
god
alone
doeth
knowe
the
same
.
¶
Why
be
the
secretes
of
loue
so
easely
kepte
?
For
the
great
swetenes
that
men
fynde
in
them
.
¶
Is
it
better
to
loue
them
that
be
faier
,
or
them
that
be
secret
Without
doubt
the
secret
wise
,
are
more
worthie
to
be
loued
,
for
beautie
is
of
litle
continuaunce
.
¶
Howe
should
men
kepe
them selues
secret
in
loue
?
They
must
take
hede
that
they
passe
not
oftentimes
by
their
Louers
houses
,
or
often
followe
their
haunte
,
but
waite
vntill
Fortune
presente
apte
occasion
.
¶
Howe
should
our
pleasures
be
measured
?
They
ought
to
agree
with
our
age
,
with
our
estate
,
with
the
time
and
place
where
we
be
.
¶
What
should
be
the
faithfull
seruice
of
a
Louer
?
It
ought
to
be
necessary
and
voluntarie
with
the
hart
and
the
life
.
¶
What
meaneth
it
that
women
for
the
moost
part
doe
loue
them
that
haue
slowe
&
vnsetled
heddes
,
and
contemne
others
which
haue
more
amiable
qualities
.
They
doe
esteme
perhaps
that
they
shal
be
better
beloued
and
serued
of
those
meaner
spiretes
,
because
they
haue
not
suche
knowledge
as
the
other
which
are
of
more
vnderstanding
then
they
.
¶
Howe
many
sortes
of
beauties
be
there
?
Three
,
one
in
the
bodie
,
the
other
doth
consist
in
the
accorde
and
harmonie
of
the
voyce
,
the
thirde
in
vertue
.
¶
Howe
may
they
be
comprehended
?
The
first
by
the
eyes
,
the
second
by
the
eares
,
the
thirde
by
the
vnderstanding
.
And
men
may
also
inioye
the
perfection
of
beautie
,
by
sight
,
by
hearing
,
and
by
thought
.
¶
What
meane
the
Poetes
when
they
fayne
of
Circes
,
that
she
with
her
sorceries
did
chaunge
and
transforme
al
them
that
taried
with
her
into
beastes
?
They
would
signifie
by
that
metamorphose
,
no
other
thing
,
but
the
wanton
and
lassiuiouse
allurementes
of
Circes
,
wherwith
deteyning
all
those
that
fell
into
her
handes
,
she
so
farre
forth
made
them
equall
to
brute
beastes
that
vtterly
they
forgat
their
true
estate
of
manhood
.
¶
From
whence
come
the
paynes
that
men
suffer
in
this
earthly
and
vulgare
Loue
?
They
procede
of
that
,
that
we
desire
things
which
we
can
not
alwaies
haue
at
our
will
and
mindes
.
¶
Do
ye
thinke
that
desire
of
beautie
doeth
hinder
the
reste
and
quietnes
of
men
?
No
,
for
that
desire
is
not
of
any
thinge
Corporall
.
¶
Wherfore
do
men
attribute
arrowes
and
fyre
vnto
Loue
?
To
shewe
howe
ardent
and
full
of
dolor
his
passions
be
.
¶
Why
is
Loue
painted
naked
?
Bycause
that
all
the
actes
and
dedes
of
Louers
be
suche
,
that
they
can
not
be
hidden
nor
dissembled
.
¶
What
is
the
greatest
blindnes
in
Loue
?
To
loue
her
whom
we
thinke
can
not
be
contented
with
the
loue
of
one
.
¶
Whether
do
ye
esteme
greatest
,
the
beautie
or
the
foulnes
of
those
that
can
not
content
them selues
with
the
loue
of
one
?
The
foulenes
is
farre
greater
.
¶
What
deserue
they
?
to
be
loued
,
or
hated
?
In
my
Iudgement
they
should
be
hated
and
eschewed
as
the
plague
.
¶
Which
is
the
greatest
spurre
that
prouoketh
a
man
to
doe
well
and
honorablie
?
The
presence
and
fauour
of
his
Ladie
.
¶
To
what
thing
is
the
seruitude
of
Loue
like
?
To
the
seruice
of
Princes
.
¶
Howe
should
a
man
behaue
himselfe
amonges
Ladies
?
As
in
the
courte
amonges
Princes
and
great
estates
,
to
witte
that
he
must
be
bolde
and
hardie
.
¶
Is
it
very
true
that
he
muste
nedes
be
bolde
and
full
of
audacitie
?
After
my
opinion
no
:
but
according
as
a
man
may
vse
him selfe
,
I
saye
yea
.
Notwithstanding
I
suppose
that
in
the
court
and
traine
of
Princes
and
in
the
seruice
of
Ladies
,
men
ought
rather
to
marche
in
the
steppes
of
humilitie
and
reuerence
,
then
in
to
much
hardines
and
presumption
.
¶
Which
be
the
noblest
hartes
?
They
whom
loue
disdaineth
not
to
warme
with
his
sacred
heate
.
¶
Wherfore
do
sume
loue
many
persons
at
once
,
and
yet
do
not
vse
to
disclose
the
same
?
Noble
mindes
take
great
pleasure
to
do
so
,
but
to
tell
and
shewe
it
,
it
is
but
losse
and
shame
.
¶
Is
it
true
which
men
say
,
that
yf
one
be
in
loue
with
another
,
he
then
beareth
affection
to
all
those
thinges
,
which
resemble
the
thing
he
loueth
?
That
is
to
true
,
for
they
be
in
loue
euen
with
thinges
that
be
dombe
and
without
sence
,
with
pictures
and
ingrauen
thinges
and
suche
lyke
,
yf
they
shew
any
remembraunce
of
the
thing
they
loue
.
¶
What
is
the
true
gage
of
Loue
?
A
pure
and
cleane
harte
.
¶
Why
doe
women
very
oftentimes
blame
or
disprayse
their
Louers
?
To
th
intent
that
other
shoulde
praise
them
,
thereby
to
double
their
pleasure
.
¶
Who
hath
the
more
liuely
spirite
,
and
better
memorie
,
the
man
,
or
the
woman
?
The
man
,
not
after
the
saying
onely
of
the
Philosophers
,
but
also
of
holy
Scripture
.
¶
Who
hath
the
better
iudgement
of
the
amiable
partes
,
the
man
,
or
the
woman
?
The
man
,
as
beyng
indued
with
the
nature
of
a
more
highe
vnderstanding
,
and
a
spirite
more
subtill
.
¶
May
we
loue
the
thing
that
doeth
turne
vs
to
dishonor
?
I
thinke
not
.
¶
What
is
the
greatest
recompence
that
a
woman
can
make
vnto
a
man
?
To
reueale
vnto
him
her
secretes
,
and
finally
to
make
him
Lorde
and
maister
of
her
bodie
,
and
of
all
her
thoughtes
.
FINIS
.
¶
NATVRAL
QVESTIONS
,
and
the
Answers
.
THE
.
II.
BOKE
.
The
doubtes
of
C●n●e
Fu●uio
Rargone
WHerfore
is
not
Chese
made
of
beasts
that
be
tothed
on
bothe
sydes
?
Bycause
theyr
milke
will
not
curde
or
creame
.
¶
Wherfore
do
men
caste
Smallage
into
Pondes
?
Bycause
Smallage
doeth
serue
Fyshe
for
a
medecine
,
and
also
they
delight
to
eate
the
same
.
¶
Wherof
commeth
it
that
Dogges
neuer
loue
to
eate
of
the
tayle
,
or
of
the
bellie
of
a
Harte
?
Bycause
the
gall
of
a
Harte
is
sometimes
in
the
tayle
,
and
sometimes
in
the
bellie
.
¶
What
is
the
cause
that
fatte
people
haue
litle
blodde
?
Bycause
the
greace
and
the
fatnes
doe
consume
it
.
¶
Wherof
commeth
the
saying
of
the
Auncientes
:
that
he
who
is
wont
to
eate
a
kinde
of
pulse
called
Lentilles
,
is
for
the
moost
part
pleasaunt
and
amiable
?
It
is
bicause
that
Lentilles
do
cause
colde
humors
.
¶
Howe
commeth
it
that
we
be
more
gredie
to
eate
when
the
North
or
Northeast
winde
doeth
blowe
,
then
at
other
tunes
?
That
commeth
of
the
colde
of
the
foresaide
windes
,
which
doeth
vnite
and
holde
the
naturall
heate
together
.
The
〈…〉
a
noble
man
of
Trescia
.
¶
Wherof
commeth
it
,
that
the
Florentines
when
they
be
disposed
to
quenche
their
thirste
,
doe
drinke
water
mingled
with
Uineger
?
I
will
tell
you
.
Uineger
beyng
of
his
nature
colde
remoueth
the
inflamation
and
heate
of
the
stomake
,
which
prouoketh
thirst
,
and
so
by
remouing
the
cause
,
the
affection
also
is
taken
awaie
.
¶
Wherof
commeth
it
that
the
Sheperds
of
Nuceria
in
Campania
within
the
region
of
Italie
,
when
they
meane
to
geld
their
cattell
,
doo
laie
vpon
their
coddes
,
thinges
stupefactiue
,
that
is
to
saie
,
that
properly
do
mortifie
?
Things
stupefactiue
doe
thicken
the
vitall
spirites
of
the
membre
,
and
do
alter
the
complexion
therof
,
so
that
they
let
the
naturall
heate
,
and
stop
the
conduictes
wherby
the
sperme
doeth
descend
.
¶
What
meane
the
Shepherdes
of
Calabria
,
when
they
liste
that
the
Ramme
shal
engendre
a
wether
lambe
,
to
tye
the
lefte
codd
,
and
when
they
will
that
it
be
a
female
,
to
tye
vp
the
right
▪
The
male
lambe
is
hotter
then
the
female
,
and
therfore
moost
commonlye
he
is
engendred
of
the
right
syde
,
and
the
female
on
the
lefte
.
Binding
then
the
left
codde
,
the
sede
and
likewise
the
generatife
sprite
entreth
the
right
Codd
,
wherby
he
taketh
heate
and
force
which
doeth
soner
bring
forthe
a
male
then
a
female
.
¶
What
causeth
the
Ethiopians
and
Mores
when
they
entende
to
gelde
their
cattell
,
to
cutt
their
vaines
which
be
vnder
the
Temples
?
The
sperme
and
seede
for
the
moost
parte
doeth
descende
by
the
vaines
aboue
the
Temples
,
which
beyng
cutt
,
there
can
no
maner
of
humors
descend
from
the
braine
,
and
so
all
meanes
of
generation
are
cut
awaye
.
¶
Wherof
commeth
it
,
that
to
gett
a
stomake
,
men
vse
egre
and
sharpe
thinges
?
That
is
bicause
all
egre
thinges
do
drie
and
open
the
stomacke
,
which
causeth
the
appetite
.
¶
What
causeth
,
that
they
which
haue
a
feminine
voyce
be
not
in
any
great
estimation
or
opinion
among
the
wise
?
Whosoeuer
hath
vpon
him
eyther
member
,
or
marke
,
or
maner
of
doing
which
is
proper
to
any
other
creature
whatsoeuer
it
be
,
he
is
suerly
participant
of
the
nature
of
the
sayde
creature
.
And
bycause
the
woman
is
of
small
practice
,
whosoeuer
hath
the
voyce
lyke
a
woman
,
is
estemed
of
the
wise
to
haue
litle
vnderstanding
or
knowledge
.
¶
What
causeth
the
people
of
Boetia
to
haue
a
grosse
voyce
and
yet
lowe
and
seble
.
The
Boetians
be
slouthfull
and
geuen
to
the
bellie
,
whiche
causeth
the
voyce
to
be
so
lowe
,
the
reason
is
euident
,
bycause
their
vigor
and
strengthe
is
more
feble
,
receuing
and
gathering
lesse
ayer
:
Wherfore
they
cannot
very
well
moue
the
muscules
of
the
stomacke
,
and
so
they
are
the
more
heauie
,
and
lesse
apt
to
labor
.
¶
Wherof
commeth
it
that
they
which
be
hastie
of
speach
are
of
small
constancie
,
yll
conditioned
and
extremely
cholerike
?
All
sodeine
motions
come
of
th
exiremitie
&
excesse
of
heate
,
which
engendreth
in
men
this
inconstancie
and
lightnes
,
to
promise
without
any
performing
,
&
through
Colere
most
commonly
consider
not
what
they
say
.
The
doubtes
of
Signor
Mi●●●l
Car●ra
.
¶
Wherof
commeth
it
that
they
which
haue
a
shirle
voyce
,
are
moost
commonly
enuiouse
and
maliciouse
?
The
sharpenes
of
the
voyce
procedeth
from
the
sharpenes
of
the
pipes
and
conduictes
of
the
longes
,
which
riseth
through
drinesse
and
coldenes
.
Suche
be
melancholike
persons
,
who
beyng
naturally
fearefull
,
dare
neuer
disclose
that
which
they
thinke
.
¶
Wherfore
be
the
A●maines
accustomed
in
their
hunting
to
hold
their
breath
,
when
they
desire
to
here
the
noyse
&
rustling
of
beasts
At
all
times
when
the
breth
is
kept
in
,
then
hath
the
hearing
greater
force
abrode
,
and
so
consequently
receiueth
and
comprehendeth
the
better
that
which
is
presented
,
whether
it
be
sound
or
noyse
.
Moreouer
blowing
or
breathing
doth
somwhat
let
the
hearing
.
And
therfore
the
same
being
reteyned
,
the
hearing
is
more
free
.
¶
But
wherof
commeth
it
that
many
hauing
the
knowledge
of
naturall
thinges
,
do
thinke
it
not
good
to
drinke
after
fructe
and
specially
after
Melons
and
Pompions
?
Wine
of
it selfe
is
penetratife
,
in
suche
sort
that
it
easely
draweth
with
it
the
vndigested
fructes
to
the
vaines
,
where
they
do
sone
corrupt
,
and
so
engender
very
great
feuers
,
and
other
lingering
sicknesses
.
¶
¶
What
is
the
cause
that
the
gentle
women
of
Milan
,
to
make
themselues
fatte
,
doe
loue
and
vse
swete
wines
?
Swete
wine
doth
engender
grosse
blood
,
and
doth
easely
penetrate
into
all
the
partes
of
the
bodie
,
and
is
conuerted
into
nourishment
,
wherof
they
become
so
fat
,
and
of
good
liking
.
Grene
wine
&
sharpe
doth
not
the
same
.
¶
Wherof
commeth
it
that
all
they
which
be
extreme
thirstie
do
loue
no
swete
wines
?
All
thinges
which
may
ingender
and
enflame
choler
are
apte
to
make
men
thirstie
,
and
suche
is
swete
wine
.
¶
Wherof
commeth
it
that
diuerse
religiouse
persons
,
which
naturally
are
very
zelouse
of
Chastitie
,
do
absteine
from
wine
?
Wine
is
hote
and
full
of
vapours
,
and
therfore
prouoketh
lust
,
his
heat
dissolueth
seede
,
and
with
his
ventositie
causeth
the
courage
to
ryse
.
¶
What
is
the
cause
that
the
Florentines
▪
after
they
haue
put
water
into
wine
,
The
doubtes
of
Signor
Traiano
Calzauelo
.
do
let
it
rest
a
certein
space
before
they
drink
it
The
more
the
water
is
mingled
and
incorporated
with
the
wine
,
the
more
the
fume
of
the
wine
is
quenched
,
beyng
reduced
as
it
were
into
one
body
and
nature
.
Therfore
after
my
iudgement
it
should
be
better
when
the
wine
is
newe
pressed
to
put
in
water
,
then
otherwise
.
¶
Why
be
the
Arabians
accustomed
to
slepe
with
their
bodies
bowing
or
folded
?
It
must
nedes
be
,
that
Nature
or
they
which
knowe
his
effectes
haue
taught
them
the
same
.
For
sleping
so
folded
together
,
their
stomackes
doe
waxe
warme
&
digest
the
better
,
and
there
is
no
windines
that
can
hinder
their
digestion
.
The
body
being
bowed
as
aforesaid
,
causeth
that
the
bely
doth
receiue
al
ventositie
,
euen
like
vnto
an
open
purse
.
Contrariwise
the
body
stretched
forth
maketh
the
belly
to
close
&
shut
in
such
sort
that
it
can
receiue
no
windines
:
the
belly
being
bent
&
stretched
forthe
,
stuffed
on
euery
side
with
bowels
&
inward
parts
,
which
causeth
that
the
ventosities
finding
no
place
in
the
belly
,
are
forced
to
retire
els
wher
,
&
to
hinder
digestion
¶
Why
do
the
Polonians
eate
colewortes
to
make
them selues
sober
when
they
be
dronke
?
The
propertie
of
coleworte
is
,
to
send
downe
to
the
bowels
,
the
moost
materiall
and
grosse
parte
of
the
wine
,
and
that
which
is
moost
subtillest
and
fynest
to
the
blader
:
and
that
commeth
of
the
participation
that
it
hath
with
Nitrum
of
saltenes
.
And
for
to
vse
it
to
this
effecte
,
the
colewort
must
not
be
to
muche
sodden
.
¶
Wherfore
did
our
forefathers
make
difficultie
to
vse
at
their
tables
diuerse
meates
and
sortes
of
dishes
?
The
diuersitie
of
meates
can
not
be
digested
with
one
proportion
of
heate
And
so
nature
being
troubled
with
indigestion
of
such
diuersitie
of
meats
causeth
noysomnes
to
the
stomacke
,
and
specially
when
it
is
weake
.
¶
Wherof
commeth
it
that
the
sea
is
so
profitable
and
delectable
for
Lazermen
,
and
such
as
haue
the
dropsie
?
The
sea
prouoketh
vomit
,
and
through
vomiting
,
●●eame
and
all
other
superfluouse
humors
which
cause
suche
diseases
do
auoyde
.
And
so
those
that
be
infected
,
do
loue
the
Sea
.
¶
Wherefore
is
the
Citie
of
Auignion
rather
subiect
to
the
plague
then
any
other
place
rounde
about
it
?
The
subtill
ayer
is
sone
infected
,
and
soone
purged
of
the
infection
:
contrariewise
,
the
grosse
ayer
is
not
so
lightly
infected
,
nor
yet
so
soone
purged
.
¶
Howe
may
the
fyne
and
subtill
ayer
be
knowen
from
the
grosse
and
corrupt
ayer
?
The
tenuitie
and
subtiltie
of
the
ayer
is
knowen
,
for
that
at
the
rysing
of
the
Sunne
it
is
soudenly
heated
,
and
waxeth
colde
at
the
goyng
downe
therof
.
The
contrarie
doth
chaunce
to
the
grosse
and
vitious
ayer
.
¶
Wherof
commeth
it
that
the
winter
in
some
countries
is
longer
then
the
Somer
,
and
in
other
cuntries
the
Somer
longer
then
the
winter
?
The
cause
of
the
Sunne
in
the
Zodiaque
doeth
cause
mutation
of
the
foure
seasons
of
the
yere
:
And
where
the
sunne
continueth
longest
,
ouer
the
heddes
of
those
that
dwell
in
that
region
,
there
is
Somer
greatest
:
and
where
it
is
farre
of
,
winter
doeth
longest
continewe
.
¶
Why
is
Musike
more
delectable
in
the
morning
,
then
at
any
other
tymes
?
Bicause
that
all
things
be
then
in
silence
,
the
sences
be
more
lustie
and
waking
,
and
the
minde
in
great
moderation
and
temperaunce
.
¶
Why
be
fructes
commonly
beloued
of
all
men
?
For
the
naturall
swetenes
which
is
in
them
:
or
els
bicause
they
be
of
temperature
hote
and
moyst
.
¶
Wherfore
is
the
sighte
aboue
all
the
other
senses
mooste
estemed
?
Bycause
by
the
sight
we
see
the
difference
of
all
thinges
.
Or
els
we
may
say
that
it
commeth
by
the
impression
of
Loue
,
which
taketh
his
first
force
and
strength
by
the
sighte
.
¶
Wherof
commeth
it
that
they
which
haue
a
feble
sight
,
write
smaller
letters
then
other
?
Bicause
they
write
their
eyes
beyng
in
a
maner
halfe
closed
and
shut
.
¶
What
is
the
cause
that
all
ill
factes
doe
discouer
themselues
by
the
eyes
and
the
harte
?
Bycause
the
eye
is
messanger
of
the
harte
.
It
maie
also
be
said
,
that
the
face
being
tender
and
open
to
all
vapors
the
same
maie
easelie
be
iudged
and
discouered
by
the
alterations
,
that
it
sheweth
principally
from
the
hart
.
¶
Why
be
they
that
haue
litle
heades
naturally
more
cholerike
and
disdainfull
then
others
?
Bycause
that
the
heate
comming
from
the
harte
,
from
whence
anger
riseth
can
not
well
be
cooled
,
and
the
Choser
proceding
from
the
blodde
,
moued
and
boyling
about
the
harte
causeth
heauines
.
¶
Wherof
commeth
it
that
by
and
by
after
we
haue
made
water
,
that
parte
by
the
which
the
Sperme
and
seede
passeth
,
doeth
immediately
retyre
and
waxe
lesse
?
Bycause
the
same
part
beyng
emptie
and
voyde
is
incontinently
fylled
with
ayer
which
cooleth
the
membres
that
it
replenisheth
.
¶
What
is
the
cause
that
man
of
all
creatures
is
the
wisest
?
The
doubtes
of
Conte
Giouanni
Michas
.
The
purenes
and
subtiltie
of
his
blodde
.
¶
Wherof
commeth
it
,
that
by
thinking
vpon
straunge
and
horrible
thinges
our
fleshe
doeth
quake
and
tremble
?
Bycause
the
heate
doeth
retyre
to
the
inferior
and
inwarde
partes
.
¶
Howe
commeth
it
that
in
the
harte
of
a
Stagge
there
is
a
bone
?
Nature
hath
there
placed
it
to
serue
for
a
staye
and
foundation
of
the
continuall
mouing
and
motion
of
his
hart
,
both
in
rest
and
trauell
.
¶
What
is
the
cause
that
the
blodde
is
redde
?
The
doubts
of
M.
Giouanni
Antonio
Saluagno
Of
the
affinitie
that
it
hath
with
the
Liuer
which
is
the
very
seate
of
blod
.
¶
Howe
commeth
it
that
women
haue
more
thicker
blodde
then
men
?
That
procedeth
of
coldenes
which
is
naturall
to
women
,
and
the
propertie
therof
is
to
thicken
.
¶
How
commeth
it
that
in
Horses
,
Mules
,
Asses
and
crowes
men
finde
no
gall
?
All
they
haue
galles
,
but
it
is
not
in
one
proper
place
,
but
disparsed
throughout
all
the
vaynes
.
¶
Why
are
they
commonly
leane
which
haue
great
Miltes
?
The
Milte
doeth
drawe
vnto
it
muche
matter
and
substaunce
,
which
would
els
turne
to
nourishment
and
fatnes
.
¶
Howe
come
heares
to
be
placed
vpon
the
hedde
?
The
Braine
bringeth
them
forthe
,
discharging
it selfe
of
grosse
vapors
which
comming
forthe
by
the
poores
of
the
fleshe
do
waxe
drie
,
and
turne
into
heares
.
¶
Why
do
diuerse
fede
vpon
bones
and
not
vpon
heare
?
Bicause
of
the
ouermuch
drynes
therof
.
¶
By
howe
many
waies
may
the
braine
be
purged
?
The
watriche
humors
be
purged
by
the
eyes
:
the
melancholike
by
the
cares
:
the
cholerike
by
the
nose
:
and
the
flematike
by
the
heare
.
¶
Wherfore
was
man
created
with
the
face
vpright
towarde
heauen
,
and
other
beastes
cleane
contrarie
?
To
euery
thing
ought
to
be
assigned
the
figure
that
is
moost
proper
to
his
mouing
,
as
to
the
skye
,
roundnesse
,
to
fyre
the
figure
Piramidale
(
that
is
to
saye
,
vpright
and
straight
,
)
To
man
also
bicause
of
his
two
fete
,
the
figure
Diam●trale
and
Piramidale
is
very
conuenient
and
mete
.
¶
What
is
the
cause
that
the
harte
doeth
alwaies
sturre
,
and
is
in
continuall
motion
?
The
ayer
and
the
moost
subtill
spirites
haue
chosen
the
harte
for
their
seate
.
They
beyng
then
so
pure
and
subtill
do
seake
meanes
to
stretch
and
enlarge
them selues
,
so
farre
as
they
may
,
and
to
fill
that
which
they
finde
to
be
voide
,
which
causeth
the
harte
to
moue
and
pant
.
It
may
be
said
also
that
the
harte
being
made
as
it
were
in
a
triangle
forme
,
although
not
perfectlie
,
doe
open
&
shut
in
the
lesse
part
,
and
therfore
it
continually
moueth
.
¶
Wherfore
hath
nature
made
the
longes
of
al
creatures
lyke
a
sponge
?
To
receiue
ayer
the
better
,
for
the
refreshing
and
cooling
of
the
harte
,
and
to
driue
away
all
hurtefull
vapors
.
¶
Wherfore
hath
nature
placed
the
harte
in
the
middest
of
the
stomacke
?
To
geue
lyfe
equally
to
all
the
members
,
euen
as
the
sonne
placed
in
the
middle
of
the
heauen
doeth
equally
geue
light
to
all
thinges
.
¶
Wherfore
doeth
it
decline
somewhat
more
to
the
lefte
syde
then
to
the
right
?
To
temper
the
coldenes
of
the
milte
,
which
is
the
seate
of
melancholie
,
and
placed
on
the
lefte
syde
.
¶
Howe
commeth
it
that
all
those
creatures
which
haue
litle
hartes
be
more
hardie
then
they
which
haue
greater
?
In
litle
hartes
the
heate
is
better
compacte
and
kepte
:
and
so
by
consequence
the
more
vigorouse
and
of
greater
force
.
¶
Wherof
commeth
it
that
some
doe
dye
throughe
ioye
,
and
some
through
sorrowe
?
Great
Ioye
doth
choke
the
interior
partes
,
and
heauines
doeth
extinguishe
and
coole
them
,
so
that
life
can
not
endure
where
heate
lacketh
.
¶
Wherof
commeth
it
,
that
Mermalade
of
quinces
taken
before
the
repast
doeth
binde
and
close
vp
the
belly
,
and
taken
after
the
repast
,
doeth
vnbinde
it
?
Through
his
great
stiptisitie
or
costifnest
it
closeth
the
nether
partes
of
the
ventricle
:
and
if
it
be
taken
after
repast
,
it
closeth
the
superior
partes
of
the
stomake
,
which
being
shut
,
the
meates
be
constrained
to
auoyde
by
the
inferior
parte
.
¶
Wherof
commeth
it
that
the
Radishe
rote
doth
greatly
ayde
&
helpe
digestion
,
and
yet
of
it selfe
almost
can
not
be
digested
?
The
Radish
is
compound
&
made
of
diuerse
qualities
.
The
more
subtill
partes
therof
are
very
proper
and
mete
to
cause
digestion
.
Thother
which
are
grosse
be
contrarie
to
heate
,
and
so
let
digestion
.
¶
Wherof
commeth
it
that
the
Cholerike
complexions
doe
sonest
atteine
to
berdes
?
The
doubts
of
R.
Siluio
Luzzago
.
For
their
great
heate
,
and
bicause
they
haue
the
poores
large
and
wide
.
¶
Wherof
commeth
it
that
some
haue
curlde
heare
,
and
some
other
smothe
and
streight
?
The
curlde
heares
do
procede
of
the
aboundaunce
of
heate
,
which
euidently
may
be
sene
in
Mores
and
Ethiopians
,
who
for
the
moost
parte
haue
curled
heare
.
And
playne
and
streight
heare
commeth
of
humiditie
which
through
his
heauines
doeth
draw
the
heare
downewardes
.
¶
Wherof
commeth
it
that
women
haue
their
priuie
partes
heary
,
and
not
their
visage
nor
breste
?
In
the
nether
partes
is
more
moystnes
,
aswel
by
reason
of
the
bladder
as
of
the
Matrixe
:
there
is
also
great
resolutions
of
vapours
which
cause
heare
to
growe
.
¶
But
howe
commeth
it
that
heare
doth
also
growe
in
them
that
be
hanged
?
They
be
continually
in
the
Sunne
,
and
all
the
humors
of
their
bodie
doe
resolue
into
vapors
,
which
causeth
the
heares
to
encrease
and
growe
.
¶
Wherof
commeth
it
that
some
haue
harshe
and
harde
heare
,
and
other
softe
?
The
softe
heare
doeth
come
of
the
litle
pooers
,
and
the
stiffe
and
harde
doeth
procede
of
the
greatnes
of
the
pooers
,
for
this
cause
women
haue
their
heare
more
fyne
and
softe
,
bycause
their
naturall
colde
doth
restreine
and
make
their
pooers
lesse
.
¶
Wherof
doeth
it
come
,
that
they
which
be
bashefull
and
shame
faced
ware
redde
,
and
yet
they
ought
rather
to
be
pale
,
bicause
shame
is
a
kinde
of
feare
?
Shame
is
a
certeine
affection
mingled
with
angre
and
feare
:
for
we
be
angrie
many
times
as
well
against
our selues
as
against
other
,
when
we
see
a
thing
discouered
that
we
would
should
be
kept
secrete
.
Angre
then
in
that
conflict
doeth
ouercome
feare
,
and
so
the
blodde
often
mouing
in
and
out
,
stayeth
at
length
in
the
vpper
parte
,
vntill
the
motion
of
the
spirites
be
appeased
.
¶
Wherof
commeth
it
that
in
a
maner
al
they
which
in
their
youthe
be
to
fatte
do
dye
sodenly
?
The
vaines
of
suche
people
be
to
narrowe
,
and
they
are
so
pressed
,
and
as
it
were
bounde
together
with
fatnes
and
greace
,
that
the
ayer
and
the
spirite
cannot
freely
passe
.
Wherof
it
commeth
,
that
the
naturall
heate
,
hauing
no
refrigoration
of
the
aier
,
of
very
force
doth
mortifie
&
extinguish
¶
What
causeth
yonge
men
sooner
to
haue
an
appetite
then
olde
men
?
It
is
bycause
they
be
of
a
hotter
complexion
.
¶
Wherfore
do
Phisitians
forbid
vs
meates
that
be
to
hotte
?
Bicause
they
burne
the
blodde
,
and
do
dispose
it
to
Leprosie
.
¶
Wherof
commeth
it
that
women
haue
no
beardes
?
Bicause
that
substaunce
which
should
conuert
into
the
bearde
doeth
turne
into
the
heare
of
the
heade
.
¶
Wherof
commeth
it
that
Infantes
and
children
for
the
moost
parte
do
resemble
their
mothers
,
notwithstanding
after
the
opinion
of
many
Philosophers
the
action
and
dede
of
generation
is
not
of
the
woman
?
That
commeth
of
the
ymagination
of
women
.
¶
What
meaneth
it
that
Garlike
and
Onions
(
although
they
be
not
in
the
ground
)
do
sprowte
and
growe
?
That
is
of
the
great
aboundaunce
of
the
humors
that
they
haue
.
¶
Wherof
commeth
it
that
studie
is
noysome
and
hurtefull
after
repast
?
Natural
heat
can
not
trauel
both
in
digestion
&
speculation
at
one
instant
.
Wherof
commeth
it
that
when
the
stomacke
is
grieued
,
all
the
bodie
languisheth
?
The
stomacke
hath
certeine
aliaunces
with
the
harte
,
the
brayne
,
and
the
Liuer
,
which
are
the
principall
partes
of
the
bodie
,
¶
Wherof
commeth
it
,
that
some
do
thinges
beste
with
the
right
hande
,
and
other
some
with
the
lefte
?
That
procedeth
of
the
heate
that
commeth
from
the
harte
,
which
maketh
that
syde
more
apte
and
mete
vnto
labor
,
whervnto
it
hath
his
principall
accesse
.
¶
Howe
chaunceth
it
that
all
kindes
of
creatures
be
more
leane
in
the
beginning
of
their
youth
,
and
when
they
be
olde
,
then
in
their
middle
age
?
Before
olde
age
naturall
heate
is
in
his
greatest
force
and
strength
,
which
dissolueth
the
fatte
.
Olde
Creatures
be
neuer
fatte
,
and
if
they
be
,
their
fatte
is
as
nothing
through
their
great
colde
and
drynes
,
for
the
fa●te
is
sustained
and
nourished
with
moistnes
and
heate
.
¶
Whereof
commeth
it
that
they
which
haue
the
hicket
by
retaining
their
breth
do
ease
them selues
of
it
?
The
blowing
and
breth
retained
doeth
heate
the
interior
partes
of
the
bodie
,
and
the
hicket
procedeth
of
nothing
els
but
of
colde
.
¶
Why
do
olde
people
nese
with
great
difficultie
?
Because
their
conduictes
be
very
straight
.
¶
Why
doeth
wine
mingled
with
water
cause
vomit
?
Mingled
wine
is
noisome
to
the
stomacke
,
and
doeth
weaken
the
vertue
retentiue
:
contrarywise
,
pure
wine
doth
comforte
it
.
¶
Whye
be
they
so
subiecte
to
sickenesse
that
loue
to
drinke
stronge
and
mightie
wines
?
Stronge
wine
excessiuelye
dronke
,
doeth
extinguishe
naturall
heate
,
and
the
liuor
being
therewith
weakened
,
cannot
engendre
good
bloud
,
but
doeth
rather
ingender
a
certaine
aquositie
and
waterishnes
,
that
conuerteth
it selfe
into
a
dropsie
.
¶
Why
be
not
yonge
children
so
thirstie
and
drye
as
men
of
greater
age
?
The
moistnes
of
yonge
children
doeth
kepe
them
from
being
thirstie
.
For
thirst
is
nothing
els
but
a
desyre
of
moistnes
,
whervpon
they
that
be
of
greater
age
be
naturally
more
drye
,
and
therefore
more
thirstie
.
The
doubtes
of
●●
.
Francesc●
〈◊〉
.
¶
Whye
doeth
the
dronken
person
thinke
all
thinges
which
he
seeth
do
runne
and
tourne
round
?
That
commeth
bycause
the
spirites
seruing
to
sighte
,
be
mingled
with
the
vapors
and
fumosities
of
the
wine
,
the
heate
whereof
causeth
the
eyes
to
be
in
a
continuall
motion
,
and
so
the
eye
being
round
,
maketh
al
thinges
to
seme
as
though
they
turned
round
.
And
if
the
eye
were
of
other
fashion
then
round
,
the
thinges
he
seeth
would
seme
also
to
be
of
the
same
shape
.
¶
What
might
be
the
cause
that
Asses
when
they
be
yonge
,
do
seme
nimble
,
quicke
and
pleasaunt
to
loke
vpon
,
and
as
sone
as
they
begin
to
waxe
and
growe
,
then
do
they
appere
the
contrarye
.
The
Asse
is
of
nature
melancholike
,
youth
is
hotte
,
and
therfore
liuely
and
pleasaunt
which
neuerthelesse
afterwardes
doeth
moderate
and
decrease
,
because
the
melancholike
qualitie
beginneth
to
augmente
,
and
the
heate
of
youth
to
diminishe
.
¶
Whye
do
hennes
keckle
and
make
such
a
noyse
after
they
haue
layed
.
Bicause
the
place
where
the
egge
laye
nowe
being
voide
,
is
incontinently
filled
with
ayer
which
coleth
the
belie
.
The
like
happeneth
to
women
incontinently
after
they
be
deliuered
:
and
to
the
yarde
of
a
man
after
he
hath
pissed
.
It
might
also
be
answered
that
the
henne
crieth
out
so
for
feare
that
some
will
take
awaye
the
thing
she
hath
layed
.
¶
Wherof
commeth
it
that
the
bottome
of
a
cawdron
or
kettle
is
colde
,
although
scalding
water
do
remaine
in
it
?
It
is
because
of
the
hotte
vapours
which
mount
on
highe
wherby
the
vpper
partes
beyng
made
hotte
,
the
bottome
is
cold
,
through
the
continuall
water
that
is
in
it
.
¶
Howe
chaunceth
it
that
the
graine
which
the
Antes
do
lay
vp
in
the
ground
is
euermore
bitten
on
the
one
syde
?
Nature
hath
taught
them
to
do
so
to
take
awaye
the
growing
thereof
for
their
owne
better
sustentation
,
For
corne
in
the
earth
doeth
naturally
growe
,
which
if
it
should
,
the
pore
beast
should
be
defrau●ed
of
his
liuing
.
¶
Wherefore
do
the
Phisitians
saye
,
that
it
is
daungerouse
to
let
one
bloud
that
is
fatte
?
The
vaines
of
grosse
men
be
hidden
and
small
,
and
besides
that
they
haue
litle
bloud
.
¶
Why
doeth
the
Camelion
chaunge
colors
so
often
?
That
commeth
of
ouermuche
feare
,
and
for
that
he
estemeth
his
blodde
so
deare
.
¶
Why
be
riche
men
more
subiect
to
the
goute
then
the
poore
.
Bicause
they
stuffe
them selues
with
many
and
diuerse
meates
,
or
that
they
be
to
much
ydle
,
or
els
bicause
they
vse
not
conuenient
excercise
.
The
same
may
also
come
through
to
much
companye
with
women
:
for
there
is
nothing
that
corrupteth
more
the
vertue
digestiue
,
then
such
excesse
.
¶
Wherfore
is
it
not
good
to
speake
when
one
eateth
?
Bicause
speache
doeth
muche
lette
and
hinder
the
chawing
of
meate
:
or
els
it
is
for
feare
of
entring
or
failing
into
some
coughe
and
strangling
.
¶
Why
be
they
that
haue
fewe
tethe
of
a
short
lyfe
?
They
that
lacke
tethe
can
not
chawe
well
,
and
by
that
meanes
they
do
not
make
suche
digestion
as
is
conuenient
.
We
see
also
that
they
whiche
haue
their
tethe
thinne
sette
,
are
of
weake
complexion
,
euen
from
their
generation
.
For
yf
they
had
bene
of
good
and
strong
complexion
in
their
beginning
and
generation
,
and
that
the
substance
had
bene
according
,
they
should
not
haue
had
such
scarsitie
of
tethe
.
¶
Wherof
doeth
it
come
,
that
the
birdes
and
foule
which
be
fatte
in
this
cuntrie
)
yf
they
take
their
flighte
into
the
Southe
partes
,
or
into
Ethiopia
,
they
retorne
leaner
then
when
they
departed
?
The
southe
partes
be
hote
and
drie
,
and
doeth
drie
that
which
dwelleth
in
them
.
Or
we
maie
saie
that
in
all
places
that
be
hote
and
colde
,
bothe
in
Somer
and
in
Autumne
there
be
found
fructes
and
seedes
,
and
the
daies
are
more
longer
.
¶
What
is
the
cause
that
birdes
doe
brede
in
the
spring
,
when
they
be
leane
,
and
in
Autumne
when
they
are
fatt
and
in
good
lyking
they
doo
not
brede
?
The
springtyde
is
a
moderate
season
,
and
all
liuing
thinges
at
that
tyme
be
moost
temperate
,
and
by
that
meanes
are
more
apte
to
generation
.
Contrarywise
Autumne
is
colde
and
drye
,
and
by
that
meanes
lesse
fitte
to
that
matter
.
¶
Wherfore
do
we
soner
vomit
vpon
the
Seas
,
then
when
we
trauell
on
foote
or
horsebacke
?
Bycause
to
sayle
vpon
the
Seas
is
a
motion
the
which
is
not
after
our
nature
,
but
to
runne
is
.
To
saile
is
a
mouing
vnaccustomable
,
and
all
extraordinarie
thinges
doe
trouble
man
.
¶
Wherof
commeth
it
that
the
first
fructes
aswell
of
beastes
as
of
trees
,
yf
they
come
in
their
season
,
be
fairer
then
those
that
come
after
?
At
the
first
bearinges
Nature
is
freshe
and
lustie
,
in
the
other
she
is
somewhat
weake
and
impotent
.
¶
What
is
the
cause
that
a
deade
corps
is
more
heauie
then
a
liuing
bodie
?
A
liuing
body
is
replenished
with
ayer
and
fyer
,
which
doeth
kepe
it
tight
vp
,
for
their
nature
is
alwaies
to
mount
on
high
.
¶
Why
doth
the
excessiue
vse
of
women
make
vs
weake
?
The
doubts
of
Conte
Curtio
Martineago
.
Bicause
it
taketh
away
from
vs
our
naturall
heate
.
¶
Whye
do
the
Phisitians
commaunde
salte
to
be
caste
amonges
the
cloutes
of
litle
Infantes
,
when
they
be
swadled
?
To
harden
the
skinne
.
¶
Why
did
Democrites
forbid
his
scollers
(
whom
he
desired
to
be
chaste
)
to
eate
rapes
?
Bicause
rapes
through
the
great
ventositie
wherwith
they
fill
our
bodies
,
prouoke
lecherie
.
¶
Wherfore
do
women
with
childe
forbeare
to
eate
rue
?
For
that
it
causeth
them
to
be
deliuered
before
their
time
.
¶
Wherof
doth
it
come
that
all
oylie
thinges
do
take
awaye
the
appetite
?
The
thinges
which
are
oylie
,
do
swimme
at
the
mouth
of
the
stomacke
where
the
appetite
is
ingendred
,
euen
as
the
digestion
is
made
in
the
bottome
of
the
stomake
.
¶
Wherof
commeth
it
that
by
to
much
vse
of
egre
and
sowre
thinges
,
men
waxe
olde
before
their
time
?
All
thinges
that
consume
naturall
humiditie
,
doeth
cause
age
.
¶
What
is
the
cause
that
thinges
whiche
are
salte
,
be
noysome
for
the
sight
?
Bicause
they
perce
to
much
.
¶
Wherof
commeth
it
that
women
if
they
chaunce
to
fall
do
fall
most
willingly
backewarde
?
Bicause
their
hinder
partes
are
more
grosse
and
heauie
then
the
rest
through
coldnes
which
vnto
them
is
naturall
.
¶
What
is
the
cause
that
we
be
euermore
fatter
in
the
belie
and
in
the
guttes
,
then
in
any
other
parte
?
Bicause
the
belie
is
nere
the
stomake
where
digestion
is
made
The
doubtes
of
M.
Gabriel
Giliota
.
¶
Wherof
commeth
it
that
all
melancholike
creatures
haue
longe
eares
?
The
eares
are
made
of
a
cold
and
dry
matter
,
which
quickly
is
transposed
into
matter
of
bones
&
because
that
al
melancholike
bestes
be
of
a
cold
and
dry
complexion
,
we
ought
not
to
maruaile
that
they
haue
gret
eares
.
¶
Why
haue
women
smaller
feete
then
men
?
Heate
being
farre
greater
in
men
then
in
women
,
causeth
them
to
grow
in
height
,
ingrosing
and
inlarging
the
superior
partes
.
¶
What
causeth
man
to
be
more
enclined
to
laugh
than
to
wepe
?
Bicause
it
is
a
pleasure
to
laugh
,
and
a
displeasure
to
wepe
.
¶
Wherof
commeth
it
that
some
men
do
route
sleping
,
other
slepe
without
making
any
noise
,
some
do
speake
betwene
their
tethe
,
and
some
aloude
and
clere
?
This
diuersitie
doeth
procede
of
the
lette
that
is
in
the
apprehensiue
senses
accordingly
as
they
be
stopped
or
free
.
¶
Wherfore
is
smoke
so
contrary
to
the
sight
?
For
the
grossenes
and
sharpenes
thereof
.
The
grossenes
is
shewed
in
the
fume
that
it
engendreth
:
The
sharpenes
is
manifested
in
that
it
mounteth
alofte
vnequally
,
and
as
it
were
like
cloudes
.
¶
Wherof
commeth
it
that
a
vine
hauing
ashes
at
the
roote
,
shall
bring
forth
better
wine
then
any
other
?
It
is
bicause
the
vine
of
it self
is
meruailouse
moist
&
ful
of
vaines
,
which
appeareth
when
it
is
cut
&
primed
in
the
spring
tide
,
for
it
auoideth
forth
much
licor
.
Ashes
also
being
at
the
fote
of
the
vine
,
doth
not
only
drye
vp
the
humi●itie
of
the
roote
,
&
stoppeth
the
same
from
mounting
,
but
also
diminisheth
&
fineth
all
the
moisture
which
the
vine
hath
alreadie
receaued
.
¶
Wherof
commeth
it
that
bread
●alted
,
is
lighter
than
other
,
notwithstanding
that
salte
ioined
to
water
should
make
it
heuier
?
The
heauines
of
the
bread
commeth
of
the
humiditie
,
and
the
more
it
is
dried
,
the
more
the
bread
is
the
lighter
.
¶
Wherefore
is
not
hote
bread
holesome
?
Hot
bread
is
yet
full
of
moistnes
&
vapors
which
do
corrupt
the
bloud
.
¶
Why
is
not
hot
bread
so
white
as
stale
?
And
whye
is
olde
o●●e
whiter
then
newe
?
The
vapors
and
moistnes
of
hot
bread
doth
cause
the
blacknes
therof
,
by
reason
of
the
water
which
doth
naturally
make
blacke
:
Oile
also
when
it
is
fresh
,
is
replenished
with
a
certaine
waterish
humiditie
,
which
at
length
is
conuerted
into
vapors
,
wherby
the
oile
that
is
old
,
is
clarified
&
made
white
.
¶
What
is
the
cause
that
when
a
dog
beginneth
to
barke
,
all
other
there
about
do
followe
him
and
do
the
like
?
A
dogge
bicause
of
coller
wherwith
he
naturally
aboundeth
,
hath
both
his
senses
and
his
hering
very
sharpe
.
¶
Why
is
not
bread
made
of
pure
meale
,
or
that
which
is
made
of
cleane
branne
estemed
good
?
All
extremities
are
viciouse
,
the
branne
bicause
it
naturallye
dryeth
to
much
,
hath
no
nourishment
:
The
flower
of
meale
contrarywise
,
causeth
gret
nourishment
,
but
is
slimie
&
gluing
,
&
consequently
of
to
hard
digestion
.
¶
Why
do
grosse
men
and
those
that
haue
the
dropsie
,
delight
to
eate
bread
made
of
pelt
meale
?
It
loseth
the
noughtie
humors
in
grosse
bodies
,
and
dissolueth
the
watery
humor
which
hurteth
them
,
and
is
temperate
betwene
hot
&
cold
.
¶
Why
hath
man
longer
heare
then
any
brute
beast
?
Bicause
they
receue
greater
nutriment
,
and
also
because
brute
beastes
,
do
often
chaunge
their
heare
,
which
happeneth
not
to
man
,
except
through
some
great
hurte
.
¶
Wherfore
do
the
swete
sauors
delight
vs
,
and
the
stinking
offend
vs
?
Like
as
in
tunes
ther
be
both
consonantes
and
dissonantes
,
wherof
the
one
delighteth
vs
&
thothet
offendeth
vs
:
Euen
so
in
sauors
swete
smelles
are
the
concordes
,
and
agreable
to
our
nature
,
and
stinking
are
the
discordes
and
dislike
vs
.
¶
Wherof
commeth
it
that
aboue
all
other
meates
,
we
loue
fleshe
best
,
and
that
it
doth
profite
vs
most
?
Bicause
flesh
doth
yeld
more
strength
,
replenisheth
better
our
bodies
.
Or
els
because
it
approcheth
more
nerer
to
our
substaunce
.
¶
What
is
the
cause
that
of
wood
which
is
white
,
The
doubts
of
.
M.
Hercole
B●●nacciolo
.
the
cole
is
blacke
?
and
the
cole
being
kindled
dissolueth
into
white
ashes
?
So
ofte
as
heate
is
mingled
with
moisture
to
worke
his
effect
,
it
ingendreth
blacknes
,
and
for
that
cause
wodde
becommeth
cole
:
but
when
heate
worketh
his
operation
in
the
thing
that
is
drie
,
it
is
made
white
,
and
so
of
cole
the
ashes
are
made
:
or
els
we
maie
say
very
well
that
it
commeth
by
nowe
toking
and
nowe
leauing
of
the
whitnes
,
with
a
certeine
generation
and
corruption
.
¶
Wherof
commeth
it
,
that
howe
moderate
soeuer
the
ayer
be
,
we
euermore
loue
better
to
be
in
the
shadow
then
the
sunne
?
The
Sunne
is
hotter
then
the
shadow
is
colde
,
we
being
then
temperate
of
our selues
,
are
more
offended
with
that
which
is
moost
contrary
to
temperature
,
which
is
the
Sunne
.
Or
els
we
may
say
,
that
although
we
be
temperate
in
dede
,
yet
we
be
euermore
disposed
to
auoyde
the
heate
of
the
sunne
,
and
so
the
shadowe
is
more
agreable
vnto
vs
.
¶
Howe
commeth
it
,
that
suche
as
haue
the
disease
called
Gonorrhea
,
auoyde
their
seede
without
any
pleasure
?
Bicause
their
seede
is
thinner
and
lesse
digested
,
and
their
conduictes
made
wider
.
¶
Howe
commeth
it
that
they
which
be
cholerike
haue
loude
voyces
?
That
procedeth
of
the
extremitie
of
heate
.
¶
What
is
the
cause
that
Turpentine
is
commenly
smelt
in
the
vrine
of
those
that
vse
it
?
Turpentine
is
of
a
substance
very
subtill
,
&
therfore
it
doth
easely
penetrate
&
passe
to
the
bladder
wher
the
vri●●ie
,
&
infecteth
it
with
his
odor
.
¶
Wherof
commeth
it
that
saier
wether
beginning
towards
night
,
most
commonly
doeth
not
long
continue
?
Of
the
inconstancie
of
the
Moone
,
which
hath
her
principall
domination
and
power
in
the
night
.
¶
What
meaneth
it
that
Cranes
do
pronosticate
faier
wether
?
Cranes
do
naturally
feele
the
mutation
and
chaunge
of
the
wether
,
and
accordingly
goe
and
depart
into
other
countries
.
¶
Wherof
commeth
it
,
that
olde
men
remember
so
well
that
which
they
haue
sene
and
done
in
their
youth
?
and
forget
that
which
they
learne
and
doe
in
their
age
?
Thinges
lerned
in
youth
haue
already
taken
a
certeine
habitude
in
the
person
.
But
things
which
they
learne
in
age
,
bicause
their
senses
be
weakened
,
are
easely
lost
and
forgotten
.
¶
Why
do
men
saie
,
that
to
grow
fast
is
a
figure
of
short
life
?
Bycause
the
humor
that
causeth
the
growing
,
as
it
is
easely
enlarged
,
euen
so
it
sone
consumeth
.
¶
Why
doe
Cranes
sette
them selues
in
araye
,
when
they
prepare
to
flye
?
To
trouble
them selues
the
lesse
in
flying
.
¶
Howe
commeth
it
,
that
vnhorned
beastes
haue
not
tethe
on
bothe
sides
?
That
commeth
for
lacke
of
the
matter
or
substance
which
causeth
the
same
¶
Why
be
sodden
stones
more
heauie
then
other
?
It
may
be
bycause
the
fyre
hath
rendred
them
more
solide
&
better
compact
¶
Wherof
commeth
it
,
that
Bees
are
more
fierce
then
other
beastes
?
Bicause
they
are
of
nature
drie
,
and
be
voyde
of
excrementes
and
other
superfluities
.
¶
Why
doe
not
fatte
thinges
sone
corrupt
?
Bycause
they
be
replenished
with
ayer
.
¶
Why
doe
trees
that
growe
in
marshes
dye
so
sone
?
Bicause
they
are
of
great
moysture
,
and
do
receiue
litle
nourishment
.
¶
Wherfore
can
not
fyre
endure
,
except
it
be
continued
and
nourished
?
Bicause
of
the
great
vehemencie
and
impetuositie
of
his
heate
.
¶
Why
did
not
nature
create
byrdes
to
goe
vprighte
accordingly
as
she
did
man
?
Bicause
they
be
voyde
of
reason
and
haue
no
care
of
heauenly
thinges
.
¶
Howe
chaunceth
it
that
Nature
gaue
no
winges
to
man
?
Bicause
man
is
not
created
to
flye
,
nor
to
walk
in
the
ayer
,
but
vpon
earth
.
¶
Why
do
the
poulces
of
yong
Infantes
beate
so
swiftly
?
Bicause
their
heate
receueth
ayer
without
any
let
,
and
are
againe
sodenly
cooled
.
¶
Why
do
Dolphins
when
they
appeare
aboue
water
,
signifie
some
storme
or
Tempest
to
come
?
Bicause
at
the
beginning
of
the
Tempest
there
doe
ryse
from
the
bottome
of
the
sea
,
certeine
hote
exhalacions
and
vapours
,
which
do
warme
and
heate
the
Dolphins
,
at
what
time
they
mount
to
seke
for
colde
.
¶
Why
be
the
poulces
of
yonge
people
more
vehement
,
then
the
aged
?
Bicause
their
complexion
is
whotter
.
¶
Wherfore
doe
aged
people
dye
,
as
it
were
without
dolor
and
payne
?
Bycause
all
their
senses
are
debilitate
and
weakned
.
¶
Wherfore
hath
nature
geuen
the
Milt
to
the
noblest
creaturs
Bicause
they
haue
nede
of
greater
respiration
and
breath
.
¶
Wherof
commeth
it
,
that
beastes
which
liue
partly
on
the
land
,
and
partly
in
the
water
,
do
alwaies
bring
forth
their
yong
ones
vpon
the
lande
?
Bicause
they
are
more
participant
of
the
earth
,
then
of
the
water
.
¶
What
moued
Democritus
to
say
,
that
the
soule
was
made
,
and
composed
of
Atomi
,
that
is
to
saye
,
of
thinges
indiuisible
,
as
those
thinges
be
,
which
we
see
in
the
beames
of
the
Sunne
?
Bicause
the
soule
is
the
fountayne
and
spring
of
all
our
actions
:
and
those
Atomi
be
about
all
other
thinges
moost
apt
to
motion
.
¶
How
commeth
it
that
creatures
bred
vpon
the
land
be
strangled
in
the
water
,
&
those
of
the
water
be
choked
with
the
aier
?
Bicause
that
land
creatures
can
not
breathe
in
the
water
:
and
those
of
the
water
be
●●uffed
vp
with
the
heate
of
the
ayer
.
¶
Wherof
commeth
it
that
ouermuch
fasting
causeth
thirst
?
Through
default
and
lacke
of
nourishment
,
wherby
natural
heate
doth
extenuate
and
drie
vp
the
bodie
.
¶
Why
doth
not
fyre
go
out
,
beyng
couered
with
Ashes
?
Bicause
the
same
being
couered
,
hath
the
nourishment
that
it
requireth
.
¶
What
moued
some
of
the
Sages
to
say
,
The
doubts
of
M
Girolamo
Libanoro
.
that
death
is
colde
,
and
without
blodde
?
Bicause
our
life
doeth
consist
of
heate
and
blodde
.
¶
Wherfore
is
there
more
vnderstanding
in
the
hedde
,
then
in
any
other
part
of
the
bodie
?
Bicause
the
hedd
is
as
it
were
the
bulwarke
and
chief
part
of
the
body
.
¶
Wherof
is
it
that
among
herbes
and
plantes
,
some
come
vp
and
grow
of
the
seede
,
and
other
of
the
roote
?
That
commeth
of
their
perfection
or
imparfection
.
Wherfore
do
herbs
&
trees
continue
longer
then
other
creaturs
?
Bicause
their
nutritiue
vertue
is
more
lustie
,
and
do
easlier
find
wherwith
to
nourishe
them
.
¶
Why
is
it
that
the
greater
the
creature
is
,
the
longer
he
endureth
?
Bicause
the
greater
they
be
,
the
hotter
they
be
:
and
in
heate
the
life
and
strength
consisteth
.
¶
Wherfore
can
not
heauen
be
subiect
to
corruption
?
Bicause
it
is
not
composed
of
contrary
elementes
.
¶
Why
doth
feare
make
the
harte
to
beate
?
Bicause
the
blodde
when
we
be
afraied
retireth
to
the
inward
partes
,
and
hath
nede
to
be
refrigerated
and
coled
,
which
thing
commeth
by
the
beating
of
the
harte
.
¶
Why
did
nature
make
man
high
,
and
streight
of
stature
?
That
procedeth
of
his
heate
,
which
following
the
qualitie
of
fyre
,
causeth
him
continually
to
mount
and
grow
in
height
:
or
to
the
ende
he
might
with
his
handes
applie
him selfe
to
handie
worke
,
and
hardie
exploites
.
¶
Why
can
litle
children
neither
go
nor
stand
vpright
?
Through
the
feblenes
of
the
inferior
and
nether
partes
,
and
by
reason
of
the
greatnes
and
heauines
of
the
vpper
partes
.
¶
Wherefore
are
the
nightes
more
quiet
then
the
daies
,
and
lesse
windie
?
The
motion
of
the
ayre
is
let
by
the
coldnes
of
the
night
.
¶
Wherof
commeth
it
that
men
of
redde
complection
haue
more
reuelations
by
dreames
then
other
?
Bicause
they
be
of
Imagination
more
free
and
liuelye
.
¶
Wherefore
did
the
auncientes
vse
to
drinke
the
bloud
of
those
that
were
called
Gladiatores
,
which
were
hurt
and
wounded
in
the
combats
and
fence
plaies
?
Bicause
they
were
perswaded
by
the
Phisitians
,
that
it
serued
against
the
falling
sickenes
.
¶
Why
is
breade
harde
of
digestion
?
Bicause
it
lieth
longe
in
the
stomacke
,
besides
that
if
it
be
not
well
baked
it
causeth
the
Liuor
to
fill
the
vaynes
called
by
tht
Phisitians
Meseraiche
.
¶
Whereof
commeth
it
that
they
which
are
drowned
,
at
the
beginning
do
sinke
to
the
bottome
,
and
afterwardes
when
they
beginne
to
corrupte
,
do
rise
aboue
the
water
?
The
bodie
being
partly
corrupted
,
hath
many
open
places
called
vents
to
receiue
the
ayer
:
which
breaking
the
powers
,
the
bodie
becommeth
verye
light
.
¶
What
is
the
cause
that
round
egges
do
bring
forth
males
,
and
they
which
be
longe
,
females
?
Bicause
in
the
round
egges
all
the
vertue
is
equallie
deuided
throughout
all
the
extremities
:
and
in
the
longe
egge
the
vertue
is
much
extended
,
and
lesse
closed
,
and
so
lesse
hote
then
the
other
.
¶
Why
is
not
wine
good
fasting
?
Bicause
it
engendreth
the
crampe
,
and
maketh
a
man
dull
and
heauie
.
¶
Why
do
Phisitians
vse
to
touche
the
poulse
of
the
right
arme
?
Bicause
it
is
the
parte
that
is
moost
hott
.
¶
But
wherfore
wil
they
not
that
the
pacient
holde
his
hand
harde
closed
,
nor
yet
stretched
forthe
?
Bicause
the
Synewes
and
Arteries
be
streined
,
the
hand
beyng
eyther
stretched
or
closed
.
¶
Wherof
commeth
it
that
Hares
haue
so
feble
sight
?
Bicause
the
hare
is
a
beaste
very
slepie
,
and
to
much
slepe
hurteth
the
sight
.
Or
els
it
is
of
to
much
swiftnes
:
for
ouermuche
swiftnes
is
hurtefull
to
the
eyes
.
¶
Howe
chaunceth
it
that
the
pawes
of
a
Beare
are
better
veneson
,
then
any
other
part
of
his
bodie
?
That
commeth
of
their
continuall
agitation
and
stirring
:
for
the
Beare
doeth
continually
walke
and
beate
with
his
fete
.
¶
Why
do
Phisitians
cal
a
disordinate
appetite
(
fames
Canina
)
the
hungre
of
a
Dogge
?
The
doubts
of
M.
Pietro
Spino
Bicause
Dogges
are
without
measure
in
the
appetite
of
eating
.
¶
Why
do
Dogges
skommer
with
so
great
payne
?
Bicause
their
bowell
and
receuing
gutte
is
larger
at
that
parte
wher
it
ioyneth
with
the
belly
,
then
it
is
at
the
place
where
it
endeth
.
¶
Why
are
they
more
slepie
that
haue
gret
heds
,
then
others
?
The
greater
the
hedde
is
,
the
more
vapors
it
comprehendeth
.
¶
Why
do
Dwarfes
loue
to
slepe
muche
?
Bicause
great
plenty
of
humors
get
forthwith
into
their
heddes
,
which
engender
in
them
a
desire
to
slepe
.
¶
Wherfore
are
they
moost
hungrie
,
that
haue
large
and
grosse
vaynes
?
Bicause
they
be
of
nature
drye
and
adu●t
.
¶
What
causeth
them
that
dwell
towardes
the
South
,
to
be
lesse
subiect
to
the
falling
sicknes
,
then
other
people
?
Bicause
they
be
sound
within
,
and
full
of
heate
.
¶
Wherof
commeth
it
,
that
the
oyle
of
Lentils
doeth
heale
the
inflamation
of
the
gummes
?
Bicause
it
is
good
to
take
away
all
hotte
and
burning
humors
.
¶
Why
doeth
the
edge
of
a
knyfe
turne
,
when
one
doeth
cut
waxe
?
Bicause
that
euery
agent
,
in
his
accion
is
also
pacient
,
that
is
,
subiecte
to
contraries
.
¶
Howe
commeth
the
humor
in
the
eye
called
Glauconia
,
which
is
like
Cristall
,
and
hurteth
the
sight
?
Eyes
infected
with
that
humor
,
be
lyke
the
eyes
of
a
Ciuet
,
and
doeth
come
of
the
aboundaunce
of
the
Christallin
humor
.
¶
Why
doeth
Licorise
take
away
thirste
?
Bicause
of
his
moystnes
.
¶
Why
is
the
Liuer
of
a
Wolfe
medecinable
for
them
that
be
diseased
in
the
Lyuer
?
By
reason
of
a
certeine
secrete
vertue
in
the
same
,
¶
Why
be
they
more
hardie
than
other
,
that
haue
hearie
brestes
?
Bicause
they
haue
a
boyling
harte
.
¶
Wherfore
is
milke
euell
for
the
tethe
and
gommes
?
Bycause
of
the
immoderate
coldenes
.
¶
Why
doeth
Lettis
prouoke
slepe
?
Bicause
it
engendreth
grosse
humours
.
¶
Wherof
commeth
it
,
that
Lentilles
and
Colewortes
be
hurtefull
to
the
sight
?
That
commeth
of
their
crassitude
and
thicknes
.
¶
Wherof
commeth
it
,
that
by
to
much
eating
of
Lentilles
are
ingendred
Cankers
?
That
commeth
of
the
melancholike
blodd
,
which
Lentils
do
ingender
.
¶
Howe
chaunceth
it
,
that
Lions
haue
no
marie
in
their
bones
?
Through
th
extreme
heate
of
the
saide
beaste
.
¶
But
why
doeth
the
shining
and
brightnes
of
the
moone
hurte
the
hedde
?
Bicause
it
moueth
the
humors
of
the
brayne
,
and
cannot
afterwardes
resolue
them
.
¶
Why
do
some
dye
by
to
much
Ioye
?
Bicause
the
spirites
do
abandon
and
forsake
the
harte
.
¶
Why
should
men
beware
of
tomuch
fasting
?
Bicause
longe
fasting
ingendreth
a
heape
of
ill
humors
,
and
causeth
feblenes
and
lothesomnes
.
¶
Why
is
vineger
very
good
for
Cholerike
persons
,
and
hurtefull
to
them
that
be
melancholike
?
Bicause
it
refresheth
Choler
,
and
drieth
melancholie
.
¶
What
causeth
the
eyes
to
shedde
forth
teares
?
Coldenes
is
th
occasion
which
naturally
doeth
make
thicke
and
restraine
,
wherby
teares
do
procede
.
¶
Why
haue
thinges
that
be
very
swete
and
odoriferouse
,
a
certeine
spice
of
bitternes
?
Swete
smelles
do
alwaies
serche
hotte
places
,
which
commonly
are
somewhat
bitter
.
¶
Wherof
commeth
it
,
that
thinges
that
nourishe
and
encrease
milke
,
do
warme
moderately
without
drying
?
Bicause
suche
thinges
do
engendre
blodde
,
wherof
milke
commeth
.
¶
Why
he
all
nourishing
thinges
perticipant
with
swetenes
?
Bicause
all
swete
thinges
be
very
temperate
.
¶
Whereof
commeth
it
that
wyne
in
processe
of
tyme
is
of
greater
heate
?
Bicause
the
waterishe
partes
do
vanishe
and
auoyde
.
¶
Wherof
commeth
it
that
some
wines
waxe
sower
so
sone
?
Bicause
in
the
vintage
tyme
they
were
replenished
with
superfluouse
humours
.
¶
Why
do
men
rather
vse
Sorrell
then
vineger
,
against
the
inflamations
of
the
intestines
and
Bowels
?
Bicause
that
Sorrell
is
more
moderate
then
vineger
.
And
whosoeuer
is
diseased
therwithall
should
not
vse
any
medecine
,
that
is
sharpe
or
violent
,
but
rather
pleasaunt
.
¶
Wherof
commeth
it
that
yealowe
Choller
is
alwaies
bytter
,
and
the
blacke
agre
and
sharpe
?
Heate
causeth
bitternes
,
and
colde
causeth
sharpenes
.
¶
Why
is
the
Catarre
or
Rewine
,
sometime
swete
,
somtimes
sharpe
,
and
sometimes
salte
?
Of
a
certeine
mixture
of
the
humours
.
¶
Why
doeth
the
wilde
Bore
pisse
before
he
doeth
runne
or
flye
awaye
.
To
dispatche
him selfe
of
the
heauines
of
his
vrine
,
the
more
swiftlye
to
runne
.
¶
Wherfore
do
Phisitians
geue
to
infantes
and
yonge
children
a
herbe
called
Abrotonum
,
in
english
Sothernwood
?
Bicause
it
killeth
wormes
.
¶
How
chaunceth
it
that
scorpions
do
smite
&
hurt
sidewise
?
Bicause
their
pricke
and
stinge
is
croked
.
¶
Why
do
men
waxe
pale
when
they
be
afraide
?
Bicause
the
bloud
flieth
away
,
and
retireth
to
the
vitall
partes
.
¶
Why
doth
the
sea
called
Mare
mortu●m
bringe
forth
nether
plante
nor
fishe
?
Through
the
great
bitternes
of
the
same
.
¶
What
is
the
cause
that
a
salte
thing
beinge
heated
againe
,
waxeth
bitter
?
Bitternes
commeth
of
adustion
.
¶
Why
hath
the
Scorpion
venime
in
her
taile
?
Bicause
venime
is
the
excrement
of
the
Scorpion
.
¶
Wherfore
did
nature
make
mens
eares
so
eminent
standing
out
,
The
doubtes
of
Georgio
Di
Poggi
.
and
of
gristles
?
To
be
more
quicke
of
hering
,
and
to
be
lesse
grieued
when
they
be
hurt
.
¶
Why
cannot
milke
creame
or
curde
beinge
incorporated
with
hony
?
Bicause
hony
with
his
vertue
incisiue
and
abstersiue
doeth
let
it
.
¶
Why
doth
not
an
arter
or
sinewe
being
cut
growe
againe
as
fleshe
doeth
?
Bicause
they
be
spermaticke
members
.
¶
Wherfore
do
the
leaues
of
a
Seruace
tree
fall
together
at
one
instant
?
Bicause
he
hath
no
viscous
or
slimie
humor
.
¶
Wherfore
is
a
Baye
tree
alwaies
grene
?
Bicause
the
heate
of
that
tree
is
alwaies
tempered
with
humiditie
and
viscositie
.
¶
Wherfore
is
the
female
more
imperfecte
then
the
male
?
Bicause
she
is
more
colde
.
¶
What
caused
Hipocrates
to
suffer
those
that
had
hotte
and
sharpe
feuers
to
drinke
wine
?
To
aide
and
helpe
digestion
,
and
to
strengthen
the
pacient
.
¶
Wherof
commeth
the
Cotidian
feuer
?
Of
the
great
haboundaunce
of
the
fleame
.
¶
Why
do
the
herbes
called
Pener●ial
,
ditton
and
Nil
cause
women
to
haue
their
flowers
?
Bicause
their
vertue
and
propertie
is
to
open
.
¶
Wherfore
is
the
meale
of
beanes
good
for
the
spots
in
the
face
?
Bycause
it
is
meruailouse
abstersiue
and
clensing
.
¶
Wherfore
do
we
slepe
better
when
we
haue
traueled
,
then
otherwise
?
Bicause
the
spirites
haue
then
more
nede
to
be
refreshed
.
¶
Wherof
commeth
it
that
sometimes
we
be
laxatiue
and
sometimes
to
much
costiue
?
It
is
because
of
the
feblenes
of
the
vertue
retentiue
,
or
through
sharpe
humor
that
vexeth
and
troubleth
vs
,
and
the
cause
why
we
be
bound
,
procedeth
of
contrarie
occasions
.
¶
Wherof
commeth
the
Tertian
agues
?
Of
yealowe
choller
corrupted
.
¶
Wherof
procedeth
the
falling
sickenes
?
Of
grosse
fleame
or
rather
of
a
melancholike
humor
which
is
retayned
in
the
ventricles
of
the
braine
.
¶
Wherfore
did
nature
make
the
scull
of
the
heade
grosse
,
thicke
and
hollowe
?
The
s●ul
is
grosse
and
thicke
to
defend
the
braine
the
better
,
and
holowe
that
the
vapoures
of
the
braine
might
issue
out
of
the
same
more
easelye
:
for
the
head
is
a
way
through
the
which
all
the
vapors
of
the
body
do
passe
.
¶
Wherfore
is
not
wine
good
for
them
that
be
growing
still
in
greatnes
?
Wine
doth
straight
go
into
the
head
,
and
children
in
there
infansie
haue
the
head
grosser
after
the
proportion
of
the
reste
of
the
body
then
in
anye
other
age
.
¶
Why
do
melons
&
cowcumbers
cause
men
to
make
water
?
That
commeth
of
their
great
humiditie
.
¶
Wherfore
is
it
not
good
to
slepe
with
the
face
vpwardes
?
Bicause
it
heateth
the
raines
,
inflameth
the
bloud
,
and
not
onelye
the
blud
but
the
spirits
also
,
which
are
in
the
hollow
vaine
&
in
the
gret
arterie
.
¶
Howe
commeth
it
that
trees
are
more
hard
and
stronge
of
the
Northside
,
then
they
are
of
the
South
and
West
side
?
Bicause
the
North
wind
doth
better
harden
.
¶
Wherfore
doo
not
those
litle
beastes
or
serpents
that
of
the
Latinists
are
called
Cerastes
,
Cerastes
is
a
serpent
which
hath
hornes
like
a
Ramme
.
brede
nether
in
Cipres
trees
nor
boxe
trees
?
In
Cipres
trees
bitternes
&
sharpnes
,
&
in
boxe
trees
hardnes
is
the
cause
¶
Wherof
commeth
the
disease
which
Phisitians
do
cal
Diabethe
?
It
is
a
disease
in
the
raines
,
and
commeth
of
the
feblenes
of
the
same
.
¶
Wherof
procedeth
the
swetenes
of
fruictes
?
Of
moderate
heate
.
¶
Why
do
olde
men
doate
so
much
?
Through
the
great
colde
that
is
in
them
.
¶
Wherof
procedeth
the
lasque
&
flux
of
the
bely
called
Dissenteria
?
Of
biting
and
sharpe
humors
.
¶
Why
do
hearinges
in
so
great
multitudes
leaue
the
Northerne
,
and
go
to
the
Westerne
Sea
?
To
enioie
the
temperature
of
that
climate
.
¶
Why
doth
eating
of
the
brain
of
some
beastes
prouoke
vomit
?
The
doubts
of
Caualiere
Alessandro
Da
Castello
Bicause
the
brain
is
oilie
&
swimmeth
vpon
the
orifice
&
mouth
of
the
stomake
¶
Why
is
grossest
meat
geuen
●uer
at
supper
?
Bicause
with
slepe
they
make
good
digestion
,
¶
What
is
the
cause
that
the
pulse
commonly
called
chich●
peason
,
doeth
prouoke
Lecherie
?
By
reason
of
the
saltenes
,
wherof
the
hul
is
participant
.
¶
Wherof
commeth
it
that
men
to
see
the
better
,
do
close
one
of
their
eyes
?
Bicause
the
effecte
and
spirites
of
the
one
may
helpe
the
other
.
¶
Wherof
doeth
it
come
that
the
higher
the
Sunne
is
,
the
lesser
is
the
shadowe
?
Bicause
the
sunne
beames
do
then
reuerberate
directly
downewardes
.
¶
Why
doth
the
force
of
wine
make
some
to
be
eloquent
,
and
some
to
be
dombe
,
other
astonied
,
and
other
freshe
and
lustie
?
That
commeth
of
the
diuersitie
of
their
complections
.
¶
Wherof
commeth
it
that
the
leaues
of
certaine
trees
in
some
part
of
Scotland
falling
into
the
sea
,
be
turned
into
duckes
and
malardes
?
By
the
secret
vertue
of
the
Occean
Sea
.
¶
Wherfore
do
men
make
collers
of
Aumbre
for
children
?
Bicause
aumbre
is
good
against
the
sqinance
,
which
is
a
swelling
in
the
iawes
&
throte
,
and
it
is
good
also
against
a
disease
called
of
the
Phisitians
Tansille
.
¶
Wherof
commeth
the
Dropsie
?
Of
a
great
colde
in
the
Liuer
.
¶
Howe
happeneth
it
,
that
we
become
balde
vpon
the
foreparte
of
the
hedde
?
Bicause
that
part
is
drie
,
and
of
drines
commeth
baldenes
.
¶
But
why
be
the
heares
of
the
temples
graye
,
sooner
then
of
any
other
partes
?
Bicause
the
Temples
are
very
moyst
,
and
full
of
muscles
.
¶
Wherfore
do
Phisitians
thinke
them
to
be
of
small
capacitie
that
haue
sharpe
heddes
?
Bicause
the
spirites
fynd
not
the
conduictes
so
free
and
open
.
¶
Why
be
there
no
Serpentes
in
Ireland
?
Bicause
that
region
is
nothing
waterishe
.
¶
What
causeth
those
that
haue
the
Iaundis
,
to
thinke
hony
to
be
bitter
?
Bicause
of
the
great
c●ller
,
wherwith
they
haue
the
tongue
and
pallat
infected
.
¶
Wherof
commeth
it
that
the
meates
oftentimes
waxe
sower
in
the
ventricle
?
That
procedeth
of
the
coldenes
of
the
Stomacke
.
¶
Why
is
not
that
ayer
good
,
which
is
both
hote
and
moyst
?
Bicause
it
is
very
subiect
to
be
corrupted
.
¶
Wherof
commeth
it
,
that
the
Aethiopians
haue
curld
heare
?
Of
the
great
siccitie
and
drynes
of
their
humors
.
¶
Why
be
dronken
persons
commonly
colde
?
Bicause
wine
immoderately
dronken
,
doeth
cause
colde
effectes
.
¶
Wherfore
is
veneson
more
estemed
and
praysed
of
the
learned
Phisitians
,
then
other
fleshe
?
Bicause
it
is
of
good
nourishment
,
and
engendreth
good
blodde
.
¶
Why
is
the
white
of
an
egge
harde
of
digestion
?
Through
the
great
coldenes
therof
.
¶
How
commeth
it
,
The
doubts
of
M.
Dio●●
gi
da
Castello
.
that
such
beastes
as
haue
no
tethe
aboue
haue
a
double
ventricle
?
To
digest
the
better
,
and
to
supplie
the
default
that
they
haue
by
the
wante
of
tethe
.
¶
Wherfore
do
men
drinke
water
,
and
yet
it
nourisheth
not
?
Water
causeth
the
nutriment
to
spredde
throughout
all
the
body
.
¶
Why
is
not
the
hande
hearie
within
?
Bicause
the
skinne
is
thicke
and
harde
,
¶
Why
is
Autumpne
so
vnholsome
and
full
of
diseases
?
Through
the
inequalitie
of
his
temperature
.
¶
Why
be
the
eares
vnmoueable
?
Bicause
they
haue
no
Muscles
.
¶
Why
be
no
remedies
conuenient
to
be
receued
,
in
the
greatest
extremitie
of
sicknes
?
Bicause
nature
should
be
letted
.
¶
Wherfore
are
bathes
of
swete
water
estemed
?
Bicause
they
do
heate
and
moysten
,
and
are
good
against
tercian
ague●
.
¶
Why
doeth
the
Northern
winde
preserue
thinges
from
putrifying
?
Bicause
it
drieth
muche
.
¶
Wherof
commeth
it
,
that
Buglosse
tempered
and
dipte
in
wine
,
reioyseth
him
that
doeth
eate
it
?
Bicause
it
augmenteth
the
blodde
,
and
restoreth
the
forces
of
the
hart
.
¶
Wherof
commeth
it
,
that
Peone
hanged
about
ones
neck●
doeth
heale
the
falling
sickenes
?
That
herbe
sendeth
certeine
vapors
to
the
hed
,
which
do
drie
the
braine
.
¶
Why
be
stockdoues
better
then
pigions
of
the
douehouse
?
Bicause
they
haue
lesse
donge
and
excrementes
.
¶
Wherof
commeth
it
,
that
Asur
colour
is
pleasant
to
the
eye
?
Bicause
in
that
colour
is
a
meane
of
all
other
colours
.
The
doubts
of
the
reuerende
father
Barthol●meo
Stephani●
para
;
Howe
chaunceth
it
,
that
although
Infantes
be
naturally
moyst
,
are
not
for
all
that
graye
hedded
?
Bicause
that
with
their
moistnes
,
heate
is
conioyned
.
¶
Why
doeth
a
Boare
fome
at
the
mouth
,
when
he
bremeth
?
Bicause
his
cundittes
and
generati●e
partes
be
narrowe
.
¶
Why
doth
a
tame
Sowe
bring
forthe
mo
Pigges
,
then
a
wilde
Sowe
?
That
commeth
of
the
aboundaunce
of
meate
,
and
of
the
warmenes
of
the
places
where
they
liue
.
¶
But
why
can
not
Sowes
geue
milke
,
without
groning
or
grunting
?
Sowes
haue
litle
milke
,
and
the
same
is
spred
in
diuerse
tetes
,
and
therfore
there
must
nedes
be
great
force
to
drawe
it
.
¶
Wherfore
do
we
sweate
more
in
the
vpper
partes
of
our
bodie
,
then
in
the
lower
partes
?
The
propertie
of
heate
is
,
to
ascend
,
and
not
to
discende
.
¶
Why
doeth
not
the
dunge
of
wilde
beastes
stincke
so
much
as
other
?
Bicause
they
be
drie
of
nature
.
¶
Wherfore
hath
nature
shaped
a
braine
in
liuing
creatures
?
The
doubts
of
Monsignor
Labbate
L●●●dano
.
Bicause
they
might
easely
receue
and
comprehend
the
impressions
and
imaginations
of
the
thinges
that
they
smell
and
vnderstand
.
¶
Why
made
nature
the
brayne
rather
colde
then
hotte
?
To
temper
and
moderate
the
heate
of
the
hart
,
for
the
confort
and
refreshing
of
the
same
.
¶
Why
be
our
eyes
greater
in
our
Infancie
,
then
when
we
be
of
more
age
?
Through
the
gret
humiditie
&
moistnes
.
Wherof
in
like
maner
it
commeth
that
we
are
more
desirouse
of
slepe
in
our
Infancie
,
then
in
any
other
age
¶
How
commeth
it
,
that
mens
eyes
do
differ
so
much
in
culler
one
from
another
?
Of
the
diuersitie
of
the
humors
,
wherof
they
be
composed
.
¶
Wherfore
is
sodden
water
better
then
the
colde
?
Boild
and
sodden
water
hath
lesse
ventosities
and
is
more
●lighte
and
subtill
,
because
the
earth
and
heauie
substaunce
is
separated
from
it
.
¶
Wherfore
hath
nature
ordeined
nesing
in
man
?
To
purge
the
superfluitie
of
the
braine
euen
as
by
the
cogh
the
milte
is
purged
.
¶
Whye
doo
we
nese
soner
in
the
Sunne
,
then
when
we
be
nere
the
fire
?
Bicause
the
heate
of
the
sunne
,
resolueth
the
humor
,
and
consumeth
it
not
,
but
the
fyre
resolueth
and
consumeth
it
.
¶
Wherof
commeth
it
that
the
eares
of
all
creatures
do
moue
,
except
the
eares
of
a
man
?
That
procedeth
of
a
certaine
muscle
which
is
in
the
Iawes
,
and
doeth
let
and
hinder
the
mouing
of
the
eares
.
¶
Wherof
commeth
it
that
asses
do
soner
lift
vp
their
eares
,
when
it
will
raine
,
then
at
any
other
time
?
Their
melancholike
nature
causeth
it
,
the
like
happeneth
to
many
other
melancholike
beastes
to
pronosticate
of
raine
:
as
frogs
,
dolphines
,
crowes
and
Cuckoes
.
¶
Why
haue
birdes
no
eares
?
Bicause
they
would
hinder
their
flying
,
for
which
cause
they
are
created
and
made
,
as
man
is
made
to
trauell
.
¶
Wherfore
are
the
waters
of
marishes
and
pondes
so
euel
?
Bicause
they
are
so
flematike
,
&
in
sommer
they
do
corrupt
.
In
so
much
as
the
finest
of
the
water
is
conuerted
into
vapors
,
&
the
erthines
doth
remain
.
¶
Wherof
commeth
it
that
they
which
haue
hollow
eies
doe
see
better
,
then
those
whose
eies
do
stand
more
outward
?
Hollowe
eies
haue
their
vertue
more
faste
and
better
compacte
,
and
so
they
see
the
better
and
further
of
.
¶
Why
do
the
eies
of
Wolues
and
Cattes
shine
in
the
night
and
not
in
the
day
?
The
greater
clerenes
doth
ob●uscate
and
darken
the
lesser
.
¶
Wherof
commeth
it
that
when
we
loke
and
behold
our self
in
a
glasse
,
we
do
imediatly
after
forget
our
fauor
?
The
Image
sene
in
a
glasse
doth
represent
it self
to
our
visible
sight
very
slenderly
,
and
by
a
certaine
reflection
,
and
therfore
can
not
long
be
reteined
in
memory
,
but
quickely
vanisheth
awaye
.
¶
Wherof
commeth
it
that
man
smelleth
so
litle
in
comparison
of
other
Creatures
?
That
commeth
of
the
great
humiditie
of
the
braine
,
whereas
Rauens
and
other
birdes
hauing
it
drie
,
are
not
hindred
by
moysture
,
but
do
receiue
the
smell
through
the
ayre
a
farre
of
.
¶
Wherfore
doth
that
water
kepe
better
which
is
open
in
the
Sunne
and
the
wind
,
then
that
which
is
couered
and
hidden
?
That
which
is
open
to
the
Sunne
is
better
pourged
of
all
grosse
vapors
,
and
is
made
therby
more
subtill
and
better
digested
.
¶
Wherof
commeth
it
that
Infantes
are
soner
inchaunted
or
bewitched
,
then
they
which
are
greater
?
Of
the
delicatenes
and
tendernes
of
their
bodies
,
which
are
not
strong
ynough
to
resist
such
impressions
.
¶
Wherof
commeth
it
that
a
bird
called
in
latine
Rupex
,
doth
feare
to
beholde
those
that
haue
their
gall
spredd
throughout
their
bodies
?
Bicause
the
same
birde
is
sorye
for
the
remedie
that
she
geueth
them
,
for
she
draweth
that
sickenes
to
her selfe
.
¶
What
meaneth
it
that
the
lee
made
of
ashes
of
a
figg
tree
,
is
so
good
to
clense
thinges
which
are
foule
and
spottie
?
That
commeth
of
his
nature
,
which
is
very
absterciue
and
clensing
,
through
the
sharpenes
wherof
,
it
taketh
away
the
filthe
or
sweat
of
oure
bodies
better
then
any
other
thing
.
¶
Howe
commeth
it
that
Rue
planted
vnder
a
fig
tree
,
doth
growe
the
better
,
and
taketh
better
nourishment
?
Bicause
it
draweth
vnto
it selfe
the
swetenes
of
the
fig
tree
,
or
els
the
fig
tree
doth
drawe
part
of
the
bitternes
of
the
rue
,
and
so
being
somwhat
delayed
it
groweth
the
better
.
The
doubts
of
Monsignor
●orquat●
Bembo
.
¶
Wherof
commeth
it
that
the
fig
tree
,
the
lawrell
tree
,
the
Egle
and
the
Sea
Calfe
are
neuer
smitten
with
lighning
?
It
may
be
that
it
commeth
of
their
bitternes
and
sharpenes
.
¶
What
caused
nature
to
geue
vs
eares
?
It
was
for
no
other
thing
,
but
that
thereby
man
might
heare
&
iudge
the
difference
of
voices
and
soundes
.
And
that
by
the
eares
the
head
might
be
pourged
of
his
cholericke
superfluitie
,
euen
as
by
the
nose
he
is
accustomed
to
be
pourged
of
his
flematicke
.
¶
But
what
moued
nature
to
make
the
lippes
?
To
th
ende
that
the
tethe
being
of
nature
colde
,
shoulde
not
be
harmed
with
externall
hurte
,
or
els
bicause
that
in
our
talkinge
they
might
somewhat
helpe
and
temper
the
tonge
,
that
it
should
not
be
to
lauishe
.
¶
For
what
respect
was
the
mouth
made
?
Bicause
it
should
be
the
doore
of
the
stomacke
,
and
bicause
the
meate
should
be
chawed
and
prepared
for
the
first
digestion
.
¶
What
causeth
a
man
to
yawne
?
The
grosse
vapors
that
replenish
the
iawes
,
whiche
willinge
to
come
forth
,
constraine
men
to
stretche
their
iawes
:
or
els
yawning
commeth
of
vnlustines
,
or
of
being
to
full
.
¶
How
commeth
it
that
the
tethe
haue
the
sence
of
feling
,
and
the
same
to
other
bones
is
denied
?
Bicause
the
tethe
might
discerne
hot
and
cold
.
¶
What
meaneth
it
that
the
tethe
do
growe
daylie
?
If
nature
had
not
ordeined
the
tethe
to
growe
dailye
,
they
would
consume
them selues
,
and
should
be
reduced
to
nothing
by
continual
chawing
¶
What
causeth
the
tethe
to
growe
againe
,
and
the
other
bones
growe
not
?
Other
bones
be
ingendred
and
made
of
the
naturall
humor
in
the
mothers
wombe
,
but
the
tethe
are
engendred
of
the
nutritife
humor
,
which
dayly
groweth
,
and
so
encreaseth
them
.
¶
Why
haue
birdes
no
tethe
?
The
substaunce
of
tethe
is
conuerted
into
the
bill
.
¶
Why
do
diuerse
stutte
and
stammer
?
Through
the
great
moistnes
of
the
tonge
or
of
the
braine
.
¶
Why
do
diuerse
hold
opinion
that
the
tonge
of
a
dogge
is
medicinable
,
and
the
tonge
of
a
horse
cleane
contrary
?
The
tonge
of
a
dog
is
full
of
pores
,
and
by
that
meanes
it
draweth
from
the
wound
all
viscositie
and
slimines
:
Or
els
there
is
in
it
some
humor
mete
to
heale
woundes
by
licking
,
which
is
not
in
a
horse
tonge
.
¶
Why
be
yong
people
more
sharpe
set
&
hungry
then
old
men
?
Bicause
they
be
more
hotte
,
and
do
digest
better
.
¶
Wherof
commeth
the
whitenes
of
the
spittle
?
Of
the
continuall
motion
of
the
tonge
.
¶
Wherof
commeth
it
that
spittle
being
taken
and
applied
fasting
,
is
good
and
mete
for
impostumes
?
Bicause
then
it
is
more
subtil
,
and
better
digested
,
then
at
other
times
.
¶
Wherof
commeth
it
that
the
breath
of
diuerse
doeth
stinke
although
they
be
but
yonge
?
Of
the
euel
vapors
of
the
stomake
:
or
els
of
the
corruption
of
the
members
and
instrumentes
of
the
spirites
.
¶
What
is
the
cause
that
Lazermen
speake
so
hoarse
?
Bicause
the
organes
and
pipes
of
their
voices
are
corrupted
.
¶
Whereof
commeth
horsenes
?
Of
a
rewme
descending
from
the
braine
,
which
filleth
the
passage
of
the
longes
.
¶
Why
be
mens
speches
sometimes
taken
away
,
when
they
loke
vpon
a
Woulfe
?
The
Woulfe
hath
a
very
cold
braine
,
which
causeth
him
to
haue
a
very
heauie
head
:
and
when
the
vertue
of
the
sight
doth
appro●ce
to
behold
him
,
it
draweth
vnto
it
some
part
of
that
cold
,
which
being
sent
to
the
stomacke
where
the
Organes
of
the
voice
be
placed
,
restraineth
&
stoppeth
the
same
▪
¶
Why
do
litle
birdes
singe
,
and
chirpe
muche
better
then
great
ones
?
The
spirite
of
litle
birdes
is
more
delicate
and
light
,
then
of
the
great
foule
,
and
therfore
at
euery
motion
they
are
disposed
to
singe
.
¶
Why
doeth
the
male
singe
more
then
the
female
?
Bicause
he
is
more
hotte
.
¶
What
moued
Nature
to
make
the
necke
of
bones
?
Bicause
it
might
the
better
susteine
the
headd
.
¶
Wherfore
is
well
water
the
better
,
when
the
wel
is
often
drawen
?
Bicause
by
the
often
tymes
drawing
,
the
water
hath
no
leasure
to
be
corrupted
.
¶
Why
haue
Cranes
and
storckes
so
longe
neckes
?
Bicause
suche
beastes
take
their
foode
and
nourishment
in
depe
places
.
¶
Why
do
Pullets
and
Hennes
,
their
throtes
beyng
cutte
,
moue
and
sturre
verie
longe
after
,
whiche
to
man
doeth
not
chaunce
at
all
?
Hennes
and
Pullets
haue
small
and
litle
synowes
,
wherby
the
spirites
●arie
the
longer
,
¶
Wherof
commeth
it
,
that
some
by
sleping
waxe
fatte
,
and
some
leane
?
They
which
be
of
complection
hoate
,
when
they
slepe
do
digeste
all
the
superfluitie
of
meates
the
better
,
wherby
they
waxe
fatt
:
But
they
that
ar
colde
,
do
coole
more
with
slepe
,
and
digest
lesse
.
There
is
no
doubt
but
to
take
vnmeasur
〈◊〉
exercise
,
doeth
burne
and
resolue
the
humors
:
and
that
moderate
exercise
openeth
the
conduictes
,
and
reuiueth
and
wakeneth
the
spirites
,
which
causeth
the
nourishment
to
haue
his
course
the
better
,
and
by
this
meanes
nourisheth
and
maketh
the
body
fatte
.
¶
What
is
the
cause
,
that
Barley
breade
maketh
them
to
be
ill
colowred
that
vse
to
eate
it
?
That
commeth
bicause
Barley
breade
tarieth
no
while
in
the
stomacke
,
and
hath
an
abstersiue
and
a
clensing
vertue
,
and
so
dothe
sodenly
alter
and
chaunge
the
digestion
,
which
thing
causeth
that
nature
can
not
with
any
small
nourishment
geue
good
coler
to
any
person
.
¶
Why
should
wheaten
bread
be
both
salted
and
leauened
?
Bicause
that
wheate
of
it selfe
doeth
stoppe
and
is
slimie
,
but
salt
doth
drie
,
and
the
leauen
rendreth
it
muche
lighter
.
¶
Why
do
they
serue
fruite
after
meate
,
and
not
before
?
Bicause
that
a
full
belly
demaundeth
swete
thinges
:
or
els
the
heauines
of
the
fruicte
driueth
downe
other
meates
.
¶
What
causeth
the
heares
of
sickemen
to
fall
?
Bicause
the
nutriment
wherwith
heare
is
nourished
and
enterteyned
,
is
consumed
of
the
adust
and
burnt
vapors
.
¶
Howe
chaunceth
it
,
that
diuerse
haue
neuer
any
beardes
?
Bicause
they
haue
the
poores
so
great
,
that
the
nutriment
which
causeth
the
heare
,
is
vanished
before
the
heare
hath
taken
roote
,
and
therfore
can
bring
nothing
forthe
.
¶
Wherof
commeth
it
,
that
in
olde
folke
the
heare
of
the
browes
groweth
more
,
then
in
other
members
?
Bicause
in
age
the
bones
of
the
browes
be
enlarged
,
and
do
open
the
waie
to
vapours
.
¶
Why
is
the
water
better
,
that
runneth
vpon
the
grauell
of
sande
,
or
vpon
the
earth
(
so
that
it
be
not
stinking
,
)
then
that
which
runneth
vpon
the
rocke
,
or
vpon
stones
?
Bicause
that
earth
and
grauell
doth
clense
it
better
,
then
eyther
stone
or
rocke
.
¶
Wherof
commeth
it
,
that
the
heare
waxeth
harde
&
sharpe
when
one
is
deade
?
Bicause
the
heare
is
no
more
nourished
with
the
vapors
of
the
bodie
,
and
bicause
the
powers
be
closed
vp
.
¶
But
wherof
commeth
baldenes
?
Of
corrupt
●leame
.
¶
Why
be
men
sooner
balke
vpon
the
hedde
,
then
in
other
partes
of
the
bodie
.
Coldenes
of
the
brayne
is
the
cause
.
¶
Why
is
it
that
studious
and
learned
men
be
so
sone
balde
?
Of
the
great
diminution
and
weakenes
of
their
spirites
,
or
els
of
great
indigestion
that
causeth
●●eame
to
abounde
.
¶
Why
do
we
sweate
more
sleping
,
then
waking
?
Bicause
heate
in
sleping
is
vnited
and
ioyned
,
which
hath
more
vertue
to
driue
away
all
superfluouse
humors
.
¶
Wherof
commeth
it
that
Whales
,
Dolphines
,
and
Sea
calue●
stincke
more
then
other
beastes
?
Bicause
their
seede
is
more
moyst
and
waterishe
,
and
more
subiect
to
corruption
.
¶
Wherof
commeth
it
that
water
put
into
claret
wine
,
doth
refreshe
it
more
,
then
if
it
be
put
into
white
wine
?
That
procedeth
of
the
nature
of
the
Claret
wine
,
which
is
colder
then
the
white
,
being
more
earthie
.
For
the
white
is
hotter
,
and
holdeth
more
of
the
ayer
.
¶
Why
do
we
counte
Raine
water
to
be
the
best
?
Bicause
it
is
better
fyned
and
sodden
in
the
ayer
,
and
so
more
proper
and
mete
to
nourishe
.
¶
Wherof
commeth
it
,
that
many
are
healed
of
a
Quarteine
by
a
soudeine
feare
?
Lyke
as
the
quarteyne
is
ingendred
by
sodeine
mutation
,
euen
so
soudeine
mutation
doth
driue
it
awaie
:
for
by
suche
soudeine
accidentes
our
spirites
be
moued
,
and
all
their
forces
awaked
.
¶
Wherfore
are
those
waters
better
that
haue
their
course
towardes
the
Easte
,
then
they
that
runne
towardes
the
West
?
Bicause
that
by
running
against
the
Sunne
they
do
●yne
,
and
waxe
warme
,
and
do
lose
of
their
naturall
coldenes
.
¶
What
is
the
cause
,
that
a
beaste
beyng
with
yonge
,
doeth
not
care
any
more
for
the
male
?
Bicause
that
her
matrix
is
shutte
,
which
doeth
reteyne
the
menstruall
blodde
,
and
causeth
her
to
lese
her
lust
of
the
male
.
¶
Wherfore
do
Musitians
when
they
entend
to
sing
,
and
Aduocates
before
they
pleade
,
eate
Lekes
rosted
in
the
imbres
?
Bicause
that
Lekes
haue
a
certeine
slimishe
moystnes
,
that
clenseth
the
pipe
of
the
longes
.
¶
Why
do
women
when
they
haue
their
flowers
,
spott
their
glasses
yf
they
loke
very
nere
them
?
That
riseth
of
the
corrupted
vapours
of
the
menstruall
blodde
.
¶
Wherof
commeth
it
,
The
doubts
of
Doctor
Barnardo
Schio
.
that
women
haue
small
voyces
?
The
organes
of
the
voice
in
women
are
smal
and
litle
,
and
so
gathering
litle
ayer
,
it
must
nedes
cause
the
voyce
that
issueth
forthe
,
to
be
smale
and
litle
.
¶
Wherof
commeth
it
that
deaffe
folke
,
for
the
moost
parte
do
speake
through
the
nose
?
The
Organ
of
hearing
hath
perticipations
with
the
Longes
:
which
is
the
cause
that
deafenes
doth
commonly
procede
of
to
great
aboundaunce
of
humors
,
which
remaine
and
soke
in
the
Organ
of
hearing
,
and
consequently
about
the
longes
.
And
when
the
longs
are
charged
with
humors
it
cannot
wel
forme
the
voice
,
which
causeth
that
the
deaffe
person
forcing
and
strayning
his
voice
,
doth
send
it
to
the
cundittes
of
the
nose
.
Therfore
yf
the
deafenes
procede
of
repletion
of
humours
,
the
pacient
shall
speake
through
the
nose
.
¶
Why
do
Phisitians
geue
order
,
that
meates
in
winter
ought
to
be
of
a
grosse
nourishment
,
and
in
Sommer
fine
and
lighte
?
Bicause
in
winter
the
naturall
heate
flying
the
calde
,
and
retyring
into
the
inward
partes
,
doeth
cause
better
digestion
.
But
in
somer
,
heate
seking
for
heate
is
dispar●ed
,
and
is
not
of
force
to
digest
.
¶
Why
doth
to
long
watche
make
the
braine
feble
?
To
longe
watthe
doeth
engendre
and
multiplie
choler
,
the
which
by
that
meanes
doeth
drie
and
extenuate
vs
.
¶
Why
be
all
swete
thinges
stopping
?
Bicause
we
take
them
with
to
great
appetitite
:
whereby
,
considering
their
viscositie
and
slimines
,
and
that
they
be
not
digested
,
they
stoppe
the
vaines
,
through
the
which
the
nourishment
of
the
members
of
the
bodie
should
passe
.
¶
Why
be
mothers
more
tender
ouer
their
children
than
fathers
?
Bicause
they
haue
had
more
paine
in
nourishing
them
&
bringing
than
vp
.
¶
But
why
cannot
the
child
borne
in
the
eight
moneth
liue
,
and
the
child
of
the
seuenth
moneth
customably
doth
liue
?
Bicause
the
number
of
seuen
is
a
perfect
number
.
If
the
opinion
of
the
Pithagorians
be
true
.
¶
Wherfore
be
the
males
more
higher
and
greater
then
the
females
?
Bicause
they
haue
in
them
more
heat
then
the
females
.
¶
Howe
commeth
it
that
bruite
beastes
in
their
slepe
,
do
not
corrupt
nor
lose
their
sede
?
Bicause
they
slepe
not
lying
vpright
,
or
with
the
belie
vpwardes
.
The
doubtes
of
●
.
Alexandro
Federici
.
¶
Wherfore
is
it
more
easie
for
women
to
beare
vpon
their
heddes
,
and
for
men
to
beare
vpon
their
shoulders
?
Bicause
that
women
hauing
a
burden
vpon
their
heddes
,
haue
their
bodie
right
vnder
the
burden
,
and
do
beare
it
more
easely
,
being
as
it
were
a
piller
vnder
a
roufe
.
The
man
contrarywise
,
hauing
his
head
of
manye
peces
,
and
the
bodie
more
harde
,
doth
beare
vpon
his
shoulders
.
¶
Wherfore
be
stele
glasses
better
for
the
sighte
,
then
other
glasses
?
Bicause
stele
is
harder
and
doth
represent
vnto
vs
more
substanciallye
the
ayre
,
that
receaueth
the
light
.
¶
Wherof
commeth
it
that
vinegre
doth
stoppe
bloud
?
Bicause
the
nature
therof
is
binding
.
¶
Why
do
women
make
water
,
the
bodie
bowing
,
&
not
men
?
Bicause
their
bladder
is
placed
higher
then
the
mannes
.
¶
Why
haue
women
longer
heare
then
men
?
Bicause
they
be
more
flematike
:
and
the
substaunce
which
should
consume
to
engendre
the
bearde
,
is
conuerted
into
the
heare
of
the
head
.
¶
Wherfore
be
women
more
tender
and
smothe
then
men
?
Women
do
pourge
themselues
of
all
superfluous
humors
by
the
flowers
,
and
so
all
the
substaunce
that
might
ingender
heare
is
taken
away
:
by
the
same
reason
women
blede
very
seldome
at
the
nose
,
nether
are
they
subiecte
to
fistulaes
nor
impostumes
.
¶
Why
do
those
women
that
be
mankinde
(
called
of
the
Latinistes
Viragines
)
lesse
purge
then
other
women
?
Such
women
be
hotte
of
nature
:
through
which
heate
all
their
superfluous
humors
,
(
which
should
conuert
into
menstruall
bloud
)
are
dispersed
throughout
their
bodies
by
an
vnspeakeable
maner
.
¶
Why
is
that
water
better
that
hath
his
course
from
the
South
,
then
that
which
runneth
from
the
North
?
The
South
windes
be
ful
of
vapoures
and
moistnes
:
and
meting
with
the
Northerne
windes
,
which
drye
,
they
cause
the
water
to
be
the
better
.
¶
What
meaneth
it
that
amonge
birdes
,
The
doubtes
of
S.
Francesco
Palaricine
.
the
males
make
greater
noise
then
the
females
:
And
the
cleane
contrary
happeneth
amongest
men
and
women
?
Among
bruite
beastes
,
the
females
are
of
more
colder
complexion
:
and
amonges
reasonable
creatures
,
the
womans
head
is
lighter
,
and
more
full
of
vanities
.
¶
Wherof
commeth
it
that
women
and
litle
children
do
so
quickely
wepe
?
Of
the
great
humiditie
and
moistnes
that
is
in
them
.
¶
Wherof
commeth
it
that
among
birdes
the
Sparrowe
liueth
lest
while
?
Because
he
is
to
lech●rouse
.
¶
Why
do
Mulets
liue
longer
then
Asses
or
Horses
?
Bicause
they
be
barren
,
and
do
not
lose
their
sede
.
¶
Wherfore
be
women
with
child
in
more
daunger
to
miscarie
in
the
first
,
second
and
third
moneth
,
then
in
the
rest
of
the
monethes
that
followe
?
Bicause
the
infant
is
most
tender
,
much
like
to
an
apple
that
beginneth
to
be
fashioned
,
not
yet
hauing
the
stalke
stronge
ynough
to
susteine
it
.
¶
Why
is
the
water
of
the
Sea
more
bitter
in
summer
then
in
winter
?
That
commeth
of
the
heate
of
the
Sunne
,
for
it
is
not
to
be
doubted
,
but
that
a
salt
thing
if
it
be
heated
againe
,
will
waxe
bitter
.
¶
Why
be
children
borne
more
safelye
in
the
.
vii.viii
.
and
.ix.
moneth
,
then
before
?
The
riper
that
the
fruite
is
,
the
soner
and
easier
it
falleth
.
¶
Why
is
the
trauel
of
some
women
greater
and
more
painfull
,
then
of
other
some
?
There
be
diuerse
reasons
,
for
sometimes
it
commeth
of
the
strength
of
the
woman
,
somtimes
according
to
the
proportion
of
the
substaunce
receiued
,
sometimes
for
that
the
child
is
deade
,
which
causeth
that
they
can
not
bowe
nor
turne
.
¶
But
why
be
men
children
for
the
moste
parte
borne
with
their
head
forewardes
,
and
females
with
their
fete
?
In
Males
the
superior
partes
be
alwaies
greater
,
and
of
Females
the
lower
partes
of
the
bodie
be
alwaies
m●re
grosse
and
heuie
than
the
vpper
:
and
so
eyther
of
them
thrusteth
forth
the
heauier
parts
first
,
for
euery
heuie
thing
alwaies
tendeth
downewardes
.
¶
But
whye
are
women
being
with
childe
of
a
man
childe
,
lesse
molested
and
in
better
health
,
then
they
that
be
with
childe
of
a
woman
childe
.
The
male
is
alwaies
more
lustie
,
and
beareth
him selfe
better
,
troubling
his
mother
lesse
than
doth
the
female
,
which
is
cold
and
heauye
of
mouing
.
¶
Why
do
the
stones
of
women
remaine
within
their
body
?
The
want
of
heare
causeth
them
there
to
remaine
.
¶
Why
do
we
geue
Basell
seede
to
Horses
and
Asses
when
they
assaile
the
female
?
To
prouoke
and
stirre
naturall
heate
.
¶
Wherfore
be
not
women
hearie
aswell
as
men
?
The
doubts
of
S.
Ottauiano
Palauiciuo
.
Bicause
their
spiracles
and
poores
are
restrained
and
stopte
through
coldnes
.
¶
Why
doth
womens
heare
waxe
hoare
so
sone
?
Through
colde
,
and
also
because
they
gather
together
many
superfluouse
humors
,
whereby
they
be
more
idle
then
men
.
¶
Why
is
not
wine
good
for
children
?
Bicause
it
heateth
and
moisteneth
to
muche
,
and
filleth
the
head
incontinently
full
of
vapours
.
¶
Why
do
not
women
commonly
exercise
both
their
handes
aswell
as
men
?
To
exercise
both
handes
procedeth
of
the
force
and
strength
of
the
sinowes
and
muscles
,
the
which
is
not
in
women
.
¶
What
thing
is
the
sede
wherof
we
be
engendred
?
It
is
a
humor
remaining
of
the
fourth
digestion
.
Some
saye
that
it
is
a
pure
bloud
comming
from
the
braine
,
and
is
sodde
and
made
white
in
the
stones
.
Other
say
that
it
is
the
substaunce
which
remaineth
of
the
seconde
and
thirde
digestion
.
¶
Whereof
commeth
it
that
the
matrix
of
a
woman
is
so
lustie
and
gredie
of
the
sede
of
man
?
Bicause
therin
consisteth
her
perfection
.
¶
Wherefore
are
the
flowers
naturall
to
a
woman
euerye
moneth
?
Bicause
that
the
menstruall
bloud
is
venemouse
:
and
therefore
yf
it
were
longe
retained
and
kepte
,
it
would
brede
many
daungerouse
diseases
in
women
.
¶
Whye
is
the
same
called
Menstruum
?
Bicause
it
is
the
due
space
and
course
of
the
mones
mocion
,
whiche
is
of
.xxix.
daies
and
.xiiii.
houres
.
¶
Whereof
commeth
the
sterilitie
and
bari●es
of
women
?
It
procedeth
of
many
causes
,
eyther
of
the
coldenes
of
the
man
,
which
causeth
the
sede
to
be
of
none
effect
in
generation
,
or
bicause
the
seede
is
waterishe
and
cannot
abyde
in
the
Matrix
.
Or
els
bicause
the
sedes
of
the
man
and
woman
be
of
diuerse
temperatures
,
as
yf
the
man
be
melancholik
and
the
woman
sanguine
:
or
the
man
cholerike
,
and
the
woman
flematique
.
No
doubt
there
muste
be
betwene
the
man
and
the
woman
a
proportion
,
otherwise
the
act
is
of
no
effect
.
¶
Wherof
commeth
it
that
fatte
women
commonly
haue
no
children
?
Bicause
their
matrix
is
Lubricke
and
sliperie
,
not
able
to
reteyne
the
●ede
.
The
reason
may
be
also
,
that
the
entraunce
of
the
matrix
of
fatte
women
is
very
straight
and
narrowe
,
so
that
the
seede
can
not
entre
easelye
or
if
it
do
,
it
is
to
late
,
for
it
is
already
cooled
,
and
vnprofitable
for
generation
,
and
doeth
conuert
into
fleshe
.
¶
Why
is
a
dronken
person
colde
,
the
wine
beyng
hotte
?
Bicause
naturall
heate
is
extincte
,
by
the
heate
of
the
wine
.
¶
Wherfore
haue
women
moost
commonly
the
hedache
,
more
then
men
?
The
vapours
of
the
menstrual
blodde
assende
to
the
hedde
,
which
causeth
the
same
.
¶
Why
haue
men
mo
tethe
then
women
?
Bicause
they
are
more
abundaunt
both
in
blodde
and
in
heate
.
¶
Wherfore
do
maydens
voyces
chaunge
,
when
their
brestes
begin
to
waxe
greate
?
Bicause
the
Organes
of
the
voyce
are
then
more
loose
,
and
lesse
closed
.
¶
Why
haue
women
their
brestes
aboue
their
stomacke
,
and
other
creatures
vnderneath
?
If
womens
brestes
had
bene
placed
vnder
their
belly
(
they
hauing
but
two
fete
)
it
would
haue
hindred
their
goyng
:
which
troubleth
not
other
creatures
that
haue
.iiij.
feete
.
¶
Wherfore
is
wine
forbidden
them
that
haue
paine
in
their
sydes
?
Bicause
it
burneth
and
sendeth
to
the
sides
diuerse
burnt
and
aduste
humors
,
which
encrease
the
disease
.
¶
Wherof
commeth
it
that
some
women
bringe
forthe
no
doughters
,
but
altogether
sonnes
?
If
the
seede
fall
into
the
right
syde
of
the
Matrix
she
engendreth
a
man
childe
,
bicause
the
right
syde
is
hotter
,
and
there
is
more
heate
requisite
in
the
generation
of
a
male
then
of
a
female
.
Or
els
(
as
some
say
)
when
the
seede
of
the
Father
surmounteth
the
seede
of
the
mother
,
then
is
engendred
a
sonne
:
and
contrarywise
,
when
the
seede
of
the
woman
surmounteth
▪
then
is
engendred
a
doughter
.
¶
To
what
ende
serueth
the
Matrix
in
women
?
It
serueth
to
be
the
place
apte
for
generation
.
And
it
is
sette
in
the
middest
of
the
womans
body
,
to
th
ende
to
drawe
more
commodiously
the
menstruall
blodde
from
all
partes
of
the
body
.
¶
Wherof
commeth
it
that
some
women
bring
forthe
longe
and
leane
children
,
and
other
some
fatte
and
short
?
The
Childe
is
fashioned
according
to
the
forme
of
the
matrix
,
whether
it
be
longe
or
shorte
.
¶
Wherof
commeth
it
,
that
sometimes
the
childe
is
bothe
male
and
female
?
The
matrix
hath
as
it
were
seuen
purses
or
receptacles
to
receiue
the
sede
,
and
a
woman
may
haue
as
many
children
as
she
hath
receptables
:
but
yf
she
should
haue
mo
,
that
were
a
miracle
.
She
hath
as
it
were
.iii.
purses
on
the
right
syde
,
where
the
male
children
are
engendred
,
and
.iii.
on
the
lefte
syde
where
the
females
are
engendred
:
there
remayneth
one
in
the
middest
where
the
Hermaphrodites
is
engendred
,
that
is
to
say
,
suche
a
one
as
is
bothe
man
and
woman
.
¶
Wherof
commeth
it
,
that
Twinnes
are
not
so
strong
as
other
children
?
Bicause
the
seede
which
should
serue
to
the
generation
of
one
,
is
parted
into
two
.
¶
Wherof
commeth
it
,
that
our
priuie
partes
are
more
subiect
to
catche
hurte
,
then
the
other
partes
of
our
bodie
?
That
commeth
of
the
heat
and
moystnes
vnited
together
,
which
are
the
cause
of
all
corruption
.
¶
Wherfore
is
it
taken
for
an
ill
signe
,
when
the
childe
crieth
in
the
belly
of
his
mother
?
The
crying
is
a
token
of
some
passion
:
and
therfore
yf
the
childe
were
well
,
he
would
not
crye
.
¶
Wherof
commeth
it
that
women
with
childe
,
which
vse
to
eate
noughty
meates
,
as
mouldy
fleshe
and
suche
like
,
are
in
daunger
to
be
deliuered
before
their
time
?
To
eate
noughtie
meate
corrupteth
the
seede
,
and
the
Matrix
can
not
kepe
within
it
any
thing
which
is
against
the
stomicke
:
and
therfore
it
causeth
it
to
issue
forth
as
a
thing
vnworthie
for
the
sustentation
of
the
spirits
¶
Wherfore
do
yong
women
abhorre
and
lothe
sundrie
kindes
of
me●te
,
soner
then
they
that
be
more
aged
?
Bicause
that
the
bodies
of
yong
women
are
more
tender
and
delicate
,
more
open
,
ful
of
poores
,
and
slender
:
and
therfore
they
do
the
soner
take
occasion
of
lothesomnes
.
Wheras
the
bodies
of
aged
women
are
more
solide
and
toughe
,
and
are
not
so
sone
infected
as
the
bodies
of
yong
women
.
¶
Howe
chaunceth
it
,
that
women
sometimes
through
tomuch
ioye
,
are
deliuered
before
their
time
.
Tomuche
ioye
cooleth
the
Matrix
,
the
which
by
that
meanes
can
not
reteyne
that
which
it
hath
within
it
.
¶
Why
m●y
we
see
in
the
water
,
and
not
heare
?
We
may
see
in
the
water
bicause
it
is
a
pearsing
and
bright
substaunce
,
but
we
can
not
heare
bicause
it
hath
no
poores
.
¶
Why
do
aigre
and
tarte
thinges
cause
appetite
?
Bicause
they
drye
,
and
so
consequently
make
the
stomake
more
sharpe
and
close
,
which
causeth
appetite
.
¶
Howe
commeth
it
,
that
we
waxe
drie
in
eating
?
Bicause
meate
draweth
vnto
it
the
moystnes
of
the
bodie
,
as
it
were
a
sponge
:
the
bodie
then
being
dried
,
becommeth
thirsty
.
¶
Wherof
commeth
it
that
vineger
quencheth
thirst
?
That
commeth
of
the
coldenes
of
vineger
,
which
quencheth
the
heate
of
the
bodie
,
and
so
consequently
the
thirs●e
.
¶
Wherfore
is
there
no
fatnes
in
the
tongue
?
If
the
tonge
were
fatte
and
not
spongie
,
it
could
not
so
well
tast
.
¶
Wherfore
do
we
heare
better
in
the
night
,
then
in
the
day
time
?
Bicause
the
day
time
is
full
of
bustling
and
noyse
,
yea
euen
through
the
beames
of
the
sonne
which
moue
the
ayer
:
but
the
night
is
quiet
&
stil.
¶
Howe
hapneth
it
,
that
if
the
vaynes
be
cut
which
are
behinde
the
temples
,
the
partie
becommeth
barren
?
The
Sperme
or
seede
commeth
from
the
brayne
through
the
vaynes
,
which
are
about
the
temples
,
which
being
cutte
,
the
waye
also
is
cutte
,
so
that
the
seede
can
not
descend
into
the
genitorie
partes
,
which
remayning
voyde
of
seede
,
causeth
barennes
.
¶
What
is
the
cause
that
the
Bee
dyeth
,
by
pricking
with
her
stinge
?
It
is
bicause
she
can
not
drawe
backe
agayne
the
poynt
without
hurting
her selfe
,
or
bursting
her
belly
.
¶
Wherof
commeth
it
,
that
fasting
spittle
is
good
to
take
away
spottes
of
the
bodie
:
and
not
spittle
after
meate
?
Bicause
the
spittle
after
meate
is
full
of
great
moystnes
,
and
is
partely
grosse
,
by
reason
of
the
meat
which
is
mingled
with
it
,
in
such
sort
that
it
can
not
so
well
clense
as
the
other
.
¶
Why
doth
the
smoke
of
brimstone
make
the
heare
white
?
Bicause
it
drieth
vp
and
purifieth
the
grosse
matter
which
is
disparsed
among
the
heare
.
¶
Why
be
not
children
nor
suche
as
be
gelded
,
hearie
?
Bicause
humiditie
aboundeth
in
them
,
and
choketh
vp
the
naturall
heate
,
not
suffering
it
to
caste
forth
any
vapours
which
mighte
engender
eyther
heare
or
bearde
.
¶
Howe
hapneth
it
that
man
onely
doeth
become
balde
?
The
d●ubts
of
S.
Nic●lo
Madru●cio
.
Bicause
he
is
of
a
more
rare
composition
and
matter
,
lesse
fleshie
,
and
consequently
more
mete
and
apte
to
be
dried
.
¶
Why
doeth
a
man
waxe
balde
first
vpon
the
heade
?
The
hedde
is
a
member
more
moyst
then
al
the
rest
,
wherin
are
vnited
a
great
number
of
flegmatike
superfluities
,
and
therfore
the
same
sooner
waxeth
ha●de
.
¶
Why
be
the
waters
of
Marishes
and
of
pondes
vnholsome
?
Bicause
they
be
continually
corrupted
with
modde
and
fylthines
,
and
hauing
no
maner
of
mocion
do
sone
putrifie
.
¶
Why
do
girles
in
their
mothers
wombes
growe
no
faster
,
and
being
brought
forthe
doe
growe
and
become
great
sooner
then
boyes
?
That
procedeth
of
the
heate
in
the
male
,
and
of
the
coldenes
in
the
female
.
¶
Wherfore
be
women
more
heauye
when
they
be
yonge
with
childe
,
then
when
they
be
great
and
haue
gone
the
moost
parte
of
their
time
?
Bicause
that
the
woman
can
not
then
so
easely
nor
so
well
consume
the
humors
wherof
she
is
full
,
as
when
the
childe
is
formed
,
which
aydeth
her
to
consume
them
.
¶
Wherof
commeth
it
,
that
blodde
shedde
or
powred
vpon
the
grounde
,
doeth
so
sone
waxe
thicke
?
That
commeth
of
his
great
aquositie
and
waterishnes
.
¶
wherof
commeth
it
that
he
which
slepeth
soundely
,
dreameth
very
lytle
?
Bicause
that
then
all
the
sences
do
accorde
to
do
their
duetie
,
and
do
not
wander
hither
and
thither
for
to
prouoke
dreames
,
¶
Why
is
the
Southwest
winde
so
swete
and
pleasaunt
?
Bicause
it
is
temperate
,
neither
to
hote
nor
to
colde
.
¶
Wherfore
hath
the
winde
(
called
Cecias
)
East
and
by
North
the
power
to
drawe
the
clowdes
vnto
him
?
Bicause
that
his
mocions
are
rounde
.
¶
Howe
commeth
it
that
wine
dronken
after
a
rotten
or
perished
apple
semeth
bitter
?
Bicause
that
all
rottennes
is
bitter
.
¶
Wherfore
do
men
blede
so
often
at
the
no●e
?
Bicause
the
nose
hath
more
participation
with
the
brayne
,
then
anie
other
member
.
¶
Wherof
commeth
it
that
neyther
the
blodde
of
a
hart
,
nor
of
a
Camell
doth
commonly
waxe
thicke
?
Bicause
it
is
more
grosse
and
more
earthie
then
any
other
blodde
.
¶
Wherfore
is
it
that
neyther
birdes
nor
wilde
beastes
doo
at
any
time
feede
vpon
any
empoysoned
bodies
?
The
dubtes
of
Conte
Lodiuico
Rangone
Nature
hath
shewed
them
the
force
of
poyson
,
which
is
to
corrupte
those
that
do
eate
it
.
¶
Wherof
commeth
it
,
that
those
Creatures
which
are
without
heades
,
for
a
certeyne
season
do
not
slepe
?
It
is
bicause
that
slepe
commeth
from
the
hedde
.
¶
But
why
is
that
water
which
is
sonest
hott
and
sonest
cold
,
better
then
other
water
?
Bicause
it
is
more
subtill
and
more
lighte
.
¶
Wherfore
is
the
well
water
better
,
then
that
which
passeth
by
the
mines
of
Leade
?
Water
hath
alwaies
the
nature
of
the
place
where
it
passeth
,
taking
then
the
vertue
of
Leade
,
which
is
abstersyu●
or
skowring
,
it
fretteth
and
hurteth
the
guttes
,
and
therby
must
nedes
endomage
the
bodie
.
The
like
is
not
in
waters
that
runne
by
mines
of
golde
and
syluer
,
for
they
comforte
the
bodie
.
¶
Wherfore
is
ouer
great
exercise
or
labor
euill
for
the
sight
?
Bicause
it
drieth
the
blodde
to
muche
.
¶
Why
do
some
beastes
bring
forth
many
yonge
ones
,
and
other
not
so
?
That
is
according
as
they
haue
bellies
and
receptacles
for
the
seede
.
¶
Howe
commeth
it
that
men
slepe
better
and
soner
on
the
righte
side
,
then
on
the
lefte
?
Bicause
beyng
awake
he
doeth
leane
and
rest
more
vpon
the
lefte
syde
then
vpon
the
right
.
¶
Wherfore
hath
Nature
made
the
heddes
of
fishes
so
great
,
in
comparison
of
the
rest
of
their
bodie
?
Bicause
they
may
plonge
them selues
more
easely
into
the
bottome
of
the
water
.
¶
Wherof
commeth
it
that
a
flower
which
is
brused
,
hath
not
so
good
a
smell
,
as
otherwise
?
Bicause
the
earthie
parte
is
by
that
meanes
mingled
with
the
swete
smell
,
and
so
doeth
alter
it
.
¶
Howe
chaunceth
it
that
figges
which
are
swete
and
tender
,
do
neuerthelesse
cause
tothe
ache
?
Bicause
they
cleaue
to
the
gommes
,
through
their
viscositie
&
●limines
.
The
doubts
of
the
prince
of
Salern●
.
¶
What
meaneth
it
,
that
Gotes
be
euermore
in
an
Ague
?
That
procedeth
of
their
extreame
heate
,
which
is
nothinge
els
but
a
very
Ague
.
¶
Why
do
we
esteme
Gotes
milke
to
be
better
for
our
stomacke
,
then
any
other
?
Bicause
the
Gote
taking
his
nourishment
rather
of
wodde
&
boughes
then
of
grasse
,
causeth
his
milke
to
be
the
more
thicke
and
lesse
slimie
.
¶
Howe
commeth
it
that
Cowe
milke
is
more
medecinable
then
other
milke
?
Bicause
a
Cowe
being
a
great
eating
beast
,
doth
feede
not
onely
vpon
grasse
,
but
also
vpon
all
sortes
of
grene
herbes
.
¶
Wherfore
is
the
milke
of
Shepe
sweter
then
other
?
Bicause
it
is
fatter
,
and
albeit
that
it
doeth
fatten
,
yet
it
is
noysome
to
the
stomacke
.
¶
Why
is
the
blod
of
a
Bull
hurtfull
to
them
that
drinke
it
?
Bicause
it
is
very
fatte
and
full
of
threddes
,
and
soone
waxeth
harde
,
●●gendring
therby
hurtefulnes
.
¶
Why
do
al
beastes
refuse
to
eate
of
any
thing
that
a
Beare
hath
blowen
vpon
,
or
smelt
vnto
▪
Bicause
the
blowing
or
smelling
of
a
Beare
is
pestiferouse
.
¶
Wherof
commeth
it
,
that
among
beastes
some
do
soner
followe
their
d●mmes
then
other
?
That
commeth
bicause
some
sone
,
&
some
late
do
receiue
knowledge
to
do
it
¶
Why
be
gardens
watered
eyther
late
in
the
euening
,
The
doubts
of
Madonna
Medea
Pauona
.
or
rathe
in
the
morning
?
That
the
heate
of
the
sunne
may
not
sodenly
drie
them
,
and
consume
the
moystnes
of
the
herbes
.
¶
What
is
the
cause
that
euery
sound
or
voyce
is
more
sharpe
towardes
the
ende
,
then
at
the
beginning
?
Bicause
the
voice
then
waxeth
more
f●oble
.
¶
For
what
respect
be
they
fearfull
that
dwell
in
hotte
countries
,
and
they
strong
which
dwell
in
colde
countries
?
Colde
doeth
restraine
and
thicken
the
fleshe
,
which
causeth
the
heate
to
be
better
gathered
and
compact
within
.
Why
do
olde
men
,
when
they
will
beholde
a
thinge
,
holde
it
somewhat
farre
of
from
their
eyes
?
The
light
of
olde
men
is
small
,
grosse
,
and
troubled
,
and
hath
nede
therfore
to
be
sharpened
:
and
there
must
be
betwene
their
eye
and
the
thinge
which
they
will
beholde
some
light
,
to
ayde
their
sight
,
which
causeth
that
they
holde
a
space
of
that
which
they
would
beholde
and
see
.
¶
Wherfore
be
they
that
haue
their
eies
rolling
and
tourning
and
their
sight
sterne
,
deceuors
,
theues
,
and
of
hotte
nature
?
Deceipt
and
theft
procede
of
the
subtiltie
of
the
minde
,
and
the
subtiltie
of
the
minde
commeth
of
the
subtiltie
of
humors
caused
of
heate
,
that
causeth
the
eies
to
wander
,
and
the
sight
to
be
sterne
.
¶
Wherof
commeth
it
,
The
doub●s
of
S.
Anerigo
Sans●uerini
.
that
if
one
be
dronke
with
to
muche
grene
or
newe
wine
,
and
afterwardes
drinke
swete
wine
vpon
the
same
,
the
wine
doeth
him
the
lesse
hurte
?
Grene
and
sharpe
wine
remayneth
longe
in
the
stomacke
and
doth
trouble
it
,
and
by
his
heat
pearceth
the
braine
,
wherby
it
doth
inebriat
man
the
soner
:
but
sw●te
wine
through
his
viscositie
doth
stop
the
cundites
,
wherby
the
vapors
&
fumes
of
the
grene
&
sharpe
wine
shuld
ascend
to
the
braine
.
Howe
chaunceth
it
that
the
hed
is
worse
at
ease
,
when
one
hath
dronke
tomuch
wine
mingled
with
water
,
then
when
he
hath
dronke
to
much
pure
wine
vnmingled
?
It
commeth
of
this
,
that
the
pure
wine
doth
digest
better
,
and
so
his
fumosities
do
not
offende
the
head
,
wheras
the
wine
mingled
with
water
,
penetrating
the
substaunce
of
the
braine
,
can
with
great
difficultie
be
dissolued
.
Therof
also
it
commeth
that
they
which
trauell
much
drinke
more
and
be
lesse
dronke
,
then
they
that
be
Idle
:
and
if
perhaps
they
be
dronke
they
waxe
soner
sober
.
¶
Wherof
commeth
it
,
that
to
muche
drinking
of
wine
doth
alter
the
bellies
of
those
that
are
melancholike
?
They
that
be
melancholike
are
drie
of
complexion
,
and
therfore
their
bellies
beyng
moystned
with
wine
,
are
more
laxatiue
:
Or
els
the
wine
fyndeth
in
the
bodies
of
melancholike
persons
many
vndigested
humors
,
whom
it
resolueth
and
digesteth
throughe
his
heate
:
and
beinge
so
resolued
and
digested
,
he
sendeth
them
to
the
guttes
and
inwarde
partes
.
¶
Wherof
commeth
it
that
they
whiche
are
leane
,
do
many
tymes
dye
with
to
much
drinking
of
olde
and
strong
wines
?
And
they
that
are
fat
by
reason
of
the
wine
do
sone
waxe
leane
?
The
slender
bodie
hath
but
litle
heate
and
substanciall
moistnes
in
it
.
Neuertheles
it
semeth
straunge
vnto
me
,
that
those
which
be
fatte
,
consuming
(
by
vertue
of
the
wine
)
their
naturall
moystnes
,
can
in
the
ende
waxe
leane
.
¶
Wherof
commeth
it
,
that
the
eyes
of
dronkardes
doo
still
water
?
That
procedeth
of
the
humors
that
the
wine
hath
engendred
in
the
brayne
,
wherof
feling
it selfe
laden
,
it
sendeth
the
same
agayne
to
the
eyes
,
which
of
their
nature
are
full
of
poores
.
The
dubt●s
of
Gir●lam●
Spagna
.
¶
Wherof
commeth
it
that
oftentimes
the
heares
do
waxe
graye
by
reason
of
sickenes
,
and
doo
fall
away
;
and
beyng
recouered
againe
,
do
become
blacke
as
they
were
before
?
They
that
do
affirme
sickenes
to
be
a
kinde
of
age
,
which
commeth
at
the
appoynted
time
,
and
that
age
is
a
perpetuall
disease
of
Nature
,
haue
iudged
well
:
knowinge
that
in
dede
they
bothe
procede
of
the
great
superfluitie
of
humors
whiche
hinder
the
digestion
:
which
being
corrupted
through
the
outwarde
heate
causeth
the
heare
to
waxe
graye
,
but
retourning
to
health
,
and
recouering
his
fyrst
strength
,
the
bodie
also
must
nedes
chau●ge
,
wherby
the
heare
commeth
againe
to
his
fyrst
estate
.
¶
Wherof
commeth
it
,
that
to
muche
vexation
and
griefe
b●ingeth
age
?
Bicau●e
it
drieth
:
and
age
is
nothing
els
but
a
very
drought
.
¶
What
meaneth
it
,
that
they
which
dye
of
age
fele
no
griefe
It
is
through
lacke
of
heate
,
which
causeth
the
life
to
vanishe
awaye
without
payne
.
¶
Wherof
commeth
it
,
The
doubts
of
Dottore
Carretton●
.
that
the
Rainebowe
is
of
so
many
colors
?
That
commeth
of
the
mixture
of
the
Cloudes
,
of
the
ayer
,
&
of
the
fyer
.
¶
Why
are
our
eyes
so
moueable
?
Bicause
they
should
not
so
easely
be
hurt
,
with
that
which
happeneth
to
come
before
them
.
¶
Wherof
commeth
it
,
that
Oyle
swimmeth
aboue
any
other
Licor
?
Bicause
it
is
fatter
:
And
all
fatte
thinges
do
participate
very
muche
with
the
ayer
.
¶
How
chaunceth
it
,
that
the
Oestriche
onely
aboue
all
other
birdes
hath
her
clawes
clouen
?
The
Oestriche
is
rather
a
beaste
of
the
earthe
,
then
a
birde
:
and
his
winges
were
geuen
him
rather
to
helpe
him
to
runne
,
then
to
flye
¶
Why
be
not
fatte
thinges
soone
corrupted
?
Bicause
they
holde
very
muche
of
the
ayer
,
and
the
fyer
.
¶
Wherof
procedeth
it
,
that
most
birdes
do
soonest
assayle
the
eyes
?
Bicause
they
see
them
cleare
,
shining
with
great
brightnes
.
¶
Why
can
not
the
Diamonte
be
burnte
so
well
as
other
stones
?
The
fyer
can
not
hurte
it
,
by
reason
of
his
great
hardenes
.
¶
Wherof
commeth
it
,
that
the
f●athers
of
an
Eagle
mingled
amonges
the
fethers
of
other
birdes
,
do
consume
them
?
It
is
by
a
secret
vertue
that
is
geuen
to
the
Eagles
fethers
,
to
haue
the
power
to
consume
all
other
fethers
.
¶
Wherof
commeth
it
that
he
that
hath
the
thickest
blodde
,
is
alwaies
moste
meriest
and
frollike
?
The
blodde
that
is
grosse
and
fatte
maketh
the
spirites
firme
and
constant
,
wherin
consisteth
the
force
of
all
Creatures
.
The
doub●s
of
S.
Ferrat●
Martina
.
¶
Howe
chaunceth
it
that
some
can
better
indure
hongre
,
then
other
?
Bicause
that
some
are
cholerike
,
and
other
some
flegmatike
.
¶
But
what
is
the
occasion
that
women
be
not
balde
aswell
as
men
?
It
is
their
great
moystnes
:
for
baldenes
commeth
of
drines
.
¶
Why
do
diuers
vse
to
laie
chalke
to
the
rotes
of
Chirietrees
?
To
make
them
ripe
before
their
time
.
¶
Howe
chaunceth
it
that
the
Uine
and
the
R●pe
or
Radish
,
do
not
loue
to
growe
one
nighe
another
?
Bicause
they
are
of
diuerse
natures
.
For
the
Rape
loueth
cold
places
:
wherof
it
commeth
that
in
Alemaigne
they
are
as
bigge
as
litle
children
:
But
the
Uine
loueth
those
places
that
be
warme
.
¶
Why
do
not
the
Elephantes
and
Cammels
drinke
,
but
in
puddles
or
troubled
waters
?
Bicause
they
are
a●raide
to
see
them selues
in
the
water
▪
¶
Why
doeth
a
man
nese
against
the
Sunne
?
The
Sunne
through
his
heate
,
doeth
prouoke
the
humor
that
remayneth
in
the
condithe
of
the
Nose
,
to
be
open
to
the
ayer
,
whiche
causeth
ne●sing
.
¶
Why
do
Melancholike
people
slepe
so
litle
?
Bicause
they
haue
litle
moystnes
:
wherby
fewe
vapours
ascende
vp
to
the
braine
.
The
doubts
of
S.
●io
de
●li●bici
.
¶
Howe
chaunceth
it
that
they
whiche
be
but
halfe
dronke
,
doe
make
more
sport
,
and
showe
more
follies
,
then
they
that
ar●
altogether
dronke
?
The
sences
of
them
that
be
extreme
dronken
are
choked
with
wine
.
But
they
that
are
but
halfe
dronke
,
haue
their
spirites
but
a
litle
troubled
with
the
fume
of
the
wine
,
which
causeth
those
follies
which
they
vtter
.
¶
Why
doeth
mettall
melte
better
when
it
is
very
colde
weather
,
then
at
any
other
tyme
?
Bicause
then
the
heate
is
wholie
retyred
inwardly
.
¶
Wherof
commeth
it
that
they
which
haue
grene
or
graye
eyes
,
do
see
well
,
neither
in
the
daye
time
,
nor
yet
in
the
night
:
and
the
contrary
chaunceth
to
them
that
haue
blacke
eyes
?
Bicause
that
grene
eyes
do
abounde
in
fyre
:
and
the
blacke
abounde
with
water
.
¶
Why
be
those
Creatures
of
shorte
lyfe
,
that
ingender
very
often
?
Bicause
with
the
Spermatique
superfluities
they
lese
muche
moysture
,
which
is
the
true
reteyner
of
naturall
heate
.
¶
Howe
chaunceth
it
that
the
Lyon
doeth
so
muche
feare
the
flame
of
fyer
?
Naturally
the
fier
is
hurte●ull
to
the
sight
:
and
specially
to
those
that
are
hotte
and
drie
,
as
chiefely
the
Lion
is
.
¶
Why
do
not
Asses
ingender
in
the
equinoctiall
tyme
(
that
is
to
saye
,
about
the
middest
of
Marche
)
as
other
beastes
doe
,
but
tarrye
a
longer
tyme
before
they
doe
couer
the
female
Asses
?
Bicause
the
Asse
aboue
all
other
beastes
doeth
feare
the
colde
.
¶
Wherof
commeth
it
that
mankinde
hath
the
hedde
more
hearie
,
then
any
other
Creature
?
By
reason
of
the
great
coldenes
of
the
braine
,
and
heate
of
the
harte
,
which
panteth
continually
,
and
bringeth
forth
many
vapores
,
which
doe
engendre
heare
.
¶
Wherof
commeth
it
that
the
Serpent
doth
so
muche
flye
the
herbe
called
Rue
,
and
especially
the
wilde
Rue
?
Bicause
the
Sarpent
is
colde
,
drie
and
full
of
Synewes
,
and
the
herbe
Rue
of
a
contrary
nature
.
The
doub●s
of
Conte
Sigismondo
Diarco
.
¶
Why
are
we
more
hearie
before
,
then
behinde
?
Bicause
the
foreparte
is
more
hotter
,
and
more
tender
:
wherby
it
followeth
,
that
heare
commeth
forthe
the
sooner
.
¶
Howe
chaunceth
it
,
that
all
gelded
Creatures
are
weaker
,
then
the
vngelded
?
Bicause
the
strength
commeth
from
the
Coddes
.
¶
Wherof
procedeth
it
,
that
when
one
is
hontrie
the
spittl●
is
more
bitter
and
salter
,
then
at
other
times
.
Bicause
hunger
augmenteth
cholere
:
the
which
easely
turneth
into
bitternes
,
by
reason
of
his
sharpenes
.
¶
Wherof
commeth
it
that
milke
sometimes
doeth
loosen
the
belly
,
and
sometimes
bindeth
it
?
That
procedeth
of
the
diuerse
qualities
which
are
in
Milke
.
The
doubts
of
M.
Al●ssandro
●ressino
.
¶
Why
are
tame
beastes
of
greater
moisture
,
then
wilde
beastes
?
Bicause
they
liue
in
a
more
moyst
ayer
,
and
do
lesse
exercise
them selues
.
¶
But
why
is
the
ayer
moyster
in
the
Towne
,
then
in
the
fieldes
?
Bicause
it
is
lesse
beaten
both
with
the
sonne
,
and
with
the
winde
.
¶
Wherof
commeth
it
,
that
moost
commonly
women
are
fatter
then
men
?
Bicause
they
are
colder
,
and
do
lesse
labour
.
¶
Why
are
women
lesse
heary
then
men
?
Bicause
they
are
colder
,
and
do
auoyde
by
their
flowres
,
all
superfluities
that
might
engender
heare
.
¶
Wherof
procedeth
it
,
that
when
a
man
is
in
feare
,
his
Coddes
do
retire
and
clinge
together
?
Bicause
that
in
feare
the
naturall
heat
doeth
abandone
and
leaue
the
extreme
and
vttermost
partes
,
and
retireth
into
the
inward
partes
,
and
taketh
with
him
both
the
blod
and
the
spirites
.
And
although
that
heate
be
placed
in
the
lower
and
inferior
partes
,
yet
neuerthelesse
for
that
it
is
retyred
inwardly
,
and
draweth
with
it
all
the
moystnes
of
the
Coddes
:
it
causeth
that
the
Coddes
do
remaine
,
as
it
were
,
retyred
and
clonge
together
.
¶
Why
haue
not
men
so
great
brestes
as
women
?
Bicause
they
haue
no
menstruall
blodde
:
and
further
,
they
haue
no
vessell
to
reteyne
it
.
¶
Wherof
commeth
it
that
great
Nipples
or
Teates
,
are
not
the
best
?
The
heate
is
better
inclosed
in
a
litle
and
round
Nipple
,
then
in
gr●a●
Teates
,
where
the
warmnes
of
the
milke
issueth
out
.
¶
Wherof
procedeth
it
that
betwene
thirtene
and
foretene
yeres
,
the
Nipples
of
yong
maydens
do
begin
to
pricke
?
Bicause
at
that
age
the
menstrual
blodd
beginneth
to
increase
in
them
.
¶
Wherof
commeth
it
,
that
the
milke
in
a
womans
brest
soudenly
decayeth
,
yf
she
geue
her selfe
to
be
immoderate
in
luste
?
Bicause
the
menstruall
blodd
doth
not
ascend
to
the
brestes
to
nourishe
the
childe
.
¶
Wherof
commeth
it
that
those
women
that
are
with
child
of
a
sonne
,
haue
their
right
breste
harder
then
the
lefte
?
It
is
because
the
male
bredeth
in
the
right
syde
:
and
so
the
menstruall
blodde
comming
to
that
syde
,
to
nourishe
the
childe
,
maketh
it
more
harde
and
styffe
.
¶
Wherfore
hath
Nature
geuen
vnto
woman
but
two
teates
onely
,
and
vnto
other
Creatures
mo
?
Bicause
other
Creatures
do
bring
forthe
many
yong
ones
at
once
:
and
women
moste
commonly
haue
but
one
or
two
children
at
the
moost
.
¶
Wherof
commeth
it
,
The
d●ubts
of
Conte
Camillo
da
Castiglione
.
that
many
times
women
do
bringe
forthe
their
children
before
their
time
,
through
to
muche
Ioye
or
mirthe
?
Great
Ioye
taketh
away
the
heate
of
the
Matrix
,
which
causeth
vntimely
birthe
.
¶
But
why
is
the
thicke
and
plentiful
milke
a
token
of
a
man
childe
,
and
the
milke
that
is
cleare
&
thin
betokeneth
a
daughter
The
woman
being
with
child
with
a
sonne
,
is
of
greater
heate
,
which
thickeneth
and
maketh
the
milke
to
digeste
:
contraryewise
the
milke
of
a
woman
being
with
childe
of
a
doughter
,
is
lesse
digested
,
by
hauinge
of
lesse
heate
.
¶
Wherof
commeth
it
that
the
milke
of
women
(
whiche
without
respect
,
and
at
all
times
be
content
to
be
imbrased
)
is
not
good
for
children
?
At
that
instaunt
that
the
woman
is
embrased
,
the
beste
and
subtillest
parte
of
the
milke
doeth
retourne
to
the
Matrix
,
and
to
the
generatiue
vess●lles
,
and
that
which
is
the
worst
remaineth
in
the
Pappes
:
wherby
the
childes
fare
is
full
slender
and
thinne
.
¶
Wherof
commeth
it
that
the
milke
of
fayer
women
is
not
so
good
,
as
of
blacke
women
?
Browne
women
are
of
hotter
complexion
,
and
therfore
haue
their
milke
better
digested
.
¶
Wherof
commeth
the
disordinate
desire
that
women
with
childe
haue
to
eate
thinges
that
are
lothesome
,
most
commonly
in
the
firste
or
thirde
moneth
after
they
be
conceued
.
Suche
is
the
appetite
as
the
humors
be
which
are
within
.
And
bicause
the
humors
of
women
with
childe
are
corrupted
,
it
is
no
maruell
although
their
appetite
be
without
reason
.
The
doubts
of
S.
Giouan
Michas
¶
Wherof
procede
the
spottes
that
we
see
many
times
in
the
Moone
?
Of
the
corruptions
of
the
earth
eleuated
with
vapores
.
Many
learned
men
in
Astrologie
,
do
affirme
that
the
starres
doe
receiue
their
nourishment
from
the
humors
of
the
earthe
.
¶
Wherof
commeth
it
,
that
they
which
haue
the
falling
sicknes
do
see
nothing
,
although
their
eyes
be
open
?
That
procedeth
of
the
vnderstanding
which
is
then
(
as
it
were
)
blind
:
and
the
vnderstanding
causeth
the
sight
.
For
the
sight
is
no
other
thing
▪
but
a
certen
power
,
able
to
receiue
and
comprehend
that
which
is
presented
vnto
vs
,
and
to
retourne
it
agayne
when
we
will
.
¶
Why
do
they
that
are
fatte
liue
but
a
litle
while
?
It
is
the
want
of
blodde
,
which
by
fatnes
is
consumed
:
for
the
lesse
blod
〈…〉
,
the
more
they
are
subiect
to
heate
and
colde
:
and
that
is
the
cause
〈◊〉
why
they
be
fructeles
and
barren
.
¶
Why
do
Phisitians
appoint
the
bread
for
those
that
be
sicke
to
be
first
tempered
before
it
be
geuen
them
?
The
Leuaine
hath
a
certeine
corrupt
heate
in
it
,
which
augmenteth
feuers
,
in
suche
sorte
that
it
corrupteth
the
breade
if
there
be
to
muche
.
¶
Wherof
commeth
it
that
the
paste
,
the
more
it
is
kneded
,
the
better
it
is
?
It
is
bicause
the
licor
,
the
meale
,
and
the
leuaine
being
well
incorporated
,
and
the
moystnes
resolued
,
the
breade
is
more
holsome
and
better
.
¶
Wherof
commeth
it
that
the
outward
partes
of
the
bodie
are
more
subie●t
to
colde
,
then
any
other
part
of
the
same
?
Bicause
they
are
thinner
,
and
furder
from
the
harte
.
¶
Wherof
procedeth
it
,
The
doubts
of
M.
Vincentio
Brusantino
.
that
they
whiche
haue
the
ball
of
their
eye
great
,
haue
not
so
good
sighte
,
as
they
which
haue
it
small
?
Bicause
the
vertue
of
the
si●ht
filleth
better
,
and
is
closer
in
a
litle
ball
of
the
eye
,
then
in
a
great
.
¶
What
is
the
cause
that
strypes
layed
on
with
rodds
,
do
smart
more
then
blowes
with
stickes
?
Bicause
Roddes
do
enter
better
into
the
bodie
.
¶
Whero●
commeth
it
that
the
herbes
Pursline
and
Lettice
,
do
first
coole
and
then
warme
the
bodies
of
them
that
do
vse
to
eate
them
?
Untill
the
digestion
be
made
they
do
coole
the
bodie
:
but
the
digestion
made
,
they
chaunge
into
good
blodde
,
and
so
increase
heate
.
¶
Why
was
the
thinge
call●d
of
the
Italians
Nimphae
,
placed
in
the
orifice
of
a
womans
matrix
?
To
be
an
Ornament
:
or
rather
to
kepe
her
matrix
from
colde
,
and
that
it
should
serue
the
same
as
a
couerture
.
¶
Why
is
the
Capon
better
to
be
eaten
then
the
Cocke
?
The
Capon
leseth
not
his
moistnes
,
bicause
he
treadeth
not
the
Henne●●●
the
Cocke
doeth
:
and
therfore
is
better
.
The
doubts
of
M.
Alberto
Schiad
¶
Wherof
commeth
it
,
that
they
which
haue
the
etique
feuer
or
consumption
,
do
fele
no
paine
in
sickenes
?
Euery
vnequall
temperature
is
without
payne
.
¶
What
is
the
cause
,
that
a●ter
slepe
we
vse
to
stretche
our selues
?
To
driue
away
euill
vapours
.
¶
Why
do
they
that
haue
traueled
,
slepe
better
then
others
?
Bicause
the
spirites
desire
to
be
at
reste
.
¶
Wherof
commeth
it
that
they
which
are
dronke
,
in
beholding
one
thing
,
do
thinke
that
they
see
two
or
many
?
That
commeth
of
the
continuall
and
souden
mocion
of
the
eyes
,
proceding
of
the
vapours
and
exhalacions
of
the
wine
.
¶
Why
is
a
Dronkard
of
better
iudgement
in
thinges
that
are
bitter
,
egre
,
salte
,
and
of
euill
taste
,
then
any
other
?
A
Dronkard
hath
his
tongue
better
seasoned
with
the
licour
and
swetnes
of
the
wine
,
and
hath
more
moystnes
in
his
tongue
,
then
he
that
liueth
soberly
:
wherby
he
may
the
better
iudge
.
¶
What
difference
is
there
betwene
heauines
in
the
hedde
,
and
dronkennes
?
Heauines
in
the
hede
causeth
oppilacions
and
stopping
:
Dronkennes
commeth
of
subtile
vapours
,
which
trouble
and
mingle
them selues
with
the
Braine
and
the
vitall
spirites
.
¶
Why
do
men
iudge
him
that
hath
a
short
arme
,
to
be
fearfull
,
and
of
euill
disposition
?
As
the
length
and
bignesse
of
the
arme
is
a
token
of
heate
:
euen
so
the
shorte
arme
doeth
betoken
colde
,
for
the
propertie
of
colde
is
to
shorten
,
and
restraine
.
And
as
of
heate
procedeth
hardenes
:
so
of
colde
commeth
feare
.
Being
then
in
continuall
feare
lefte
euill
should
happen
vnto
them
,
it
is
no
meruaile
though
they
thinke
alwaies
of
some
euill
.
¶
Wherof
commeth
it
that
they
which
haue
grosse
chekes
,
are
of
dull
and
harde
vnderstanding
?
Grosse
fleshe
commeth
of
grosse
humors
,
which
also
causeth
grosse
spirites
,
and
so
consequently
dull
vnderstanding
.
¶
Why
do
they
rubbe
their
eyes
that
wouldnese
?
Nesing
commeth
of
heate
:
and
the
rubbing
prouoketh
heate
.
¶
Why
do
the
Eagles
driue
away
their
yonge
ones
,
before
they
be
●ethered
or
fligge
?
Bicause
that
without
fethers
they
be
very
euill
●auored
:
or
els
bicause
they
be
very
rauenouse
.
¶
Wherof
procedeth
it
that
most
commonly
a
man
doth
nese
twise
together
?
Bicause
there
be
two
holes
or
breathing
places
in
the
nose
.
¶
Wherof
commeth
it
that
cold
water
being
caste
in
the
face
,
doeth
staunche
bleding
of
the
Nose
?
It
is
bicause
that
by
that
meanes
heate
is
driuen
in
.
¶
Why
is
smoke
painefull
to
the
eyes
?
The
doubts
of
M.
Francesco
Codazza
Bicause
the
eyes
be
of
a
weake
complexion
.
¶
Why
do
they
liue
longest
that
dwell
in
hotte
countries
?
Bicause
they
are
drier
:
and
their
naturall
moysture
and
heate
doeth
preserue
them
the
better
.
¶
Why
do
we
smel
a
thing
lesse
in
winter
,
then
in
Sommer
?
Bicause
the
ayer
is
thicker
,
and
lesse
moueable
.
¶
Wherof
commeth
it
that
the
vrine
,
the
longer
it
is
reteyned
within
the
bodie
,
the
worse
it
smelleth
:
and
the
excrement
,
the
longer
it
is
kepte
,
the
lesse
it
stinketh
?
The
excrement
the
longer
it
tarieth
in
the
bodie
,
the
more
it
drieth
,
and
is
of
lesse
corruption
.
The
driue
contrarywise
,
the
longer
it
is
reteyned
in
the
bladder
the
thicker
it
waxeth
,
and
more
fylthie
.
¶
Why
doeth
the
heare
burne
so
quickely
?
Bicause
it
is
colde
and
drie
.
¶
Why
do
we
couer
our
heddes
close
in
colde
weather
?
The
hedde
doeth
waxe
warme
when
it
is
kept
close
:
for
by
that
meanes
the
heate
is
kept
in
.
And
the
kerchef
or
hoode
serueth
for
the
hedde
,
as
the
gowne
doeth
for
the
bodie
.
¶
Wherof
commeth
it
that
they
which
haue
their
shoulders
and
necke
hearie
,
be
foles
and
obstinate
,
apte
to
do
euill
?
Follie
and
obstinacie
procede
of
Melancholie
,
engendred
of
adust
and
burning
cholere
.
And
for
so
muche
as
the
heare
of
the
bodie
and
shoulders
,
com●eth
by
extrem●
choler
and
heate
:
the
choler
doth
neuer
leaue
,
vntill
it
burne
with
extreme
heate
,
and
so
conuerteth
into
Melancholie
.
The
necke
and
shoulders
be
very
seldome
hearie
:
but
if
they
be
it
procedeth
of
heate
and
drines
,
which
complexion
doeth
easely
chaunge
into
〈◊〉
Melancolie
,
and
maketh
them
fooles
and
peruerse
.
The
doubts
of
Cauali●r
Gasuola
.
¶
Why
do
they
not
thinke
wel
water
to
be
good
and
holsome
?
Euery
water
which
standeth
still
,
and
is
not
heated
with
the
sunne
is
earthie
,
heauie
,
and
consequently
nought
.
¶
Wherof
commeth
it
that
Raine
water
corrupteth
so
soone
,
and
is
noysome
both
to
the
voyce
and
stomacke
?
Rayne
water
for
that
it
is
engendred
of
vapores
,
is
verie
subtile
,
and
therfore
subiect
to
corruption
.
Being
putrified
,
it
engendreth
corruption
in
vs
,
and
through
his
stopping
,
it
drieth
the
stomacke
,
and
the
pipes
or
vaines
of
the
Longes
.
And
although
that
by
digestion
the
corruption
doth
diminishe
,
yet
the
vertue
astrictiue
doeth
still
remaine
.
¶
Wherof
commeth
it
that
bitter
Almondes
doe
kepe
one
from
dronkennesse
?
Bicause
they
drye
the
bodie
:
and
will
not
suffer
the
vaines
to
be
fylled
,
resisting
the
strength
of
the
wine
.
¶
Wherof
commeth
it
that
women
be
not
sodenly
dronke
,
and
olde
folkes
are
incontinently
ouercome
with
wine
?
The
wine
remaineth
longer
in
the
stomackes
of
olde
people
,
being
drie
by
nature
:
euen
as
water
dothe
in
a
tronke
of
wodde
,
drie
and
halfe
putrified
.
But
women
are
to
colde
and
moist
,
by
meanes
wherof
they
do
better
resiste
the
force
o●
the
wine
.
The
ende
of
Naturall
Questions
.
¶
Morall
and
politique
Questions
The
.
III.
Booke
.
WHy
did
the
Auncientes
painte
Fortune
with
a
double
forhedd
,
the
one
side
balde
,
and
the
other
hearie
?
The
shauen
syde
signifieth
aduersitie
:
the
hearie
parte
prosperitie
,
which
wee
enioye
when
it
pleaseth
her
.
¶
What
hath
moued
many
to
thinke
the
seate
of
the
spirite
to
be
placed
in
the
eyes
?
Bicause
the
passions
of
the
spirite
doe
appeare
in
the
eyes
.
¶
Why
did
the
Romanes
deme
him
hurtefull
to
the
Common
wealthe
,
After
the
Kinges
were
chased
from
Rome
,
the
Romanes
desirouse
to
content
them selues
with
a
litle
,
to
auoyde
all
occasion
of
Tiranny
,
assigned
to
euery
Romane
Citizen
.vii.
yokes
of
Lande
,
and
no
more
.
¶
Why
was
it
so
longe
before
the
Romanes
did
plante
any
Uines
?
Bicause
they
foresawe
,
that
wine
made
them
dull
,
debilitated
their
synewes
,
weakened
their
forces
,
troubled
their
braines
,
and
made
them
haue
a
stinking
breath
.
¶
Wherof
commeth
it
that
the
Persians
breath
commonly
stinketh
?
Bicause
of
the
diuersitie
of
meates
,
and
excesse
of
wines
.
¶
Why
did
the
Romanes
esteme
the
men
of
the
countrie
to
be
more
mete
for
the
warres
,
then
the
Citizens
?
Bicause
the
Peysant
and
Cuntrie
man
is
more
accustomed
to
slepe
vpon
harde
places
,
to
endure
colde
and
heate
,
honger
and
thirste
.
¶
Wherfore
is
he
estemed
more
vilanouse
and
infamouse
that
denieth
the
thing
which
is
deliuered
him
to
kepe
,
then
he
that
rendreth
not
the
thing
he
boroweth
?
Bicause
there
is
nothing
more
vilanouse
then
a
man
to
do
wronge
to
his
frende
,
for
no
man
deliuereth
any
thing
in
keping
to
any
man
,
but
to
him
in
whom
he
hath
reposed
his
greatest
trust
.
¶
What
ment
the
Romanes
to
haue
no
Bakers
in
their
Citie
,
before
the
warres
of
the
Persians
,
which
was
.v.
C.
and
.iiii.
score
yeres
after
the
building
of
Rome
?
The
Romanes
estemed
the
science
of
Baking
to
be
but
the
worke
of
women
.
¶
But
tell
me
I
pray
you
,
why
had
they
no
Cookes
as
we
haue
?
Bicause
they
are
strong
and
lustie
men
,
not
geuen
to
delicates
,
which
maketh
men
fainte
and
effeminate
.
¶
Howe
chaunceth
it
that
the
drowned
bodies
of
men
doe
swimme
vpwardes
,
and
those
of
women
downewardes
?
Nature
her selfe
hath
a
speciall
regarde
to
the
honestie
of
women
,
desirouse
to
couer
their
secret
places
.
Wherof
I
would
(
it
might
please
god
)
that
women
themselues
had
better
consideration
and
regarde
.
¶
Wherfore
were
the
Carthaginians
counted
deceauers
and
mockers
?
The
scituation
of
Carthage
did
cause
the
same
.
For
by
reason
of
the
marchaundize
and
tra●ique
whiche
they
had
with
all
the
nacions
of
the
worlde
,
they
were
very
muche
vsed
and
frequented
to
tromperie
&
decept
.
¶
But
why
were
the
Carthaginians
so
desirouse
,
that
all
their
magestrates
should
be
riche
?
Bicause
they
thought
that
the
poore
man
could
nor
faithfully
minister
Iustice
.
¶
What
mente
many
braue
and
lustie
nacions
continually
rather
to
loue
warre
then
peace
?
Bicause
warre
stur●eth
men
to
vertue
and
valiaunce
,
and
peace
draweth
them
to
Idlenes
and
all
kinde
of
wantonnes
.
¶
Why
haue
diuerse
in
times
paste
allowed
and
commended
Flatterie
?
Bicause
Flatterie
setteth
forthe
before
our
eyes
what
we
ought
to
be
.
¶
Why
doth
the
vice
of
Anger
dailie
displease
the
wise
?
Bicause
it
is
a
spice
of
Follie
and
Rage
.
¶
Wherfore
ought
the
vertue
of
Iustice
to
be
in
Princes
commendable
aboue
al
other
thinges
?
Bicause
it
is
the
mother
of
all
vertue
,
But
what
shal
be
demed
of
that
Realme
that
is
without
Iustice
,
yf
not
a
verie
sanctuary
of
theues
and
pirates
.
¶
Wherfore
were
they
of
the
Countrie
Campagnia
estemed
proude
and
braue
?
Bicause
of
the
fertilitie
of
the
Countrie
,
and
beautie
of
their
Cities
.
¶
Why
be
the
people
of
Boetia
more
then
any
other
counted
blockeheddes
and
Asses
?
Bicause
they
eate
to
muche
.
¶
What
moued
them
of
Locres
to
make
a
law
,
that
whosoeuer
would
goe
about
by
any
lawe
or
ordinaunce
to
establishe
some
newe
deuise
or
innouation
in
their
Citie
,
ought
without
remedie
(
the
Rope
about
his
necke
)
to
recite
openly
before
the
people
the
lawe
which
he
would
establishe
,
and
the
reason
wherfore
?
That
was
to
chastise
and
correct
those
that
loue
nouelties
and
newe
deuises
:
for
if
the
lawe
proposed
pleased
not
the
people
,
or
was
found
to
be
wrongfull
and
vniuste
,
the
proposer
of
that
lawe
had
no
more
hurte
,
but
soudenly
was
strangled
.
Which
ordinaunce
and
decree
kept
the
good
citezens
of
Locres
more
then
two
hundred
yeres
in
good
estate
of
common
welthe
without
any
alteration
and
chaunge
.
¶
Why
did
the
Auncientes
in
olde
time
arme
their
souldiers
onely
with
the
plackard
,
without
any
other
Armure
?
To
cutte
from
them
all
hope
of
running
awaie
.
¶
Wherfore
did
the
Auncient
aboue
all
thinges
desire
to
dye
honorablie
?
Bicause
honorable
deathe
couereth
the
faultes
of
the
life
paste
.
¶
What
mente
the
wise
continuallye
to
ioygne
wisedome
with
puisaunce
?
That
puisaunce
might
not
be
conuerted
into
tiranny
.
¶
Wherfore
did
the
Auncientes
saye
,
that
their
mindes
and
soules
were
like
vnto
Lampes
?
Bicause
through
good
instructions
they
mighte
geue
lighte
eche
to
other
.
¶
What
mente
many
sinculerly
to
commend
pouertie
?
Bicause
it
made
men
industriouse
and
vigilant
.
¶
Why
did
the
Auncientes
ordeine
,
that
if
ther
chaunced
any
disorder
or
murmuring
among
the
souldiors
,
they
should
caste
lottes
,
to
punishe
a
fewe
of
them
:
and
that
they
to
whom
the
lotte
should
fall
,
incontinently
should
be
dispatched
?
It
was
to
feare
a
great
number
,
through
the
punishment
of
a
fewe
¶
Why
be
those
that
be
expert
in
the
arte
of
warre
alwaies
blamed
,
yf
they
enter
rashely
into
combat
?
Bicause
that
the
yssue
of
the
battels
are
vncertaine
.
¶
Why
dyd
the
Auncientes
paynte
the
ymade
of
vertue
,
girded
?
To
declare
that
the
vertuouse
man
ought
to
be
diligent
in
his
affaires
,
and
not
slouthfull
.
¶
What
meaneth
it
that
women
are
desirouse
of
reuengement
aboue
all
other
creatures
?
Their
weakenes
is
the
cause
.
¶
Why
were
the
Persians
so
curiouse
to
accustome
their
children
to
auoyde
lying
and
to
tell
the
truthe
?
Bicause
they
demed
veritie
to
dwell
amonges
the
godds
.
And
that
they
ought
not
to
premeditate
what
to
saie
.
¶
Wherfore
ought
Intemperaunce
to
be
auoyded
?
Bicause
it
bringeth
with
him
all
disorder
,
necligenge
,
and
inordinate
life
.
¶
Why
do
some
prayse
pouertie
?
Bicause
she
teacheth
all
good
maners
,
nourisheth
and
enterteyneth
the
good
spirite
,
and
causeth
assuraunce
in
man
.
¶
Why
is
a
riche
wife
to
be
eschewed
?
Bicause
she
doeth
not
content
her selfe
with
the
estate
of
a
wife
:
but
would
be
maistresse
,
and
more
then
a
maistresse
.
¶
Why
do
many
desire
deathe
:
when
as
for
the
honor
of
the
same
,
there
neuer
was
any
aulter
edefied
,
nor
Himpt
songe
in
his
praise
?
Bicause
it
is
a
remedie
for
all
euils
,
and
an
assured
porte
for
the
deade
.
¶
Why
is
it
better
for
a
prince
to
be
loued
,
then
feared
?
Bicause
feare
can
not
alwaies
laste
nor
indure
.
¶
Wherof
commeth
it
that
some
do
loue
deathe
,
and
other
some
feare
him
?
Death
is
fe●rfull
to
them
that
forgoe
all
thinges
with
life
.
But
deathe
is
swete
to
them
that
leaue
some
eternall
memorie
of
them selues
:
and
hope
to
goe
to
the
place
of
comfort
and
felicitie
.
¶
Why
do
men
commend
drie
,
harde
,
and
barren
places
?
Bicause
such
places
make
men
carefull
,
industriouse
and
diligent
,
which
thing
no
men
can
beare
better
witnes
then
the
Bergamasques
Geneuois
,
Ragus●is
and
Lucho●s
,
cities
in
Italie
.
¶
Why
is
it
saide
that
in
geuing
of
benefites
we
ought
to
immitate
the
fertile
fieldes
?
Bicause
they
yelde
more
then
they
receiue
.
¶
Why
is
delicate
fare
to
be
eschewed
?
Bicause
it
corrupteth
good
wittes
.
¶
Why
ought
no
credite
to
be
geuen
to
Fortune
?
Bicause
she
is
inconstant
.
¶
Why
is
it
not
good
to
followe
the
opinion
of
the
common
people
?
Bicause
they
iudge
all
thinges
by
their
opinion
,
and
not
according
to
the
truthe
.
¶
Why
is
age
when
it
approcheth
to
be
feared
?
Bicause
age
is
sickenes
it selfe
,
and
the
shoppe
of
all
infirmities
.
¶
What
moued
some
to
geue
counsell
indifferently
to
auoyde
the
conuersation
of
women
?
Bicause
they
be
all
equally
instructed
in
the
schole
of
Malice
,
as
the
Comicat
Poet
Terence
affirmeth
.
¶
Why
ought
a
man
to
beware
of
extreme
pouertie
?
Bicause
it
destroyeth
good
wittes
.
¶
Why
do
some
desire
to
become
olde
,
and
to
haue
no
children
To
be
the
lesse
fearfull
of
Tirantes
.
¶
Why
did
the
Auncientes
ordeine
that
in
ciuill
dissentions
there
should
no
part
be
taken
with
the
common
people
?
Bicause
there
is
nothing
more
disordred
,
eyther
in
rage
,
or
couetousnes
,
then
the
common
people
,
more
impacient
in
heauines
,
nor
more
dissolued
in
pleasures
.
¶
Why
ought
vnlawfull
gaine
to
be
eschewed
?
Bicause
the
ende
therof
is
not
good
,
neither
doeth
suche
gaine
longe
continue
.
¶
Why
do
they
compare
a
couetouse
man
to
him
that
hath
the
dropsi●
?
Bicause
he
is
seldome
satisfied
,
and
can
not
quenche
the
couetouse
thirst
wherwith
he
is
alwaies
infected
.
¶
What
was
the
cause
of
the
commaundement
that
we
haue
to
honor
Princes
?
Bicause
they
are
on
earche
a
representation
and
lyuely
Image
of
God
,
who
gouer●eth
all
thinges
.
¶
Why
did
the
Persians
make
their
children
to
beholde
the
orders
and
fashions
of
Dronckardes
?
To
teache
them
to
abhorre
dronkennes
,
by
seing
the
disordinate
fashions
of
those
that
were
droncke
.
¶
Why
did
the
Auncientes
saie
,
that
it
were
muche
better
to
fall
into
the
handes
of
Rauens
,
then
of
Flatterers
?
Bicause
Rauens
and
Crowes
do
eate
vs
when
we
be
deade
,
but
Flatterers
do
deuoure
vs
alyue
.
¶
Why
is
it
not
semely
for
a
man
to
praise
or
dispraise
himself
Bicause
the
one
is
a
signe
of
follie
,
the
other
of
inconstancie
.
¶
Wherin
resteth
true
Amitie
?
In
the
vnitie
and
equalitie
of
minds
,
by
folowing
and
refusing
,
louing
and
hating
one
thing
.
Amitie
is
lyke
to
the
Sunne
of
the
world
:
without
which
all
thinges
are
darke
and
out
of
order
.
¶
Howe
may
a
true
frende
be
knowen
?
By
thinges
vncertaine
.
¶
Who
be
they
that
do
leaste
feare
deathe
?
They
that
least
trouble
them selues
with
worldely
thinges
.
¶
What
thing
getteth
frendes
?
Good
Fortune
getteth
them
,
and
yll
fortune
loseth
them
.
¶
What
difference
is
there
betwene
frendship
and
hatred
?
The
one
ought
to
be
immortall
,
and
the
other
is
mortall
.
¶
Which
is
the
best
patrimonie
that
man
can
haue
in
this
worlde
To
be
spare
and
continent
in
liuing
:
and
yf
our
goodes
be
not
sufficient
for
vs
,
let
vs
be
sufficient
for
our
goodes
.
¶
What
kinde
of
auerice
or
couetousnes
is
counted
moost
honest
?
The
couetousnes
of
tyme
,
when
it
is
imployed
as
it
ought
to
be
.
¶
What
is
the
state
of
the
riche
couetouse
man
?
A
continuall
torment
,
and
an
extreme
desire
to
get
goodes
together
,
with
feare
of
losse
of
the
same
.
¶
Howe
may
a
man
truely
tearme
temporall
richesse
?
Heauines
of
minde
,
snares
,
and
nettes
to
catche
vs
:
and
thornes
that
pearce
vs
throughe
the
harte
.
¶
What
chaunceth
to
sluggardes
,
and
to
the
slothefull
?
To
liue
barely
,
and
to
reste
without
profite
.
¶
What
is
the
propertie
of
Fortune
?
To
feare
the
mightie
,
and
to
treade
vnder
fete
the
simple
.
¶
Why
haue
the
Auncientes
praised
temperaunce
aboue
all
thinges
?
Bicause
temperaunce
increaseth
the
pleasure
that
may
be
had
in
delectable
thinges
.
¶
Why
is
the
Idle
and
delicate
life
to
be
blamed
?
Bicause
with
pleasure
it
bringeth
a
thousand
sorrowes
.
¶
Why
did
the
Auncientes
so
much
commend
the
rural
life
?
Bicause
it
is
the
mystres
of
frugalitie
,
diligence
and
Iustice
.
¶
Why
is
a
Iester
or
Parasite
so
displeasaunt
?
Bicause
they
haue
but
one
songe
,
oftentimes
reciting
their
lies
and
gestes
.
¶
Wherof
commeth
it
that
the
Egiptians
dyd
cutte
of
the
skymce
before
their
members
?
To
kepe
them
more
cleane
.
¶
What
was
the
beste
thing
which
they
of
olde
time
thought
they
had
receued
of
their
goddes
?
Uertue
,
whiche
is
of
it selfe
a
sufficient
rewarde
,
in
suche
wise
as
h●
that
possesseth
it
,
maie
esteme
himselfe
riche
,
as
inioying
the
moste
speciall
part
of
all
goodnes
.
Fortune
geueth
place
to
vertue
,
and
obeyeth
her
in
all
pointes
whersoeuer
she
becommeth
:
she
can
not
be
robbed
nor
loste
,
by
fyer
nor
by
water
:
she
is
clere
and
euerlasting
:
and
whosoeuer
dieth
for
her
,
can
neuer
die
,
but
goeth
to
eternall
glorie
.
¶
Who
be
they
that
(
in
dede
)
are
estemed
happie
in
this
world
?
They
that
can
lyue
and
dispatche
their
affaires
without
daunger
:
and
in
reste
to
liue
in
honour
.
¶
Which
is
the
firste
point
to
atteyne
wisedome
?
For
a
man
to
knowe
him selfe
:
and
the
more
difficulte
it
is
,
the
more
profitable
.
¶
In
what
sort
should
a
man
behaue
him selfe
in
other
mens
affaires
?
In
suche
sorte
as
he
forget
not
his
owne
.
¶
Whilest
we
be
yong
,
what
thinge
ought
we
moost
to
remember
?
That
one
daie
we
shal
be
olde
.
¶
What
is
he
that
lyueth
well
?
He
that
bosteth
not
him selfe
therof
.
¶
After
what
sorte
ought
the
Ignoraunce
of
youthe
to
be
corrected
?
By
the
wisedome
of
the
olde
.
¶
What
is
he
that
is
braue
(
in
dede
?
)
He
that
can
exalte
him selfe
.
¶
What
is
the
propertie
of
a
gloriouse
man
?
Rather
to
abhorre
death
,
then
to
desire
lyfe
.
¶
Howe
doeth
vertue
encrease
?
Through
perilles
and
aduersitie
.
¶
Howe
may
one
auoide
aduersitie
?
By
pacience
.
¶
Howe
should
we
preserue
our
goodes
,
and
become
subiect
to
the
inconstancie
of
Fortune
?
In
geuing
them
to
our
frendes
,
and
in
making
participation
therof
amonges
those
that
would
vs
good
.
¶
To
whom
is
Pouertie
noysome
?
To
him
that
suffreth
not
the
same
paciently
.
¶
What
is
the
sause
that
apperteyneth
to
trauell
?
That
is
Reste
.
¶
Why
is
Fortune
painted
blind
?
Bicause
she
blindeth
her
pursuers
.
¶
What
thing
is
verie
easie
to
be
gotten
,
and
very
harde
to
be
kepte
?
Good
fortune
.
¶
What
is
he
that
is
free
(
in
dede
?
)
He
that
doeth
not
heastely
yelde
himselfe
to
his
aff●ctions
.
¶
What
is
it
that
maketh
an
euill
man
?
To
muche
Libertie
.
¶
What
ought
he
to
learne
aboue
all
thinges
that
desireth
to
reigne
and
gouerne
?
To
susteine
Enuie
,
with
great
courage
.
¶
What
is
that
which
most
of
all
doth
ouerthrowe
Princes
?
The
poyson
of
Flatterie
.
¶
Howe
be
true
Frendes
gotten
?
With
Fidelitie
and
lyke
duetie
.
¶
What
is
that
which
so
seldome
is
founde
together
,
to
reste
in
one
person
?
Beautie
with
chastitie
,
wisdome
and
richesse
,
youth
and
continencie
,
age
without
Ialousie
.
¶
What
is
that
which
men
call
wine
?
It
is
the
deathe
of
the
memorie
,
poyson
for
man
,
corruption
of
beawtie
and
vertue
,
and
the
flower
of
age
.
¶
What
is
he
that
can
not
speake
?
He
that
knoweth
not
howe
to
holde
his
peace
.
¶
Where
is
it
moost
speciallye
requisite
for
a
man
to
holde
his
peace
?
At
the
Table
.
¶
What
is
the
true
Image
of
man
?
The
speache
.
¶
What
kinde
of
men
is
moost
to
be
hated
?
Those
which
vse
reproche
.
¶
To
whom
ought
not
a
man
to
do
good
?
Neither
to
olde
men
,
nor
to
yong
children
:
bicause
yonge
children
doe
forget
good
tornes
done
vnto
them
,
before
they
come
to
the
age
of
knowledge
:
and
olde
men
do
forget
them
by
and
by
.
¶
What
maner
of
life
liueth
man
without
learning
?
The
life
of
a
deade
man
,
or
of
suche
a
one
that
liueth
in
darkenes
.
¶
What
thinges
be
those
that
sturre
vs
moste
to
vertue
?
The
loue
of
glorie
,
and
feare
of
blame
.
¶
Howe
maie
true
glorie
be
nourished
?
By
doing
muche
,
and
speaking
litle
.
¶
Howe
do
common
welthes
begin
to
increase
and
florishe
?
They
increase
by
vnitie
,
and
ouerthrowe
by
discention
.
¶
What
is
the
most
expedient
remedie
in
thinges
that
we
can
not
recouer
?
Utterly
to
forget
them
.
¶
What
moued
Thales
Miletius
to
saie
that
the
goddes
hard
all
thinges
.
And
that
all
thinges
was
replenished
with
their
diuinitie
?
To
make
men
more
continent
and
better
contented
with
their
estate
.
¶
Wherfore
dyd
Hieron
demaund
of
Simonides
what
thinge
God
was
,
and
at
euery
time
he
toke
a
great
pause
to
make
him
answere
?
To
declare
that
God
was
infinite
and
incomprehensible
.
¶
What
moued
Themistocles
to
saye
that
he
was
contented
to
●orget
all
that
he
knewe
,
and
to
remember
nothing
?
Bicause
the
troubles
which
a
man
hath
in
his
memorie
be
greater
,
then
the
mirthes
and
ioyes
.
¶
Wherfore
is
it
better
,
according
to
the
opinion
of
Themistocles
,
to
geue
the
doughter
in
mariage
to
a
poore
man
being
honest
,
then
to
a
riche
man
of
ill
conditions
?
Bicause
it
is
better
to
mary
a
man
without
money
,
then
money
without
a
man
.
¶
Wherfore
did
Socrates
refuse
the
defence
that
Licias
the
Orator
had
done
for
him
?
Bicause
it
semed
to
be
to
delicate
and
wanton
.
And
to
Philosophers
all
manlye
thinges
do
apperteine
.
¶
Wherfore
did
Socrates
,
being
demaunded
(
whether
Archelaus
the
sonne
of
Perdicas
was
happie
or
not
)
answere
that
he
had
neuer
spoken
vnto
him
?
Bicause
by
conference
and
communication
with
him
,
he
might
haue
knowen
whether
he
had
bene
a
man
learned
and
of
good
iudgement
,
de●ing
onely
suche
men
to
be
happie
.
¶
Whiche
is
the
shortest
waye
for
a
man
to
atteyne
vnto
glorie
?
To
be
suche
a
one
as
a
man
would
haue
him selfe
to
be
estemed
▪
¶
What
kinde
of
sause
is
beste
?
Hongre
.
¶
What
maketh
drinke
to
relishe
best
?
Thirste
,
caused
by
moderate
exercise
.
¶
What
caused
Solon
to
saye
,
when
he
was
demaunded
of
Pi●istratus
the
tyraunt
,
why
he
spake
so
boldely
and
malepartly
vnto
him
,
that
he
reposed
his
truste
in
his
age
?
Bicause
he
cared
no
longer
to
liue
,
being
so
nere
deathe
.
¶
Wherfore
did
not
Solon
in
his
Booke
of
lawes
ordeine
a
punishment
for
them
that
did
kill
their
fathers
?
Bicause
he
thought
no
suche
wickednes
could
be
committed
.
And
so
by
those
lawes
he
would
not
commit
in
memorie
anye
suche
thinge
to
his
people
.
¶
What
is
it
that
mainteineth
common
welthes
?
Penaltie
and
rewarde
.
¶
Wherfore
would
not
Anaxagoras
,
when
he
was
a
dying
,
be
borne
and
caried
into
his
countrie
?
Bicause
he
knewe
that
in
all
places
the
waye
was
all
one
,
to
passe
into
a nother
lyfe
.
¶
What
mente
the
same
man
Anaxagoras
to
saye
,
when
newes
was
brought
him
of
the
death
of
his
sonne
.
Good
newes
frende
ꝙ
he
,
for
nowe
I
knowe
that
my
sonne
was
a
mortall
man
?
To
declare
that
aduersities
do
grieue
vs
least
,
when
we
foresee
that
of
necessitie
they
must
come
to
passe
.
¶
Howe
chaunced
it
that
Gorgias
Leontinus
neuer
complained
that
he
liued
so
longe
?
Bicause
he
had
no
occasion
to
complaine
of
age
.
¶
Why
did
Darius
(
being
constrayned
to
drinke
of
water
troubled
and
infected
with
dead
bodies
)
say
that
he
neuer
dranke
of
drinke
that
lyked
him
so
well
?
Bicause
he
neuer
drancke
when
he
was
a
thirst
,
before
that
time
.
¶
What
sawces
did
the
Lacedemonians
vse
in
their
meate
?
Sweate
,
duste
,
running
,
and
thirste
.
¶
What
is
the
most
pestilent
thing
that
can
be
in
man
?
Loue
of
our selues
,
and
delite
in
our selues
.
¶
Wherfore
was
king
Cyrus
reputed
and
iudged
of
Lysaender
moost
happy
?
Bicause
he
ioyned
and
coupled
vertue
with
Fortune
.
¶
Why
ought
angre
to
be
auoyded
and
eschewed
?
Bicause
it
is
the
enemie
of
good
counsell
.
¶
And
why
Ryot
?
Bicause
it
is
vyle
and
vnsemely
in
all
ages
and
degrees
.
¶
Why
ought
humaine
thinges
to
be
despised
?
Bicause
there
is
no
constancie
and
stedfastnes
in
them
.
¶
Wherfore
is
courage
of
harte
so
muche
estemed
:
that
is
to
saie
,
constantly
to
susteine
and
beare
all
sorrowes
and
calamities
that
may
chaunce
?
Bicause
it
is
not
inferiour
to
warrelyke
brauerie
and
corage
.
Wherof
many
times
the
verie
souldier
him selfe
hath
nede
.
¶
Wherfore
is
equitie
and
iustice
conuenable
and
mete
in
a
Prince
aboue
all
thinges
?
Bicause
it
establisheth
kingdomes
,
and
maketh
Kinges
to
reigne
.
¶
What
causeth
Philosophie
aboue
all
other
disciplines
to
be
so
muche
embrased
?
Bicause
that
science
teacheth
man
voluntary
,
and
franckely
to
do
the
thing
,
which
other
maketh
him
to
do
for
feare
of
lawes
.
¶
Why
ought
pleasure
to
be
contempned
?
Bicause
continually
she
is
accompanied
with
sorrowes
.
¶
What
meaneth
the
Swanne
,
when
he
is
neare
vnto
his
death
,
to
singe
better
then
at
any
other
tyme
?
By
natures
teaching
,
to
declare
what
benefite
we
receiue
by
deathe
,
which
openeth
vnto
vs
the
gate
to
eternall
lyfe
.
¶
Why
haue
the
wise
men
of
olde
time
compared
our
lyfe
to
a
stage
plaie
or
tragedie
?
For
that
many
times
the
worst
sorte
of
men
doe
occupie
the
places
of
the
best
,
as
oftentimes
we
see
in
suche
cases
¶
Why
do
we
hate
pouertie
?
Bicause
pouertie
causeth
many
to
wander
out
of
the
right
waie
,
who
rather
then
they
would
be
constrained
to
begge
and
sterue
for
hongre
,
applie
them selues
to
robbe
and
murdre
.
¶
Howe
chaunced
it
in
Rome
,
that
women
when
they
were
met
by
their
nerest
Parentes
and
kinsmen
,
were
kissed
on
the
mouthe
?
To
knowe
whether
they
had
droncke
any
wine
:
For
wine
was
vtterly
forbidden
amonges
women
as
appeareth
by
Egnacius
Metuetinus
who
killed
his
wife
because
she
had
dronke
wine
.
¶
Wherfore
is
it
not
good
to
build
Cities
nere
to
a
riuer
side
?
Bicause
Riuers
rayse
vp
vapours
noysome
vnto
men
.
¶
Wherof
commeth
it
that
Saffron
and
the
herbe
called
Foenum
Graecum
or
greke
Haye
,
the
more
they
be
troden
into
the
grounde
,
the
better
they
growe
?
Nature
would
the
same
,
to
signifie
that
reste
is
necessarie
,
and
continuall
trauell
not
to
be
mete
.
¶
What
moued
the
Auncientes
to
thinke
,
that
he
which
did
eate
▪
Lentilles
hadde
his
minde
better
inclined
to
reste
?
Bicause
they
engendre
colde
humores
.
¶
But
why
would
nature
that
the
Lupine
should
be
torned
to
wardes
the
sonne
,
to
do
the
office
of
a
Dyall
,
by
telling
the
time
of
the
daie
vnto
the
Countrie
people
?
To
serue
for
a
Dyall
to
the
laboring
man
,
that
he
shoulde
not
trouble
him selfe
to
loke
vp
to
the
heauens
,
at
such
time
as
he
ought
to
worke
.
¶
Why
did
the
Persians
vse
no
other
pittaunce
with
their
bread
,
but
the
herbe
called
Nasturtium
,
or
water
Cresses
?
To
declare
their
frugalitie
and
sparenes
of
liuing
.
¶
Why
did
the
Auncientes
esteme
nothing
in
their
sacrifices
to
be
holie
,
but
that
which
was
rosted
?
To
do
vs
to
vnderstand
that
there
is
nothing
worthie
to
enter
into
heauen
,
which
before
had
not
passed
by
the
fyer
of
tribulation
and
griefe
.
¶
Why
had
the
Auncientes
so
great
care
,
that
neither
corne
nor
newe
wine
should
be
tasted
,
before
the
prieste
had
made
an
assay
of
the
firste
fructes
?
To
signifie
vnto
vs
that
we
should
acknowledge
all
thinges
that
we
haue
to
come
of
God
,
as
the
aucthor
of
all
goodnes
.
¶
Wherfore
was
Golde
firste
founde
out
?
For
the
destruction
of
man
.
Wherof
they
be
so
couetouse
,
that
they
care
not
to
aduenture
eche
daunger
for
hauing
of
the
same
,
according
to
the
true
verse
of
Uirgil
the
father
of
Poetes
.
Quid
non
mortalia
Pettorà
cogit
Auri
Sacra
fames
.
¶
Wherfore
is
Golde
so
pale
?
For
feare
of
so
many
daungers
and
ambushmentes
planted
by
man
to
recouer
the
same
.
¶
Wherfore
did
Quene
Dido
in
Virgil
,
terme
her
second
mariage
to
be
a
faulte
?
Bicause
peraduenture
the
seconde
mariage
then
was
not
sufferable
:
and
she
was
counted
a
wanton
and
vnconstante
woman
that
coulde
not
con●ent
her selfe
with
the
firste
mariage
.
Yea
and
the
custome
was
then
to
commend
with
crownes
and
garlands
those
women
that
liued
widowes
to
their
deathe
,
with
no
lesse
praise
,
then
they
did
maydens
and
virgins
.
¶
Why
did
the
Auncientes
despise
a
man
that
desired
to
be
to
muche
happie
?
For
that
to
muche
felicitie
engendreth
forgetfulnes
,
and
contempte
of
God
,
of
honor
and
fame
.
¶
Why
were
women
forbidden
wine
in
olde
tyme
?
Bicause
wine
prouoketh
lecherie
,
and
is
noysome
vnto
the
sence
and
vnderstanding
.
¶
Why
were
the
magestrates
also
forbidden
the
same
?
To
th
intent
their
braine
should
be
good
and
stronge
,
righteouslie
to
determine
and
Iudge
.
¶
But
why
were
the
Souldiers
and
men
of
warre
defended
from
the
same
?
That
by
to
muche
drinking
they
should
not
slepe
,
and
by
that
meanes
all
occasion
of
aduauntage
might
be
taken
from
the
Enemie
.
¶
What
meaneth
that
sa●ng
,
that
fortune
doth
captiuate
and
blynd
the
vnderstanding
?
That
is
when
one
maketh
no
resistaunce
vnto
her
,
but
suffereth
her
to
rule
at
her
pleasure
.
¶
Why
was
Bachus
tearmed
to
be
a
foolishe
God
?
Bicause
he
maketh
them
fooles
that
taste
to
muche
of
his
licour
.
¶
Howe
chaunceth
it
that
the
Thebans
represented
Bachus
in
fine
and
effeminate
apparell
,
and
the
Indians
did
clothe
him
with
manely
garmentes
?
That
was
according
to
the
maner
of
the
places
.
For
as
the
countrie
is
,
so
is
their
custome
.
¶
Wherfore
by
being
conuersaunt
with
the
beautifull
and
healthie
,
we
be
neither
more
beautifull
nor
healthie
:
but
by
keping
companie
with
iuste
men
,
continent
and
modest
,
many
times
we
resemble
their
maner
and
behauior
?
Bicause
the
gyftes
of
the
mynde
we
maie
imitate
and
followe
,
but
not
those
of
the
bodie
.
¶
Why
be
riche
men
most
commonlie
wicked
,
and
those
that
be
good
men
not
riche
?
Goodnes
seketh
them
that
be
good
,
in
them
to
fixe
his
sure
and
longe
habitation
.
¶
What
caused
Siluius
the
Italian
poet
,
borne
in
Naples
,
to
kill
him selfe
?
Nothing
but
a
leke
that
he
had
aboute
him
,
whereof
he
could
not
abide
the
smell
.
The
like
happened
to
Cornelius
Rufus
,
who
was
not
able
to
abide
a
certaine
corporall
infirmitie
wherwith
he
was
diseased
.
¶
What
difference
is
there
betwene
beautie
and
ill
fauourednesse
?
The
one
geueth
and
increaseth
,
the
other
taketh
away
and
diminisheth
the
maiestie
of
the
person
,
which
caused
Pericles
and
Hiponax
,
although
they
were
two
worthye
personages
to
be
despised
,
bicause
they
were
deformed
and
ill
fauoured
.
¶
Wherfore
did
Bupalus
and
Anterinus
most
excellente
ingrauers
,
hange
them selues
by
the
throte
?
Through
an
extreme
disdaine
conceued
for
certaine
Sonettes
and
Iambicall
verses
written
against
them
by
the
Poete
Hiponax
,
not
without
desert
,
wherefore
Plato
admonisheth
that
in
any
wise
we
shoulde
not
prouoke
the
displeasure
of
Poetes
,
and
the
merye
Poete
Horace
merelye
writing
of
Poetes
hath
this
verse
.
Vatum
irritabile
genus
.
¶
What
moued
Socrates
at
the
age
of
.lxx.
yeres
to
geue
him selfe
to
Musicke
.
Musicke
moueth
the
vertues
of
the
mind
,
chaseth
away
euill
thoughts
and
sweteneth
the
trauell
of
men
.
¶
What
indured
Lycurgus
the
lawe
maker
of
Lacedemon
to
establish
Musicke
specially
in
the
fielde
?
His
experience
,
that
Musicke
made
man
cherfull
and
redie
to
fight
,
lustie
to
supporte
all
disaduenture
and
daunger
of
the
warre
.
¶
What
made
Achilles
to
be
so
valiaunt
?
The
obseruation
of
the
discipline
,
and
instruction
of
Phoenix
and
Chiron
.
For
Philip
of
Macedon
was
instructed
by
Epaminondas
,
Alexander
through
his
master
Aristotle
,
Alcibiades
by
the
diligence
of
Pericles
and
Arifron
tutors
,
left
vnto
him
by
his
father
Clinia
,
although
he
had
greatest
ayde
and
helpe
by
Socrates
.
¶
Why
were
the
Scithians
and
Thratians
the
most
sober
people
of
all
Gretia
?
The
ignorance
of
vice
prouoked
vertue
more
then
all
the
knowledge
of
the
Grekes
.
¶
Shamefastnes
either
in
man
or
woman
,
what
is
it
properly
?
The
bridle
and
bitte
that
restraineth
their
appetites
.
¶
Poesie
,
what
maner
of
thing
is
it
?
It
is
the
daye
watche
of
vertue
,
the
morning
foode
of
a
redie
witte
,
the
euening
banquet
of
a
well
disposed
minde
,
and
the
midnight
bel
of
the
studious
:
which
was
well
experienced
in
the
noble
captaine
Leonidas
the
Spartan
,
who
being
Lieutenant
generall
in
the
warres
against
the
Messenians
,
neuer
ceased
to
peruse
and
reade
the
workes
and
poesies
of
Tirteus
the
Poete
.
¶
What
vices
blotted
the
great
liberalitie
and
pacience
in
aduersitie
of
Marcus
Antonius
.
Playe
,
Dronkennes
,
Surfecting
,
and
to
much
familiaritie
with
his
householde
seruauntes
.
¶
What
made
Iulius
Caesar
the
first
Emperour
of
Rome
so
beloued
of
his
souldiors
?
The
not
telling
and
counting
of
his
Souldiors
praie
,
causing
euery
of
them
to
take
what
he
list
.
¶
What
moued
the
Athenians
to
cause
the
dedes
and
actes
of
Thesius
the
first
founder
of
their
noble
Citie
to
be
recited
,
which
were
written
by
Caunidias
his
Scholemaster
,
hauing
dayly
before
their
●ies
the
portratures
and
ymages
of
Silamon
&
Parasius
?
The
writinges
of
wise
men
do
represent
vnto
vs
the
true
ymages
of
them
of
whom
they
be
written
,
better
without
all
comparison
,
then
coulours
or
painting
which
haue
no
felinge
.
The
forme
and
factes
of
whom
cannot
be
so
well
expressed
.
¶
What
moued
Polign●tus
to
cause
at
his
owne
costes
and
charges
the
whole
warres
of
Troye
to
be
painted
?
The
ardent
desire
he
had
to
immortalizate
his
name
.
¶
Wherefore
was
Aurelius
that
excellente
Painter
in
Rome
counted
to
be
infamous
?
Bicause
he
mingled
Hores
and
drabbes
among
the
heauenly
Goddesses
,
so
farre
was
he
enamored
with
their
Mere
trix
.
¶
Why
would
not
Agesillaus
in
any
wise
suffer
him selfe
to
be
counterfaited
?
Bicause
he
wold
leaue
behind
him
after
his
death
his
dedes
&
factes
to
serue
for
his
ymage
&
connterfaite
,
which
in
very
dede
do
more
diuinely
represent
the
affections
of
the
mind
then
portratures
of
corporall
Phisnogmies
¶
wherfore
was
Philip
of
Macedon
estemed
a
man
of
so
litle
braine
Bicause
he
spake
much
and
many
times
to
small
purpose
.
¶
Which
is
the
most
honest
excercise
for
a
Prince
?
Reading
,
after
he
hath
ended
his
other
exercises
which
made
the
Poete
Homer
to
bring
in
the
God
Iupiter
,
who
making
a
feast
,
caused
the
victory
that
folowed
in
Ethiopia
,
had
against
the
Giantes
,
to
be
song
in
verses
to
Apollo
.
Alcinous
also
king
of
the
Pheacians
vsed
the
like
.
Quene
Dido
in
the
feast
that
she
made
to
Aeneas
,
caused
Iopas
vpon
his
Citron
,
to
singe
the
course
of
the
Starres
,
and
the
beginning
of
the
world
.
¶
What
was
the
cause
of
the
greate
estimation
of
Pirrhus
King
of
Epirus
?
The
eloquence
that
he
had
learned
of
Cicneas
:
together
with
the
great
liberalitie
and
magnificence
that
he
vsed
towardes
them
that
assisted
him
in
his
enterprises
.
¶
Why
is
it
so
much
requisite
to
chose
a
good
nurse
for
the
child
Bicause
the
bodie
doth
not
onely
receaue
the
substance
of
the
milke
,
but
the
spirites
also
do
fele
it
.
¶
Wherof
commeth
it
that
the
Romanes
did
not
see
their
children
,
vntill
they
were
of
the
age
of
.vii.
yeres
?
Bicause
they
would
not
that
they
should
come
home
to
them
,
before
they
had
learned
to
honor
them
.
The
French
men
were
more
diuerse
,
for
they
wold
not
see
their
children
vntil
they
wer
estrong
to
handle
wepons
.
¶
Why
did
they
forbid
their
children
the
company
of
Ruffians
,
gesters
,
bablers
and
all
such
Ribaldes
?
To
th
intent
they
should
not
learne
to
geue
theym selues
to
dishonest
pleasures
,
and
to
forgette
the
good
nature
wherewith
they
were
indued
,
which
in
the
ende
would
be
the
destruction
both
of
their
body
and
soule
.
What
ought
the
tales
and
communications
be
that
are
had
with
children
?
They
ought
to
haue
some
semblance
of
truth
:
and
aboue
all
thinges
they
must
not
be
fearefull
vnto
them
,
nor
supersticious
.
¶
Why
were
the
pensions
receued
of
princes
,
abolished
in
many
Cities
?
Bicause
there
is
nothing
the
doth
soner
corrupt
the
person
then
gifts
:
for
they
engender
gret
suspitio
in
them
,
that
do
receiue
them
.
Demosthenes
for
receuing
of
bribes
of
Arpalus
king
of
Persia
,
was
chased
out
of
Athenes
.
Why
were
Coriolanus
and
Themistocles
so
much
against
their
owne
countrye
?
For
the
ingratitude
of
their
citizens
,
who
denied
them
both
their
due
honours
.
Cesar
also
because
hys
country
men
denied
him
his
well
deserued
triumphe
,
became
enemy
to
his
country
.
¶
Why
was
Cato
of
many
men
compted
a
foole
.
Bicause
he
rather
chose
voluntary
death
,
then
to
yelde
himselfe
into
the
hands
of
Cesar
,
who
sought
no
other
thing
of
him
but
frendship
,
and
was
ment
to
pardon
him
al
his
iniuryes
past
.
¶
Why
did
Scipio
take
such
hede
of
going
rashlye
to
the
skirmishe
and
cumbat
?
He
knewe
well
that
by
his
natiuitie
,
he
was
appointed
to
be
generall
of
armies
,
and
not
a
simple
souldior
:
wherfore
he
behaued
him selfe
according
to
the
Maiestie
of
that
office
,
and
not
like
a
priuate
souldior
.
¶
Why
was
Demetrius
reprehended
,
when
he
desired
to
haue
the
surname
of
him
that
had
broken
the
first
ranke
of
his
enemies
?
The
true
title
of
a
prince
is
rather
to
be
iust
then
mightie
:
and
oughte
rather
to
resemble
God
by
vertue
,
then
the
Lion
by
force
.
¶
Why
did
Plato
refuse
to
reduce
the
common
welth
of
the
Cirenians
into
good
order
and
discipline
?
Bicause
the
abundaunce
of
riches
had
made
it
to
licenceous
.
¶
Wherof
came
it
the
Marius
,
Viriatus
,
&
Ventidius
Bassus
wer
so
excellent
in
armes
,
&
did
suffer
so
paciently
the
labors
of
the
warres
?
The
one
was
a
laborer
,
the
other
a
sheperd
,
&
the
third
was
a
horskeper
,
wherby
all
thre
were
vsed
to
gret
trauel
,
to
paine
,
to
heat
and
cold
,
and
to
,
sparenes
of
life
.
¶
Why
would
the
Capadocians
neuer
be
without
a
prince
▪
Experience
did
teache
them
howe
profitable
it
was
to
be
vnder
the
gouernaunce
of
an
other
.
¶
For
what
cause
was
Solon
estemed
a
foole
?
Bicause
,
being
pursued
of
Pifistratus
the
tyraunt
,
he
loued
rather
to
begge
throughout
the
worlde
,
then
to
tarrie
with
Cresus
kinge
of
Lidia
,
who
would
haue
geuen
him
part
of
his
Realme
,
to
the
intent
he
mighte
iustely
and
vertuousely
gouerne
,
which
by
his
aduise
he
thought
that
he
might
atteine
.
¶
Why
would
the
Aetheniens
neuer
become
subiect
to
any
Prince
?
Bicause
from
their
childehode
they
were
accustomed
to
liue
at
libertie
.
¶
With
what
goodnes
ought
he
to
be
indued
that
doth
reigne
and
gouerne
?
He
ought
to
excede
his
subiectes
in
bountifulnes
,
so
muche
the
more
as
he
doeth
surpasse
them
in
degree
and
honor
.
¶
What
is
the
true
duetie
of
a
Prince
?
To
make
his
subiectes
to
liue
quietly
and
godly
,
which
thing
he
can
not
doe
,
yf
he
him selfe
be
not
good
,
iuste
,
and
vertuouse
.
¶
What
difference
is
there
betwene
the
equall
and
iuste
Prince
,
and
the
Tyraunt
?
The
one
vseth
th
office
of
a
man
,
the
other
of
a
beaste
.
The
Prince
serueth
as
a
father
to
his
subiectes
:
the
Tyraunt
deuoureth
them
.
¶
Howe
may
a
Tyraunt
assure
him selfe
in
his
Tyrannie
?
By
putting
to
deathe
those
that
are
the
chiefest
and
moost
noble
.
Such
was
the
councell
of
Thrasibulus
to
Periander
,
&
Tarquinius
superbus
to
his
sonne
.
¶
Why
be
men
naturally
afraide
to
rebell
or
encounter
with
a
Prince
?
Bicause
that
(
after
the
minde
of
Hesiodus
)
the
Prince
is
established
by
God
.
¶
Thinke
you
that
God
hath
any
regarde
of
thinges
to
come
?
There
is
nothing
more
certaine
.
Romulus
testifieth
the
same
,
being
rescued
from
the
water
,
and
nourished
with
the
milke
of
a
wolfe
:
Abidus
nourished
with
the
milke
of
a
Hynde
:
and
Cyrus
of
a
Goate
,
¶
Is
it
any
meruell
then
although
the
Persians
did
worshippe
them
as
goddes
?
No
truely
.
Moreouer
Homer
and
Hesiodus
do
affirme
,
that
principalitie
and
gouernement
is
a
gifte
proceding
from
aboue
,
geuen
vnto
men
,
therby
to
knowe
the
power
of
God
.
¶
What
is
the
nature
of
a
liberall
man
?
It
is
not
onely
to
geue
for
the
reliefe
of
the
necessities
of
others
:
but
also
to
giue
liberally
,
and
with
a
free
harte
.
¶
Howe
did
the
auncientes
by
figure
and
painting
represent
the
good
successe
and
ende
of
all
thinges
?
They
made
an
Image
,
holding
in
the
right
hande
a
cuppe
,
and
in
the
lefte
hande
an
eare
of
wheate
with
a
poppi●●
signifying
thereby
that
he
is
well
satisfied
,
that
contenteth
him selfe
with
the
fructes
of
the
earth
.
¶
Wherfore
was
the
gratitude
and
good
remembrance
,
that
Eschines
had
towards
his
scolemaster
Socrates
,
so
well
commended
?
Bicause
he
gaue
him selfe
to
serue
him
,
and
a
greater
pleasure
he
could
not
do
him
.
¶
Wherof
commeth
it
that
Crassus
,
being
in
the
beginning
verie
couetouse
,
became
in
the
ende
so
liberall
?
Through
the
gret
importunitie
of
beggers
,
that
neuer
suffred
him
in
quiet
¶
Why
was
it
said
that
Alexandre
had
conqu●red
kingdomes
,
and
that
Anaxarcus
kept
them
?
Bicause
that
Alexander
desperately
(
for
the
sorrowe
that
he
had
slaine
Clitus
his
great
frende
)
would
haue
killed
him self
,
and
so
haue
lost
at
one
instant
,
the
glorie
of
so
many
victories
,
had
it
not
bene
for
the
great
admonishions
that
Anaxarcus
the
Philosopher
gaue
him
,
which
preserued
him
from
killing
him selfe
.
¶
Why
did
Alexandre
vse
alwaies
to
carrie
the
Iliades
of
Homere
about
him
?
Bicause
by
reding
the
factes
of
armes
of
the
Auncientes
,
he
lerned
the
pollicies
of
the
warres
,
which
encoraged
him
the
more
to
the
desire
of
wars
.
¶
Of
what
disposition
ought
a
sufficient
Ambassadour
to
be
?
Braue
,
eloquente
,
and
wise
.
For
it
is
commonly
saide
,
that
the
prince
is
knowen
by
the
Ambassador
.
¶
Why
did
the
Romanes
call
their
Ambassadours
which
went
to
treat
of
peace
with
the
nauie
,
Caduceatores
.
Of
the
Caduceum
of
Mercurie
,
which
was
a
rodde
that
he
helde
in
his
hande
:
signifying
therby
,
that
the
same
rodde
was
a
meane
betwene
them
that
fought
,
and
the
aucthor
bothe
of
peace
and
warre
.
¶
What
was
the
cause
that
Nicomedes
kinge
of
Bithynia
,
instituted
the
Romanes
to
be
his
heyers
?
In
token
of
remembraunce
of
gratefulnes
to
be
towardes
them
,
being
by
their
ayde
,
after
he
was
chased
from
his
estate
by
Mithridates
king
of
Pontas
,
restablished
in
the
same
againe
.
¶
What
is
that
which
maketh
a
Prince
wicked
?
To
thinke
that
it
is
laweful
for
him
to
do
all
thinges
,
and
that
all
wickednes
is
sufferable
,
hauing
power
to
do
what
he
liste
.
His
great
welth
and
aboundaunce
may
be
also
the
occasion
,
and
flatterers
,
euill
ministers
,
and
cruell
men
of
warre
,
suche
as
attende
about
his
person
.
¶
Which
is
the
hardest
thing
for
him
to
do
?
Dioclesian
the
Emperour
saide
:
to
knowe
perfectly
howe
to
vse
himselfe
in
his
kingdome
.
¶
Why
are
Ciuile
warres
so
greately
to
be
contempned
?
Bicause
he
that
hath
the
vpper
hande
doeth
not
onely
what
he
liste●
but
also
they
which
take
his
parte
do
the
same
.
¶
Why
be
Princes
estemed
like
vnto
God
?
As
God
considereth
the
affection
of
man
:
euen
so
the
liberall
and
magnanimouse
Prince
ought
to
consider
the
hart
and
power
of
him
that
doeth
him
seruice
.
¶
Why
was
the
liberalitie
of
Zeuxis
reprehended
of
the
Auncientes
?
Bicause
he
gaue
,
to
receiue
twise
the
valour
.
¶
Why
did
the
Auncientes
saie
,
that
it
was
no
nede
to
offer
eyther
golde
or
siluer
to
Sainctes
?
Bicause
Sainctes
are
not
couetouse
and
a●ericiouse
,
as
men
be
.
¶
Why
would
not
certaine
of
the
Auncientes
,
haue
the
yma●es
of
their
goddes
to
be
in
Marble
,
or
other
stone
?
Bicause
they
are
tractable
and
plyant
to
our
praiers
and
requestes
:
wherfore
they
demed
it
blasphemie
to
iudge
them
to
be
harde
harted
.
¶
Wherof
proceded
the
custome
that
the
kinges
of
Persia
had
,
to
geue
golde
and
syluer
to
all
women
that
they
met
:
and
to
men
dartes
and
arrowes
?
Gold
and
syluer
is
conuenable
to
women
:
and
weapons
to
men
.
¶
Why
did
Plato
in
his
lawes
forbid
that
any
god
should
be
made
,
eyther
of
golde
or
siluer
?
Bicause
he
demed
those
mettalles
to
be
the
verie
poyson
of
the
world
.
¶
Why
did
the
kinges
of
Persia
vse
to
rewarde
women
that
brought
forthe
many
male
children
?
Bicause
they
filled
the
cuntrie
with
souldiers
,
which
serued
for
the
preseruation
of
the
same
.
¶
Howe
was
Caes●r
healed
of
the
falling
euill
?
By
sobrietie
and
abstinence
from
wine
.
¶
Why
haue
many
wise
men
studied
to
be
obscure
in
these
writinges
?
To
astoyne
dul
wittes
at
the
first
sight
,
therby
to
encorage
the
studiouse
to
serche
the
mysteries
and
secretes
of
the
same
.
¶
Wherof
commeth
it
that
the
moost
notable
learned
men
,
yf
they
chaunce
to
erre
,
do
wander
in
more
heynouse
errors
,
then
those
that
be
but
meanely
learned
?
Bicause
they
trust
so
muche
to
the
excellencie
of
their
witte
:
and
so
following
their
owne
fantasies
,
most
commonlie
be
deceaued
.
¶
Wherof
commeth
it
,
that
yf
a
wise
and
well
experienced
man
do
geue
him selfe
to
vnrighteousnes
,
in
that
vice
he
surpasseth
them
that
are
of
lesse
experience
?
That
Iustice
is
most
cruell
which
nedeth
defence
by
force
of
armes
.
¶
Which
be
those
that
be
wise
men
?
They
that
are
not
inclined
to
sinne
.
¶
Howe
long
is
it
lawefull
for
a
man
to
desire
to
liue
?
So
longe
as
a
man
is
out
of
hatred
and
necessitie
.
¶
Where
ought
true
pleasure
to
be
sought
?
In
our selues
,
and
not
in
other
.
¶
Why
is
moderation
so
much
commended
?
Bicause
it
encreaseth
pleasure
.
¶
Why
did
Epaminondas
make
so
litle
preparation
in
a
feaste
that
he
made
for
certaine
Ambassadours
?
To
declare
that
they
that
can
both
be
rich
and
suffer
pouertie
,
may
hardlye
be
corrupted
with
money
if
it
be
offered
.
¶
What
made
Alcibiades
to
be
banished
out
of
Athenes
?
The
enuie
of
the
Citizens
.
¶
What
was
the
cause
that
Abatonius
beinge
so
poore
,
was
made
a
kinge
?
His
singuler
goodnes
which
wise
Alexander
knewe
right
well
.
¶
Why
was
Hipparchus
estemed
Secretarye
to
the
Goddes
▪
For
the
great
knowledge
that
he
had
in
the
course
of
the
starres
.
¶
What
is
most
to
be
feared
in
a
Citie
?
Honger
.
¶
Howe
may
a
man
enriche
him selfe
?
By
forsaking
his
appetites
.
¶
Howe
may
we
liue
ioyfullye
?
By
putting
our
trust
in
thinges
that
neuer
shall
haue
ende
.
¶
How
should
a
man
be
master
ouer
him selfe
?
By
amending
that
fault
in
him selfe
,
which
he
espieth
in
an
other
.
¶
What
ought
they
to
eschewe
that
are
in
prosperitie
?
Hatred
.
¶
What
is
the
propertie
of
a
wise
man
?
To
applie
well
his
time
.
¶
Where
lieth
the
felicitie
of
man
?
In
the
quiet
state
of
the
minde
.
¶
What
maner
of
thing
is
humanitie
?
It
is
a
vertue
ioined
with
good
affection
:
or
rather
,
a
beneuolence
mixed
and
tempered
with
dexteritie
.
¶
Why
were
the
Romanes
accustomed
in
their
base
courte
to
place
the
cabinet
of
the
graces
?
To
declare
that
the
office
of
man
is
,
to
ayde
and
pleasure
one
another
.
¶
What
maner
of
thing
is
mercy
?
It
is
an
affection
of
the
spirite
,
ioyned
with
humanitie
.
¶
Howe
did
Licurgus
bring
his
Citizens
to
humanitie
?
By
prouoking
eche
man
not selfe
,
but
to
do
all
thinges
for
common
profite
as
Bees
do
.
¶
Who
be
they
that
haue
bene
excellent
in
humanitie
?
Alexander
the
great
,
and
after
him
Scipio
and
Cesar
.
¶
Why
was
Cato
reprehended
of
Inhumanitie
?
Bicause
he
loued
disagrement
and
discension
within
his
house
:
thinking
by
that
meanes
,
to
profit
the
better
.
¶
What
thing
is
facilitie
?
It
is
a
vertue
,
which
easely
maketh
a
man
to
enter
frendship
with
others
,
and
doth
longe
mainteine
the
same
.
¶
What
did
Antonius
pius
the
Emperour
,
to
make
him selfe
euerye
day
better
then
other
?
He
toke
aside
the
wisest
of
his
familier
frendes
,
and
asked
of
them
what
euill
was
spoken
of
him
:
and
if
he
perceaued
that
any
euell
was
spoken
of
him
iustly
,
he
amended
.
¶
What
be
they
that
were
excellent
in
facillitie
?
Philip
,
and
Alexander
his
sonne
:
well
shewing
the
same
to
Dimocrates
the
Architect
.
¶
What
is
faithe
?
It
is
such
a
godly
vertue
,
that
all
other
vertues
withoute
the
same
,
is
nothing
.
Without
faith
wisedome
is
follie
,
Temperaunce
is
displeased
,
Force
is
impacient
,
and
Iustice
is
turned
into
crueltie
.
¶
Of
al
the
Auncients
who
was
most
excellent
in
that
vertue
?
Sextus
Pompeius
,
son
of
Pompeius
the
great
,
Alexander
&
Scipio
.
¶
What
thing
did
obliterat
and
blot
the
vertues
of
Brutus
?
The
treason
that
he
vsed
against
Cesar
.
¶
What
is
frendship
?
It
is
a
mutuall
beneuolence
of
two
or
moe
,
proceding
of
a
certaine
semblaunce
in
maners
.
¶
Can
it
not
be
otherwise
described
?
After
the
minde
of
Pithagoras
,
it
is
a
certaine
agremente
of
Nature
equall
betwene
two
.
¶
Amonges
the
Auncientes
,
who
was
most
excellent
to
get
frendes
?
Alcibiades
:
but
he
could
not
kepe
them
.
¶
What
is
to
be
required
in
frendship
?
Asemblable
wil
,
grounded
vpon
vertue
.
¶
Howe
many
kindes
of
amities
be
there
?
Plato
maketh
three
:
that
is
to
say
,
Naturall
,
Ciuile
,
and
Hospitall
▪
¶
What
is
Pietie
?
It
is
the
honor
that
first
we
●we
vnto
God
,
then
to
our
Country
,
and
afterwardes
to
our
parentes
and
Maiestrates
.
¶
What
is
the
office
of
Pietie
?
To
make
the
person
amiable
towardes
his
parentes
and
kinsefolkes
,
and
towardes
his
country
.
¶
Who
were
excellent
in
that
vertue
?
Many
:
but
aboue
the
rest
,
Metellus
,
surnamed
Pius
,
after
him
were
these
three
,
Decius
,
Ptolome
Ariobarsanus
and
Seleucus
.
¶
And
who
were
they
that
were
contrary
to
that
vertue
?
Nicomedes
,
whiche
killed
his
father
,
Darius
,
Ptolome
Philopater
,
and
Ptolome
called
Phiton
.
¶
Which
is
the
true
frendship
?
After
the
minde
of
Epicurus
,
that
which
is
ciuile
,
for
it
is
alwayes
ioyned
with
pleasure
.
¶
Ciuile
amitie
,
can
it
be
perfect
amonges
moe
then
two
.
That
is
very
difficult
:
for
the
conditions
correspondent
to
such
frendeship
are
seldome
to
be
found
:
for
as
Plato
saith
al
things
ought
to
be
common
.
¶
Why
did
Nature
make
man
naked
and
vnarmed
?
Nature
hauing
made
man
wise
,
hath
geuen
him
meanes
inough
,
wherby
to
arme
himself
at
●is
plesure
,
&
to
vse
at
one
time
sundry
kinds
of
wepons
.
¶
Wherof
commeth
it
that
tall
men
commonly
are
not
wise
?
The
length
of
the
bodie
commeth
of
great
moistnes
and
heate
:
but
drynes
engen●r●th
wisedome
in
man
.
¶
Wherof
procedeth
it
that
Iudges
and
aduocates
are
more
reuerenced
of
their
Clientes
,
the
Phisitians
be
of
their
pacients
?
The
gaine
and
hope
of
Clientes
dependeth
vpon
the
Iudges
and
Aduocates
:
but
the
hope
of
the
sicke
dependeth
not
onely
of
the
Phisitian
,
but
rather
of
God
.
¶
Why
did
the
Auncientes
call
the
falling
euill
,
the
disease
〈◊〉
Hercules
?
Bicause
Hercules
was
subiect
therevnto
.
¶
What
is
the
office
of
a
thristie
man
?
To
remember
that
which
is
past
,
and
to
thinke
vpon
that
to
come
.
¶
Why
ought
a
man
rather
to
chose
losse
,
than
dishonest
gaine
?
Bicause
the
euill
chaunce
of
losse
is
but
for
a
time
,
but
the
other
indureth
for
euer
.
¶
Howe
maie
a
man
liue
godlie
?
To
thinke
euery
daie
to
be
the
laste
daie
of
his
life
.
¶
Why
should
a
man
take
more
care
for
his
soule
,
then
for
his
bodie
?
Bicause
the
perfection
of
the
soule
maketh
the
imperfection
of
the
bodie
:
and
the
beautie
or
force
of
the
bodie
maketh
the
soule
neuer
the
better
.
¶
Where
lieth
the
seate
of
our
life
?
In
wisdome
,
Strength
,
and
magnanimitie
:
for
there
is
neither
wind
nor
tempest
that
can
shake
them
.
¶
What
difference
is
there
betwene
diligent
and
curiouse
?
Suche
as
is
betwene
Religiouse
and
Supersticiouse
.
¶
What
difference
is
betwene
affection
,
and
good
will
?
Affection
is
a
generall
inclination
of
the
spirite
,
which
induceth
a
man
to
loue
:
and
maketh
him
sorie
,
yf
there
chaunce
any
thing
euill
vnto
him
whom
he
loueth
.
But
good
wil
is
shewed
when
,
being
moued
with
affection
,
we
endeuour
our selfes
to
shew
pleasure
vnto
them
whom
we
loue
:
in
suche
sorte
that
good
will
is
the
effect
of
the
affection
.
¶
Howe
shall
a
man
knowe
them
that
are
wicked
?
By
the
example
of
the
good
.
¶
Howe
shall
the
vertue
of
man
be
knowen
?
By
aduersitie
:
as
golde
by
the
fyer
.
¶
What
was
the
cause
of
the
renowme
of
Sim●n
of
Athens
?
His
being
so
curtuouse
and
gentile
,
that
he
caused
those
beastes
to
be
buried
that
made
him
to
winne
the
prise
of
the
games
of
Olimpus
.
¶
What
made
Pericles
infamouse
?
His
great
ingratitude
&
inhumanitie
,
to
suffer
Anaxagoras
his
schole-master
to
dye
for
hongre
.
¶
What
moued
Phocion
to
helpe
them
that
were
wicked
?
Bicause
he
knewe
the
good
had
no
nede
of
helpe
.
¶
Why
did
the
Romanes
eate
and
drinke
openly
before
the
gates
of
their
Citie
?
To
take
better
occasion
to
geue
meate
to
them
that
did
want
.
¶
Wherof
commeth
the
custome
,
that
kinges
and
Princes
cause
their
Trompettes
to
be
sounded
when
they
go
to
dynner
?
To
geue
warning
to
the
pore
to
come
&
take
parte
of
their
magnificence
&
liberalitie
:
and
in
many
common
welthes
the
same
custome
is
yet
obserued
.
¶
Why
did
Alexandre
laie
his
Treasure
in
the
Temple
of
the
Sunne
?
To
kepe
it
saufe
:
for
at
that
tyme
holie
thinges
were
had
in
suche
reuerence
,
that
all
thinges
were
saufe
that
were
committed
and
laied
in
the
same
.
For
that
cause
Callisthenes
laied
in
the
Temple
of
Inno
his
doughters
do
wries
to
be
kept
.
¶
What
caused
the
victories
and
the
great
sloughter
that
Leonidas
of
Sparta
and
Themistocles
made
against
Xerxes
and
his
people
:
and
what
was
the
cause
that
in
the
ende
Xerxes
was
slaine
by
the
meanes
of
Artabanus
?
Bicause
he
had
violated
and
polluted
the
holie
thinges
,
and
spoyled
the
Temples
,
The
like
happened
to
Brennus
in
the
Temple
of
Apollo
:
and
Antiochus
,
bicause
he
would
haue
sacked
the
Temple
of
Iupiter
.
¶
What
is
Religion
after
the
mindes
of
the
Philosophers
?
It
is
a
vertue
so
coupled
with
godlines
,
that
it
can
not
be
losed
or
seperated
¶
Who
were
they
that
the
Philosophers
called
Religiouse
,
and
whiche
Supersticiouse
?
The
Religiouse
were
they
which
applied
their
studie
in
the
seruice
of
God
:
the
Supersticiouse
were
they
that
praied
incessantly
for
the
health
and
longe
lyfe
of
their
children
.
¶
Wherof
commeth
it
that
a
man
vnderstandeth
one
thing
,
and
doeth
another
?
Bicause
of
contrarie
thinges
we
be
wont
to
atteine
like
knowledge
:
●●
bicause
the
mind
attendeth
to
many
thinges
,
and
the
sensual
appetite
but
to
one
.
But
man
most
commonly
liueth
by
reason
,
&
beasts
after
their
appetite
.
¶
Wherof
commeth
it
that
man
aboue
al
creatures
is
proude
?
Bicause
he
doth
somewhat
resemble
god
:
and
being
tamed
aboue
all
other
beastes
,
by
the
knowledge
that
he
hath
of
many
thinges
,
comprehendeth
by
his
wit
al
sensible
thinges
,
and
by
the
spirite
al
things
intelligible
.
¶
Wherfore
is
a
pluralitie
of
Princes
euil
,
&
not
to
be
suffred
?
All
that
which
may
be
done
by
one
,
is
better
done
,
then
when
it
is
done
by
many
.
Moreouer
yf
a
kyngdome
be
tourned
into
Tirannie
,
the
tirannie
of
one
is
more
sufferable
,
then
of
many
:
and
to
be
short
,
the
reigne
of
one
is
the
beste
.
¶
Wherof
commeth
it
that
we
loue
better
to
be
counted
an
honest
man
,
then
to
be
so
in
dede
and
haue
an
euill
reporte
?
Man
alone
is
capable
of
honour
,
and
therfore
eche
man
desireth
to
seme
to
be
good
,
and
euery
man
would
auoide
the
trauell
that
bringeth
man
to
goodnes
,
albeit
without
the
same
vertue
can
not
be
in
man
.
¶
From
whence
came
the
,
custome
not
to
name
the
newe
borne
before
the
seuenth
daie
?
Bicause
they
estemed
the
childe
at
.vii.
daies
of
age
to
haue
escaped
the
daunger
.
¶
Howe
chaunceth
it
that
in
the
beginning
of
sitting
at
the
table
to
eate
,
a
man
careth
not
how
nere
together
he
sitteth
,
and
at
the
ende
of
the
meale
he
loueth
to
sitte
at
ease
and
at
libertie
?
When
a
man
is
hungrie
he
careth
not
for
ordre
,
for
in
eating
we
represent
a
Pyramis
,
which
combreth
litle
rowme
.
¶
Why
did
the
Aegiptians
,
desirouse
to
liue
chast
,
eate
no
salte
?
Bicause
through
the
heate
therof
it
prouoketh
Lecherie
.
¶
Why
doeth
Homere
call
salte
a
diuine
thing
?
Bicause
it
geueth
taste
to
all
meate
,
and
preserueth
the
same
from
stinking
,
and
hath
a
force
and
vertue
generatiue
.
¶
Wherfore
be
we
afaird
to
passe
through
a
churchyarde
?
Bicause
it
representeth
our
ende
.
¶
Wherfore
did
the
Grekes
fayne
that
there
was
a
god
that
blamed
all
thinges
?
To
declare
that
there
is
nothing
perfeçte
.
¶
Wherfore
was
Hanibal
so
hated
of
the
Romanes
?
Bicause
he
kept
no
fidelitie
,
and
despised
al
things
touching
god
&
man
.
¶
What
moued
Ptolome
king
of
Aegipte
to
ordeine
the
Romane
people
to
be
the
tutors
of
his
sonne
?
Bicause
he
knewe
the
Romanes
to
be
faithfull
.
¶
Howe
was
the
common
welthe
of
Sparta
so
longe
time
mainteined
?
Some
imputed
the
cause
to
the
magestrates
,
which
knew
well
how
to
commaund
,
some
to
the
people
bicause
they
knewe
howe
to
obey
.
¶
Who
was
the
cause
of
the
great
victorie
that
the
Lacedemonians
obteyned
against
the
Iliryans
?
The
presence
of
their
king
,
which
was
but
a
childe
,
perswaded
thervnto
by
the
counsell
of
their
priestes
.
¶
Why
were
the
Athenians
so
vnfortunate
in
warres
?
Bicause
they
gaue
charge
and
aucthoritie
vnto
many
.
¶
Wherfore
did
the
Mossones
a
people
of
Asia
,
kepe
their
seruauntes
tied
and
as
it
were
dayly
locked
vp
?
To
cause
them
to
die
for
hongre
,
yf
they
did
any
thing
that
was
not
honest
.
For
which
cause
Alexandre
chastised
them
very
rigorousely
.
¶
Wherfore
did
the
Athenians
establishe
this
lawe
,
that
yf
a
bond
man
were
set
at
libertie
,
and
shewed
him selfe
vnkinde
to
his
master
,
he
should
returne
againe
into
bondage
?
To
declare
howe
vnnaturall
ingratitude
is
.
¶
What
caused
the
kingdome
of
Persia
so
much
to
florishe
?
Xenophon
saieth
that
it
was
the
great
loue
that
they
bare
to
their
king
.
¶
What
thing
is
hardest
for
a
man
to
do
?
To
be
secrete
.
Which
Philippides
affirmed
,
when
he
besought
Lycimatus
his
great
frende
not
to
reueale
his
secretes
.
¶
Why
did
Plato
so
muche
refuse
the
liberalitie
of
Dionisius
?
If
Dionisius
had
bene
alwaies
nigh●
vnto
Plato
to
geue
him
somewhat
,
Plato
would
euer
haue
refused
it
.
¶
Howe
ought
a
man
to
vse
Hospitalitie
?
Indifferently
,
neither
to
muche
nor
to
litle
.
Which
Homere
affirmed
,
when
he
ordeined
that
a
traueller
by
the
waie
,
yf
he
would
not
tarrie
,
he
should
not
be
pressed
to
tarrie
,
but
if
he
would
,
that
he
should
haue
good
chere
made
vnto
him
.
¶
What
order
is
to
be
obserued
in
helping
of
men
?
Massurius
Sabinus
the
Lawier
resoluing
this
doubte
,
saith
:
that
first
we
be
bound
to
defende
the
pupilles
that
be
committed
to
vs
in
gouernement
&
charge
,
vntill
they
be
come
to
age
.
Secondly
to
defende
and
helpe
our
gestes
and
such
as
be
lodged
in
our
houses
.
Thirdly
,
those
whose
●utes
and
causes
we
take
in
hande
to
mainteine
.
¶
Who
amonges
the
Auncientes
were
the
most
excellent
in
Hospitalitie
,
and
contrariewise
the
most
nigardes
in
the
same
?
King
Massimissa
,
Scipio
the
great
,
Nicomedes
,
Cecer
,
Anaximenes
and
Theophrastus
vsed
great
hospitalitie
.
And
contrariewise
,
Timon
of
Athens
,
Flauius
of
Luques
,
and
many
other
had
the
same
in
contempt
.
¶
What
is
that
which
is
called
Concorde
,
and
wherfore
was
it
so
called
?
Concord
is
kinn
to
amitie
.
And
like
as
amitie
ingendreth
loue
betwene
two
or
many
persons
,
euen
so
concorde
kepeth
the
people
tied
and
vnited
in
good
peace
.
And
concorde
was
so
called
,
by
reason
of
the
concordance
and
vnion
,
wherin
she
knitteth
and
bindeth
the
hartes
of
the
people
,
as
the
Quene
and
Mystres
of
all
good
workes
.
¶
Wherfore
was
Domitian
the
Emperour
so
hated
of
the
Romane
people
?
Bicause
for
the
least
fault
committed
,
he
condempned
the
doers
to
cruell
deathe
.
¶
What
was
the
cause
of
the
great
victorie
that
the
Grekes
had
against
Xerxes
Mardonius
and
the
Persians
?
The
vnion
of
the
Grekes
,
like
as
their
disagrement
was
the
cause
of
their
ouerthrowe
:
euen
as
discorde
ouerthrewe
Carthage
,
and
all
the
Princes
of
Heliesponte
.
¶
Wherfore
was
it
written
before
the
gates
of
the
temple
of
Apollo
at
Delphos
:
Knowe
thy selfe
.
To
induce
vs
to
knowe
that
sparke
of
diuinitie
which
God
hath
placed
in
vs
,
wherby
we
knowe
that
God
hath
done
all
thinges
.
¶
Wherfore
is
it
saide
that
there
is
nothing
that
may
better
resemble
the
kingdome
of
heauen
,
then
the
state
of
a
Monarchie
?
Bicause
ther
is
but
one
god
,
which
alone
doth
reigne
&
gouerne
al
things
.
¶
Of
what
sorte
of
men
ought
a
Prince
to
be
chosen
in
a
common
welthe
?
He
ought
to
be
noble
of
blood
,
he
ought
to
be
vertuouse
,
riche
,
and
puissaunt
in
armes
.
¶
Do
you
thinke
it
to
be
requisite
that
a
lieuetenaunt
generall
of
an
Armie
ought
to
be
,
not
onely
valiaunt
and
wise
,
but
also
happie
and
fortunate
?
I
thinke
doubtles
that
he
ought
to
be
fortunate
.
The
ill
fortune
of
Pompeius
may
very
well
auooche
the
same
.
¶
What
is
the
principall
duetie
of
a
good
Prince
?
To
seke
meanes
that
his
people
be
well
instructed
.
¶
What
was
the
cause
of
the
euill
endes
of
Sardamapalus
and
Nero.
The
number
of
Flatterers
in
their
Courtes
,
●esters
,
Parasites
,
Bawdes
,
Whores
,
Ruffians
,
&
all
sortes
of
people
disposed
to
vice
,
where
the
wise
and
graue
were
expuised
and
driuen
awaie
.
¶
What
was
the
cause
of
the
magnanimitie
of
Pirrhus
king
of
Epirus
?
The
good
councell
and
eloquence
of
Cyneas
his
Scholemaster
,
who
by
reason
of
his
eloquente
orations
,
forced
very
many
cities
rather
to
render
them selues
freely
,
then
by
any
force
.
¶
Why
would
king
Cyrus
that
Xenephon
should
be
alwaies
in
his
companie
?
To
geue
him
councell
in
th
affaires
of
his
Realme
.
For
Xenephon
was
not
onely
wise
,
but
also
valiaunt
and
wel
instructed
in
the
dedes
of
warre
.
¶
Wherfore
wold
Alexander
the
gret
that
Onoficrates
should
alwaies
accompanie
him
in
the
warres
?
To
inroll
and
register
his
actes
and
dedes
.
¶
Wherof
ought
a
prince
principallye
to
take
hede
?
Not
to
chaunge
his
bountie
and
goodnes
for
any
occasion
that
can
happen
,
ne
yet
to
incline
his
cares
to
flatterers
.
¶
Wherfore
did
Tigranes
the
kinge
of
Helesponte
ordeine
that
they
which
did
talke
vnto
him
,
shoulde
knele
vpon
their
knees
with
their
armes
stretched
vp
?
To
declare
that
he
had
al
power
&
aucthoritie
ouer
their
bodies
&
liues
.
¶
What
is
the
chiefest
cause
of
a
princes
ouerthrowe
?
Flattery
,
more
then
force
of
armes
.
¶
What
is
he
in
dede
that
maye
truelye
be
called
happie
in
this
worlde
.
The
vertuouse
man
of
meane
wealth
.
¶
Whervnto
serue
richesse
?
To
make
the
minde
quiet
and
contente
withoute
whiche
contentation
there
is
no
happines
or
felicitie
in
this
world
.
But
howe
can
he
be
in
rest
and
quiet
that
hath
not
wherewith
to
bye
his
breade
?
¶
What
caused
Alcibiades
to
be
so
hardie
contrary
to
the
nature
of
the
Athenians
?
His
Nourse
Amilca
,
which
was
a
Spartan
woman
.
¶
What
moued
Diogines
comming
from
Sparta
and
going
to
Athenes
,
to
say
:
that
he
came
from
men
and
was
going
towards
women
?
Thereby
he
reprehended
the
delightes
of
Athenes
,
whiche
made
them
effeminate
and
womanishe
.
¶
Which
is
most
requisite
either
that
the
Souldiors
shoulde
defende
the
wall
,
or
the
wall
the
souldiors
.
It
is
better
that
the
Souldiours
should
defende
the
wall
.
¶
What
is
the
poison
of
frendship
?
Flattery
.
¶
What
maner
of
nourses
ought
they
to
be
which
are
to
be
chosen
for
princes
children
?
Fayre
,
well
conditioned
,
sage
,
discrete
,
pleasaunt
,
courtuouse
,
amiable
,
chaste
,
healthie
,
and
of
good
complexion
,
eloquent
,
their
speache
fyne
and
net
,
that
the
childe
may
learne
to
pronounce
well
.
¶
What
is
the
surest
guarde
of
a
prince
?
The
good
will
of
his
Subiectes
:
For
that
Prince
is
vnhappy
which
for
the
suertie
of
his
person
had
nede
of
sortes
and
diuersities
of
guarde
and
watche
.
¶
What
is
Iustice
?
The
honor
and
glorie
of
them
that
do
the
same
,
and
a
great
benefite
vnto
them
,
vpon
whom
the
same
is
executed
.
¶
Whereby
shall
a
man
knowe
when
a
Prince
beginneth
to
be
a
Tiraunt
?
When
forciblye
he
draweth
vnto
him
the
seruice
of
his
people
.
¶
What
cau●ed
Theseus
to
be
so
valiaunt
?
The
great
fame
and
renoume
of
Hercules
inflamed
him
,
to
make
hys
name
immortall
.
¶
Howe
may
a
man
be
like
vnto
God
?
In
doing
good
to
many
indifferently
,
and
not
to
one
alone
.
¶
Why
do
the
Aethiopians
which
be
on
this
side
the
riuer
Nylus
adore
and
worship
two
goddes
,
that
is
to
saye
,
one
immortal
and
the
other
mortall
?
They
thinke
that
the
immortall
God
doeth
worke
al
thinges
,
and
the
benefites
which
we
receaue
ordinarily
,
they
beleue
to
come
and
procede
of
the
mortall
God
:
As
the
notable
Cosmographer
Strabo
doth
declare
.
¶
What
is
the
greatest
shame
that
we
can
receaue
?
To
be
surpassed
in
honestie
,
curtesie
,
and
humanitie
,
by
those
which
be
〈◊〉
inferiours
.
¶
Howe
did
Philip
kinge
of
Macedone
gaine
and
winne
all
Gretia
?
By
golde
and
siluer
more
then
by
force
of
armes
,
for
he
was
wonte
to
saye
,
that
there
was
no
forte
or
castle
,
were
it
neuer
so
inexpugnable
,
but
he
would
take
vpon
him
to
subdue
it
,
if
so
be
an
Asse
laden
with
gold
wer
able
to
enter
the
gates
.
¶
What
kinde
of
Tragedies
ought
we
not
to
reade
?
Those
which
conteine
nothing
els
but
thinges
that
be
proude
,
cruell
,
and
full
of
inhumanitie
.
But
those
we
ought
specially
to
reade
whiche
be
honest
and
full
of
graue
sentences
,
interlaced
with
pleasaunt
talke
,
as
the
Tragedies
of
Euripides
and
Sophocles
be
.
¶
Why
ought
we
indifferently
to
reade
all
kinde
of
Poetes
?
Bicause
with
a
meruailouse
swetenes
of
language
,
they
entermedle
the
Graces
with
the
Muses
:
wherof
it
came
that
Aelius
Comodus
,
the
Emperour
was
so
farre
in
loue
with
Martial
that
he
termed
him
to
be
hys
Uirgil
.
¶
Are
men
to
be
commended
for
their
corporal
beautie
sake
?
No
:
But
for
their
vertue
,
wisedome
,
counsell
,
and
force
,
which
declare
what
maner
of
mindes
they
haue
within
.
¶
What
difference
was
there
betwene
the
Grekes
and
the
Romanes
in
making
of
their
Images
?
The
Grekes
made
theirs
naked
,
the
Romanes
clothed
or
armed
according
to
their
estate
.
The
wise
man
in
a
long
gowne
,
&
the
souldior
armed
.
as
Horatius
Cocles
in
a
goodly
armure
,
and
Accius
Nauius
that
excellent
Southsayer
in
a
longe
gowne
.
¶
Of
whence
sprange
the
infamie
of
Perillus
he
being
suche
an
excellent
maker
of
ymages
and
pictures
?
Because
he
applied
al
his
cunning
in
making
of
a
Bull
of
brasse
,
therwith
to
please
the
cruell
minde
of
Phalaris
the
Tiraunt
,
wherein
were
rosted
and
executed
those
whom
it
pleased
the
Tiraunt
,
that
the
crye
of
the
executed
person
within
was
like
to
the
lowinge
of
a
Bull.
But
he
was
well
paide
for
his
labor
,
for
the
Tirant
marking
that
execrable
deuise
,
caused
the
saide
Perillus
to
taste
the
first
fruites
of
his
workmanship
.
¶
Whervnto
serueth
Musicke
?
To
exercise
the
minde
,
as
the
fence
playe
,
and
dauncinge
are
proper
exercises
¶
What
was
the
cause
that
Pericles
did
obteine
victorie
against
Nicias
?
The
knowledge
in
Astrologie
.
For
Pericles
foreseing
an
eclips
of
the
Sonne
aduertised
his
people
therof
.
But
Nicias
hauing
no
knowledge
in
the
saide
science
,
was
with
his
Armie
verie
sore
troubled
and
appalled
.
¶
What
caused
Driopas
the
Athenian
to
establishe
this
lawe
:
That
whosoeuer
had
conceaued
any
euill
opinion
of
God
,
shuld
haue
his
hedde
cut
of
?
Bicause
there
is
no
worse
thing
then
to
haue
an
euill
opinion
of
him
,
which
hath
made
and
mainteineth
all
thinges
.
¶
What
maner
of
thinge
is
Religion
?
It
is
the
true
knowledge
of
goddes
owne
seruice
.
¶
Wherfore
did
Alcibiades
reiect
all
kinde
of
Musike
,
sauing
when
he
was
at
the
Table
at
his
meales
?
Bicause
Musike
prouoked
him
to
conceiue
delight
,
familierlie
to
talke
at
the
Table
.
¶
A
straunge
Question
,
wherof
I
would
fayne
be
resolued
.
One
Stesichorus
lying
in
his
cradle
,
a
Nightingale
lighted
on
his
mouthe
,
and
songe
vpon
the
same
?
It
was
a
presage
that
Stesichorus
should
proue
an
excellent
singer
.
¶
What
profite
bringeth
Musike
to
him
that
hath
delight
in
the
same
?
It
sharpeneth
the
sprite
,
not
onely
to
knowe
the
harmonie
of
the
voice
,
but
also
it
maketh
the
person
to
haue
a
better
iudgement
to
indite
eyther
in
rime
or
prose
.
¶
What
is
true
Philosophie
?
The
knowledge
of
goodnes
,
and
howe
to
liue
well
.
¶
Howe
many
partes
hath
Philosophie
?
Three
,
wherof
one
consisteth
in
the
knowledge
of
the
vniuersall
nature
of
thinges
,
the
other
in
the
knowledge
of
man
,
and
the
thirde
in
mutuall
talke
.
Which
partes
be
well
allowed
by
the
Philosopher
Plato
.
¶
Howe
happened
it
that
Numa
Pompeius
being
a
man
of
meane
state
and
conditions
,
arriued
to
the
degree
of
one
of
the
Romane
kinges
?
Religion
was
the
cause
,
in
such
wise
as
all
that
he
spake
and
sayd
,
by
reason
of
his
holines
,
was
thought
to
procede
from
the
goddesse
Egeria
,
with
whom
he
laie
,
as
the
Romans
helde
opinion
.
¶
Wherfore
was
Tullus
Hostilius
another
of
the
Romane
kinges
,
soudenlie
stroken
with
a
flashe
of
lightning
?
For
that
he
made
not
his
sacrifices
to
Iupiter
,
in
suche
deuocion
and
ceremonies
as
did
apperteine
.
¶
For
what
occasion
were
Uirgines
in
olde
time
more
estemed
,
then
they
be
at
this
present
?
Bicause
they
were
supposed
to
be
indued
with
the
spirite
of
prophesie
,
which
manifestlie
did
appeare
by
those
maydens
called
Sibillae
.
¶
Howe
chaunceth
it
that
Virgil
hath
praised
Aeneas
▪
with
this
Epitheton
.
In
signem
pietate
virum
.
Commending
him
onely
for
his
pietie
towardes
the
Goddes
?
Bicause
Religion
and
pietie
conteine
in
them
all
kinde
of
vertues
.
¶
What
caused
the
Poetes
to
vse
so
many
fictions
and
inuentions
?
To
allure
men
to
abandon
their
barbarouse
conditions
and
brute
behauiors
,
and
to
tourne
them selues
to
vertue
and
her
exercises
.
¶
What
was
the
cause
of
the
deathe
of
Ci●na
?
Bicause
he
was
cruell
towardes
his
souldiors
,
and
constreined
them
to
fight
perforce
and
by
compulcion
.
¶
What
is
Pacience
?
A
voluntarie
suffraunce
in
thinges
difficult
,
for
loue
of
honor
and
profi●
¶
What
is
constancie
?
It
is
a
vertue
which
conserueth
good
counsell
,
and
maketh
a
man
perseuer
in
honorable
dedes
.
¶
What
is
Opinion
?
It
is
a
staie
fixed
eyther
in
dede
or
worde
,
which
maketh
vs
obstinatelye
to
followe
our
fansie
,
althoughe
it
be
without
reason
:
onely
to
be
superior
in
all
controuersies
.
¶
What
is
Iustice
?
After
the
minde
of
the
Aunciente
Poetes
,
it
is
a
celestiall
vertue
powred
downe
from
God
into
our
sprites
,
that
we
might
the
better
honor
,
loue
and
sanctifie
him
as
aucthor
of
all
thinges
:
and
therfore
Princes
were
,
for
good
respect
,
called
of
Homere
Iupiters
scholers
.
¶
What
is
the
propertie
of
Iustice
?
To
loue
and
honor
God
aboue
all
thinges
:
and
our
neighbour
as
our selfe
.
¶
Howe
many
kindes
of
Iustice
be
there
?
Foure
,
that
is
to
saie
:
Diuine
,
Naturall
,
Ciuill
,
and
Iudiciall
.
¶
Of
what
thinges
is
the
world
gouerned
?
By
rewarde
and
punishment
.
¶
What
is
deuine
Iustice
?
It
is
that
which
maketh
vs
to
acknowledge
god
to
be
our
creatour
,
the
beginning
and
ende
of
all
thinges
,
and
him
of
whom
all
creatures
receiue
lyfe
,
without
participation
of
mortall
thinges
.
¶
What
is
naturall
Iustice
?
It
is
all
waies
one
in
all
men
,
and
varieth
nothing
through
the
diuersitie
of
Regions
and
Nacions
:
being
alwaies
conuenable
to
Nature
.
And
as
diuine
Iustice
sheweth
the
dewtie
towardes
God
;
euen
so
naturall
Iustice
is
subiect
to
the
satisfaction
of
nature
.
The
disciples
of
Socrates
affirmed
that
naturall
Iustice
is
a
knowledging
of
good
&
iuste
thinges
,
and
agreable
to
naturall
reason
:
which
thing
whosoeuer
doeth
vse
,
shall
become
good
of
him selfe
.
¶
What
is
Ciuile
Iustice
?
It
is
apperteining
to
a
Prince
or
Magestrate
:
whose
office
is
to
prouide
that
the
people
be
wel
ruled
and
gouerned
,
and
that
no
harme
be
done
vnto
the
place
wherof
he
hath
the
rule
.
¶
What
is
Iudiciall
Iustice
?
That
consisteth
in
being
reasonable
to
all
men
,
and
to
discerne
the
iu●●e
〈◊〉
the
vniuste
.
¶
What
is
properlie
the
nature
of
a
wicked
man
?
To
be
harde
,
cruell
,
and
vnwilling
to
receiue
good
counsell
,
to
reioyce
at
other
mens
euill
,
to
suffer
no
man
paciently
,
to
be
angrie
to
here
them
to
be
praised
,
suche
as
not
onely
haue
done
them
pleasure
,
but
also
those
which
be
vtterly
vnknowen
vnto
them
.
Suche
were
Pirron
,
and
Eraclitus
Philosophers
,
Tymon
of
Athens
,
Marius
,
Coriolanus
,
Phocion
,
Lucius
Crassus
,
which
was
slaine
by
the
Persians
,
Cato
,
Scipio
the
great
,
and
Caligula
.
¶
Why
were
A●hilles
and
Sylla
reprehended
for
their
victories
Bicause
they
were
cruell
and
insolent
towardes
their
Enemies
,
when
they
had
ouercome
them
.
The
contrary
did
Cesar
,
Alexandre
,
Hanniball
,
An●onius
,
&
Aegesilaus
:
all
which
wer
greatly
praised
for
their
victories
.
¶
Before
whom
is
it
lawefull
for
a
man
to
vaunt
him selfe
of
well
doyng
?
Before
the
valiaunt
,
or
before
them
that
knowe
him
not
,
or
haue
smale
knowledge
what
vertue
is
.
¶
Why
was
Mete●lus
despised
?
For
being
to
muche
desirouse
to
haue
surpassed
Sertorius
:
to
whom
notwithstanding
he
was
no●
comparable
in
valiaunce
.
¶
Howe
ought
a
man
to
vse
the
goodes
of
Fortune
?
That
they
may
become
subiect
to
man
,
and
not
man
to
them
:
folowing
the
verse
of
Horace
.
Et
mihi
res
non
me
rebus
,
submittere
conor
.
¶
Wherof
proceded
the
fayning
of
Poetes
,
that
Mars
was
armed
with
Diamondes
?
To
declare
that
a
prince
ought
to
be
strong
,
not
in
bodie
,
but
in
harte
and
corage
.
¶
What
is
the
propertie
of
a
good
Captaine
?
To
be
gentle
,
politique
,
wise
,
and
wittie
:
not
to
be
discoraged
in
harde
fortune
,
nor
inflamed
in
prosperitie
.
Suche
was
Hanniball
.
See
a
further
description
hereof
in
the
.xxiiii.
Nouell
of
the
Palace
of
pleasure
.
¶
From
whence
came
the
great
renoume
that
in
olde
time
the
Cimbrians
,
and
Celtiberians
atchieued
in
the
warres
?
Bicause
they
estemed
the
bedde
of
honor
to
be
in
the
warres
:
and
had
rather
slea
their
owne
children
,
then
they
should
be
thrale
and
taken
of
their
enemies
.
¶
What
was
the
cause
that
Scipio
being
but
yonge
,
obteined
suche
great
reputation
that
in
his
youth
before
rype
age
he
was
made
one
of
the
Tribunes
or
gouernors
ouer
the
people
:
and
receued
the
state
of
a
Councelour
,
and
was
sente
into
Spaigne
in
the
place
of
a
Consull
?
Bicause
he
was
estemed
verie
holie
and
religiouse
,
in
suche
wise
as
the
dogges
which
were
set
to
kepe
the
gate
of
the
Capitole
,
would
neuer
●aie
at
him
for
all
their
fiercenes
.
¶
Why
do
some
praise
Angre
?
Bicause
it
doeth
commonlye
accompanie
courage
.
¶
Howe
many
kindes
of
Amitie
be
there
?
Three
,
that
is
to
saye
:
profitable
,
honest
,
and
delectable
.
¶
Why
was
Dionisius
expelled
by
the
Locr●nces
?
Bicause
he
being
curteouslie
receiued
of
them
,
in
the
time
of
his
v●nishment
,
vse●
dishonest
orders
towardes
their
wiues
.
¶
Why
did
Amphitryon
geue
his
sonne
Hercules
to
Euristeus
To
teache
him
to
flye
the
voluptuousnes
of
the
Thebanes
,
and
to
accustome
him
with
honest
labour
,
by
following
the
vertues
of
Euristeus
.
¶
Wherof
procedeth
the
diffrence
betwene
one
man
&
another
By
digressing
from
Philosophie
.
I
saie
,
that
it
riseth
through
the
trauell
of
the
soule
,
when
it
passeth
into
our
bodies
,
descending
from
God
through
the
Lodiaque
,
and
the
white
Circle
.
In
which
passage
all
soules
take
their
affections
,
and
do
participate
with
all
the
natures
and
mocions
of
eche
Sphere
and
starre
,
according
to
their
aspectes
.
¶
What
is
Choler
?
It
is
an
angre
,
sone
come
,
and
so●e
gone
,
proceding
of
a
feoble
heate
,
¶
What
is
taken
of
the
Planet
Saturne
?
Reason
,
eloquence
,
and
vnderstanding
,
as
of
Iupiter
force
of
doing
,
of
Mars
boldenes
,
and
of
the
heate
of
the
Soune
feeling
and
opinion
,
and
so
forthe
▪
¶
What
is
hatred
?
It
is
an
anger
that
hath
taken
roote
.
¶
What
is
discorde
?
It
is
a
frowardnes
and
anger
comming
of
hatred
,
which
maketh
men
rebellious
to
the
common
wealth
:
whiche
in
dede
,
is
the
destruction
of
all
humaine
thinges
.
¶
What
is
Concorde
?
It
is
a
vertue
,
which
in
short
time
,
maketh
small
and
weake
thinges
to
growe
,
as
Salu●t
sayth
.
Concordia
paruae
res
crescunt
.
¶
Whye
be
Flatterers
estemed
worse
then
those
that
are
false
?
Bicause
the
false
man
doth
but
deceaue
onelye
,
but
the
Flatterer
corrupteth
men
:
and
therefore
the
Athenians
punished
Flatterers
by
death
,
as
Timagoras
was
.
¶
What
was
the
cause
that
Antigonus
loste
the
moste
parte
of
his
kingedome
,
and
was
constrained
to
make
peace
with
the
Romaines
?
Bicause
he
gaue
more
eare
to
Flatterers
then
to
Haniball
,
that
gaue
him
profitable
counsell
.
¶
Why
did
Scipio
the
great
refuse
the
title
of
moste
mightie
,
which
the
Spaniardes
had
geuen
him
?
Bicause
chaunge
of
Title
,
is
a
token
of
inconstancie
,
more
conuenient
for
women
then
men
,
which
made
Cesar
retourning
from
Alba
to
Rome
,
to
refuse
the
name
king
,
and
conceaued
hatred
against
Uitellius
the
father
of
Uitellius
the
Emperour
,
bicause
at
his
retourne
home
out
of
Siria
,
he
kneled
downe
to
do
him
honor
.
¶
Why
would
Caesar
neuer
haue
respecte
to
the
saftye
of
his
person
,
although
that
his
frendes
daylye
did
counsell
him
therevnto
?
Bicause
he
did
lesse
esteme
the
daunger
of
death
,
then
lyfe
in
continuall
feare
:
agreing
therein
to
the
sayinge
of
the
Poete
.
That
it
were
better
to
be
destroyed
at
one
blow
,
then
doubtfully
to
attend
the
hazard
of
Fortune
.
¶
What
moued
Titus
the
sonne
of
Vespasian
,
to
pardon
two
gentlemen
,
who
,
not
beinge
contente
to
speake
euell
of
him
,
hadde
also
conspired
to
depose
him
from
his
Empire
?
His
good
nature
:
knowing
besides
that
Empires
and
Kingedomes
come
from
God
,
and
be
bestowed
vppon
them
whom
his
goodnes
pleaseth
to
appointe
.
¶
What
is
the
office
of
a
good
Prince
?
To
do
well
,
and
not
to
care
who
speake
euell
of
him
.
¶
Why
had
Epaminondas
no
regarde
to
be
reuenged
vppon
them
that
spake
euill
of
him
?
Because
he
knewe
that
suche
pacience
proceded
of
the
greate
courage
of
the
hearte
.
¶
What
was
the
cause
of
the
death
of
Sardanapalus
?
His
euell
lyfe
,
his
lasciuiousnes
wyth
women
,
and
the
litle
iustice
that
he
vsed
.
¶
Why
was
Marcellus
created
Consull
of
Rome
,
with
Cato
that
dyed
at
Vtica
?
To
the
intent
that
by
the
gentle
and
good
nature
of
Marcellus
,
the
seueritie
and
rigor
of
Cato
might
be
moderated
.
¶
What
caused
Nero
,
to
cause
the
malefactour
incontinently
to
be
dispatched
of
life
.
His
naturall
crueltye
.
The
contrarye
rested
in
Cesar
,
for
rewarde
whereof
,
in
th
ende
he
receaued
hurte
.
¶
Why
is
dominion
or
rule
so
weightie
a
matter
?
Bicause
it
is
impossible
to
please
all
men
.
¶
Why
would
not
Caligula
the
Emperour
,
heare
the
accusation
of
any
person
.
Bicause
he
would
that
no
man
should
hate
him
.
¶
What
induced
Dionisius
to
geue
ouer
his
good
nature
,
wherewith
he
was
indued
at
the
firste
,
and
to
become
cruell
at
the
ende
?
The
mockes
and
cauillations
of
his
subiectes
,
who
mocked
him
for
his
lokinge
a
squinte
,
and
for
the
grossenes
of
his
bodie
,
which
is
a
notable
example
to
beware
of
iesting
and
backbiting
of
princes
.
¶
Why
did
Phocion
of
Athenes
blame
Demosthenes
,
because
he
spake
euell
of
Alexander
,
althoughe
he
was
enemie
to
their
countrye
?
Bicause
that
Phocion
,
like
a
wise
man
,
knewe
that
it
serued
for
no
other
purpose
but
to
pricke
Alexander
forwarde
to
make
warre
againste
them
.
Mennon
for
the
same
occasion
wounded
one
of
his
souldiors
saying
:
I
geue
thee
wages
to
fight
with
Alexander
and
not
to
speke
euel
of
him
.
¶
Howe
chaunced
it
that
Neuius
that
excellent
Poete
,
was
imprisoned
by
the
Triumuiri
at
Rome
?
Because
he
was
a
great
Slaunderer
,
speciallye
of
princes
:
wherefore
he
was
constrained
,
when
he
was
deliuered
out
of
prison
,
to
make
twoe
comedies
,
as
it
were
for
an
honorable
recompence
:
whereof
the
one
was
called
Areolus
,
and
the
other
Liontes
,
wherein
he
vnsayde
againe
al
that
euer
he
spake
before
.
¶
Why
was
Sisithcus
the
Poete
driuen
out
of
the
Theatre
by
the
Athenians
?
For
wryting
against
them
that
gaue
themselues
to
Philosophie
vnder
the
discipline
of
Cleanthes
.
¶
Why
did
the
Magnesians
crucifie
Daffitas
the
Grammarian
vpon
the
mount
Thorax
?
Bicause
he
did
speake
ill
of
many
,
speciallye
of
Lisimachus
their
prince
and
dere
soueraigne
Lorde
.
¶
What
is
vertue
?
It
is
a
perfecte
and
entire
reason
,
which
foloweth
the
mindes
of
the
wise
,
and
procureth
them
to
shunne
and
auoide
vice
.
¶
What
is
Auarice
?
A
disordinate
appetite
,
a
cupiditie
insatiable
,
a
disease
whiche
infecteth
the
person
,
making
man
vile
and
effeminate
.
But
after
the
opinion
of
the
Stoiks
,
Plato
declareth
that
he
whiche
desireth
to
be
riche
,
muste
geue
ouer
his
appetites
and
heape
no
treasure
together
.
Other
Philosophers
affirme
,
that
couetousnes
is
a
disease
that
poisoneth
the
bodie
,
and
maketh
the
minde
effeminate
,
and
can
neuer
be
recouered
.
¶
Why
was
Acchius
the
king
of
Lydia
slaine
?
For
his
extreme
couetousnes
,
which
caused
him
to
make
taxes
&
newe
impostes
vpon
his
people
,
to
gather
together
muche
treasout
.
Wherfore
inthende
his
people
did
cast
him
into
the
riuer
Pactolus
,
which
is
ful
of
fine
gold
,
to
th
intent
he
might
glut
him selfe
with
gold
,
after
which
he
so
much
thirsted
.
The
selfe
same
vice
of
couetousnes
was
th
occasion
of
the
death
of
Crassus
,
who
was
slaine
by
the
Persians
.
¶
What
is
liberalitie
?
To
vse
richesse
indifferently
,
that
is
to
saye
,
to
spende
nether
to
muche
nor
to
litle
:
so
that
it
is
as
it
were
a
meane
betwene
Couetousnes
and
prodigalitie
.
¶
Why
was
Scopas
of
Thessalia
so
muche
contempned
of
the
wise
men
in
his
time
?
Bicause
he
counted
him selfe
happie
,
for
that
his
counting
house
was
full
of
those
thinges
that
neither
profited
himselfe
,
nor
yet
any
other
.
¶
What
is
it
that
maketh
a
man
happie
?
The
brideling
of
disordinate
appetites
.
¶
Why
did
Piso
reprehend
the
liberalitie
of
the
Emperour
Otho
?
Bicause
he
gaue
not
his
riches
,
but
threwe
them
away
.
Uertue
casteth
nothing
awaie
,
Uertue
vsurpeth
nothing
of
any
other
mans
,
Uertue
hath
nede
of
nothing
.
¶
Who
were
they
that
were
counted
infamouse
in
Rome
?
They
that
spent
their
goodes
vpon
dishonest
thinges
:
and
they
which
did
take
fines
to
enriche
them selues
by
vnlawefull
meanes
.
¶
What
was
the
cause
of
the
euill
name
of
Sylla
?
Bicause
he
grewe
verie
riche
in
short
tyme
,
which
made
him
to
be
suspected
of
briberie
.
¶
Why
did
Plato
saie
,
that
to
liue
quietlye
in
a
Citie
,
bothe
richesse
and
pouertie
ought
to
be
expelled
?
Riches
maketh
a
man
proude
,
and
pouertie
induceth
him
to
euill
.
¶
Wherof
commeth
it
that
Caesar
was
once
blamed
for
his
liberalitie
?
Bicause
being
but
a
priuate
man
he
vsed
disor●inate
expences
,
vnmete
for
his
degree
.
And
it
is
to
be
noted
,
that
that
which
is
Prodigalitie
in
a
priuate
person
is
magnanimitie
in
a
Prince
.
¶
Howe
did
Nicias
obteine
the
fauor
of
the
people
?
By
spending
and
geuing
his
goods
liberallie
:
although
he
was
not
very
much
commended
of
the
wise
.
Alexandre
was
greatly
praised
for
despising
of
worldly
goodes
,
esteming
his
true
richesse
to
consist
in
his
trendes
.
¶
Whiche
are
lawefull
richesse
?
Those
whiche
are
well
gotten
:
and
suche
as
d●
serue
vs
,
and
not
we
them
.
¶
What
is
angre
?
It
is
a
certaine
boyling
blodde
,
burning
in
desire
to
be
reuenged
vpon
him
with
whom
a
man
is
offended
,
&
is
alwaies
accompanied
with
wrathe
.
¶
What
difference
is
there
betwene
angre
and
wrathe
?
The
one
consisteth
in
the
will
,
the
other
in
the
dede
:
and
the
one
may
be
without
the
other
,
euen
as
a
man
may
be
dronke
,
and
yet
notwithstanding
is
no
dronkarde
:
that
is
to
saye
,
accustomed
to
be
ouercome
with
wine
.
¶
Why
did
the
Romanes
ordeine
,
that
when
their
Armies
did
prepare
to
encountre
,
certaine
bandes
should
make
hast
to
geue
the
onset
,
and
therwithall
should
vtter
certeine
vehement
cries
?
To
astoine
the
enemie
,
and
to
encorage
their
owne
souldiors
to
fighte
more
fiercely
.
¶
Of
what
age
ought
he
to
be
that
is
first
trained
in
the
wars
to
make
him
perfect
in
the
arte
of
warfare
?
The
yonger
he
is
,
the
more
perfect
he
shal
be
in
warfare
:
as
witnesseth
Hanibal
,
who
at
the
age
of
tenne
yeres
followed
his
father
Amilcar
in
the
warres
.
Scipio
toke
vpon
him
to
be
a
souldior
at
.xvii.
yeres
of
age
.
¶
Amonges
the
Auncientes
,
who
hath
best
deserued
the
name
of
a
good
and
valiaunt
Capteine
?
I
am
of
the
opinion
of
Antigonus
,
who
iudged
Pirrhus
to
be
the
hardiest
capteine
that
euer
serued
in
the
warres
,
and
most
happiest
,
yf
fortune
had
suffred
him
to
liue
out
his
tyme
.
¶
Why
was
the
campe
of
Mars
at
Rome
,
appointed
harde
by
the
Riuer
of
Tybre
?
To
th
intent
after
swea●ing
and
exercise
of
armes
,
the
youthe
to
washe
away
their
sweate
and
dust
,
should
entre
into
the
Riuer
,
not
onely
to
bathe
them selues
,
but
also
to
lerne
to
swimme
,
a
thing
so
necessarie
in
a
souldior
,
as
Alexandre
repented
him selfe
of
nothing
so
muche
,
as
for
that
he
neuer
learned
to
swimme
.
¶
What
causeth
Idlenes
?
Cato
saide
that
by
doing
nothing
,
men
did
learne
to
do
euill
.
¶
From
whence
came
the
great
hardines
wherwith
Horacius
Cocles
was
indued
,
when
he
susteined
such
a
fierce
assault
geuen
by
the
enemies
vpon
the
wodden
bridge
of
Tybre
at
Rome
?
Bicause
he
coulde
swymme
.
And
by
the
same
meanes
Ceser
escaped
from
his
enemies
in
the
warres
at
Alexandria
.
Sertorius
also
vsed
the
same
,
passing
the
riuer
of
Rodanus
.
¶
Why
did
the
Romanes
erect
an
Image
of
Claelia
on
horsebacke
,
and
not
otherwise
?
Bicause
they
flying
from
king
Porsenna
,
she
feared
not
to
passe
through
the
Riuer
of
Tyber
on
horsebacke
.
Or
elles
as
some
saye
,
bicause
she
being
sente
backe
againe
by
the
Senate
of
Rome
to
Porsenna
,
she
presented
him
a
fayer
Horse
richely
garnished
.
¶
Why
did
Lycurgus
make
the
maidens
of
Sparta
accustomablie
to
runne
and
wrastle
naked
?
To
make
them
the
stronger
to
abyde
the
trauell
of
childe
.
¶
What
ought
a
man
chiefely
to
aske
of
God
,
according
to
the
minde
of
Philosophers
?
Good
Fortune
,
after
a
man
is
indued
with
vnderstanding
,
howe
to
vse
the
same
.
¶
What
maner
of
thing
is
it
to
be
very
iuste
?
To
haue
the
knowledge
of
diuine
and
humane
thinges
.
¶
What
is
the
most
grieuouse
disease
that
may
happen
vnto
a
Prince
?
To
loue
Flatterers
.
¶
Why
did
Agammenon
the
king
,
desire
rather
to
haue
in
his
companie
,
tenne
Nestors
,
then
tenne
Aiaces
?
Bicause
the
man
that
is
wise
,
is
rather
to
be
desired
then
he
that
is
hardye
.
For
that
occasion
Antigonus
desired
alwaies
to
haue
Zeno
with
him
,
to
geue
him
councell
concerning
the
affaires
of
his
Realme
.
¶
What
bokes
ought
princes
to
reade
,
that
they
might
lerne
to
be
good
?
Those
that
geue
them
admonishment
of
their
duetie
:
for
no
manne
dareth
speake
vnto
them
that
thing
without
great
feare
,
whiche
they
maye
finde
in
wryting
.
¶
What
was
the
cause
of
the
great
frendship
of
Lisimac●us
towardes
Philippides
the
Comical
Poete
?
Bicause
he
did
not
flatter
,
which
is
many
times
the
propertie
both
of
a
Poete
and
of
a
courtier
.
¶
What
is
pleasure
?
A
recreation
of
the
spirite
,
prouoking
mannes
minde
to
thinke
to
inioye
any
thing
,
although
not
grounded
vpon
reason
:
and
therefore
it
is
alwayes
an
enemie
to
vertue
.
¶
What
is
Ioye
or
gladnes
?
It
is
a
motion
of
the
spirite
,
proceding
of
a
certaine
opinion
of
a
thing
which
we
hope
to
enioye
,
and
therefore
is
vn●emely
for
a
manne
of
greate
estate
,
bicause
it
troubleth
the
minde
,
and
causeth
it
to
passe
the
limittes
of
reason
.
¶
Is
it
requisite
then
to
reioise
with
measure
?
Yea
:
chiefely
to
haue
respecte
to
the
inconueniencie
that
might
happen
by
to
muche
mirthe
:
as
it
chaunced
to
those
two
Romane
women
that
thought
their
children
to
haue
bene
dead
in
the
iourney
of
Cannas
,
which
afterwardes
sou●denly
retourned
safe
contrarye
to
their
mothers
expectations
,
and
as
it
happened
to
Chilo
,
who
died
through
to
muche
ioye
.
¶
To
what
thing
oughte
a
manne
to
haue
moste
regarde
?
To
vertue
,
then
to
his
health
,
after
that
to
honest
pleasures
,
and
finallye
to
richesse
.
¶
What
is
prodigallitie
?
It
is
a
perturbation
of
the
minde
,
diminishing
vertue
:
which
consisteth
in
spending
extraordinarily
and
without
order
of
reason
.
¶
What
was
the
cause
of
the
death
of
Apisius
,
that
wrote
so
diligently
of
cokerie
?
He
killed
him selfe
with
nothing
els
but
gluttonie
.
¶
What
is
Ambition
?
It
is
a
troubling
of
the
minde
,
so
vehement
,
that
it
consumeth
the
hart
and
spirite
,
with
great
desire
to
atteine
to
glorie
,
dignitie
,
and
honor
.
¶
What
is
it
that
a
man
ought
to
couet
in
this
worlde
?
All
thinges
that
are
honest
.
What
is
assuraunce
?
It
is
a
vertue
proper
to
highe
and
lof●ie
mindes
,
whiche
approcheth
night
vnto
confidence
:
And
the
propertie
of
that
vertue
is
,
to
make
a
man
alwayes
●oke
with
a
bolde
and
merye
countenaunce
,
not
studyinge
or
takinge
any
care
for
ought
that
may
chaunce
:
and
properlye
it
is
a
tranquilitie
of
the
minde
,
wherevnto
Phocion
greatlye
exhorted
Alexander
the
great
,
but
in
vaine
.
¶
What
is
Magnificence
?
It
is
a
vertue
proper
onely
to
princes
:
because
it
consisteth
in
greate
and
harde
thinges
,
and
great
expences
,
¶
Who
is
he
that
worthelye
may
be
called
liberall
?
Aristotle
saith
,
that
it
is
he
which
spendeth
his
reuenue
in
good
order
,
and
vpon
thinges
desent
.
¶
Is
there
anye
difference
betwene
liberalitie
and
magnanimitie
?
Great
difference
:
although
they
seme
to
be
but
one
.
He
that
is
liberall
,
oughte
to
haue
respect
howe
muche
he
doeth
spende
,
what
that
thinge
is
worthe
that
he
buyeth
,
and
aboue
all
thinges
that
he
doe
not
excede
in
expence
of
his
Reuenue
.
The
magnanimouse
and
honorable
withoute
anye
care
for
publicke
expence
,
hath
respecte
onelye
howe
he
may
do
some
great
and
valiaunt
enterpryse
.
¶
Amonges
the
Auncientes
who
hath
bene
most
excellente
in
valiaunce
?
Cesar
:
And
for
that
cause
,
Marcus
Bibulus
,
whoe
was
companion
with
Cesar
,
in
the
office
of
Edilis
,
was
wont
to
say
that
it
chaunced
vnto
him
as
it
did
vnto
Pollux
:
because
,
like
as
the
temple
dedicated
to
Ca●●or
and
Pollux
,
was
called
onely
the
temple
of
Castor
:
euen
so
all
the
valiance
that
Cesar
and
Bibulus
vsed
together
in
the
time
they
were
collegnes
in
that
office
,
redounded
only
to
the
honor
of
Cesar
and
not
of
Bibulus
.
¶
Who
was
the
most
excellent
amonges
the
auncientes
to
acknowledge
and
recompence
a
good
turne
done
vnto
him
?
Pirrhus
:
of
whom
it
is
sayde
,
that
he
was
thought
to
haue
dyed
for
anger
,
that
he
had
not
time
enough
to
succour
one
of
his
frendes
.
¶
What
is
the
nature
of
an
vnthankefull
man
?
To
forget
the
taste
of
good
turnes
past
,
if
a
man
do
not
perseuer
still
in
doinge
him
good
.
¶
Who
loueth
more
,
either
he
that
doeth
the
good
tourne
,
or
he
that
receaueth
the
same
?
He
that
receaueth
a
good
tourne
,
is
debter
to
him
that
doeth
it
.
The
nature
of
the
debter
is
to
shunne
the
company
of
his
creditour
,
and
to
disdaine
him
when
he
hath
not
wherewithall
to
paye
him
:
But
the
creditour
desireth
none
other
thing
but
the
health
of
his
debter
,
whereby
he
maye
finde
meanes
sometime
to
be
payde
.
¶
What
is
Constancie
?
It
is
a
vertue
whiche
properlye
resisteth
sorowe
,
and
is
contrarye
to
Inconstancye
.
¶
What
is
the
propertie
of
Continencie
?
To
vanquishe
and
subdue
the
Fleshly
lustes
.
And
although
it
be
a
harder
matter
to
vanquishe
,
then
to
fight
and
resist
:
yet
the
Auncientes
haue
better
estemed
the
continent
man
then
the
constant
.
¶
Amonges
the
constant
who
haue
bene
the
most
excellent
?
Marius
,
Cassius
,
Sceuola
,
Attilius
.
Anaxarchus
,
Zeno
,
Citus
Pomponius
,
Leena
the
harlot
,
Pirrhus
,
and
manye
others
,
whiche
haue
bene
happie
through
constancie
.
¶
What
is
trust
?
It
is
a
sure
hope
,
and
presage
of
a
good
turne
that
we
hope
for
,
as
thogh
it
should
without
all
doubte
happen
vnto
vs
.
¶
Why
was
Chysippus
disdained
of
all
other
Philosophers
?
For
his
arrogancie
:
for
he
boasted
that
he
knewe
all
thinges
.
¶
Why
was
Hipocrates
blamed
of
Arrogancie
?
Bicause
he
wrote
to
Xerxes
king
of
Persia
,
that
he
woulde
not
vtter
his
knowledge
vnto
barbarous
people
.
¶
And
why
was
Zeuxes
the
painter
also
blamed
of
Arrogancy
?
Bicause
when
he
had
painted
Helena
,
he
saide
that
Leda
her
mother
for
all
that
she
was
gotten
with
childe
by
Iupiter
,
had
not
made
Helena
so
fayre
as
he
had
painted
her
.
¶
Howe
oughte
a
manne
to
behaue
himselfe
towardes
his
frendes
?
In
suche
sorte
as
a
man
must
thinke
that
in
time
to
come
they
should
be
enemies
:
although
that
Cicero
maketh
a
mocke
at
that
opinion
,
and
saith
,
that
it
is
the
poison
of
frendship
.
¶
Howe
did
Mil●iades
the
sonne
of
Cimon
of
Athenes
obteine
so
great
renoume
?
Bicause
there
was
no
man
howe
poore
so
euer
he
was
,
but
he
woulde
geue
eare
to
his
request
.
¶
Whye
was
Viriatus
so
muche
estemed
of
the
Portugalles
,
who
were
wont
to
dispise
all
other
Captens
?
Bicause
he
was
readie
in
fighte
,
and
knewe
howe
to
defende
himselfe
.
¶
Whye
was
Philip
kynge
of
Macedonia
so
negligent
and
slowe
in
the
warres
?
Bicause
he
thought
it
better
to
ouercome
his
enemie
by
policie
,
then
with
effusion
of
bloud
.
¶
Howe
chaunced
it
that
the
Lacedemonians
,
when
they
hadde
obteined
victorye
by
force
of
armes
,
didde
sacrifice
a
Cocke
:
and
when
they
came
vpon
the
enemie
by
policie
,
subtiltie
,
or
knowledge
,
they
sacrificed
an
Oxe
?
Bicause
they
estemed
policie
better
then
strength
.
¶
What
vertues
apperteine
vnto
strength
?
Magnanimitie
,
confidence
,
assuraunce
,
valiaunce
,
constancie
,
stedfastnes
,
and
pacience
.
¶
Why
was
Fabius
Maxi
nus
crowned
vniuersallie
throughout
all
Italie
with
Grasse
?
Bicause
that
Crowne
was
ordeined
for
Captaines
and
Generalles
,
that
could
conducte
their
souldiors
to
the
warres
,
and
retourne
with
them
againe
,
without
losse
and
effusion
of
bloud
.
After
that
sorte
did
Antigonus
escape
from
the
furie
of
Pirrhus
.
¶
What
ought
a
man
principallie
to
espect
in
the
warres
?
Opportunitie
.
which
Pelopidas
,
Pirrhus
,
and
Marcel●us
knowing
not
howe
to
vse
,
arriued
very
sone
to
the
ende
of
their
liues
.
¶
Why
did
the
Lacedemonians
beate
their
children
vppon
the
aulter
of
Iupiter
?
To
vse
them
to
be
constant
,
and
to
indure
stripes
without
making
complaint
.
¶
What
was
the
reason
of
a
Lawe
placed
in
the
.xii.
Tables
:
which
was
that
the
deade
should
not
be
wepte
for
?
Bicause
weping
and
teares
do
witnesse
a
faynt
and
effeminate
harte
.
¶
What
meane
the
Poetes
to
bring
in
Princes
and
knightes
lamenting
their
misfortune
?
To
mocke
them
secretely
,
for
without
daunger
they
durste
not
do
it
openlie
.
¶
Wherof
commeth
it
,
that
Alcibiades
was
in
his
tyme
compared
to
the
fishe
called
in
Italian
Polpo
?
Bicause
he
was
of
a
nature
so
tractable
that
he
could
manne
himselfe
to
all
vses
and
fashions
,
like
to
the
fishe
called
Polpo
,
which
taketh
his
colour
of
the
Sande
,
where
he
grauelleth
or
groundeth
him selfe
.
¶
Upon
what
reason
did
Homere
call
certaine
people
of
Thracia
halfe
men
,
and
why
did
he
saye
,
that
the
house
of
Protesilaus
was
imperfecte
?
Bicause
the
people
of
Thracia
liued
without
women
,
and
in
the
house
of
Protesilaus
there
were
none
but
men
.
The
like
affirmeth
Menander
of
the
Geti
or
Gothos
.
But
what
good
can
an
housholder
do
without
a
woman
:
surely
in
mine
opinion
(
I
speake
i●
not
to
please
women
)
no
more
then
a
man
can
liue
without
meat
,
or
continue
without
clothing
.
¶
Who
was
the
first
that
taught
a
man
to
liue
an
Actiue
liue
Socrates
:
and
as
Cicero
saieth
,
suche
life
is
verie
agreable
to
God
.
¶
What
is
vertue
?
It
is
an
Armonie
,
or
pleasaunt
accorde
of
Nature
,
with
other
good
thinges
agreyng
thervnto
.
¶
What
is
the
chiefest
goodnes
,
according
to
the
Philosophers
opinion
?
To
fele
no
kinde
of
sorrowe
as
Hierom
Rhodiotto
saieth
:
albeit
that
the
Stoiques
and
Epicurians
affirme
the
contrarie
.
¶
Why
is
Lycurgus
amongs
al
the
law
makers
estemed
the
best
?
Bicause
he
did
obserue
and
kepe
that
which
he
him selfe
commaunded
.
¶
Why
did
the
Poetes
faigne
,
that
Prudence
was
borne
or
conceiued
of
the
braine
of
Iupiter
?
To
declare
that
witte
and
vnderstanding
(
wherof
Prudence
doeth
spring
,
whiche
causeth
vs
to
foresee
all
thinges
is
deuine
.
¶
Wherfore
do
the
Poetes
faigne
Philoctetes
to
be
banished
from
his
cuntrie
,
and
to
wandre
by
hilles
and
dales
,
dailye
weping
and
sighing
?
To
declare
that
there
is
no
sorrowe
nor
accident
,
howe
weightie
soeuer
it
be
,
which
ought
to
induce
man
to
violate
nature
,
or
to
kill
himselfe
.
¶
Wherin
consisteth
true
force
?
To
abide
and
supporte
all
harde
thinges
,
and
not
to
imbase
his
harte
in
aduersitie
.
¶
Wherfore
did
the
Auncientes
wash
before
they
did
sacrifice
?
To
declare
that
all
disordinate
thoughtes
,
proceding
of
beastly
affections
be
displeasaunt
to
Godde
.
¶
For
what
reason
did
the
auncient
Romanes
tearme
God
to
be
Optimum
Maximum
,
so
muche
to
saye
right
good
and
verye
great
?
And
wherfore
did
they
place
Optimum
before
Maximum
?
The
one
Epitheton
signifieth
vertue
,
and
the
other
puissaunce
or
might
:
yet
vertue
was
alwaies
preferred
as
the
chiefest
.
¶
What
moued
Anaxagoras
to
giue
all
his
goodes
to
his
frends
?
The
more
frackely
to
playe
the
parte
of
a
Philosopher
,
to
yelde
vnto
heauen
our
true
cuntrie
(
Wherof
we
do
take
our
beginning
and
yssue
)
the
first
fructes
of
our
mindes
and
sprites
.
¶
What
was
the
cause
that
Ac●ius
the
Poet
did
make
a
Comedie
intituled
Il
Cauallo
Troiano
:
in
English
,
the
Troian
horse
?
A
desire
he
hadde
to
reprehend
those
that
are
slowe
of
vnderstanding
,
that
wer
ignoraunt
to
vse
tyme
before
necessitie
,
and
not
afterwards
when
〈◊〉
fortune
did
succede
.
Wherof
rose
the
prouerbe
.
Sero
sapiunt
Phryges
.
¶
Wherfore
did
the
Romanes
terme
Fabius
Maximus
to
be
the
Target
of
the
Romane
people
,
and
Marcellus
the
Sworde
?
Bicause
the
one
gaue
him selfe
to
mainteine
the
common
welthe
,
but
the
other
was
eagre
and
sharpe
to
reuenge
the
enemies
of
the
same
.
And
yet
bothe
they
were
se●te
together
by
the
Senates
order
,
that
the
grauitie
of
the
one
might
moderate
the
hardines
of
the
other
.
¶
Wherfore
did
Caesar
ordeine
two
Legions
or
bandes
of
souldiors
to
be
enterteined
at
Rome
,
well
armed
and
furnished
?
That
the
Citizens
should
not
be
surprised
vnwar
and
noted
of
negligence
.
Euery
Legion
was
deuided
into
tenne
Cohortes
or
companies
:
in
euery
Cohors
was
L.
bandes
or
squares
:
euery
Square
had
.xxv.
soldiors
.
the
Legio
commonlie
conteineth
.vi.
thousand
footemen
,
and
.vii.
C.
xxxii
.
horsemen
:
but
Liuie
in
many
places
of
his
Decades
,
declareth
the
same
to
be
sometimes
more
,
and
sometimes
lesse
:
yet
our
common
accompte
of
the
Legio
comprehendeth
the
numbre
and
diuision
aforesaide
.
¶
Wherfore
is
Pompeius
reproued
by
certeine
Historiographers
,
not
to
be
skilfull
and
wise
enough
?
Bicause
at
the
iourney
of
Pharsalis
which
he
loste
,
he
lefte
in
an
Islande
called
Corfu
a
puisaunt
armie
,
wherwith
he
might
haue
stopped
the
passage
of
Cesar
.
¶
What
was
the
cause
of
the
deathe
of
the
Emperour
Otho
?
The
hazardinge
of
the
battell
,
his
enemies
beynge
as
it
were
in
dispaire
.
¶
What
difference
is
there
betwene
Prudence
and
viuacitie
of
witte
,
otherwise
called
pregnancie
of
minde
or
Sagacitie
?
Prudence
geueth
good
Councell
,
and
the
pregnaunt
witte
comprehendeth
and
iudgeth
the
councell
which
is
moost
requisi●e
,
the
one
being
very
necessarie
for
the
other
.
¶
Wherfore
was
Paulus
Minutius
the
companion
of
Fabius
,
estemed
so
prudent
and
wise
?
Bicause
he
toke
Councell
of
himselfe
in
that
which
he
knewe
,
and
followed
the
councell
of
others
in
that
which
he
did
not
vnderstand
:
esteming
him
to
be
a
sotte
and
beaste
,
which
had
not
good
aduise
in
him selfe
,
and
would
not
obey
them
that
hadde
experience
.
¶
What
is
the
duetie
and
propertie
of
them
which
be
accompted
to
be
fyne
witted
?
To
vse
their
wittes
to
eche
diuise
and
qualitie
,
lyke
vnto
the
fishe
Balena
,
whiche
is
a
great
fishe
in
the
Sea
,
hauing
a
hole
in
his
hedde
,
wherby
he
taketh
ayer
,
thrusting
forth
therat
great
aboundaunce
of
water
,
some
times
here
,
and
sometimes
there
.
¶
Why
was
Lysandre
so
●louted
and
mocked
of
his
owne
people
?
Bicause
he
vaunted
and
bosted
him selfe
to
be
the
kinseman
of
Hercules
,
not
doing
any
signe
or
token
of
vertue
:
but
all
that
he
did
was
by
tromperie
and
deceipt
.
¶
Wherfore
was
Helanicus
of
Epirus
so
greatly
estemed
for
his
subteltie
?
Bicause
all
that
he
did
was
for
the
publike
wealthe
,
and
not
for
his
owne
perticuler
profite
.
¶
What
is
Equanimitie
,
a
vertue
so
muche
praised
?
It
is
a
certeine
purenes
and
constancie
of
minde
,
wherwith
we
continue
alyke
in
prosperitie
and
aduersitie
,
not
being
puffed
vp
with
pride
,
or
abbasing
our
minde
.
Socrates
the
Philosopher
,
and
Antoninus
Pius
the
Emperour
were
excellent
in
that
vertue
.
¶
Where
is
the
seate
of
the
affections
in
our
bodie
?
Ioye
resteth
in
the
splen
,
A●gre
in
the
gall
,
Feare
in
the
harte
,
Lecherie
in
the
lyuer
.
¶
What
maner
of
thing
is
modestie
?
It
is
a
moderation
of
our
appeties
which
obeyeth
reason
.
¶
For
what
respect
did
Antiochus
geue
so
greate
thankes
vnto
the
Romaines
,
that
leauing
him
so
little
a
Countrye
,
whiche
before
was
a
Kinge
so
mightie
,
and
prince
puisaunt
?
His
modestie
didde
him
to
vnderstande
that
he
was
discharged
of
a
great
burden
,
which
hindred
him
before
often
times
from
slepe
,
from
e●ting
and
drinking
,
¶
Wherin
did
Tiberius
moste
of
all
declare
his
modestie
?
In
that
beinge
desired
to
taxe
his
people
,
he
sayde
that
it
was
the
office
of
a
good
Sheperde
to
shere
his
shepe
,
and
not
to
pull
of
theyr
skinnes
.
Dionisius
of
Siracusa
,
wherein
didde
he
shewe
himselfe
praise
worthie
?
For
beinge
so
modest
,
that
althoughe
he
were
come
to
the
estate
of
a
Kinge
:
Yet
he
would
not
alter
the
maner
of
apparel
,
which
he
ware
when
he
was
a
priuate
man
.
¶
What
maner
of
thinge
do
ye
call
shamefastens
?
It
is
a
certaine
passion
which
maketh
the
person
blushe
,
speciallye
in
anye
good
and
honest
matter
,
and
procedeth
of
a
certaine
hon●stie
of
minde
.
Many
haue
termed
it
to
be
the
misteris
of
comelines
,
and
the
mother
of
honestie
.
¶
What
was
the
cause
of
the
victorye
that
the
Persians
hadde
against
Astiag●s
?
The
shame
that
theyr
wiues
didde
vnto
theym
when
they
fledde
from
the
Battell
,
whoe
seinge
them
runne
awaye
lyke
shepe
,
lifting
vp
their
garmentes
,
smockes
,
and
all
,
sayde
vnto
theym
,
whither
wyll
ye
,
ye
cowardes
and
dasterdlye
menne
,
you
that
dare
not
stande
to
the
battell
.
Whither
will
ye
flee
?
Is
there
no
waye
lefte
for
you
,
but
to
perse
againe
the
wombes
of
your
mothers
?
Whiche
manlike
woordes
although
proceding
from
womens
mouthes
,
made
that
dasterdly
nation
to
retourne
and
gaine
the
battell
.
¶
Wherein
appered
the
honestie
of
Socrates
,
so
muche
com●mended
of
the
Auncientes
?
Manye
and
sundrye
wayes
:
but
speciallye
in
this
pointe
,
for
when
he
hearde
any
one
talke
dishonestlie
,
he
hidde
his
head
with
his
cloake
,
vntill
the
other
had
done
his
tale
.
¶
What
is
Abstinence
?
It
is
a
vertue
of
the
minde
,
bridled
by
reason
,
drawing
vs
from
disordinate
appetites
,
which
we
haue
after
the
goodes
of
this
world
.
¶
What
is
Continence
?
It
is
a
vertue
of
the
minde
,
which
maketh
our
sensuall
appetites
subiecte
to
reason
:
so
that
by
abstinence
,
couetousnes
is
refrained
:
and
through
Continence
,
Lecherie
is
chastised
.
¶
Who
amongs
the
Auncients
was
estemed
most
abstinent
?
Paulus
Aemilius
,
chiefelye
in
the
victorye
that
he
atchieued
of
the
Persians
:
and
in
the
enterprises
of
Spaine
and
Macedonia
:
Lucius
Acummius
at
the
ouerthrowe
of
Corinthe
.
¶
And
in
Continencie
,
who
hath
excelled
among
the
Ancients
?
Cipio
the
great
,
Alexander
,
and
Cesar
.
¶
What
is
it
that
made
the
Corinthians
infamouse
?
Bicause
they
solde
their
daughters
,
to
enriche
them selues
.
¶
What
was
the
cause
of
the
defamation
of
Messalina
the
wife
of
Claudius
?
Her
dishonest
Intemperaunce
and
filthie
lust
,
who
would
not
sticke
to
aduenture
cumbat
with
any
aduenturouse
knight
.
¶
Howe
did
Hieron
of
Siracusa
get
so
great
fame
,
beinge
but
the
bastard
sonne
of
a
poore
laboring
man
?
By
great
temperaunce
,
honestie
and
valiaunce
:
whiche
did
so
shine
in
him
,
that
he
was
made
captaine
generall
of
the
Syracusanes
againste
the
Carthaginians
:
and
in
the
ende
he
behaued
himselfe
so
well
,
that
he
was
made
kinge
.
¶
What
thinges
are
very
honest
?
Those
,
which
without
respecte
eyther
of
profite
or
commoditie
doe
deserue
of
them selues
to
be
commended
.
And
honestie
is
no
other
thinge
,
but
a
prouocation
alwaies
to
do
vertuouse
dedes
.
¶
What
was
the
cause
of
the
glorie
of
Theseus
?
The
affection
that
he
had
to
folowe
the
vertues
of
Hercules
:
whiche
caused
him
continually
to
be
troubled
both
in
bodie
and
minde
.
¶
In
what
vertue
did
Pomponius
Atticus
excell
?
In
modestie
,
the
companion
of
honestie
.
Such
also
were
Hanibal
,
Publius
Surus
,
Anaxilaus
,
Epictetus
,
and
king
Philip
of
Macedonia
.
¶
What
is
the
propertie
of
Chastitie
?
To
rule
and
gouerne
the
affections
of
the
minde
,
to
chase
away
all
disordinate
appetites
,
to
conterpeise
riot
with
reason
,
and
in
all
thinges
to
be
constant
.
¶
What
difference
is
there
betwene
Chastitie
&
shamefastnes
?
Chastitie
is
a
generall
chastisement
of
our
affections
,
be
it
either
lecherie
,
gluttonie
or
couetousnes
.
But
shamefastnes
is
tried
onely
in
continuing
from
lechery
.
Those
women
then
that
are
chaste
,
are
suche
as
haue
not
committed
offence
,
neither
in
bodie
nor
thought
.
But
the
shamefast
are
those
which
haue
not
had
to
do
with
any
man
but
with
their
owne
husbands
.
¶
How
did
Euagoras
king
of
Cyeras
obteine
so
great
renoume
?
By
not
deceiuing
any
man
for
keping
of
his
promisse
,
gratefying
his
trends
,
for
his
valiance
,
for
being
enemie
to
vice
,
&
al
euel
thoughts
.
¶
What
is
moderate
sparing
properlye
?
It
is
a
vertue
nere
vnto
modestie
,
which
is
so
necessarie
vnto
man
,
that
without
it
,
he
falleth
into
many
vices
.
It
causeth
man
to
spende
nothing
superfluously
,
and
to
spare
nothing
that
is
necessary
to
be
spent
.
¶
Howe
may
we
godlely
increase
our
goodes
?
By
moderate
sparing
,
and
by
tilling
the
earth
.
¶
What
is
sobrietie
?
It
is
a
vertue
that
ruleth
drinking
and
eating
:
without
which
other
vertues
are
obscure
.
¶
Howe
maye
that
man
become
sober
that
is
insatiable
in
drinking
and
eating
?
By
considering
the
follies
which
they
do
that
are
dronke
.
¶
Why
did
the
Lacedemonians
vse
in
their
feastes
alwaies
to
cause
one
to
be
made
dronke
,
for
example
vnto
their
children
.
To
make
their
children
to
abhorre
that
beastlye
vice
.
¶
Howe
ought
a
man
to
drinke
?
With
suche
moderation
that
he
may
abate
his
thirst
:
auoiding
dronkennes
,
the
disease
of
the
head
and
stomacke
,
which
continually
doe
followe
the
same
.
¶
What
did
obscure
the
greate
vertues
of
kinge
Philip
and
Alexander
the
great
his
sonne
?
Dronkennes
:
the
like
happened
also
to
Cyrus
the
lesse
,
to
Cato
,
Promachus
,
and
to
the
sonne
of
Cicero
.
¶
What
signifieth
wine
so
disordinately
taken
?
The
bloud
of
the
earth
,
conuerted
into
poison
.
¶
What
made
Massinissa
of
such
great
estimation
?
Sobrietie
,
and
his
being
content
with
such
victualles
,
as
the
meaner
souldiors
vsed
to
eate
.
And
by
that
sobrietie
he
behaued
him selfe
so
well
,
that
at
four
score
and
sixe
yeres
of
age
,
he
begat
a
childe
,
and
at
foure
score
and
twelue
,
he
vanquished
the
Carthaginians
.
¶
Why
did
Solon
ordeine
that
a
man
should
lie
with
his
wife
but
three
times
in
a
moneth
only
?
To
accustome
his
people
by
litle
and
litle
to
shamefastnes
:
a
thing
that
aduaunceth
not
onely
women
,
but
also
men
.
Howe
may
a
man
auoide
all
horrible
and
fearefull
thinges
?
By
vertue
:
by
which
thing
onely
moste
cruell
Tirauntes
haue
bene
reformed
.
¶
Wherefore
did
Dimocritus
put
out
his
eyes
?
To
th
intent
he
might
not
see
the
prosperitie
and
insolency
of
his
country
men
,
whiche
liued
without
Iustice
,
and
all
kind
of
vertue
.
¶
What
priuiledge
haue
braue
and
valiaunt
men
?
To
be
none
of
fortunes
subiectes
.
¶
Is
it
possible
to
fynde
perfecte
valiaunce
in
one
manne
alone
?
Homere
thinketh
not
so
,
and
holdeth
opinion
,
that
force
and
valiaunce
in
respect
of
other
vertues
in
the
same
,
do
many
times
receiue
certaine
furiouse
assaultes
.
Likewise
he
supposeth
that
there
be
many
kindes
of
valiaunce
:
for
he
praiseth
Achilles
for
his
angre
,
&
Ulisses
for
his
wisdome
.
¶
Why
is
it
requisite
for
a
souldior
to
be
Cholerike
?
Bicause
Choler
sturreth
vp
the
harte
and
enflameth
the
sprite
.
That
is
force
sayeth
Homere
,
which
entreth
in
at
the
nose
,
and
chafeth
the
blodde
.
¶
Amonges
morall
vertues
,
which
is
the
beste
?
I
thinke
it
to
be
force
,
whiche
by
his
vertue
maketh
a
man
not
to
feare
death
in
an
honorable
enterprise
,
and
subdueth
his
harte
to
Iustice
and
wisdome
.
¶
Who
was
the
firste
that
rewarded
valiaunce
with
preciouse
giftes
?
Bachus
was
the
firste
that
gaue
presentes
vnto
valiaunt
souldiors
,
as
Crownes
,
Speares
,
Cheines
,
victories
,
pictures
,
and
helmetes
.
¶
Howe
did
the
wise
define
that
vertue
?
Diuerslie
.
The
disciples
of
Socrates
saide
,
that
it
was
a
vertue
,
which
willed
man
not
to
feare
aduerse
fortune
:
to
whom
agreed
Chysippus
.
The
Stoiques
saide
that
it
was
an
effection
of
the
passionat
mind
,
which
made
men
obedient
to
the
lawes
without
any
feare
.
The
Schollers
of
Plato
saide
,
that
it
is
a
sure
and
stedfast
meanes
to
chase
awaie
and
receiue
(
when
time
serueth
)
all
thinges
which
seme
horrible
.
Aristotle
saith
,
that
it
is
a
meane
betwene
hardines
and
feare
.
¶
What
maketh
a
man
to
be
lustie
and
valiaunt
?
Desire
of
honor
any
glorie
.
¶
Itamus
the
souldior
of
Atigonus
,
did
he
despise
deathe
for
Glorie
sake
?
No
:
but
was
content
to
dye
,
bicause
being
a
very
wicked
person
,
he
abhorred
lyfe
.
¶
What
meaneth
it
that
Timiotheus
the
Musitian
,
alwaies
when
he
listed
could
cause
Alexandre
the
great
to
entre
battell
,
and
take
vpon
him
armes
and
weapon
,
and
yet
coulde
neuer
moue
the
braine
of
Sardanapalus
?
That
proceded
of
the
nature
of
eyther
of
them
,
which
could
not
be
altered
without
great
difficultie
.
Is
there
nothing
besides
Choler
that
doeth
make
a
man
to
be
valiaunt
?
Sorrowe
maketh
a
man
to
lowre
,
although
the
true
valiaunt
man
is
constant
both
in
sorrowe
and
harmes
,
and
sheweth
alwaies
a
good
face
.
¶
They
that
chauf
through
Choler
,
or
sorrowe
,
may
they
be
called
valiaunt
?
No
:
but
rather
hardie
,
cruell
and
furiouse
.
¶
Do
you
thinke
it
a
good
thinge
to
be
reuenged
vpon
the
enemies
?
Yea
:
yf
the
reuengement
be
done
by
vertue
and
valiaunce
of
harte
,
and
not
by
a
passion
.
¶
What
is
the
propertie
of
a
valiaunt
man
?
Not
to
feare
that
thing
which
semeth
fearefull
vnto
him
:
and
that
onely
for
a
zeale
that
he
hath
to
honor
,
and
not
by
constraint
.
¶
Thinke
you
that
despaire
doeth
not
sometimes
inflame
the
hartes
of
men
to
be
coragiouse
and
valiaunt
?
Virgil
thinketh
yea
,
by
saying
that
Optima
Spes
victis
nullam
sperare
salutem
.
But
I
suppose
that
desperaunce
inflameth
our
hartes
againste
our selues
,
and
not
against
others
.
¶
Thinke
you
also
that
necessitie
maketh
a
man
valiaunt
?
I
wold
suppose
so
:
for
so
much
as
necessitie
constraineth
a
man
to
do
what
she
list
.
And
so
were
the
Ambronians
constrained
by
their
wiues
to
fight
.
¶
Why
did
the
Santians
kill
them selues
?
Bicause
they
wer
in
dispaire
that
they
should
neuer
recouer
their
libertie
.
¶
Maye
a
man
place
hope
amonges
the
number
of
Morall
vertues
?
Many
haue
estemed
it
to
be
the
quene
of
vertues
.
¶
Who
is
the
master
of
all
thinges
?
Use.
For
which
cause
the
Souldior
that
is
not
accustomed
to
battel●
,
dareth
scarce
shewe
his
face
to
the
enemie
.
¶
Whervnto
ought
a
good
Capteine
principallie
to
haue
respecte
?
To
common
profit
,
rather
then
to
his
owne
perticuler
commoditie
.
Suche
was
the
aduise
that
Pelopidas
the
Generall
of
Thebes
receued
of
his
wife
,
as
he
was
going
to
the
warres
.
¶
What
is
the
chiefe
ende
of
magnificence
?
To
gette
Frendes
.
¶
Why
were
Caeseres
giftes
best
estemed
,
although
they
were
lesse
then
others
?
Bicause
he
gaue
them
with
a
good
will
,
and
with
his
owne
hande
.
Uoluntarie
gi●tes
do
engendre
more
fauor
towards
him
that
geueth
them
:
and
bindeth
him
more
that
receiueth
them
.
¶
In
what
thing
is
magnificence
most
apparaunt
,
eyther
in
building
and
repayring
of
condues
and
mines
,
or
in
Sepulchers
,
Temples
,
Steples
,
Labyrinthes
,
or
Libraries
?
I
thinke
the
building
and
foundation
of
Cities
:
for
it
acquireth
and
winneth
vnto
man
great
reputacion
,
and
the
memorie
therof
is
more
then
for
euer
.
As
appeareth
by
the
fame
of
Tyton
the
father
of
M●nnon
,
S
myramis
quene
of
Babilon
,
Smirra
the
quene
of
the
Amazones
,
Philotidas
Nelius
,
●thamantes
,
Teucer
,
Antiochus
,
Perseus
,
Alexandre
,
Augustus
Caesar
,
Marcellus
,
Titus
,
Labienus
,
Liuius
,
Mutuis
,
Pompelius
,
Cornelius
,
Sempronius
,
and
other
builders
of
Cities
.
¶
Why
did
the
Persians
establishe
a
lawe
against
those
that
were
ingrate
?
Bicause
they
knewe
ingratitude
to
be
the
spring
of
all
vice
,
the
enemie
of
nature
,
the
poyson
of
amitie
,
and
the
ruine
of
gentlenes
,
and
benignitie
.
¶
What
was
the
cause
of
the
deathe
of
Epaminondas
?
Bicause
he
would
haue
saued
his
Armie
besides
Mantinea
.
The
like
did
Paulus
Aemil●●s
,
although
Uarro
his
companion
did
the
contrarie
,
through
whose
temeritie
and
necligence
the
Romanes
receiued
that
great
ouerthrowe
at
Cannas
.
¶
Wherof
came
it
that
the
ordinaunces
which
Lycurgus
made
for
the
state
of
the
warres
were
so
greatly
estemed
?
Bicause
they
still
tended
to
honorable
victorie
.
¶
Howe
like
you
the
sayinge
of
Caesar
,
whiche
is
that
a
man
ought
not
to
violate
Iustice
,
but
at
such
tyme
,
when
he
desireth
to
reigne
and
gouerne
?
Forsothe
I
lyke
it
so
well
,
as
a
thing
most
vnrighteouse
and
wrongful
.
¶
What
was
the
cause
that
the
Lacedemonians
loste
their
Monarchie
and
Empire
?
The
vnsaciable
desire
that
they
hadde
to
surmount
the
whole
worlde
,
which
caused
them
to
haue
enemies
on
euerie
syde
.
The
lyke
incited
the
kinges
of
Grecia
against
Athenes
:
wherfore
mediocritie
is
commendable
in
all
thinges
.
¶
Wherof
proceded
the
ordinaunce
that
the
Grekes
made
,
to
punishe
the
Souldior
that
had
abandoned
the
weapons
of
defence
,
and
not
them
that
had
cast
away
the
weapons
of
offence
?
Bicause
the
Souldior
should
be
better
aduised
to
defend
himselfe
then
to
assaile
.
And
for
that
cause
the
Romanes
in
the
warres
did
put
their
braceletes
vpon
their
lefte
arme
,
and
not
vpon
their
right
.
¶
What
is
Magnanimitie
?
It
is
a
certeine
greatnes
of
courage
,
wholie
bent
and
disposed
to
honor
,
in
suche
wise
as
he
can
not
be
stoute
or
magnanimouse
,
which
is
not
honest
and
vertuouse
.
¶
Wherfore
was
the
Temple
of
vertue
placed
by
Marcellus
,
before
the
Temple
of
honor
?
To
declare
that
honor
is
gotten
by
vertue
.
¶
What
is
the
propertie
of
him
that
is
magnanimouse
&
valiaunt
?
To
enterprise
and
do
things
difficill
and
great
,
without
hope
of
recompence
,
and
with
modestie
and
subrie●ie
to
talke
of
the
same
.
¶
What
is
the
principall
vertue
that
a
Prince
can
desire
?
To
aspire
to
be
the
best
in
doing
well
.
¶
What
moued
Caesar
to
s●nde
home
Ptolome
king
of
Alexandria
his
prisoner
,
considering
the
ill
willes
that
the
Alexandri●●●
hare
vnto
him
?
Bicause
he
thought
to
winne
more
honer
to
fight
with
a
kinge
,
then
with
a
multitude
〈◊〉
,
oute
a
〈◊〉
.
¶
What
was
the
ouerthrowe
of
Galba
?
Bicause
he
committed
his
gouernment
to
an
other
,
and
would
not
vnderstand
the
state
of
the
same
,
but
referred
all
to
certaine
noughtie
persons
which
were
about
him
.
¶
Wherefore
would
not
Alexander
geue
eare
to
the
counsell
of
Parmenio
,
who
aduised
him
to
assaile
his
enemies
in
the
night
?
Bicause
he
estemed
that
,
rather
to
be
the
acte
of
a
thefe
then
of
a
valiant
captaine
,
which
ought
to
fight
by
vertue
and
not
by
policies
.
¶
What
maner
of
thing
is
Slouth
?
Tullie
doeth
say
,
that
it
is
a
certaine
feare
which
the
slouthfull
manne
conceueth
in
him selfe
of
the
labor
&
paine
that
he
ought
to
do
,
and
is
contrary
to
diligence
.
Demosthenes
was
not
to
be
reprehended
herein
,
for
he
was
angry
that
day
that
he
sawe
an
artificer
or
crafts
man
rise
before
him
,
for
which
cause
,
Pithias
the
Oratour
was
wont
to
saye
,
that
the
workes
of
Demosthenes
did
smell
of
the
oile
and
candell
.
¶
What
was
the
cause
that
●ib●rius
the
Emperour
loste
the
whole
countrye
of
Armenia
which
was
taken
from
him
by
the
Persians
,
Missia
by
the
Danes
,
and
Samothracians
and
Fraunce
by
the
Almai●es
?
Slouth
and
feare
of
trauell
,
geuing
himselfe
daie
and
night
to
the
delightes
of
Ladies
in
the
Island
of
Cypres
.
¶
Whye
did
the
people
of
Saba
the
nexte
neighbours
of
the
Nabathei
geue
themselues
so
much
to
Idlenes
,
considering
the
diligence
and
industrie
of
the
saide
Nabath●i
their
nexte
neighbours
?
The
fertilitie
of
Saba
made
them
slouthfull
,
and
the
barrennes
of
the
countrye
of
the
Nabathei
made
them
vigilant
and
industriouse
.
¶
Why
did
Euripides
introduce
Theseus
to
consider
and
talke
of
all
the
euils
that
can
happen
to
man
?
Bicause
a
stripe
foresene
,
doeth
hurt
a
man
the
lesse
.
¶
What
is
mercie
properlye
?
It
is
a
certaine
heauines
arysing
of
an
other
mans
griefe
:
whiche
,
as
some
say
,
ought
not
to
moue
the
mindes
of
the
good
,
but
rather
they
ought
to
content
them selues
with
their
innocencye
,
without
takinge
paine
or
care
what
the
wicked
do
susteine
and
abide
.
¶
What
is
Felicitie
?
It
is
an
aboundaunce
of
Spirituall
,
corporall
,
and
earthlie
goodes
.
¶
Why
was
Archagathus
the
Surgeon
made
a
Citizen
of
Rome
?
Bicause
he
was
very
mercifull
and
cunning
in
his
cures
:
that
the
like
of
whom
,
the
Romaines
neuer
sawe
.
¶
Whye
was
Antonius
the
Emperour
surnamed
Pius
?
Because
he
reigned
without
effusion
of
bloud
:
and
was
so
mercifull
as
euer
Cesar
,
Alexander
,
or
Uespatian
was
.
¶
Why
do
Souldiors
loue
hunting
?
Bicause
it
is
like
vnto
the
warres
:
which
is
the
place
where
euerye
man
may
learne
to
liue
vertuously
.
¶
Whiche
is
the
godliest
exercise
that
a
man
can
learne
?
Husbandrye
:
in
which
there
is
not
onelye
profite
but
pleasure
?
¶
Where
is
the
best
walke
that
can
be
founde
?
That
walking
place
which
is
furnished
with
wise
men
.
¶
Whereof
proceded
the
great
estimation
of
Homere
?
Bicause
his
workes
are
so
full
of
learning
,
and
verye
good
to
encorag●
mens
heartes
to
vertue
.
¶
Whye
were
the
Greke
aucthors
counted
great
lyers
?
Bicause
they
confounded
histories
with
fables
:
suche
as
Herodotus
and
Hellanicus
be
.
¶
What
is
the
propertie
of
Iustice
?
To
deceaue
no
man
:
euen
as
the
propertie
of
wisedome
is
not
to
be
deceaued
.
¶
When
is
it
lawefull
to
lye
?
For
safegarde
of
the
goodes
or
the
life
of
an
other
:
as
Chil●
did
,
when
he
forsware
him selfe
,
to
saue
the
life
of
a
certaine
man
.
¶
What
is
the
propertie
of
a
gloriouse
man
?
To
beleue
rather
that
which
is
spoken
of
him
,
although
it
be
false
,
then
that
which
he
perceiueth
in
dede
to
be
in
him selfe
.
For
that
cause
was
the
●able
of
Iuno
and
Ixion
feygned
.
¶
What
is
the
propertie
of
a
vile
and
noughtie
man
?
To
hide
the
truth
for
feare
:
which
neuer
chaunceth
to
the
valiaunt
and
honest
,
who
cannot
abide
that
any
man
should
lye
.
¶
Why
did
the
Poetes
say
,
that
veritie
was
the
daughter
of
memorie
and
tune
?
Bicause
she
cannot
be
longe
hidden
.
¶
From
whence
came
the
wh●le
that
Ixion
doth
turne
continually
,
as
the
Poetes
doe
faigne
?
It
is
the
true
token
of
a
common
liar
,
who
,
the
nerer
he
thinketh
he
is
to
vertue
,
the
further
he
is
from
it
.
¶
Why
did
the
Egiptians
ordaine
that
a
vacabonde
and
common
Iester
should
not
be
taken
for
a
witnesse
?
Bicause
suche
people
are
not
worthie
to
be
regarded
:
and
for
a
little
bribe
,
they
are
redie
to
all
mischiefe
.
¶
Wherfore
did
the
Romanes
forbid
playing
for
money
,
excepte
it
were
in
warrelike
exercises
:
as
to
throwe
the
barre
,
to
daunce
,
to
wrastle
,
to
vaute
,
to
playe
at
defence
,
and
other
suche
like
pastimes
?
Bicause
in
other
pastimes
,
Fortune
ruleth
,
and
not
vertue
.
¶
Why
did
●pelles
the
Painter
set
his
tables
abrode
,
for
euery
man
to
viewe
?
That
he
might
vnderstande
mens
Iudgemente
of
his
faultes
.
As
appered
by
a
Cobler
,
who
founde
faulte
in
a
pantofle
or
slipper
which
Appelles
had
made
.
¶
What
mischiefes
do
Flatterers
bring
?
They
corrupt
all
good
maners
:
they
tell
lies
in
stede
of
truth
:
they
doe
euell
in
stede
of
good
:
vice
in
stede
of
vertue
:
and
are
ordayned
to
destroy●
the
good
,
and
those
that
do
righteouslye
.
¶
Why
would
not
Socrates
suffre
himselfe
to
be
praised
of
a
yonge
man
?
Bicause
that
praise
in
presence
is
a
kinde
of
Flatterie
.
¶
Whye
did
the
Romaines
so
much
disdaine
Prusias
kinge
of
Bitbinia
?
Bicause
he
was
the
greatest
flatterer
that
euer
was
borne
.
In
so
much
that
his
flatteries
were
the
cause
that
it
was
ordeyned
at
Rome
,
that
no
kinge
shoulde
come
thither
,
withoute
licence
of
the
Senate
obteyned
before
.
¶
What
is
Flatterie
properly
?
It
is
a
vice
proper
and
perticuler
to
vyle
mindes
,
to
women
and
cowardes
:
for
it
procedeth
of
nothing
els
but
of
feare
.
¶
What
is
shamefastnes
?
It
is
a
kind
of
feare
to
fall
into
any
infamie
,
or
to
be
blamed
for
anye
dede
doing
,
or
to
be
worthelye
reprehended
for
some
faulte
.
Therefore
Cicero
did
terme
it
to
be
the
Tamer
of
euell
thoughtes
:
for
she
withdraweth
man
and
preserueth
him
from
committing
any
offence
.
¶
To
whom
ought
a
man
to
be
shamefast
?
To
children
onelye
:
for
to
a
man
of
age
it
is
vnmete
to
blush
,
and
to
say
,
I
had
not
thought
to
do
it
.
¶
Who
is
he
that
worthely
may
be
counted
valiaunt
?
He
that
loueth
life
,
and
feareth
not
death
.
¶
What
is
death
?
It
is
an
ende
:
from
which
a
man
ought
not
to
retire
,
but
to
go
to
it
ioyfullye
:
and
as
some
saye
,
it
is
a
gest
geuen
of
God
to
menne
,
by
a
singuler
grace
.
¶
Whye
didde
Mallius
saye
in
the
oration
that
he
made
at
Rome
against
Furius
and
Aemilius
,
that
enuie
was
bleare
eyed
,
and
had
a
verye
euell
sight
?
Bicause
that
the
enuiouse
man
considereth
those
thinges
whiche
are
nexte
him
,
and
not
them
a
farre
of
,
whiche
should
be
more
to
be
enuyed
,
yf
enuie
were
a
vertue
.
¶
Why
is
Enuie
compared
vnto
fier
?
Bicause
it
alwaies
mounteth
:
for
there
is
no
man
so
mightie
,
that
enuie
will
sticke
to
assaile
,
and
surmounte
him
also
,
if
it
be
possible
.
¶
What
was
the
cause
of
the
deathe
of
Socrates
,
being
so
innosent
a
man
?
The
enuie
of
the
Athenians
:
a
vsuall
thing
in
that
citie
:
which
caused
also
the
death
of
Themistocles
,
and
Aristides
the
iuste
.
¶
Why
do
the
Poetes
faigne
that
Marcias
was
beaten
of
Apollo
,
and
Thamiras
had
his
eyes
put
out
by
the
Muses
?
To
declare
that
howe
mightie
soeuer
a
man
be
,
he
hath
some
bodie
that
goeth
about
to
make
him selfe
equall
with
him
:
which
is
a
passion
almost
like
vnto
Enuie
,
but
not
so
muche
different
from
vertue
.
¶
What
was
the
cause
of
the
soudeine
deathe
of
Diodorus
the
S●phistre
?
The
thought
that
he
toke
,
bicause
he
could
not
resolue
a
question
that
Stilpho
the
Philosopher
put
to
him
in
pastime
.
And
excessiue
thoughte
ought
not
to
fall
into
the
harte
of
a
vertuouse
man
.
¶
What
meane
the
Poetes
,
by
faigning
an
Eagle
alwaies
to
gnawe
the
harte
of
Frometheus
?
To
declare
the
continuall
studie
of
Prometheus
,
who
was
very
learned
,
and
wise
in
Astrologie
.
¶
Wherof
commeth
it
that
in
the
tyme
of
Ptolome
there
were
found
so
many
Mathematicians
:
in
the
time
of
Xerxes
so
many
pleasures
:
and
in
the
tune
of
Nero
so
many
Musitians
?
Bicause
subiectes
do
alwaies
geue
their
mindes
to
that
which
pleaseth
their
Prince
.
¶
Wherin
did
Vespasian
most
declare
his
wicked
nature
?
Bicause
he
surrendred
the
greatest
offices
into
the
handes
of
the
greates
Bribers
,
that
afterwardes
he
might
haue
their
goodes
confiscat
.
¶
Why
did
the
Persians
ordeine
,
that
he
which
procured
to
establishe
newe
lawes
amonges
them
,
should
be
put
to
death
?
That
they
might
alwaies
con●inue
in
their
olde
customes
.
¶
Howe
may
the
Iuste
and
vniust
be
knowen
?
By
lawe
,
and
not
by
nature
.
¶
What
is
the
foundation
of
Lawes
?
Uertue
.
¶
Howe
did
Chrysippus
pain●e
Iustice
?
In
forme
of
a
virgin
,
hauing
a
seuere
,
graue
,
and
fearefull
countenaunce
and
yet
neuerthelesse
honorable
,
Shamefast
,
humble
,
and
full
of
maiestie
.
¶
What
is
Nobilitie
without
vertue
?
It
is
a
thing
stuffed
with
pride
and
violence
.
¶
Shewe
me
I
pray
you
,
what
thinges
are
contrarie
vnto
vertue
,
and
which
are
like
therevnto
.
The
contrarie
of
wisdome
is
folishnes
,
and
the
like
to
it
is
subtiltie
.
The
contrarie
of
Constancie
is
inconstancie
,
and
his
like
is
obstinacie
.
Strength
hath
for
his
contrarie
feoblenes
of
harte
,
and
hardines
for
his
like
.
Iniustice
is
contrarie
to
Iustice
:
but
crueltie
is
kinne
to
Iustice
.
¶
Why
would
not
Plato
returne
home
to
his
citie
,
although
he
was
greatly
required
thervnto
by
the
people
?
Bicause
they
would
not
vnderstand
iuste
and
reasonable
causes
:
and
bicause
he
could
not
gette
them
by
any
meanes
to
acknowledge
the
same
.
¶
What
is
Innocencie
?
It
is
a
certeine
nature
so
well
ingrauen
in
the
harte
of
a
man
,
that
it
●●useth
him
that
he
can
not
,
nor
may
not
do
hurt
to
any
man
.
¶
What
is
he
that
worthelie
deserueth
to
be
called
happie
?
He
that
goeth
about
moost
of
all
to
resemble
God
.
¶
Which
be
the
vertues
that
do
conduct
or
bring
vs
to
heauen
?
Charitie
,
fayth
,
hope
,
pietie
,
Religion
,
and
godlines
.
¶
What
thinges
are
contrarie
to
them
?
Hatred
,
incredulitie
,
despaire
,
impietie
,
Hippocresie
,
and
wickednes
.
¶
Which
are
the
morall
vertues
?
Prudence
,
Iustice
,
strength
,
temperaunce
,
magnanimitie
,
magnificence
,
liberalitie
,
stoutnes
of
corage
,
mekenes
,
innocencie
,
continencie
,
grauitie
,
fidelitie
,
and
Shamefastnes
.
¶
Which
be
the
vices
that
are
contrarie
to
the
saide
vertues
?
Imprudencie
,
Iniustice
,
furie
,
intemperaunce
,
pride
,
vaine
glorie
,
couetousnes
,
fearefulnes
,
choler
,
noysomnes
,
incontinencie
,
rashenes
,
infidelitie
,
and
boldenes
.
¶
Is
vertue
the
soueraigne
goodnes
it selfe
,
or
the
way
to
atteyne
therevnto
?
It
is
the
Laddre
to
clyme
therevnto
.
¶
May
vices
be
tourned
into
vertues
,
and
vertues
into
vices
,
by
the
varietie
of
the
time
,
places
and
customes
,
or
not
?
Yea
,
considering
the
diuersitie
that
is
amonges
the
people
,
in
their
maner
of
liuinges
.
¶
Maye
a
yonge
man
be
wise
?
Wisedome
commeth
not
,
but
by
a
longe
space
.
¶
Nobilitie
,
doeth
it
procede
of
vertue
?
Yea
:
and
of
nothing
elles
.
¶
What
is
requisite
in
an
Historie
?
That
it
declare
first
the
Counsels
,
and
after
the
deede
,
and
thirdely
the
issue
,
called
of
the
latin
Aucthors
,
Euentum
.
¶
Why
were
lawes
established
?
To
bridle
the
wickednes
of
our
mindes
.
¶
Which
is
the
moste
daungerouse
Ignoraunce
?
Not
to
knowe
God
:
and
afterwardes
not
to
knowe
himselfe
.
¶
May
a
Capteine
ouercome
Fortune
with
prudence
?
Uerye
hardlie
,
c●nsidering
that
Fortune
is
by
the
Poetes
made
a
goddesse
,
and
placed
in
heauen
.
¶
Why
is
vertue
so
muche
to
be
beloued
or
imbrased
?
Bicause
she
is
conformable
to
reason
.
¶
Why
ought
not
wise
men
to
feare
deathe
,
but
rather
to
desire
the
same
?
Bicause
that
this
our
lyfe
is
nothing
els
,
but
a
prison
.
¶
What
Poetes
are
to
be
eschewed
and
chased
?
Those
that
write
onely
to
please
and
delight
the
cares
,
and
to
corrupt
youthe
.
¶
Wherin
consisteth
the
force
of
an
armie
?
Some
saye
that
it
resteth
in
counsell
,
others
in
the
fortune
of
the
Capteine
:
some
saye
that
it
consisteth
wholie
in
the
hartes
of
the
Souldiors
,
others
in
strong
holdes
,
and
some
that
the
Souldiors
be
well
armed
and
appointed
.
¶
What
warres
be
lawefull
?
Those
that
be
made
,
to
obteyne
peace
.
¶
Why
was
Octauian
the
Emperour
estemed
happie
?
Bicause
he
reigned
in
peace
.lvi.
yeres
.
¶
Is
it
a
fable
or
Historie
that
Gyges
,
by
vertue
of
a
ringe
that
he
had
,
was
made
king
of
Lydia
?
If
it
be
true
that
Polycrates
the
Tyraunt
,
by
reason
of
a
stone
called
a
Sardone
,
did
auoide
all
daungers
:
and
yf
it
be
credible
that
Appollonius
did
lyue
a
hundred
and
thirtie
yeres
,
alwaies
as
it
were
at
the
floure
of
his
age
,
by
vertue
of
.vii.
ringes
that
Iarcas
gaue
him
:
and
yf
a
man
may
beleue
the
two
ringes
forged
by
Moyses
,
the
one
for
loue
,
the
other
for
obliuion
:
and
yf
the
ringe
of
Bactus
be
true
,
this
historie
of
Gyges
may
also
be
beleued
.
¶
Why
did
they
prepare
Arkes
and
Pageantes
of
triumphe
at
Rome
?
To
sturre
men
to
vertue
.
¶
What
was
the
true
meaning
of
the
three
Sirenes
?
They
were
three
harlotes
,
which
with
deceiptes
,
and
with
swetenes
of
their
voice
vsed
to
deceiue
those
that
wer
geuen
to
banquets
&
pleasure
,
¶
Why
was
the
Temple
of
Diana
of
Ephesus
erected
?
Some
thinke
that
it
was
built
by
the
will
of
God
:
some
saye
that
it
was
for
religion
,
or
for
the
pryde
of
men
.
¶
Why
is
it
saide
that
worldly
pleasure
is
like
to
a
Lab●rinth
or
mase
?
Bicause
the
entrye
therof
is
easie
,
but
the
comming
out
very
harde
.
¶
Why
did
Nature
make
Mercurie
?
To
make
Alchimistes
fooles
,
and
couetouse
men
poore
.
¶
Whereof
procedeth
it
that
the
Philosophers
of
our
time
,
are
for
the
most
couetouse
,
and
of
euell
life
and
maners
?
They
tourne
vertue
into
vice
,
because
they
see
princes
to
make
nowe
no
accompte
of
those
that
be
vertuouse
.
¶
Whereof
procedeth
the
credite
that
Flatterers
haue
of
Princes
?
Princes
for
the
most
part
be
great
louers
of
themselues
:
and
therfore
do
loue
those
that
do
praise
them
:
in
which
point
they
do
resemble
certaine
beastes
which
can
scarce
see
at
none
daies
,
and
in
the
darke
their
eyes
be
very
●iere
.
¶
Whereof
commeth
it
that
dogges
do
alwaies
barke
at
those
that
be
ill
apparelled
,
ragged
and
torne
like
beggers
?
Those
are
the
dogges
of
the
Cities
,
accustomed
only
to
see
people
richly
and
well
apparelled
:
and
contrarywise
the
Countrye
dogges
do
neuer
barke
at
any
peasant
or
begger
.
¶
Why
is
wine
forbidden
women
in
some
countries
?
Bicause
it
prouoketh
lechery
:
a
thing
very
vncomely
in
women
▪
¶
What
meaneth
this
prouerbe
.
Take
away
the
light
,
and
euery
woman
is
of
like
conditions
?
Perhaps
bicause
they
would
be
all
nought
,
if
shamefastnes
did
not
let
them
¶
Wherof
commeth
it
that
for
the
moste
parte
the
learned
haue
very
euil
sight
?
It
commeth
of
the
paper
which
they
do
oftentimes
handle
:
for
there
is
nothing
more
hurtfull
to
the
sight
then
whitenes
.
Or
els
we
mighte
rather
saye
,
that
muche
Studie
doeth
coole
the
partes
of
the
bodie
,
speciallye
those
,
which
are
colde
by
nature
,
as
the
braine
,
the
stomacke
,
and
hindreth
digestion
:
in
such
wise
that
by
euel
digestion
,
Fleame
ingendreth
in
the
bodie
,
and
stoppeth
the
cundith
:
then
the
eyes
as
partakers
of
suche
passions
,
are
debilitated
.
¶
Of
what
power
is
Nigromancie
and
Witchcrafte
?
If
a
man
may
beleue
the
dreames
of
many
writers
,
it
can
staye
the
course
of
the
element
and
of
the
sonne
,
it
can
make
the
mo●e
to
be
as
redde
as
bloud
,
appease
the
windes
,
make
the
earth
to
tremble
,
enchaunt
bestes
,
and
cause
a
man
or
woman
to
be
loued
perforce
.
¶
But
howe
can
the
Nigromancer
do
such
strange
things
▪
With
parfumes
,
coniurations
,
cerimonies
,
charmes
,
and
carecthers
.
¶
What
is
he
that
is
like
vnto
the
image
of
Sardanapalus
?
A
man
well
proportioned
of
bodie
,
but
of
brutish
nature
.
¶
What
doth
fortune
represent
,
with
her
apple
of
golde
?
That
good
spirites
are
accompanied
with
good
Fortune
.
¶
What
meaneth
a
Plough
,
in
the
handes
of
a
Laborer
?
That
trauell
is
the
true
treasure
of
man
.
¶
What
signifieth
a
wolfe
carrying
a
lambe
in
his
mouth
?
A
man
that
careth
not
what
hurte
he
doeth
to
another
,
so
he
himselfe
haue
the
profite
.
¶
What
betokeneth
a
man
with
his
purse
open
?
That
a
wise
man
spareth
nothing
for
his
health
.
¶
What
signifieth
a
ship
sonke
in
the
bottome
of
the
Sea
?
That
the
perill
of
other
ought
to
make
vs
take
better
hede
.
¶
What
doth
the
Antes
carrying
of
corne
represent
vnto
vs
?
Those
that
liue
of
the
sweat
of
other
mens
browes
.
They
teache
vs
also
in
youth
to
prouide
for
age
,
as
they
in
haruest
do
prouide
to
liue
withall
in
winter
.
¶
Howe
may
we
represent
gratitude
and
acknowledginge
of
good
turnes
which
we
haue
receaued
?
By
a
Storke
that
nourisheth
the
damme
.
¶
And
great
trauel
with
litle
profit
,
how
should
we
paint
that
?
By
a
child
that
swimmeth
.
¶
What
is
to
be
vnderstanded
by
a
Serpente
?
That
an
euell
disposed
person
,
cannot
accustome
him selfe
to
goodnes
.
¶
What
signifieth
a
man
that
is
painted
with
golde
in
the
right
hand
,
and
fier
in
the
left
?
That
he
is
not
worthie
to
be
a
partaker
of
the
felicitie
whiche
hath
done
no
frendship
in
time
of
aduersitie
.
¶
What
doth
he
betoken
that
breketh
his
hed
against
the
wall
?
That
he
estemeth
his
life
but
a
litle
,
which
contendeth
with
great
men
.
¶
What
representeth
a
Quadrant
vnto
vs
?
That
nothing
ought
to
be
done
without
counsell
.
¶
What
is
enuie
?
An
horrible
monster
.
¶
Where
is
her
habitation
?
At
the
Courte
.
¶
If
she
should
happen
to
be
banished
from
thence
,
whether
would
she
goe
?
To
Monasteries
and
Conuentes
.
¶
Wherof
procedeth
it
that
children
do
not
loue
the
father
so
well
as
the
father
doth
the
children
?
Loue
is
alwaies
aduaunced
,
&
doth
neuer
turne
backe
againe
:
specially
for
the
desire
that
a
man
hath
to
make
his
posteritie
perpetuall
.
Or
rather
it
procedeth
of
this
,
that
the
father
hath
nothing
of
the
sonne
,
but
the
sonne
hath
and
holdeth
all
of
the
father
.
¶
Wherof
commeth
it
that
although
euery
man
is
desirouse
of
knowledge
,
yet
very
few
do
apply
themselues
to
sciences
&
artes
?
Bicause
to
attaine
to
sciences
,
great
paine
is
to
be
taken
:
and
man
is
subiecte
to
his
pleasure
,
a
thing
contrary
to
contemplation
.
Or
els
some
do
wante
the
right
way
and
meane
to
studie
.
¶
Why
is
Philosophie
painted
naked
?
Bicause
both
in
veritie
and
Philosophie
,
there
nedeth
no
couerture
:
but
it
is
necessary
that
all
thinges
be
handled
plainely
and
purely
,
and
oughte
to
be
voide
of
all
sophisticall
colours
and
carnall
affections
.
¶
Whye
did
Euripides
saye
in
his
Tragedie
intituled
Medea
,
that
womens
wit
is
vnapte
to
goodnes
,
but
very
well
encline●
to
vnhappines
?
Bicause
a
woman
is
a
creature
vnperfect
:
and
where
perfection
is
not
,
there
can
rest
nothing
that
is
good
.
¶
Why
is
the
counsell
that
a
woman
geueth
vpon
the
soubden
of
much
estimation
,
and
that
which
she
doth
deuise
and
studye
nothing
worth
?
Euen
as
vnreasonable
creatures
are
induced
and
prouoked
to
their
actions
,
without
any
resistaunce
,
by
a
certaine
superiour
occasion
,
whiche
is
Nature
:
euen
so
the
woman
although
of
her selfe
she
be
euill
,
yet
the
vnderstanding
and
knowledge
that
Nature
hath
geuen
her
(
which
wil
not
be
deceaued
,
ne
yet
abuse
or
deceue
any
person
)
doth
prouoke
her
at
the
first
motion
to
geue
good
aduise
.
But
yf
she
haue
●easure
by
studie
to
followe
her
owne
inclination
,
all
that
she
will
do
shal
be
nought
worth
.
¶
Whye
be
women
more
couetouse
then
men
?
Bicause
they
knowe
that
no
man
will
set
by
them
without
riches
.
¶
Whye
be
reasonable
creatures
o●
so
shorte
life
?
The
perfection
of
transitorie
thinges
is
not
mesured
by
time
:
for
the
life
of
reasonable
creatures
,
although
it
be
shorter
,
yet
is
more
desired
then
the
life
of
brute
beastes
.
¶
Why
is
death
called
the
last
of
all
terrible
things
?
Bicause
she
is
terrible
both
to
them
that
thinke
to
be
immortall
,
&
also
t●
euell
liuers
,
and
to
those
that
die
of
a
violent
death
:
but
not
to
others
.
¶
Why
is
nesing
demed
a
good
signe
,
and
not
yexing
?
Bicause
nesing
commeth
from
the
head
,
which
is
as
it
were
the
lorde
and
ruler
of
the
bodie
.
¶
Why
is
it
a
thing
so
shamefull
to
kill
a
woman
?
Bicause
she
is
weake
,
and
not
able
to
resiste
.
¶
Why
did
the
painter
Phidias
painte
Venus
setting
her
feete
vpon
a
Tortoise
?
To
declare
that
a
woman
of
honor
is
no
runner
out
of
the
dores
,
but
kepeth
her selfe
within
her
house
.
¶
Wherof
commeth
it
that
many
Ladies
haue
so
greatly
estemed
the
leaues
and
seede
of
Agnus
Castus
?
Bicause
it
is
enemie
to
Lecherie
.
¶
Why
did
nature
ordeine
,
that
when
Bees
do
engendre
,
no
man
can
see
them
?
To
teache
vs
shamefastnes
and
modestie
.
¶
Wherof
commeth
it
,
that
in
reding
a
certeine
Aucthor
,
some
do
gather
that
which
pleaseth
their
mindes
:
and
others
do
refuse
and
reprehend
the
same
?
A
wise
Aucthor
shall
studie
to
be
briefe
,
and
not
obscure
,
and
shall
haue
a
gyfte
to
teache
,
to
be
of
good
inuention
,
digested
by
good
order
:
accompanied
with
graue
sentences
and
good
examples
.
Suche
an
aucthor
comming
into
the
hands
of
a
studiouse
man
,
maketh
him
(
for
the
singularities
that
he
fyndeth
)
to
collect
that
which
serueth
for
his
purpose
,
leauing
the
reste
,
to
be
of
no
value
and
regarde
.
¶
Why
are
clothes
of
Silke
better
estemed
,
then
those
of
woll
?
Bicause
silke
is
more
fyne
and
lighte
,
better
colored
,
more
bright
and
oriente
then
wollen
.
¶
What
is
it
that
bredeth
enuie
moste
in
man
?
To
be
sadde
and
melancholique
.
¶
What
maner
of
motions
hath
enuie
?
Slowe
and
heauie
.
¶
Of
what
age
is
she
?
Olde
,
croked
,
withered
,
hauing
a
pale
and
leane
face
,
her
tongue
infected
with
poyson
.
¶
From
whence
commeth
the
beautie
that
is
in
the
neckes
of
Pigeons
,
and
in
Peacokes
feathers
?
Of
the
varietie
and
diuersitie
of
colors
.
¶
What
is
the
propertie
of
mans
harte
?
To
faigne
and
dissemble
.
¶
Why
is
the
Cameleon
so
meruelouse
?
Bicause
he
transformeth
him selfe
into
all
colors
.
¶
Wherof
commeth
the
brightnes
that
is
in
rotten
wodde
?
Nature
sheweth
vs
therby
,
that
there
is
nothing
so
abiecte
,
but
it
hath
some
vertue
.
¶
What
is
the
propertie
of
the
Sirenes
?
To
bringe
deathe
by
singing
.
¶
Wherin
consist
the
effectes
of
vertue
?
In
wordes
and
in
dedes
.
¶
Howe
may
a
man
seme
gentle
in
his
behauior
?
By
his
gate
or
going
,
by
countinaunce
,
by
his
maner
of
liuing
,
and
aboue
all
thinges
by
his
ciuilitie
.
¶
Howe
are
secret
aduertisementes
disclosed
?
By
letters
,
by
weapons
,
in
loue
,
and
by
courses
of
armes
.
¶
Howe
muste
a
man
do
reuerence
?
By
putting
of
his
cappe
,
and
bowing
downe
his
hedde
.
¶
Howe
ought
a
man
to
obey
his
Superiors
?
with
fidelitie
,
good
will
,
deuocion
,
feare
,
and
hope
.
¶
Howe
is
a
man
modest
in
his
behauiors
?
When
his
hande
is
on
his
stomacke
,
his
eyes
loking
on
the
ground
,
and
his
mouth
shutte
.
¶
In
Chiromancie
,
what
signifieth
it
when
the
mount
of
the
Sunne
is
eleuated
,
or
bowing
downewarde
?
It
betokeneth
muche
good
,
or
muche
euill
.
¶
And
that
of
Mercurie
?
Goodnes
or
dulnes
of
spirite
.
¶
And
that
of
the
Moone
?
Happie
or
infortunate
voiages
.
¶
And
Mars
?
Good
or
euill
fortune
in
battell
.
¶
And
the
Triangles
?
Strength
:
euen
as
Angles
do
signifye
richesse
.
¶
Howe
is
the
life
of
man
deuided
?
Into
a
life
contemplatiue
,
Ciuile
,
solitarie
,
and
wilde
.
¶
What
thing
is
most
hardest
to
be
tamed
?
Necessitie
:
which
the
goddes
themselues
can
not
resist
.
¶
What
is
requisite
to
be
considered
of
our
birthe
?
The
conception
,
the
fourme
,
the
byrthe
,
and
nourishment
,
¶
From
whence
commeth
deceipt
?
Of
Truste
.
¶
What
be
the
properties
of
a
wise
man
?
To
rule
the
Starres
,
to
knowe
and
gouerne
himselfe
,
not
to
quayle
through
the
assaultes
of
Fortune
,
with
good
discretion
to
spend
the
time
,
not
to
be
afcarde
of
death
,
and
to
liue
neither
in
feare
nor
hope
.
¶
What
is
the
state
of
a
couetouse
man
?
Neuer
to
haue
reste
,
and
to
be
alwaies
gaping
after
Richesse
,
¶
What
is
the
estate
of
Courtiers
?
To
be
nourished
with
hope
.
¶
What
is
the
estate
of
him
that
loueth
vertue
?
To
aspire
alwaies
to
honorable
thinges
.
¶
Which
are
the
goodes
of
the
soule
?
Uertue
and
her
traine
:
honor
,
glorie
,
quicknes
of
sprite
,
memorie
,
counsell
and
discipline
.
¶
Wherin
consisteth
true
Philosophie
?
To
endeuor
to
liue
vertuousely
.
¶
What
is
a
chaste
woman
?
A
miracle
of
miracles
,
the
pathe
waie
to
immortalitie
,
a
heauenlie
thinge
,
and
an
i●estimable
fortresse
.
¶
Chroniclers
,
can
they
set
forthe
or
illustrate
the
fortunes
of
noble
men
?
Yea.
¶
And
Poetes
likewise
?
They
do
no
lesse
delight
,
then
instructe
.
¶
Which
be
the
goodes
of
the
bodie
?
Healthe
,
beautie
,
strength
,
aptnes
,
and
a
ioyfull
olde
age
.
¶
Which
be
the
goodes
of
Fortune
?
Nobilitie
,
Richesse
,
Frendes
,
dignitie
,
an
honest
wife
,
many
children
,
¶
What
is
Felicitie
?
Fortunate
vertue
.
¶
Which
be
the
trewe
goodes
,
and
which
the
counterfeate
of
the
bodie
,
of
the
soule
,
and
of
Fortune
?
The
counterfeite
goodes
of
the
bodie
are
,
deformitie
and
sickenes
:
Of
the
soule
,
vice
and
ignoraunce
:
and
of
Fortune
,
base
estate
and
pouertie
.
¶
What
is
miserie
?
It
is
a
viciouse
and
infortunate
life
,
full
of
sorrowes
and
per●●●es
.
¶
Wherein
consisteth
the
Musicke
of
the
soule
?
In
temperaunce
,
but
as
some
holde
opinion
in
strength
.
¶
What
is
the
office
of
an
excellent
Painter
?
To
knowe
sundrye
kindes
of
beastes
,
the
differences
of
their
sexe
,
their
age
,
their
properties
,
and
other
thinges
.
¶
Why
wer
the
wise
women
called
Sibillae
estemed
diuines
?
Bicause
they
wer
the
Secretaries
and
Trompets
of
diuine
misteries
.
¶
Whether
is
it
harder
to
vanquishe
a
monster
,
or
to
bridle
the
affections
?
The
affections
are
most
hardest
to
be
subdued
.
¶
What
is
the
office
of
a
conquerour
?
To
pardon
the
conquered
.
¶
What
be
the
properties
of
harlots
and
Courtizans
?
To
be
full
of
wilie
fetches
,
dampnable
deuises
,
tirannous
,
scornefull
,
subtill
,
licorous
,
euell
conditioned
,
with
alluring
lookes
,
and
shamelesse
ge●●ures
.
¶
Why
do
men
loue
to
weare
ringes
?
Bicause
the
same
by
circle
resembling
the
heauen
,
and
the
precious
stone
the
starre
,
besides
that
for
the
most
parte
they
are
endewed
with
meruaylous
vertue
,
they
giue
also
a
certain
gladnes
to
the
eie
,
&
to
the
hand
an
honor
¶
Howe
is
the
chastitie
of
Lucretia
knowen
?
By
her
death
:
as
the
like
of
Penelope
,
by
longe
abode
Uirginia
by
the
disdaine
of
her
father
:
the
Almaine
ladies
by
the
halter
,
wherewith
they
were
hanged
.
Cloelia
by
the
siue
:
Sulpitia
by
the
Temple
:
Dido
by
her
ashes
:
and
Hippo
by
her
leaping
into
the
sea
.
¶
Which
be
the
instrumentes
of
Chastitie
?
The
Target
of
Medusa
,
the
neckelase
of
Iasper
,
and
the
chaine
of
Diamantes
and
Topazes
.
¶
Wherof
commeth
it
that
the
palme
tree
representeth
constancie
?
Bicause
the
more
it
is
oppressed
,
&
the
greter
weight
it
hath
,
the
better
it
is
.
¶
What
is
the
propertie
of
age
?
To
make
a
man
to
be
of
good
experience
,
wise
in
his
doinges
,
of
good
councell
when
time
requireth
,
modest
and
temperate
in
worde
and
dede
,
and
graue
in
considerations
.
¶
Why
ought
a
man
to
auoide
carnall
loue
?
Bicause
his
pleasures
do
incontinently
decrease
,
but
his
sorowes
doe
still
remaine
:
and
he
is
stuffed
with
vanities
,
dreames
,
and
vaine
hopes
.
¶
What
is
carnall
loue
?
It
is
a
furor
full
of
care
:
a
strong
sorowe
,
and
a
weake
strength
.
¶
What
properties
haue
the
fountaines
of
Chius
?
To
make
a
man
foolish
and
harde
of
vnderstanding
,
¶
And
those
of
Paphlagonia
?
To
make
them
dronke
that
drinke
therof
.
¶
And
that
of
Suses
?
To
make
the
teeth
fall
.
¶
And
that
of
Tharsa
?
To
make
the
voice
pleasaunt
and
armoniouse
.
¶
And
that
of
the
Sonne
?
To
burne
in
the
night
,
and
to
be
colde
in
the
day
.
¶
And
that
of
Garramanta
?
To
friese
twise
in
the
day
,
and
burne
twise
in
the
night
,
¶
And
that
of
Exampus
?
Bitter
,
filthie
,
and
nought
.
¶
And
those
fountaines
of
Arabia
?
To
make
cattell
chaunge
their
heare
.
¶
And
that
of
Epirus
?
It
lighteth
that
which
is
put
out
,
&
putteth
out
that
which
is
lighted
.
¶
And
that
of
Carthage
?
To
cast
forth
oile
to
heale
beastes
withall
.
¶
And
that
of
Neptune
?
To
make
them
to
die
that
do
drinke
thereof
.
¶
And
the
water
of
the
floud
of
Dalmatida
?
To
make
him
amorouse
that
drinketh
thereof
.
¶
The
Rubie
,
wherefore
is
it
good
?
Against
poison
.
¶
And
the
Granat
?
To
exhilarate
and
content
the
person
.
¶
And
the
Balais
,
what
is
his
propertie
?
Neuer
to
be
hoate
with
any
fyre
.
¶
And
the
Saphire
?
To
make
humble
and
chast
.
¶
The
Iacint
stone
,
the
Ametist
,
Sardonie
,
and
the
Asbeste
,
wherefore
be
they
good
?
Against
the
plage
,
dronkennes
,
euell
fortune
,
and
fyer
.
¶
The
Chrisolith
,
Gyrassol
,
the
Iasper
,
the
Turquis
,
and
the
Aga●
wherefore
serue
they
?
To
restablish
the
braine
,
to
make
inuisible
,
to
staunch
bloud
,
to
escape
●
daunger
,
and
to
geue
good
breath
to
him
that
runneth
.
¶
The
Beral
,
the
Cassidonie
,
the
Corneline
,
the
Corall
,
the
Christell
,
and
the
Adamant
?
To
make
the
person
amorouse
,
to
preserue
the
vnderstanding
,
to
mittigate
hatred
and
anger
,
to
resist
lighning
,
to
quenche
thirst
,
to
drawe
fleshe
and
yron
.
¶
Which
is
the
most
worthy
person
,
the
man
or
the
woman
?
God
hath
alwaies
geuen
encrease
of
excellencie
vnto
the
last
creatures
that
he
created
.
And
bicause
the
woman
was
last
created
,
and
is
as
it
were
the
chiefe
of
the
worke
of
God
:
she
is
truely
the
worthiest
of
al
,
being
made
of
the
most
excellent
creature
that
God
created
,
that
is
to
saye
of
man
.
¶
Which
is
most
subiect
to
their
appetites
,
either
the
man
or
the
woman
?
The
woman
was
most
purified
in
her
creation
:
and
so
she
subdueth
her
appetites
best
.
¶
Tel
me
the
properties
of
the
Phenix
,
the
Egle
,
the
Swan
,
the
Faucon
,
the
Popingay
,
the
Crane
,
the
Pelican
,
the
Pecocke
,
the
Nightingale
,
the
Turtle
Doue
,
the
Pye
,
and
the
Crowe
?
To
be
immortall
,
high
minded
,
a
good
singer
,
to
haue
good
winges
,
to
be
beautifull
,
vigilant
,
amiable
,
gloriouse
,
delectable
,
sadde
,
chaste
,
royall
,
and
to
prognosticate
the
time
to
come
.
¶
And
the
Larke
,
the
Cocke
,
the
Quaile
,
the
Swallowe
,
and
the
Storke
,
what
properties
haue
they
?
To
be
pleasaunt
,
magnanimouse
,
delectable
,
sadde
,
and
mindfull
of
a
good
turne
.
¶
And
the
Lion
,
the
Tigre
,
the
Elephaunt
,
the
Unicorne
,
the
Beare
,
the
Hyena
,
the
Wolfe
,
the
Panther
,
the
Rinoceron
,
and
the
Leobert
?
To
be
vigilant
,
swifte
,
obedient
,
humble
,
furiouse
,
inhumaine
,
a
deuourer
,
to
smell
well
,
to
be
fayer
,
and
of
great
courage
.
¶
The
Beuer
,
the
Harte
,
the
Squerill
,
the
fallowe
dere
,
the
Ape
,
the
Foxe
,
the
Graye
or
Brocke
,
the
Marteine
,
and
the
Wolfe
engendred
of
the
Harte
?
To
be
prouiding
,
of
longe
life
,
nimble
,
fearefull
,
a
Counterfecter
,
craftie
,
slepie
,
honorable
,
and
spotted
.
¶
What
signifieth
the
colours
of
white
,
grene
,
yealow
,
golden
,
pale
yealow
,
orenge
coloure
,
blew
,
pale
,
and
carnation
colour
?
Truth
,
hope
,
gladnes
,
diminution
of
amitie
,
inconstancie
,
heate
,
and
r●●engement
,
frendship
,
treason
,
and
sorowe
.
¶
The
chaungeable
color
,
the
violet
,
the
skye
coler
,
and
th●
Tawney
?
Inconstancie
,
gouernement
,
highe
estate
,
and
lowe
.
Venus
being
eleuated
or
declined
,
what
signifieth
the
same
?
Loue
or
hatred
.
¶
The
mount
of
Saturne
a nother
token
of
Palmistrie
,
what
signifieth
the
same
?
Richesse
or
pouertie
.
¶
Howe
ought
euery
age
of
man
to
be
gouerned
?
Sucking
babes
with
milke
,
the
Infant
with
roddes
,
the
childe
with
shame
,
the
yong
man
with
good
discipline
,
the
man
with
armes
,
the
olde
man
with
good
counsell
,
and
the
latter
age
is
decrepit
and
twise
childishe
.
¶
What
be
the
tytles
of
the
Sunne
?
The
sunne
is
called
the
father
of
the
daie
,
the
gouernour
of
nature
,
the
life
of
the
bodie
,
the
eye
of
the
world
,
the
harte
of
nature
,
the
kinge
of
the
Starres
,
and
the
visible
sonne
of
God
.
¶
Which
be
the
winges
of
Time
?
The
time
paste
,
the
time
present
,
and
the
time
to
come
.
¶
What
be
the
teeth
wherby
time
doth
consume
all
thinges
?
The
daie
,
the
night
,
lyfe
and
deathe
.
¶
What
is
the
cause
that
in
our
time
men
be
not
so
excellent
as
they
haue
bene
in
times
paste
?
It
is
Nature
which
dailie
groweth
worse
and
worse
,
or
els
it
is
because
vertue
is
not
so
muche
commended
or
estemed
at
this
present
,
as
in
times
paste
it
hath
bene
.
Or
els
it
may
be
saide
,
that
it
is
the
custome
of
each
age
to
make
complaint
of
the
present
state
.
FINIS
.
Imprinted
at
London
in
Paules
Churchyarde
,
by
Nicholas
In●lande
.
Notes, typically marginal, from the original text
Notes for div A18509-e150
Notes for div A18509-e8210
Notes for div A18509-e19970