The resoluer; or Curiosities of nature written in French by Scipio Du Plesis counseller and historiographer to the French King. Vsefull & pleasant for all

The Resolver , OR , CURIOSITIES OF NATVRE .

Of Infancy and Encrease .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Adolescentior Youth .

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

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

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

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

Tooth-ache .

Q. FRom whence proceedeth the aking of the Teeth ?

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

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

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

Sharpenesse .

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

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

Ayre .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Bitternes .

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

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

Love .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

And the same reason makes Homer to feigne , that Telemachus , the Sonne of Vlysses , being asked who was his Father , answered in this sort , My Mother hath mee told Ulysses was the man , I do beleeve it so , for who tell better can .

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

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

Animals .

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

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

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

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

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

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

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

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

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

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

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

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

Quick Silver .

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

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

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

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

Q Wherefore is it that it runneth still round ?

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

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

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

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

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

Blindnesse .

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

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

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

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

Basiliske .

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

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

Bastards .

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

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

Stammerers .

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

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

Beasts .

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

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

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

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

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

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

Speaking .

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

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

Lame .

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

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

Crooked persons .

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

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

Callus .

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

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

Gravell or Stone in the Bladder , or Reines .

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

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

Flesh .

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

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

Camelion .

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

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

Of Candle .

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

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

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

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

Gelded folkes .

Q. WHerefore is it that men Gelded , which the Greekes call Eunuches , have ●o beards ?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Grafting .

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

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

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

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

Egges .

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

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

Sneezing .

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

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

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

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

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

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

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

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

Tickling .

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

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

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

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

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

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

Heate .

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

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

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

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

Baldnesse .

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

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

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

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

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

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

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

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

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

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

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

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

Calxes .

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

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

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

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

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

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

Wayes .

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

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

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

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

Graynesse .

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

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

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

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

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

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

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

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

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

A. The cause is labour , travell , torments , affliction , and sicknesses , which doe often debilitate and often extinct before the time the power of naturall heate , according to the saying of Pindarus in this Verse , It sometimes happens in our way . To meete a young man turned gray . And Homer to this purpose , Care , sorrow , griefe , and dire distresse , Gives the young head the old man ▪ s dresse .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

A. Because that it marks in them an inequality of their humours and complections , which makes them naturally variable , deceivers , and disguised , if they correct not their evill nature , by good discipline : from whence ariseth this common saying : A black head and a red beard , Take him with a good turne , and chop of● his head .

Dogges .

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

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

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

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

HEAVEN .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Bells .

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

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

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

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

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

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

Heart .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Cockes .

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

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

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

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

Strings .

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

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

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

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

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

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

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

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

Hornes .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Running .

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

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

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

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

Manginesse French or English .

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

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

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

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

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

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

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

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

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

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

Teeth .

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

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

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

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

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

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

Q. Wherefore is it then that from old persons they also fall , seeing that they are very dry ?

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

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

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

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

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

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

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

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

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

Descending and Ascending .

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

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

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

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

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

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

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

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

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

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

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

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

Finger .

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

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

Sleepe .

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

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

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

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

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

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

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

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

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

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

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

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

Q. How can it bee that sorrow breakes the sleepe , and yet neverthelesse sleepe allaies sorrow an● griefe ?

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

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

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

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

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

Q. Wherefore is it , that when we are seized with sleepe , our eye-lids fall downe , and cover th● eyes ?

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

Sweetnesse .

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

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

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

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

Right hand or side .

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

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

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

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

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

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

Water .

Q. WHerefore is it that pit-water is more fresh in the winter then in Summer ?

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

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

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

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

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

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

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

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

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

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

A. It is because it is heavy , and tends naturally to below .

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

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

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

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

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

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

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

A. It is in as much as the Sea-water is grosse and more ter●estriall , caused by the burning ●xhalations which mingleth with it , and thereby it becommeth so salt .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Echo .

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

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

Elements .

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

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

Infants .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Pissing , and sneezing , and farting .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Gaping .

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

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

Choaking .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Excrements .

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

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

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

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

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

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

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

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

Extremities .

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

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

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

A. Because it shewes that the naturall heate is shot within the body .

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

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

Of the Face .

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

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

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

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

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

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

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

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

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

Females .

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

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

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

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

Women .

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

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

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

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

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

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

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

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

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

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

Fire .

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

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

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

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

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

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

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

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

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

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

Fevers .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Forme .

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

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

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

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

Lightning .

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

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

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

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

Cold.

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

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

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

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

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

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

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

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

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

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

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

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

Fruits .

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

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

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

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

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

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

Frost .

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

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

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

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

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

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

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

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

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

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

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

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

Generation .

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

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

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

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

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

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

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

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

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

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

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

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

Taste or tasting .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

A gouty question .

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

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

Fatnesse .

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

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

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

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

Habitation .

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

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

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

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

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

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

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

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

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

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

Breathing .

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

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

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

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

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

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

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

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

Q. From whence comes it that ●ommonly being fasting , our breath ●s sharp and strong ?

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

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

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

The hic-up .

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

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

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

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

Man .

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

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

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

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

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

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

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

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

Shame .

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

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

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

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

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

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

Oyle .

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

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

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

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

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

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

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

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

Dropsie .

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

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

Images .

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

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

Ioy .

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

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

Fasting .

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

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

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

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

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

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

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

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

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

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

Swearing .

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

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

Milke .

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

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

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

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

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

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

Letuce .

Q. WHerfore is it that the Ancients eate letuce at the end of their repasts ?

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

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

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

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

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

The Tongue .

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

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

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

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

Teares .

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

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

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

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

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

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

Washing the hands .

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

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

Laurell or Bayes .

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

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

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

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

Moone .

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

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

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

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

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

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

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

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

Sick folkes and Sicknesse .

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

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

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

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

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

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

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

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

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

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

Eating and Drinking .

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

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

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

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

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

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

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

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

Morning .

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

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

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

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

Memory .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Looking-glasses or Mirrours .

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

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

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

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

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

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

Q. But wherefore are they shining ?

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

Moores , or Aethiopians .

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

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

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

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

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

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

Dumbe folkes .

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

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

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

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

Musicke .

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

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

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

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

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

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

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

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

Snow .

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

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

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

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

Q. Wherefore is it , that in summer there is snow upon the height of the mountaines , and neithe● in the vallies nor fields ?

A. Because that the high mountaines are lifted up unto the middle region of the Ayre , which , as wee have formerly sayd , is cold in Summer , by reason whereof , the Snow is there conserved , which falls not so to the lower parts , where in in Summer the heate is predominant .

Q. How can it bee , that hot water cover'd with strawe , conserves and retaines his heate ▪ and that Snow covered also with straw , in a fresh place , remaines in●ire without resolving or melting , retaining his coldnesse , seeing that heat and cold are two qualities diametrally contrary ?

A. It is because the straw is not properly of himselfe , neither hot , nor cold , nor dry , nor moyst , and for this cause , it is called of the Greeeks Apoion , that 's to say , exempt of quality : and neverthelesse is susceptible of qualities of the subject to which it is applied to , in as much more easily , that if it participates of any of them ; it is therefore it conserves and entertaines hot things in their heate , and cold things in their coldnesse : from thence comes it also , that it is very proper to conserve the fruits , and to keepe them from corruption and rottennesse .

Drowning .

Q. WHerefore is it that the bodies of drowned folkes come againe to swimme upon the water after few dayes , and notedly as they have observed , upon the ninth day ?

A. Some say , that nine dayes after the body is drown'd , and sunke under the water , the gall splits and breakes , and the bitter liquor which was therein contained , being runne out , the body lifteth it selfe upon the water : Others hold that the gall crackes not for all that , but that all the parts of the body being attenuated , and thinned by the moisture of the water , and the grosse humours being evacuated , it is then more suple , and comes againe upon the water , some dayes after it is drowned : But it seemes to me , that it is rather because of windes which ingender within the caules , filmes , or membranes , which cover the intestines and the belly , called of the Physitians Omentum & peritonium , as an excessive swelling of the belly , shews us ; for all corruption and rottennesse is ingender'd of heate , and heate dissolves humidity , and it ingenders winde , the which reason is subtilly brought forth by Cardan .

Q. Wherefore is it , that the bodyes of drowned men comming up upon the water , swim upon their backs , and those of women upon their bellies ?

A. To attribute this ( as some have doe ) to the prudence of nature , which hath a will to cover the secret partes of the one Sexe more then of the other , seemeth to mee a reason too light , and I will like better to say , that it is because of the difference of the parts , of the one , and of the other ; for women have the vessells of before , more ample , large , and capable , then the men , as the naturall parts , the matrixe and the conduits of the Urine , which is the cause that they are lesse subject to the stone , and beare their children in their flancks , besides that , their breasts are spungeous , and drink up a great quantity of water , which weigheth and heavieth much more the fore parts of their bodyes , and by consequent drawes it downeward , for it is certaine that the most heaviest parts still incline downeward : on the contrary men have their shoulders more grosse and large , then the women , and the bones and ligatures of the vertebres , or back bones more strong , great , and firme , by reason whereof those parts incline downeward , as also that they have the organes and conduits of the voyce , and of their respiration , and breathing , more ample , as it appeares in this , that they have the voyce more grosse and more strong , which being filled with ayre , lifts their bodies upward , and the face towards the Heaven , and the back upon the water .

Night .

Q. WHerfore is it , that in the night time , griefes , wounds , and other of our maladies , gather together , and increase ?

A. Because that in the day we see , heare , breath , smell , taste , runne , and have many other divertments which allayeth our griefes , and in the night the sence of the touch is onely busied , and is also more affected with griefes ; together , the excessive cold and moysture of the night aydes to it also very much .

Q. Wherefore is it , that wee heare better , and more further in the night , then in the day ?

A. Because that the noyse of Animals , and an infinite of such like things , ceaseth in the night , and all beeing still , in silence and in rest , the hearing peirceth better upon his objects ; and moreover , our other sences , and especially the sight , distracts us much in the day , not exercising then their functions , the hearing being then the most sharp .

Q. Wherefore is it , that we rest sooner and better in the night , then in the day ?

A. The reason politick is , that the day is more proper to us , for travell and labour , because of the light ; but the reason naturall is , that the night is more cold and moyst , then the day , and the cold , and the humidity provokes sleepe , as also that having travelled hither and thither in the day , we repose and rest better in the night .

Smells and Smelling .

Q. WHerfore is it that man excels not in smelling , as many other Animals doe ?

A. Because that man , in regard of his corporall masse , having much more of braine ; then any other Animal , and the braine being cold and moyst , and the Odours on the contrary holding more of hot and dry , is the cause that the smelling of men is weakned by the neighbourhood of the braine ; for the faculty of smelling lies principally in certaine little bosses or rundells of flesh , which the Physitians call Mamelles , which are above the nares or nostrills , joyning to the braine .

Q. Wherfore is it , that those which have the braine tempered with hot and dry , excell in smelling above others ?

A. Because the odours are of the temperament , of the hot and of the dry .

Q. Wherefore is it that those which excel in smelling , have also ordinarily spirits good and subtile ?

A. Because that their brain being of the above said temper , the heat serves them to the prompt conception of the objects , and the dry , to retaine them , which are the qualities of a faire spirit .

Q. Wherefore is it , that they have seldome a good sight ?

A. Because that the instrument of the sight is watrish and moyst , and that of the smell is of the contrary temperature , by reason whereof they cannot much excell in both the two together .

Q. Wherefore is it , that Arabia Felix , Africa , and other hot regions , are very aboundant , and plant plentifull in all Oderiferous , and Aromatick things ?

A. Because that being hot and dry , they have the same temperature as the odours are of .

Q. Wherefore is it , that the flowers which grow neere to Oignions , have a more violent smell , then otherwise they would have ?

A. Because that the Onyon dry and heate the earth , and communicate by that meanes those two qualities to the flowers , the which qualities fortifie the odours .

Q. Wherefore is it , that those which are Rheumatick smell very little or nothing ?

A. Because the instrument of the smell being moistned by the the Rheum , is altered and depraved .

Q. If good and sweete Odours come from heate , wherefore is it then , that dunghils , and the excrements of the belly , which are very hot , stinke neverthelesse , and are of a very ill savour ?

A. No , too much , no excesse , hath no temperature , and in these things , there is not onely heat , but an excessive boyling of them , but to the good smel is required a temperature , not an excesse .

Q How is it , that fishes can smel things under the water , which wee cannot ?

A. This hath bin a doubt whether the fishes can smell , and doe affect Odours under the water , but Experience hath shewed that they can , being drawne by subtill unces , and sweet-smelling pastes , that the Anglers and crafty Fishers make for baits to take them with ; and the Philosopher hath so determined it : Now the Fishes receiving , or perceiving the odours , by the Fistulaes and Conduits , ( that the Greekes and Latines call Branchia ) without any respiration or attraction of aire , covet them , because they have no lungs for the most part ; but in our parts wee cannot sucke the water without breathing , and in breathing , instead of ayre , we attract water , which choakes us .

Q. Wherefore is it , that perfumes are not so sweete smelling , and pleasing neare the fire , especially if the fire be sharpe and scalding ?

A. Because that the too much asperous he ate of the fire dissipateth that which is odoriferous , and by that meanes the odour exhales with the fume ; but if the fire be moderate , the odours are more easily sented .

Q. Wherefore is it , that in Winter we sent lesse the perfumes and odours , then in Summer ?

A. Because that the cold thickens the ayre , and yeelds them more soft and slowly , and as immoveable , to beare the odours ; as also , that the odour proceeds , ( as I have often said ) of a temperature hot and dry , the cold taking much of the vertue and perfection of the odour .

Q. Wherefore is it , that hidden flowers smell not so well as others ?

A. Because that the terrestrial part mingling with the odour , bemusts the point of the odour .

Q. Wherefore is it , that dogges have not as good a sent in the Spring-time , as in any other time of the yeare ?

A. Because that the great quantity of flowers which yeeld divers odours in that season , deceiveth the dogges nose , and makes them to lose the sent of the fumes and traces of the beasts .

Birds .

Q. WHerefore is it , that wee have divers kinds of passengerbirds , and not of foure-footed beasts ?

A. Because that those birds being very chilly , flying the rigour of the Winter , and therefore fly into hot regions , as also that it is more easie for them to carry themselves other-where ; then for the other Animals , and to search the regions more temperate , Nature having given them to that end wings .

Q. Wherefore is it , that Birds being covered with feathers , the which should keepe them marvellous warme , are neverthelesse more chilly then foure-footed beasts ?

A. Because that the quilles of their feathers let loose , and inter-opens their skinne , and by this meanes give way , and make more overture for the cold ?

Q. Wherefore is it , that Birds have their sight more sharpe and subtill then other Animals ?

A. It is , because they are composed of a matter more ayry and subtill , because whereof they are light , and can lift themselves up in the Ayre , and some of them dare looke fixtly , the Sun shining in their face even at noone-day .

Q. Wherefore is , that Birds have neither bladder nor tonnell thereto ?

A. Because they pisse not , and therefore those parts were to them unprofitable .

Q. But wherefore pisse they not , since they drinke ?

A. Because they have need of a great quantity of humidity to nourish and entertaine their feathers withall , and on which they imploy their drinke , as also that by drinking they make their excrements more humid , the dry and the moist issuing out by one and the same conduit .

Q. Wherefore is it , that birds have no teeth ?

A. Because that the matter of the teeth is imployed in their beake , and that they cannot have both together , as also , that having their stomacks very hot , they can digest their victuals without the wing it , and by that reason they have no neede of teeth , for Nature hath done nothing in vaine .

Q. Wherefore is it , that birds in sleeping , hide their heads under their wings ?

A. Because they may avoide the cold from their heads .

Gold .

Q. WHerefore is it , that Gold is the most heavy of all metalls , seeing that according to the Philosophers and the Chymists themselues , it is the least terrestriall ?

A. Because it is extreamely solid , and more decocted then any other of the metalls .

Q. Wherefore is it , that all metals leave a thicke ordure or taint to the hands , if by a frequent touching , excepting onely Gold ?

A. It is because that it is very well decocted , and is the lesse fat ; for this fatnesse and ordure of other metalls , is as a kinde of viscous grease .

Eares .

Q. WHerefore is it , that the Eares , which have lesse of blood then any other part of the Face , neverthelesse grow red , and most then when wee blush with shame ?

A. Because that the blood mounting with the heate to the visage , covers us when we are ashamed , runnes more willingly to the parts that are voide , as to the Eares , then to the others ; or else it is , that they are nearer to the temples , where the heat rankes it selfe the most often .

Q. From whence comes it that the Membrane called Mening , or Tympan , where lies the hearing , breakes easily in the divers , or those which swimme betwixt two waters ?

A. It is , because they are constrained to hold their breath a long time , and in so doing , this Membrane swells , and the water comming to beate above it , breakes it , if they bring not some remedy , as is the infusion of Oyle , or stopping the Eares with a sponge , or other such like things .

Q. But wherefore is it , that in holding our breath out of the water , this happens not to us by the impulsion of the Ayre ?

A. Because that the ayre which comes to strike within ou● eares , is not so grosse a body , nor so strong as the water , and so it cannot doe such a forcible effect .

Que. What is the cause of the bitternesse of our eare waxe ?

A. It comes from a putrified and corrupt humour , which gathered together , thickens and heats there within , and being such , can bee no other then bitter ; as are all things overcocted and rotten : this humour neverthelesse is not unprofitable within the eares , but being thickned , fleas , and other little flyes which may insinuate within the eares , may trouble us , are there taken by this conglutinate humour .

Q. From whence comes it that wee cough in scratching within the eares ?

A. It is because there is a little conduit which answeres to the Lungs ; so that in rubbing or scratching within the eares , there runneth often by this little conduit a little humidity which exciteth the cough .

Q. From whence comes it , that the left eare being peirced , the flesh is much more consolide , then the right ?

A. Because it is more moyst , and more soft , and things humid are consolid , and heale themselves more easily then the dry , and hard ; it is therefore that infants , the which are more moist , are healed of their hurts more easily and sooner then old folkes .

Q. Wherefore is it , that neither birds nor fishes , have exteriour cartilages rising up , and ioyning with the conduits of the hearing ?

A. Because the one may avoid in flying the danger which might happen , of that side ; and the other being without that danger within the water , those cartilages have been to them unprofitable , and nature hath made nothing in vaine .

Q. Wherefore is it , that men doe not moove the exteriour cartilages of the eares , as doe other Animals which have them ?

A. Because that the other Animals have a great volubilitie , and flexibility , ( wee must speake so for want of a better word ) in the muscles of the ears , the which should bee unprofitable , and indecent to men , which can expresse their conceptions , not onely by words , but also by other signes , and especially in their faces , which are open and uncovered ; neverthelesse there have beene men knowne , which have had this mooving of the eares , as all the family of the Flacci of Rome , and I my selfe have seen in Gascoigne two men which had this mooving .

Q. How is it , that by a great noyse , humming and a whizzing of the eares ceaseth ?

A. It is because that a great noyse takes away the lesse , by the repercussion of the ayre .

Q. How can it bee done , that if there fall water within our eares , it shall runne out by the infusion of oyle ?

A. Because that oyle swimming upon the top of the water , and sticking to the same , drawes it with him in running out , as also , that Oyle is a liquor which makes gliding those things which are moistned ▪ and so that which is within , shal flow forth more easily .

Q. Wherefore is it , that in gaping wee scratch the Mening , Tympan , or interiour Membrane of the eares , wee shall feele griefe ?

A. Because that in gaping , part of the ayre which we sucke and draw by the mouth , runnes interiourly within the Eares , and makes this Membrane to band his forces , to thrust it out ; so that being so banded , wee cannot scratch without suffering some griefe .

Q. Wherefore is it , that nature hath made the conduits of our eares sinewie , oblique , and awry ; and further , rampir'd them with Cartilages within and without ?

A. To the end , that the ayre should temperate it selfe within his scrues and turnings , and not offend many times by his coldnesse the sence of the hearing ; and to the end also , that the bodies which happen to beate within our eares , should not offend the Tympan or Mening ; and to repulse yet better , shee hath beene pleased also with an admirable providence , to rampire and defend this sence within and without , with cartilages lifted up like Bastions .

Q. From whence comes it , that putting the finger within the eare , wee heare a deafe noise like a Taber ?

A. It comes , that the finger pressing the ayre which is within the Crany and Conduit of the eare , and that ayre which is very moovable and subtile , comming to strike against the mening , tympan , or interiour membrane of the eare , which is the instrument of the hearing , ingenders this tabouring and deafe noyse .

Q. Wherefore is it , that water infused or shed within the eare , offendeth the hearing , although that many other liquours offend not at all ?

A. It is because water is cold , and coldnesse being an enemy to the nerves , it offendeth the nerves , which serve to the hearing .

Q. Wherefore is it , that a harsh noyse , as the whetting of sythes , turning of Brasse , and such other like things , is very troublesome and disagreeable to the hearing .

A. Because that all noyse , and all sound is heard by the meanes of a subtile ayre , the which by a naturall sympathy and affection of the spirits , or that the interiour ayre , or the hearing it selfe is so affected , and from thence it comes that the sounds of sweete and harmonious songs , delight the hearing , as on the contrary , ratling of Iron , skreeing of wheels , scraping of Brasse , and such rude sounds , are so displeasing ▪ it is also the cause why wee sing sometimes without thinking of it , and are moved to condole with those which lament .

Q. Wherefore is it , that the Winde beeing opposite to places , from whence comes the sound of Bells , the roare of a Cannon or other like things wee heare not so well , nor so farre as if the Winde accompany the sound ?

A. It is because that the winde being opposite to the place , forom whence comes the sound , it hindereth the motion and agitation of the Ayre , or repulseth the Ayre it selfe , which beares the Sound to our cares , and blowing from the same side , from whence comes the sound , it fortifies the agitation of the Ayre , and makes it bee brought more nimbly to us , more farre , and more cleare .

Que. How comes it to passe , that the glasse windowes tremble , by the noyse and crack of the Thunder , and of the Cannon , although they are very farre off ?

A. It is because the Ayre is so mooved , agitated , and beaten , to the long , to the large , and veryfarre .

Q. Can one heare under water ?

A. Very well , as the divers testifie , and even the fishes get them away at the noyce which is made upon the Water , or by the water : Pliny recites that there were Fishes in the store Ponds of the Roman Emperours , which would come out of the water , beeing called by certayne names they had given them .

Que. Wherefore is it , that one understands better within the house , those which speake without , then those which are without , understand those which speake within the house ?

A. Because that the voyce of those within , goes out , and extends it selfe in the great and vast amplitude of the Ayre , which weakens it much , and the voice of those without entring within , cannot be much dilated , but is there as shut , and is there then more strong and resounding .

Q. Wherefore is it , that wee heare lesse in breathing , then in holding our breath ?

A. Because that in respiring , we draw the ayre in height , and the spirits which fill the conduits , hinder , that the sence of the hearing cannot so commodiously exercise his functions ; as also that in breathing , wee our selves make a little noise to our selves , which incommodates the hearing .

Q. Wherefore is it , that wee heare better a voyce or a sound comming from high to low , rather then from low to high ?

A. Because that the voyce is accompanied with a certaine watry humidity , the which being more heavy and light , beareth more easily the voice from high to low , then from low to high .

Feare or fright .

Q. WHerefore is it , that those which are feared or frighted , become pale and wan ?

A. Because that Nature draweth the blood into the most noble and interiour parts , even as those which feeling themselves weake in the field , get unto their Garrisons , their Castles , and Towers best fortified , and most strong : Now the blood , which gives a vermillion colour to the face , and to all the parts of the body , being retired to the within , it must bee of necessity , that the exteriour parts by the want of it , become wanne and pale .

Q. Wherefore is it that they tremble ?

A. Because that the nerves becomming cold , slack , and weake , by the absence of the blood of the naturall heate , and of the animall spirits , which are retired into the interiour , cannot support the burthen of the body , but the members shake and tremble .

Q. Wherefore is it , that without thinking on it , they let goe their excrements , by both the conduits below ?

A. Because that the muskels of the vessells , which contayne the excrements , are so weakned by the absence of the heate , and of the animall spirits , that they slacke , and by that meanes sometimes they escape , without being perceived .

Q. Wherefore is it , that those which are seized with feare , by an inevitable perill or danger : as for example , those that are led to execution , have ordinarily an extreame thirst ?

A. Because that the heate retiring , and gathering together , as is said , into the interiors , dries them , and there exciteth the thirst , although the extremities of their bodies , as hands , and feet , are very cold & trembling .

Q Wherefore is it , that we are soone frighted in the night and in darkenesse , especially being alone ; more then in the day , and in the light ?

A. Some attribute the same to the danger that one may get by stumbling , or other mischiefe , when wee can see nothing : but the question is of another kinde of feare , then of the danger of knocks , and stumbling , for I will suppose , that if one bee within a good bed , and stirrs not , the true reason is then , that the enemy of humane kinde , being a friend of darknesse , and as the Psalmist saies , marcheth in darknes , and is then most redoubtable to men , as being a spirit , and of a nature more strong then ours , and that it is so , there is none that hath not sometimes approoved it , as in going alone in the night , and it may bee without apprehension of any danger at all , bnt in an instant a suddaine feare seiseth upon them , because in my conceit , there is some evill spirit that wee doubt , without seeing it , as the weaker Animals are affraid , approaching to the Lyon , although they see him not : I will not deny neverthelesse that the night also augmenteth all sorts of feare , because of the enterprizes , and surprizes , which may bee made then with the most commodity , but there is another naturall terrour , which comes often to men , when they are in a place of perfect assurance , and as soone to the most couragious , as to the veriest cowards ; for verily I have seene brave , generous , and magnanimous persons feare spirits in the night extreamly , when weak , and fellowes of base courage , have marcht on a long way with firme assurance . Vlysses in Homer durst not goe alone in the night , but would have for companion Diomedes , the most most valiant of the Greekes , next to Achilles . I will attribute neverthelesse willingly , all these feares come from the force of the imagination , and want of faith ; for by the one and the other , wee propose a thousand terrours , but hee which hath his confidence in God , and inhabites ( as saith the Psalmist ) under the wing of the Almighty , shall not bee mooved at all , with the Arrow which flyeth by day , or the Spirits which wallketh by night , nor the nightly horrours shall not feare him : and to put this in our memories , the church sings this in our evening song .

Q. Wherefore is it , that the haire will stare , and stand up an end , with feare and horrour ?

A. It is , because that such passions coole the exteriour parts of the body , and by the absence of the heat , which retyres with the blood into the interiour and the cold binding and restraining the pores , the haire being by the same meanes bound and pressed from the root , lifts itselfe up and stares .

Fishes .

Q. WHerefore is it , that Fish eate upon their backs , and their bellies aloft , contrary to all other Animals ?

A. Because they feare the prey should scape them below , besides that they should make the shaddow of themselves in eating it , if they held the prey , or the food , below them .

Q. Wherefore is it , that Fish are more gluttenous then other Animals ?

A. It is because that being very moyst , they have need of the dry , and that the watry food with which they ordinarily nourish themselves , sustaines them not so well as the terrestriall , together , that for those of the Sea , the saltnesse of which excites yet more their appetites , and makes them so much the more devouring and gluttonous .

Q. Wherefore is it , that Fishes are not so subiect to diseases , as land-animals ?

A. It is , because they are in an Element more pure then the Earth , for the Earth is much more mingled with mixt bodies , then the Water .

Q. How can it bee , that during the Winter , and the extreame rigour of the cold , when the water is frozen over with Ice , the Fish , which of himselfe is also very cold , dyes not for all that coldnesse ?

A. It is , because that the cold occupying the surface of the water , the heate retires to the bottome , and the Fish also for the conservation of their lives .

Q. Wherefore is it , that Fish begin to spoile and corrupt in the head , and other Animals in their intrayles ?

A. Because that Fish have not much ordure and excrements in their intrailes , as other Animals , the which for this reason begin to corrupt there ; but the Fish having otherwise very little braine , instead whereof there is aire inclosed within their heads , the which being hot and moist , is the ordinary cause of their corruption .

Gun powder .

Q. HOw is it possible , that so little a quantity of Gun powder should thrust out a ball ● bullet so farre , and with such a strength or force , as is marvellous ?

A. Because that this powder which is firy , being a lighted and reduced into flame , occupies much more of place , then when it was in his masse or earthly substance , so that for to extend it selfe , and to make way , to the end , to take up as much place as he needs , it forceth the bullet which is before it , to flie out with such an impetuosity , that it thrusteth it out so very farre , that it makes it breake and shatter all that it encounters .

Q. From whence proceeds this great noise and terrible bounce that the Peeces make ?

A. The reason is neare the very same that is in the precedent question , and more , as the fire is active and violent , it forceth the ayre inclosed within the Cannon , to give it place ; and in this conflict the ayre being beaten and repulsed with such force with the Bullets issue which is within , and then ensueth this most fearefull cracke .

Resounding and retaining .

Q. WHerefore is it , that the high places and buildings of hard matters , solid , and well polish'd , and are not otherwise subiect to humidity , resound , and retaine more then those which are soft , moist , or rough ?

A. It is , because that the ayre beaten by sound , or by voyce , is after rebeaten and repulsed by bodyes , hard , dry , and well polish't , and the ayre rebeaten and repulsed brings us againe the same sound , o● voyce ; but this returning is not done by places soft and moyst , because they give place to the Ayre beaten or received into them , nor in places rough , because the parts being one more elevated then another , the Ayre beaten by the voyce lodged betwixt the two being not equall , nor strongly beaten : and from hence comes it also , that Musick is more dull in hanged chambers , then in empty .

Q. From whence comes it , that old buildings resound so much , if one make a noyse neere them ?

A. Because that the inclosed Ayre within them being very dry , serves as a Tabour , against which the exteriour Ayre mooved and thrust by the voyce , or some other sound , comes to strike , and resound by the sympathy that hee hath with it , and reports the same voyce , the same sound , or the same wordes .

Q. How comes it , that certaine ●laces , repeat , and report , many times the same voyce ?

A. According to the number of Cavernosities fill'd with ayre , wee heare divers voyces , for so many times as the voyce is repeated , so many diuers hollow Cavernes there are , which the Greeks call Echo .

Blood .

Q. WHerefore is it , that the blood of all the other humours is red ?

A. Because it is tincted by the Liver which makes it .

Q. Wherefore is it , that man amongst all other animals bleeds at the nose , without being hurt or struck ?

A. Because that to the proportion of his body , hee hath more great quantity of braine , then any other animal , and by the same meanes there proceedeth more of humidity , so that he is forced when the veines bee full of too much excrements , which mingle them with the blood , to discharge themselves with that which is the most subtile , by the conduits of the nostrills neere to the which the veines come to knit from the braine ( for , as saith Aristotle ) that blood which goeth out of the nose , being corrupt by the mixture of excrements , becomes more subtile , then if it were intire ; and as it is more subtile and thin , so it runs more easily , being by it selfe thrust out by the more grosse .

Q. Wherfore is it , that the temperature of sanguine persons , is better then any other ?

A. Because that the blood is hot and moyst , which are two qualities most friendly to nature , and for this cause , even old men which have this temperature , beare themselves better then others .

Q. Wherefore is it , that those which have their Lungs very hot , have red faces ?

A. It is because that the blood boyling in the Lungs , sends up aloft red vapours , the which staying under the skinne , spots it with his proper colour .

Sobriety .

Q. HOw is it , that Sobriety and Labour which we naturally fly , keepes us in health and good cheere ; and Idlenesse , to which we are much inclin'd , ingenders the most part of diseases ?

Answ. Because that sicknesses proceed ordinarily from the superfluity of excrements , which come from our incontinent eating and drinking , idlenesse , and too much rest : And on the contrary , labour consumes them , and sobriety and abstinency are the cause that the naturall heate being not too much hindered , makes its function the better , and decocting the victuals , and also consuming the superfluous humours .

Spittle of Man .

Q. WHerfore is it , that humane spittle serves for an Antidote and Counter-poison , to swellings which proceed from stinging of waspes , and hornets , or the touching of toads , or Scorpions , spiders , and such other venemousthings , and even kils the serpents : And moreover , by what vertue it heales also scratching , Ring-wormes , or that is called flying fire , and takes away manginesse ?

A. It is certaine , that mans spittle , especially when it is fasting , serves as a soveraigne remedy to the above-said things , and others the like ; because it hath in it a venom more strong , which drawes and takes away the other , as the fire healeth slight burnings , now this venom proceedes from the crudities of the stomack , and of corrupt humours , the which ●ysing from the stomacke to the brain , and descending again into the mouth , the reason wherefore the breath of people fasting is more sowre , and more strong , then after they have drunke or eaten , and that of sick folkes is more stincking , then that of healthfull Persons .

Salt .

Q. WHerefore is it that salt and salt peter , cast into the fire , makes a noise and cracks ?

A. In as much as within salt there is a humidity , the which being attenuated by the fire , turnes into exhalation and vapour , which occupies more of place , then did the humidity before , so that to give way , it breakes and opens the Salt , and causeth this little ▪ pidling noyse , and cracking : Cardan hath held , that the cracking and pidling of the Salt-peeter , is because it holdes of the Earth , the which reason is wholly sottish , and absurd : for if for holding of the earth , the Salt-peeter should bee fizling within the fire , the Earth it selfe should yet more fizle and crack , then doth the Salt-peeter , which is notoriously false .

Q. Wherefore is it , that bread without salt weighes more , then that which is salted , being that all things should remaine equall ?

A. Because that Salt dries the humidity , and makes the bread much to evaporate , and much lightening the bread : And from thence it comes also , that hot bread and tender , weigheth more then when it is cold and setled , the humidity being not yet evaporated in so great quantity .

Q. By what vertue is it ▪ that salt preserves victuals from putrifaction ?

A. Putrifaction proceeds from a superfluous humidity , which being dried by the Salt , which hath vertue to consume moisture , the poudered salt-meat is conserved a long time without being corrupted .

Sunne of the Firmament .

Q. FRom whence comes it , that the heate of the Sunne tannes our skinne , and on the contrary , whitens linnen ?

A. It is , because that his heat boyling the humours of our bodies , and it becomes blacke , and blacketh by the same reason the hide or the skinne : and linnen-cloath drying more easily in the Sunne , becomes more white , the humidity being evaporated ; for it is the moisture that tooke away his whitenesse , neither more nor lesse , then a white wall becomes blacke by casting water on it , and whitens in its drying .

Q. From whence comes it , that the Sun blacks more the flesh then the fire it selfe ?

A. In as much as the heate of the Sunne , is more subtile , and infinuateth further within the flesh , neverthelesse without burnings , and the fire having his heate grosse , because of the matter wherewith hee is nourished , cannot black without burning , for neere hee burnes and blacks , and a farre off hee neither blackes nor burnes .

Q. From whence comes it , that the sunne whytens oyle in heating it and blacks our flesh ?

A. Because that in heating the Oyle , hee drawes that which is there terrestriall , and our flesh being wholly terrestriall , cannot he heated without blacking of it .

Q. From whence comes it , that the heate of the Sunne melts wax , and dryes durt or mud ?

A. We must not onely consider , but also the disposition of the agent , as also of the subject , or patient ▪ so then , though the heate of the Sunne , or of the Fire , which melts wax , bee the very same that hardens the mudde , or the Earth , but so it is , that the disposition of the subject is very divers ▪ for the Wax being fusill , that is to say , apt to melt , melts and runnes liquid in the Fire , or in the Sunne , the heate mooving the humidity , even the same that is within it , ( for wax is very moyst ) but the mudde and the Earth beeing of their selves very sandy and dry , the same heate drawes out all the humidity , which is to them a stranger , and so it is hardened and dry in drying , and dryed in hardning , neverthelesse the fire may bee so violent and sharp , that it may consume the waxe , and reduce it into a cinder or ashes , or extreamely harden the clay .

Q. From whence comes it , that sometimes wee see a forme of a crowne , or roundle about the Sunne or the Moone , and likewise two or three sunnes at a time ?

A. It comes from the reflection , or beating back of the rayes , or light of the Sunne , by the opposition of some dewie clowd , that is ready to melt .

Sorcery ▪

Q. HOw is is it , that Sorcerers can transforme men into Wolves and other kindes of Animals ?

A. Errour : for that they cannot doe ; but they charme the eyes of men , and especially of those which are in an evill estate of their soule , or which have a weake and wavering faith , for they cannot change forme without dying .

Q How can it bee that certaine wicked persons can be-witch with their onely looke , and especially doe mischiefe to little children ?

A. This is not , as holds the Platonists , and the Opticks , by the rayes of their eyes , but by some wicked and venemous vapour that goes out of their eyes , or rather from all their body , which hurts more the little children , then perfect men ; because that the children being more soft and tender , they are more easily affected and infected ; yet thinke I further , that the same may be done more by charmes and spells , or other detestable meanes that the sorcerers learne of the authour of all accursednesse .

Sweating , and to sweat .

Q. WHerfore is the sweat salt ?

A. Because the most sweete and benigne part of the foode turnes it selfe into nourishment , and the remainder into the excrements , of which the hardest to digest , retaining their crudities , have also some pricking and saltnesse , as the sweate and the urine .

Q ▪ From whence comes it , that the sweat of the head smells not so ill , as that of the other parts of the body ?

A. Because that being lesse constrained , it exhales more easily ; now it is lesse constrayned from the head then the others , as it is easie to judge , for that the haires grow there , and increase , by opening the pores of the skinne with more facility : so then where the sweate of the head sents not so ill , or at least , smells not so ill as the other parts of the body , it is because that it exhales more easily , and doth not strive so to get out .

Q. Wherefore is it , that when one wrestles , when one leapes , or doth some other violent exercise , they sweate lesse , then when they doe rest after such exercise ?

A. Because that by these exercises they move the humours with violence , and neverthelesse they give them not the leisure to gather together , during the agitation , as they doe when they rest after so great motion and stirring , or else that it is because that wee retayne our breath forcibly , within , during that time wee so travell and labour , which is the cause that the nervs streatching and spreading the Spirits , stop the Conduits , for the sweate , and when wee repose suddenly after , wee breath and blow , so that the Nerves unbend , and the spirits retire , letting at liberty the sweate to issue , for the sweating , then so these two reasons , besides many others are brought by the Philosopher upon this question , but these two seeme to mee , to bee sufficient .

Q. Wherefore is it , that the Sunne heates more those which are naked , then those which are cloathed , and yet those which are naked , sweat more then those which are cloathed ▪

A. Because that it dryes the humours of the bodyes of them which it heates naked , and the cloathes turnes the heat of the Sunne , retayning by that meanes the humours , and hindring , that they shall not be so easily dryed , and consumed .

Q. From whence comes it , those which rubbes , and dryes themselves , sweate yet much more , then if they left the sweat still upon their bodyes ?

A. Because that the drops of the sweat , which are upon their bodyes , stoppes the pores ; and hinders the issue of the sweat which is within , but drying away the sweat which is upon their bodies , they give liberty for that which is within , to againe issue out .

Q. Wherefore is it , that after wee have drunke fresh coole drinke , especially in the Summer , wee sweate more then if wee had not drunke it so coole and fresh ?

A. Because that fresh and coole drinke thrusts out the heate , the which constraineth with him the humours ▪ and dilates the pores , making them issue to get forth .

Q. Wherefore is it , that wee sweate more sleeping then waking ?

Ans. Because that the heate retiring into the interiours by the meanes of the sleepe , during the which the parts exteriour are seized with cold , and so it thrusteth out the superfluous humidity , which hee sendeth also to the braine .

Que. Wherefore is it , that in stewes , or hot houses , or within hot bathes , they sweate more when it is cold weather , then when it is hot ?

An. This is by an Antiperistasis , for the cold thrusting and shutting the heate within the body , it makes to exhale the humidity without by the pores .

Q. Wherefore is it , that wee doe sweate more going up a hill , then comming do●ne ?

A. The reason is very easie ; for naturally our bodies are heavy , and incline downeward , by reason whereof having more paine , and that wee breath with more difficulty in mounting , then in descending , wee also sweate the more .

Q. Wherefore is it , the Physitians hold , that cold sweate is a certaine index or signe , that the body is in an indisposition , and hold not so of the hot sweats ?

A. Because that sweate is a kinde of excrement , the which being but in a little quantity , may easily be heated , but when it is in abundance , not : For on the contrary , it remaines cold ; now the superfluities of excrements being the ordinary cause of sicknesses , it must bee , that when it is in great quantity , ( as is judged by the coldnesse ) the body is then in a great in disposition .

Q. Wherefore is it , that the Physitians call ●th sweating of aguish folkes unprofitable , if after the same , the Fever torments them strenger then it did before ?

A. Because that such sweats are rather indices of weakenesse , then of health , as also that the excrements and the most subtill parts of the evill humours evaporate onely by the sweate , the more grosse and dangerous remaining still within .

Spots .

Q. WHerefore is it , that little white spots come oftner upon the nailes of the hands , then of those of the feete , and sooner to little children , then to men of perfect age ?

A. It is , because the feete by the continuall travell and exercise of going , consume the flegme , which is the cause of these white spots , and on the nailes of the hands of little children sooner , being they are more flegmaticke , and more moist then men of perfect age , they are therefore more subject thereto .

Q. From whence proceeds , that the spots which appeare in the round of the Moone , make arepresentation of a humane visage ?

A. It is , because the Moone hath some parts more thinne , more smooth , and simple then others , the which for this cause are so much the more cleare and transparent ; the other parts which are more thicke , remaine to our aspects as shaddowie , cloudy , and spotted , shewing to us darkely , which are the cause , that the parts more cleare seeme to rise up , and to make a resemblance of a humane visage , being for certaine , that things darke appeare not so far off so raised up , as those which are white or cleare : Plutarch hath made a Treatise upon this subject , where hee hath many words without any reason or truth , or truth-like , but the solution before is of that great Arabian Philosopher Averroes ?

Q. But wherefore is it , that wee perceive it rather with a humane face , then with any other image ?

A. It is , because of the roundnesse of this Planet , especially when she is in the full ; for then representing to us a humane head , shee after represents to us the face .

The Earth .

Q. HOw is it , that the earth can subsist in the other Elements , without tumbling or falling towards , unto the other Hemispheare , seeing that a little peece of it cannot be sustained , neither in the Ayre , nor in the Water , but descends alwayes downeward ?

A. A little piece of Earth tends alwaies downeward , because it is not in its owne naturall place , as doth all this great and heavy Masse , which maintaines it selfe in his natural place by his proper waight , and cannot shrink nor tumble to the other side of the Hemispheare , or Antipodes , no more then from ours , for that were to mount , not descend , or to fall downward .

Q. Wherefore is it , that the ●arth sometimes smells , and yeelds a certaine pleasant odour ?

A. That happens not alwayes , nor in all earths , but onely in ●hose which are good and fer●ile , and that after long drinesse , and heates , there fals some small ●aine ; for the humidity of the Earth being well decocted ▪ by ●he heates , and drynesse , min●les it selfe with the raine , and ●hen comming to exhale , it ●eelds a certaine pleasing sweet ●dour ; as things well decocted , ●rdinarily yeeld a good smell .

Q. From whence proceed the earth-quakes ?

A. They either proceed from exhalations , or from windes , ●nclosed within the Cavernes of the earth , which if they cannot get out , strive to give themselvs way by force , grumbling , and murmuring within , and in the end violently opening and bearing up the earth .

Winde .

Q. WHerefore is it , that the winde is more vehement in a straight place , then in a vast or open place ?

A. Because that in a straight and shut up place , his forces are more united and heaped together , and in a vast place they are diffused , and by the same meanes more loose .

Q. Wherefore is it , that when the South-winde blowes , wee finde our selves loose and sluggish ?

A. Because that winde by his heat and humidity , looseth and weakens the body .

Q. Wherefore is it , that when the south-winde blowes , the plants thrust out , grow , flowrish , and fructifie more has●●ly then with other windes ?

A. Because as I have formerly sayd , this Winde is hot and moyst , and heate and humidity , are the efficient causes of generation .

Q. Wherefore is it , that the falling starres ( I meane the exhala●ions , which being inflamed in the ●yre , and fall to the Earth when ●hey are made very hot , ) are a cer●ain index , or signe of great windes comming ?

A. Because that such fires which resemble starres in fal●ing so high , are ordinarily thrust downward , by the winde which beginnes sooner to blow aloft then below .

Q. From whence comes it , that the Windes blow from that side where there are few on ●● clouds ?

A. It comes from this , that the winds themselves chase the clouds before them , or dissipate them .

Q. Wherefore is it , that the most cold windes dry the most ?

A. Because they carry away with them the vapours and humidities whereupon they blow .

Q. From whence comes it , that the windes are more weake in places where they begin to blow , and in extending they fortifie themselves alwayes more and more ?

A. Because that all things have their beginning ordinarily , little and weake , and especially things moving ; as then the Rivers increase to a measure , and runne over , or overflow , the fields , in receiving the Rivers of all sides ; so the windes augment them with the matters of exhalations , and neverthelesse fortifie themselves by blowing more strongly as they still extend ; for the after-movings are fortified by the precedents .

Sight , or seeing .

Q. See wee , ( or as speake the Philosophers ) the vision , or is it made by the emission or sending out of the rayes of our eyes , or by the reception in our eyes of the species or images of obiects belonging to the sight ? For example , when I see a house , a man , or a horse , is it that the rayes of my eyes glancing upon those obiects , bring backe the image to the sight , or is it , that the image diffuseth it selfe through the ayre , and sometimes by the water , which is the medium betwixt our eies & the obiect , and so is received into the sight ?

A. This hath beene a very great dispute agitated ●long amongst the Ancients , and even to this day is amongst the Opinionists ; but I will resolve it onely thus , that the vision making in an instant it selfe the object of things most farre , it is impossible that it can make it selfe by the emission of the rayes of the eyes , because that in an instant it cannot penetrate to the objects : as in example , even to the very Stars , and then to retire backe againe , and to bring the images to the sight ; therefore it must be of necessity that the vision is made by the reception of the species or images from the objects , the which representeth themselves in all the space of the medium , which is betwixt the objects and our eyes , if some opacous body hinder it not .

Q. Wherefore is it , that comming out of darknesse , and going into the light : or on the contrary , going out of a very cleare light place , and entring into a shadowed place , we see not very clear , but as it were halfe blinded ?

A. Because that going from one extremity to another , the sight is troubled at the first dash by the object , contrary to the precedent , ( as sayes Alex. Aphro . ) but better and more profoundly to philosophize , it is not the darkenesse makes our visuall spirits to retire so much , or farre in the within of the nerves opticks , and comming after to the light , our sight is dazeled by the flash of the strange light : & contrarily , comming into a place very cleare as the Sunne-shine , or in a place lesse cleare , as within a shadowed chamber , the eyes not being ayded with his great stranger light , which had dazeled the naturall light , and therefore we see not suddenly so cleare .

Q. Wherefore is it , that putting our hand before the Sun , or a flame , we see the obiect better ?

A. Because that the light of the Sunne , or of a flame , is more strong and aboundant , and dazleth our sight ; but in putting something before it , our sight is not dazeled , but rather ayded , & exerciseth more commodiously its functions .

Q. Wherefore is it , that those which cough or vomit , forcibly seeme to see flashing of light before their eyes ?

A. Because that the convulsion which all the body receives by such thrust-out strengths of the visuall spirits out of the eyes , the which being cleare and luminous , represent also a certaine clearenesse , or firy flashing by reflection to our sight .

Q. From whence comes it that wee waking in the night , or suddenly rysing , we perceive a certain kinde of light , which we call chiming of the eyes ?

A. Because that during the sleep , great quantity of visuall spirits gather together in our eyes , the which being shut and pressed ( as they are firy and luminous ) produce some kinde of light , especially if we rub our eyes in the waking ; for these visual spirits represent to us a certaine flashing of fire .

Q. Wherfore is it , that we grow ashamed if one kisseth the sight , or turnes them from it ?

A. It is because that the eyes being as the mirrours of the soule , in which one may see anger , love , feare , & such other passions , also one likewise doth become shamed , & the rather if we bear respect to any one , we fear , and so have shame to regard them fixtly , and with audacity .

Q. From whence comes it that we sooner see the lightning , then wee heare the crack of the thunder , being that the thunder precedes it , or is made in the same time ?

A. It is because that the sight receives in the instant , the images of things being presently represented to our view ; as within a very cleare mirrour , and the Sounds caunot bee heard , but in the measure that the menings , or tympans of the eares are beaten with the exteriour Ayre , which bears the sounds through the hollow and screwed turnings of our eares , which cannot be done in an instant : for the same reason also if wee looke from a farre upon one stricking upon any thing , wee shall see him give the Blow , before the Sound will come to our eares ; but if in the same time that the lightning flasheth our sight , wee also heare the thunder , it is a signe that wee are not farre then from it : It is therefore that the Latines cal it , Periculum , which signifieth danger , quia tunc imminet periculum .

Q. But wherefore is it , that all things being visible by the meanes of their colour , and that the bodies retaine every one his colour , as well in the darke as in the light , we see them not so , for all that , in the darke ?

A. It is because that the colours are not perceptible to the sight , but by beeing cleared by some light , by reason whereof all things seeme darke in the night .

Q. Wherefore is it , that looking over-thwart the water , the obiects seeme to us more great then they are ?

A. It is not , as say the Opticks and Platonicians , because of the diffusion of the rayes of our eies , but by the reception of the species ; for that is the cause that the images of the objects dilate themselves in the water , as being more grosse then the ayre , neither more nor lesse then a soft body , as waxe , stumbling or hitting upon a body more hard , stretcheth long and wide .

Q. Wherefore is it , that looking with spectacles , things seeme to us more great ?

A. For the reason deduced in the question precedent , for the matter of the Spectacles receiving the species or images of the objects , makes them to extend , as being more grosse then the ayre .

Q. Wherefore is it , that a water-mans Oare , or a straight staffe , being part within the water , and part out of the water , seemes to bee broken ?

A. It is , because that the species of visible things represent themselves not so well , nor so neately athwart the water , which is much more grosse then the ayre , and so the parts within the water seeme more farther .

Q. Wherfore is it , that a smoake or mist appeares more thicke a far-off , then neare hand ?

A. Because that wee perceive not a farre-off his tenuity and thinnesse , and that the parts seeme to us wholly contiguous and shut together .

Q. Wherefore is it , that purblind folkes , and those which have their sight short , looke upon the obiects so neare , and old men so farre ?

A. It is , because the purblind as is manifest by the whites of their eyes , have much clarity and internall light , the which hath no neede of much ayde from the externall : on the contrary , they are dazeled with too much externall light , by reason whereof they draw the objects to their eyes , or shut their eyes halfe way to regard it : On the contrary , old folks have little internall light , and are constrained to regard the object a far off , to the end they may aide themselves with the strange light .

Q. Wherefore is it , that the obiect seemes lesse a farre off , then neare hand ?

Ans. Because that the species and images of them diminish themselves in all their parts , comming from a long distance , yea , even dissipate and loose themselves in the ayre if they are too farre , or too little ?

Q. Wherfore is it , that a white colour hurts the sight ?

An. Because that it is an extreame object , the which dissipateth great quantity of visuall spirits : or else according to Galen , because that the whitenesse strikes backe upon our eies with too great a flash of light , which dazeleth , and by too long continuation extincts the interne light of our eyes .

Q. Wherefore is it , that long darkenesse also hurts our sight ?

A. Because it is of the other extreame , and that it sutteth the visuall spirits farre within the head , without which the externall light is unprofitable to our sight .

Q. Wherefore is it , that a light very shining and sparkling offends the sight ?

A. Because it is disproportioned to the sence , for it must be , that the sensible object be proportioned to the sence , thereby to accomplish the enjoy , but all extream objects offends the Sence , as too great noyse the hearing , a too violent Smell the Smelling , and so of the others .

Q. Wherefore is it that wee see more exactly upon one eye , then with both , by reason whereof , to better see wee are accustomed to close or shut the one ?

A. Because that although their mooving be accordant and uniform ; neverthelesse being double , it is not so exact and certain , as being simple , because that proceeding only from one , there is nothing that can , ( bee it never so little ) yeeld their mooving unequall , as also that all the two eyes having one selfe principall , and one selfe faculty , and vertue of their mooving and function , it is more vigorous and certaine , being joyned and united , for when wee shut the one , and hold the other open , it runnes and yeelds all to that onely , which is open , as is easie to judge , by the example of the question following .

Que. Wherefore is it , that some little flie , or some little straw , falling within one of our eyes , the soverayneremedy for thrusting it out , is to shut or halfe-close the other ?

A. Because that the visuall spirits , which runne , flowes , or passe by the Nerves optick within the two eyes , yeelding it selfe all in grosse , into him which is open , finding the other close , and filling him , thrusts out this hindring stranger , especially if it be very light .

Q. Wherefore is it , that having two eyes , wee cannot for all that looke with one aloft , and the other below , or with one here , and another there , as wee remoove the Armes or the Legs diversly ?

A. Because as I have formerly said in the first question , both the eyes together have one selfe principall of Seeing , and therefore one selfe mooving , nature haveing so ordained it , to the end that they should not deceive themselves in the perception of their object , as if they regarded it diversly , which is not the same of the Armes , and of the Legges , that have every one their particular principall of their mooving , and of their forces .

Q. From whence comes it , that pressing one of the eyes , either above or below , wee see the obiect double ?

A. Because that by this means the muskells of one eye beeing more shut then those of the other , wee breake the Society of the eyes , which conspire and accord intirely in their moovings , affections , and passions , and scituating the instruments of the sight the one more high then the other , it is of force that wee see two objects , for in this sort they making two divers moovings , also wee see two times , not one onely , the which wee may understand by the example of the touch ▪ for if wee crosse two fingers of one hand , putting the ends the one upon another , and then rowle a little pellet , it will seeme to the touch two pellets , because you touch two times one selfething ?

Q. Wherefore is it , that having two eyes , yet we for all that see but one onely species or image of the obiect ?

A. No otherwise , then although we have two eares , yet we heare but one sound ; cause is , the principall of their moving being one thing , and these two organs making but one and the same sence ; but provident Nature hath so pleased , that one sence should have two instruments , to the end , that if wee should come to the perfection of one , the other might remaine quiet .

Q. Wherefore is it , that we see not the obiect which is right against , or close to our sight ?

A. Because that the sight is made by the meanes or medium illuminated , or transparent , as the ayre is ▪ so that if there bee not a medium illumined or transparent , as is the aire and the water , cleare and cleane betwixt our eyes and the object , wee should not see : for according to that Maxime of the Philosopher , the ●encible object being applied right against us , or close to the organ of the sence , hinders the ●encibility , the which Maxime is infallible to the sence of the sight .

Q. From whence comes it , that when we are greatly moved with choler , our eyes grow red , as Homer said of Achilles , when he grew wrathfull against Agamemnon ?

Ans. It is , because that then , when the blood boyleth , the more subtill parts of it mount aloft , and appeare principally in the eyes , because that they are transparent .

Q. Wherfore is it , that smoake , vinegar , onions , and other sharpe and biting things are ill to the Eyes ?

A. Because they are extreamely delicate , and have moreover the pores and conduits much open , they are therefore more easily affected and offended with those things , the which exhale from vapours sharpe , subtill , and biting .

Q. Wherefore is it , that being so delicate , they are neverthelesse nothing chilly ; for all the cold that such things make ?

A. It is because that they have in them Luminous and hot spirits , and moreover they are furred , with fatty , and many tunicks .

Q. Wherefore is it , that the teares which proceed from sorrow , and trouble , are hot and salt , and those which proceede from some malady of the Eyes , are cold , and little or nothing strongly salt ?

A. In asmuch as the Eyes being infected with malady , there is great quantity of superfluous humidity , which cannot bee decocted by the heat , remains cruse , and by consequent cold , and then when the eyes are not infected with malady , the heat easily decocts the humidity , which is the cause that so being well decocted , it is hot , sharp , and saltish .

Q. From whence comes it , that the left eye shuts more easily , then the right , seeing that the right parts of the body are more vigorous then the left ?

A. Because that the left eye is more moist , for moyst things are more easie to restraine and shut : now since all the left side of the body is most moyst , it appeares by this , that it is more soft , and lesse robust and strong .

Q. Wherefore is it , that man is more subiect to have his eyes turned , more then any other Animal ?

A. Because that man , especially in his infancy , is more subject to lofty evills , then any of the other Animals , the which malady by the extreame convulsions which it gives , may make the eyes to tnrne , as being ●ore moveable , and more deli●te , and yet sooner then any o●er part of the body ; as also , ●at man having the eyes more ●eare one to another , then any ●ther Animal , and looking be●wixt them to the forehead , this 〈◊〉 the cause that this default is ●ore easily to bee remarked in ●e eyes of man .

Q. Wherefore is it , that those ●hich have double balls in their ●es , are suspected to be witches ?

A. As the other imperfections ●f the soule are most often mar●ed by the imperfections of the ●ody , so this vice of the eyes is 〈◊〉 marke of this other vice of the ●oule .

Vrine .

Q. WHerefore is it , that in the Vrine , the more it is retained within the bladder , the more it bec●mes stinking , and the fecale and grosse matter ; on the contrary , the more it is retained within the intestins , the lesse it stinks ?

A. It is because the urine becomes more greasie , more sharp , salt , and grosse within the bladder , and by the same meanes more stinking , because that it is there more decocted , being long retained , and on the contrary , the fecale & grosse matter dries so much the more ▪ as it stayes within the intestines , and stinks lesse : the reason is therefore different , because the matters are different , for in the urine the humidity corrupts by the excessive decoction , and in the grosse excrements it is consumed .

Q. Wherfore is it , that Physitians ●udge of diseases by the urin of the ●●seased ?

A. Because that the Urine ●unneth through the body , re●eives and retaines the affec●ion of the humours predomi●ate in it , and by that meanes discernes the causes of the diseases , which proceeds ordinarily from the superaboundance and superfluity of some humour .

Q. From whence proceeds the ●uppression of the Vrine ?

A. The causes may be divers , as the gravell of the stone , or the stone it selfe , sometimes hauing viscous Phlegme wherewith the conduits of the Urine are stopped within the raines , or within the bladder , &c.

Life , and to live .

Q. WHerefore is it , that men lived longer in the beginning of the world , then since , & the world goes now alwayes in de ▪ clining , both in quantity of body and in force , be it in dayes , or in length of life ?

A. It is folly to say as some have esteemed , that in the beginning of the world the yeares were more short then since ▪ for the Chaldeans , Egyptians , Hebrews , Persians , Medes , Greeks , Romans , and other politicke nations , have measured thei● yeares by the course of the Sun , and those which divided the yeares in lesse then in twelve Moneths , ▪ composed also the Moneths with more dayes then we doe , s● that all comes to one reckoning : Others will say , that before the flood , men eate not the flesh of Animals , but onely nourished themselves with the fruits of the earth , the which were very savorous , the generall inundation or flood not having then borne away the fatnesse from them , and that this frugality and continence prolonged their dayes : this in my opinion might well ayde it , but the true cause is , that for the sins of men God hath cut off and shortned their lives , when hee ordayned , that thay should not after live beyond a hundred and twenty yeares , although some would have this hundred and twenty yeares from the time which passed after that God so sayd , untill the Flood : If wee must yet yeeld a naturall reason , we may say , that it was expedient , that in the birth and beginning of the World , men lived more long time , to the end they might ingender great number of clildren to people the earth ▪ but after that the Earth was well peopled , it was not further needefull that they should remaine so long upon the same , otherwise all republicks should be forced to disgorge themselves of the affluence of Men , it would bee an occasion of great debates , and noyse of Warres , dissentions , and of all confusion , as also that the Earth were not able to furnish them with sufficient food to their nourture : and therfore after all this considered , wee ought often to thinke of our end , and the state of future things teacheth us by the decline of the magnitude and force ▪ of the body , and the life it selfe , the intemperance of seasons , the sterility and barrennesse of the earth , let them bee to us an assured testimony , that the World waxeth old : even as sayth the Psalmist and that quickly , and very quickly its end approacheth ( in speeking of life , christian reader ) bethinke thee of thy death , and of a more long and happy life , in which thou shalt know both things naturall and supernatural .

Q. Wherefore is it , that those which are of a sanguine complection live more longer then others ?

A. Because the mixture of hot and moyst which is proper to the blood onely , and not to any of the other complections , is the best of all the temperaments for the conservation of the life .

Age ▪

Q. FRom whence comes it , that old folke have their colour tarnisht and tanned like lead ?

A. The same proceedes from the want of naturall heate , even as during the great colds and frosts of the Winter , the ●lood beeing chilled , wee have the Skinne tarnisht , the Flesh as rotten , and the colour leaden and blackish ▪ or else it is that all rottennesse blacks , and Age being a beginning of putrifaction , produceth the same effect , for it is the blood that giueth the vermillion colour , which being dryed in our Age , causeth this leaden and tanned colour .

Q. From whence comes the wrinkells of old folkes ?

A. From the lack or default of the heate and moysture , for the bodies of old folkes beeing very dry , and much cold , their skinne with drawes , the humidity consumes , and the cold hath the vertue to wrinkle and restraine it .

Q. Wherefore is it , that folkes which are very old , tremble , grow croockt back , stooping downe , and cannot carry themselves upon their feet , and also sometimes their belly and their bladder , discharge themselves , without their feeling it .

A. All this proceeds from the same default , and lack of naturall heate , which is the cause that the muskells in being weakned , cannot easily further support the burthen and waight of the members ▪ but all the corporall masse trembles , and boweth downward , now the muskells of very aged persons being so debilitated , unbend themselves , and the excrements issue by the parts below , without their feeling it .

Q. Wherefore is it , that troubles make one old ?

A. Because they dry the body and consume the good humours , it is therefore , that those which are afflicted with any griefe , are ordinarily thirsty and dry .

Q. Wherefore is it , that the Physitians prescribe and ordaine to old folkes to eate often and little ?

A. Because that having very little naturall heate , they must entertaine that which they have , by little and little , and neve●thelesse must not leave it long time without nourishment , for even as a little lampe is quickly extinct , by too great a quantity of oyle powred in all at a clap , or time ; likewise the little naturall heate which remaineth in old folkes , is extinct by a too great quantity of foode taken all at a time .

Q. Wherefore is it , that old persons are given more to drinke Wine then young ?

A. It is because that the naturall heat is weakned , & beginneth to fayle them , which they would repaire by the meanes of wine which is hot .

Q. Wherfore is it , that wine immoderately taken , hurts them more then the young folkes ?

A. Because that the little naturall heate which is left them , it is easier surmounted by a great quantity of Wine , which is then but as a stranger , and is more strong .

Q. Wherefore is it , that old folkes b●●hink them better of that which they have done in their youth , then that which they have done not long since ?

A. Because that having had in their youth their sences perfect ▪ and vigorous , and their sences then perfect and strong , they have there ingraven more firmely the images of the objects : but in their age the sences being debilitated , the memory also weakened , they cannot retaine so well that they there lodge .

Q. Wherefore is it , that old folkes are so doubtfull ?

A. Because that having knowledge of the subtilties and humane tromperies and deceits , they are alwayes in distrust , fearing to be surprised : they are doubtfull saith the Philosopher , because they are incredulous , and incredulous because they have much experience of humane things , in which they have proved much deceit .

Q. Wherefore is it , that old persons take a singular pleasure to lie with young children , and the young children on the contrary , love not that ?

A. It is , because that the heat of little children that are fat , and pretty bulchins , heateth sweetly the old folkes , the which is their proper want : The little children on the contrary , feeling themselves infected with their vapours and corrupt humours , and smelling them stinke , they fly their imbraces : also it is certaine , that little children which have beene accustomed to lye with old folkes , impaire much , and yet much more with old women , because of the corrupt vapours which goe out of them , being not able otherwise to discharge their naturall purgations .

Q. Wherefore is it , that old folkes are so covetous and holding , and the young on the contrary , are so prodigall ?

A. Because that old folkes know by experience , how difficult and hard a thing it is to get wealth , and therefore are spaning ; further , the desire they have to end their dayes in rest , feeling themselves weake and uncapable of travel , makes them covetous : but the young folkes on the contrary , feeling themselves strong and robust , and sturdy , promise themselves all things happily , and ignorant of the difficulty to get and obtaine wealth and meanes , all things are good cheape with them , and use and abuse wealth with an excessive profusion .

Q. Wherefore is it , that old folkes feele lesse dolour , and lesse paine travelling to death , then the young ?

A. Because that naturall heat being very little and weake in old folkes , it is easily extinct , by reason whereof they dye sweetly , as we see a Lampe extinct , when there is no more oyle ; or a Candle goe out , when there is no more Tallow : but young folkes being more sturdy and robust , because of their naturall heate , which is in them great and strong , resist much more vigorously , and more long the assaults of Death , and are also much more and more long travelling and laboring in the combate : For as Apples that are very ripe , fall From the Tree with the least Thake , and the greene ones ●n the contrary , hold firme , and cannot bee pluck't off but with force and violence ; likewise men being arrived to the maturity and ripenesse of their age , are easily carried and borne by death , and the green youth in the contrary resists him , and suffers by the same meanes more long and more great convulsions and dolours .

Wormes and Lice .

Q. WHerefore is it , that the Physitians hold that it is a presage of death , when living wormes comes out of the body of man , by the conduits above or below of themselves , without being forced by any drugs or medicines ?

A. Because that they feele an extreame inflamation of humours , or a putrifaction , or a mortall weaknesse , which gives them the way of flight , by the conduits , be it by the fundiment , bee 〈◊〉 by the mouth , or by the nostrils , knowing that by a certaine naturall instinct , that they cannot expect from that body any good nourishment , likewise Lice abounding opon the sick , shew they are neare death .

Rats and Mice .

Q. WHerfore is it that Rats and Mice abandon ruinous and falling houses ?

A. It is by a certaine naturall instinct they finde , and knowthe walls to shake , the posts to bee unjoynted , and their little holes to be in another estate , then customeable , they then presage some neare ruine , which makes them dislodge .

Lastly , Death .

Q. WHerefore is it , that all Animals flie death ?

A. Because that death is the privation of the present being , and all things desire naturally to conserve their being .

Q. Wherefore is it , that dead folks waigh more then the living ?

A. It is because that the vital or animal spirits , which beare up the body , being extinct with the naturall heate , becomes like to a heavy lump of earth , and waighes all downe , even to the earth or grave .

Q. How is it , that the nayles , or haires grow from the dead ?

A. It is not as some have supposed , that the parts covered with flesh , being uncovered , and unfleshed , that thereby it seemes that the nailes , and haires should grow ▪ but it is that the nailes and haires being no part of the body , but meerely excrements , serving for ornament , and entertainers of the humidity , by meanswhereof , they yet grow after the separation of the soule .

Q. How comes it , that death is so frightfull , horrid , and fearefull , to some rich men , and criminall delinquents ?

A. Because some rich , looking then into the glasse of their consciences , and seeing then ( almost too late , ) the ugly formes of their wrongs done , to many , and undone people they had to deale with ; as also the uncertainety of their soules journy , before that Dreadfull Tribunall , where Justice it selfe sits , holding the scales of equity with a terrible hand , the executioners ready about him , with all the exquisite torments of a gehenna ; moreover thinking how many goodly houses , pleasant gardens , and orchards , with aboundance of utensels , gold , silver , asalso worldly respects ; for having these things which they then of force most part with , these are the stings of that Serpent Death , so piercing through an evill conscience , and not unjustly intituled the worme of conscience , grievously then gnawing , as also their thinking how they shall at the blowing of that dreadfull Trumpe , in vaine desire the hills to fall upon them , and with Dives , be denied a small drop of water to coole their flaming tongues .

Let them therefore , while they have time , and before their corporall animall sences are benumb'd with this Torpedo , Death , confesse their wrongs to God , and the wronged ; make hearty contrition , and by all humble praiers desire Gods gracious mercy . And because they can yeeld him nothing , let them restore , and make satisfaction to those they have ( of their Christian brethren ) brought into misery , and not thinke it enough to builde an Almes-house for twelve idle beggers ; as for the delinquents , be they murderers , perjurers , theeves , and such wicked and ungodly persons , I leave them to the judgement and mercy of God , and advise them from the sin of presumption . And to conclude , oh how happy is he , that in the feare and love of God , puts off this mortality , and puts on immortality , which the Creatour of Heaven and Earth , that hath made all things visible and invisible with so infinite wisedome , and hath pleased to grant man a measure thereof , to discerne the things that are here formerly spoken of , grant us this gracious God , that still humbly , with all thankfulnesse , wee may acknowledge this thy great bounty , which thou hast given us above all other Animals , and grant us by thy mercy , and for the merits of thy Sonne Iesus Christ , that wee may discerne the invisible things of thy Kingdome , and prayse thee among thy Saints , saying honour , glory , and power , bee ascribed to God on high ,

AMEN . FINIS ▪